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DANILO FABBRONI,SIXTY-EIGHT – Magic, Poisons and Spells SPA- Solfanelli Editions, Chieti, 2017, pp. 312, € 21,00.
Solfanelli Editions, via Colonnetta, 148, 66100 Chieti – Tel: 0871.561806 – 335.6499393 – Fax: 0871.446544 – Email:edizionisolfanelli@yahoou.it
Review
Of Gabriele Minotti
Solfanelli Editions, in March of 2017, have published the work by Danilo Fabbroni entitled “Il Sessantotto. Magic, poisons and Spa spells”.
As can easily be understood from the title, This book deals with a topic that is both well known in its external signs and little known in its most hidden and unexplored aspects.: we are talking about 1968, that is, that movement of protest and socio-cultural revolution that took hold at the end of the 1960s. The year was running 1968, to be precise.
What else could you say or write about 1968 that hasn't already been said or written by someone else? Most people are convinced that they know everything about the issue: Sixty-eight was nothing other than the reaction - albeit a little excessive in some ways - of the youth of the time to social bigotry, to the oppression exercised against them by hypocritical moralism and bourgeois conventions: all in all, it was a phenomenon that made Western societies freer and more emancipated, even better.
This is the opinion of most. But this is the truth?
Inutile dire che la maggior parte delle informazioni sull’argomento cui è possibile attingere con maggior facilità, provengono da fonti che definire “non del tutto attendibili” potrebbe sembrar poca cosa, trattandosi delle testimonianze di coloro che il Sessantotto l’hanno vissuto, promosso ed esaltato come “segno dei tempi” o che nutrono una certa simpatia per questo fenomeno.
In this sense, lavori come quello di Danilo Fabbroni assolvono ad una funzione quasi risanatrice nei confronti di un’ingiustizia culturale: that of having painted - probably in bad faith - a catastrophe that led to anthropological regression and the substantial institutionalization of ethical-social deviance - such as 1968 - as an event of epochal significance, who changed the world for the better and who made us all happier in having become something much more similar to beasts than to men. The great merit of the present work - like all similar ones - is that of giving an alternative reading of a certain phenomenon (especially if exalted and incensed, like a pagan idol, from the dominant narrative), not only highlighting its most controversial aspects, but also trying to highlight the traits unknown to most and which often turn out to be the most "dark" and sinister ones.
Through a large number of citations and a rich bibliography, the author introduces us and guides us into the most hidden and unknown dimension of this epochal phenomenon, whose peculiar traits were not only the culture of "getting high" or sexual freedom – which only served to make individuals into subjects without judgment and self-control who could be manipulated according to the interests of the "puppeteers" – but also occultism and depravity for initiatory purposes.
The topic to which the author devotes most attention is probably that of drugs, delle quali si cominciò a fare un uso massiccio proprio a partire dal Sessantotto. end which, nulla di nuovo sotto il sole. Chi non sa che il Sessantotto fu una rivoluzione a base di “acidi”? L’aspetto che però viene ignorato dai più – e che l’autore mette in risalto con una certa abilità – è che vi furono degli specifici interessi politico-finanziari nel rendere queste sostanze un “bene di largo consumo”. Quello che si voleva fare, detto in maniera diretta, era istupidire le masse, renderle perfettamente imbecilli: più facilmente controllabili, In short. E quale modo migliore di bruciare i loro neuroni, di renderli schiavi di una o più sostanze, di alterarne le emozioni, sensitivity and states of consciousness making them similar to zombies?
Another decidedly little-known aspect is that relating to the involvement of the American and British secret services in the experimentation of what would later become the "drugs of '68". (LSD and marijuana first and foremost) and which, starting precisely from this disastrous event, became substances widely spread in Western societies. These experiments - naturally very secret - were conducted many years before the 1968 protests, generally on unsuspecting soldiers or asylum patients (many famous American psychiatrists of the time, together with some doctors with a passion for eugenics, they did not fail to actively collaborate in these atrocities), as part of research projects on mind control. Well yes, the first to use some particular types of drugs - which we know well today, that have devastated Western societies and of which our young people make extensive use - it was the secret services and a handful of crazy psychiatrists in an attempt to manipulate the human mind.
Music was another important element that distinguished 1968ism: the main characteristic of those rhythms was obsessiveness, repetitiveness, the wantonness, such that it can produce a state of mental and emotional alteration, especially if combined with some psychotropic substance. Rock music, not by chance, was born and began to enjoy success in those years.
In the end, it is known how the 1968 counterculture made sexual freedom one of its peculiar traits, probably the best known: one thinks of the 1968 movement and scenes of young men intent on casual mating - like animals - immediately come to mind, in short - or committed to claiming this "right" to live and freely express one's lowest instincts. Then the feminist and homosexual movements joined the protests, contributing in a preponderant way. All this was not accidental: sexuality constitutes a mass appeal, an attraction that not many have the strength to resist. So, something no less than drugs and no different from them, can contribute to the control of those same masses. Induce deviance to deprive reasoning and true freedom, which consists first and foremost in the ability to control oneself: this was the idea.
