Michael AdzemaWhere Hobbes believed in a legitimate sovereign,
Jiang believes sovereignty itself is often a *façade* for networked elite power.
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Both agree:
– Order is imposed, not natural
– Fear is a primary political force
– Moral ideals collapse under pressure
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Difference:
Hobbes trusted centralized authority.
*Jiang believes control is decentralized, hidden, and elite‑driven.*
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If Thucydides explains *why empires fall*,
Machiavelli explains *how power survives*,
and Hobbes explains *why order exists*…
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Then Jiang explains *how power actually operates today,* regardless of ideology.
38/ #TruthWarriors ❕ Jiang Xuequin Thucydides Machiavelli Hobbes secret societies Prodigal Human #Epstein Epstein Files
He replaces moral philosophy with *game theory*
States with *elite networks*
And political hope with *structural clarity*
39/ #TruthWarriors ❕ Jiang Xuequin Thucydides Machiavelli Hobbes secret societies Prodigal Human #Epstein Epstein Files
That’s why his work attracts:
– Realists
– Anti‑establishment thinkers
– Conspiracy‑curious audiences
– And people disillusioned with left vs right politics
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But it also explains why his work is dangerous if taken literally instead of analytically.
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Final takeaway:
*Professor Jiang Xueqin is not left, right, or centrist.*
He is a *modern realist* working in the tradition of *Thucydides, Machiavelli, and Hobbes* — updated for a world of global elites and media systems.
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*