These three elements – drugs, music and sex – the author compares them to Shiva's trident, the well-known Hindu “deity”.. Why this comparison?, particularly apt indeed? Beyond the orientalist fetishism of the counterculture and "alternative" lifestyles, it is singular that, precisely starting from 1968, post-modernity has gradually rediscovered those ancient pagan rites, those dark mythologies and cults that Christianity had definitively buried: new age, witchcraft, neo-paganism, shamanism, spiritualism, Buddhism, Hinduism and specifically, as was said before, Shivaism. All with a single matrix and with the same sulphurous smell: that of Satanism, towards which Western societies no longer feel any type of aversion, if anything, a perverse and unhealthy attraction.
That of esotericism is a point on which the author rightly insists: Sixty-eight and "sixty-eightism" have never been framed in its magical aspect, so to speak, therefore fundamentally satanic, which was also not so hidden as to be able to escape an attentive observer. To whom, seeing images of the Woodstock hippie commune, of those young people hallucinated by drugs, intent on having promiscuous sexual relations or dancing completely naked on the grass, a medieval “sabbath” never came to mind, that is, one of those forest gatherings in which devil worshipers gathered to give vent to their perversions and to carry out their nefarious rituals? This constitutes a perfect example of the link that unites "68ism" and witchcraft.
About this: during the work, the author repeatedly calls into question a very dark and gloomy character, tale Aleister Crowley, well-known English occultist and Satanist who lived in the last century. This one, who liked to be called the “Beast 666”, he was among the first to support the esoteric and initiatory power of sexuality, especially if perverse and deviated from its natural purpose, which is procreation. It is not at all surprising that the 1968 movement tried in every way to clear practices such as sodomite. For what we could define as a strange coincidence, the unnatural and depraved use of sexuality is found in many rituals with a magical-esoteric and satanic background: coincidentally Crowley was a supporter and a "fine connoisseur". And for an even stranger case, we know for sure that there was no shortage of men and women dedicated to this kind of vice in the ranks of the pseudo-intellectuals and ideologues of 1968: not just sodomy, but also pedophilia, incest and sadomasochism seemed to be particularly popular.
Emblematic, in this regard, it is the frightening spread of pornography: another "beautiful" sixty-eight legacy, whose main consequence was to completely distort the conception of sexuality in order to move it towards an idea based on a relationship of oppression, of absolute domination and physical possession which preludes psychological and mental possession. Control and bestiality: this is what pornography expresses. Complete control of the other, its reduction to an object, to inanimate matter, a tool in your own hands. Reducing man to a beast. Which is exactly what the "Dark Powers" would like to reduce entire populations to: a state of complete abandonment and psychological subjection, moral and physical. Giving free rein to all sorts of vices and infecting society with the revolting sewage of pornography was another attempt to control the masses? Definitely yes. No less than drugs, the continuous conveying of sexual messages (even subliminally) it has made men dependent on the sensations connected to it, but it simultaneously isolated them in an unreal world, it has relegated them to solitude and placed them in a condition of substantial weakness compared to the Leviathan that looms on the horizon, since absolute freedom always preludes the advent of the worst slavery.
Furthermore, it is as singular as the 1968 counterculture, also through its leading exponents in the universities (Marcuse, Adorno, Foucault and others) has attempted to legitimize every type of perversion and vice in the name of sexual freedom, at the same time demolishing the Christian concept of family (founded on his father, repudiated as an intrinsically authoritarian and fascist figure) and femininity: to the Marian idea of ​​woman as mother and wife, graceful, modest and modest, an infernal and lascivious femininity has been replaced, that of the witch or the bacchante, or an androgynous femininity that dominates the man and ends up constituting a surrogate for him. And here's another clue: we know that the individual cannot be alone and weak enough to be dominated, as long as he can count on God and his family.
Naturally, to the culture of getting high, of sex mania and pro-Satanism of 1968, an ideology was needed that would act as a shield for them, almost as if to normalize, make acceptable or even institutionalize the depravities and bestiality of which it actively promoted: it is at this precise moment that the welding between the New Left takes place (New Left) and the 1968 counterculture: radical pacifism that makes men helpless and incapable of reacting, and ecologism which leads first to pantheism and later to pagan cults centered on nature, as well as Malthusianism (man exploits and ruins the planet, ergo it is necessary to reduce the world population and control its growth through abortion, contraception and euthanasia). Nonetheless, the author recalls what were the links between the 1968 intelligentsia and that political environment of the American left which then, moved to the right, would go on to form the first nucleus of the neo-conservative movement: uniting two apparently distant worlds was the perfect harmony on the need to "export" liberal democracy around the world, and with it also social subversion based on excesses and depravity, or at least tolerance towards them.
Finally we come to the fateful question: how could all this happen? The author's answer is that there was no 1968, as it claims to be, the reaction of a youth oppressed by "fascist" social norms, from the patriarchal family or from bourgeois respectability: Sixty-eight was a revolution brought down from above, directed by what the author defines as "Dark Powers" and which connects to the world of initiatory and esoteric high finance. An oligarchy of this kind took steps to subsidize the pseudo-intellectuals, the clubs and universities that spread the counterculture and with their writings, their rantings and false philosophy poisoned the minds of an entire generation and their descendants. After all, as Fabbroni rightly points out, it is no coincidence that most of the socio-revolutionary movements of the time received huge sums of money from these financial oligarchs. And the fact that the author chose to subtitle his work “Magie, poisons and Spa spells”: this last term (acronym that stands for “Società Per Azioni”) refers to the business world, therefore of economic interests and finance. Precisely that world that was the first responsible and instigator of the '68 movement and particularly of its storytellers. Exactly that world that had every interest in exercising absolute and unchallenged dominion over the masses and that, given its availability of material resources, he also had the opportunity to turn events in his favor, while remaining cleverly hidden in the shadows.
Who financed the CIA's experiments on the effects of drugs on the human mind? Governments, Perhaps. But who finances governments, or rather the rulers? As well as the leaders, the parties, movements and so on? Who has the economic availability to do it? The answer comes by itself. In conclusion, that of spreading drugs in a certain society to induce it into a comatose state, to deprive her of her ability to react, to be able to manipulate it better, exploit and plunder after having made it slip into a state of total moral and psychological degradation, It's certainly not a new tactic: this was what the English also did in China, with the Opium Wars (1839-1842/ 1856-1860). Those who moved and gave life to the 1968 movement did even more: they did not limit themselves to dispensing psychotropic substances, but anything that could pervert the human mind.
Another factor on which the author places particular emphasis is the use of mass psychology, parallel to the spread of drugs: no one ignores the sins of the sorcerer's apprentices of this discipline, rather than treating the discomfort, addictions and mental disorders supported them, they normalized them, they supported the need to give free rein to one's disordered impulses and attributed suffering to the attempt to repress them. Well, no less than drugs, psychology was also used for manipulative purposes towards public opinion, in order to direct it gradually and silently towards the ends desired by power. Not at all, fifty years later, ci ritroviamo a vivere in una società dove si pensa sinceramente di non essere mai stati così liberi, quando in realtà non si fa che corrispondere a idee, lord, mode e comportamenti preconfezionati, prestabiliti ed indotti da un “governo invisibile”, come lo definisce l’autore.
Col Sessantotto – secondo la tesi dell’autore – si è assistito alla veemente eclissi del cristianesimo e dell’ordine da esso dato alla società, in favore dell’instaurazione del “dominio infero di Pan” (il lussurioso satiro della mitologia greca, stranamente simile, almeno nell’immaginario collettivo, al demonio, con tanto di corna e zoccoli caprini).
Quale mente diabolica partorì questo scempio morale e culturale?
The literary and intellectual circles - which are more easily and commonly accused by the detractors of 1968 - certainly had a fundamental role in the spread of the counterculture. But much darker are the plots at the origin of the ideas that perverted entire societies: seven luciferins, magical-esoteric societies, even university cliques, active in England between the end of the nineteenth century and the last years of the twentieth century, whose members have almost all reached the pinnacle of political power, economic-financial and cultural. Once again those "Dark Powers" are looming on the horizon to which the author has immediately - and several times throughout the book - attributed the moral responsibility of '68 and the devastation that was its consequence. The “Head of Pan”, as the author calls it, that is, the thinking head that gave birth and brought into being in 1968 as a mass socio-cultural phenomenon, it was precisely that high finance and, to a lesser extent, that pseudo-culture dedicated to initiatory esotericism.
In summary, Sixty-eight was certainly a revolution but, like all revolutions, there was nothing spontaneous or "improvised" about it (it would have been fun to see a bunch of hippies with brains clouded by drugs and souls brutalized by filth turning everything upside down without the support of "those who matter"). Like all revolutions, they were not carried out by masses exasperated for any reason. Like all revolutions there was a hidden direction. Like all revolutions, his goal was not to “liberate the oppressed”, but establish oppression. At the origin of subversion there are always characters, dark intentions and interests.
All that can be said is that the 1968 counterculture, by leveraging man's evil inclinations, on lusts and capital vices, managed to deprave an entire generation, a farne dei tossicodipendenti, votati ad ogni genere di turpitudine e del tutto privi di valori morali, oltre che di capacità di raziocinio e di giudizio. Il risultato lo abbiamo sotto gli occhi ai nostri giorni, a cinquant’anni di distanza: l’odierna società dove imperano l’imbecillità, la demenza più pura, la cretineria più assoluta e l’edonismo più sfrenato.
Se l’intento dei “Poteri Oscuri” era quello di trasformare le varie società occidentali in delle masse di lobotomizzati, con comportamenti scimmieschi, interessati solo al denaro, al sesso e al telefono di ultima generazione, bisogna ammettere che hanno conseguito il loro obbiettivo. The great merit of Danilo Fabbroni is precisely that of having shed some light on these plots - about which there would also be much more to say and much more to discover - thus contributing to demolishing the "myth" of 1968 as youth liberation from archaic social norms, bourgeois, patriarchal and fascist. 1968 did not help human society to progress: on the contrary, it was one of the main causes of anthropological regression and barbarization. We are what we are also thanks to 1968, and every other word in this sense is superfluous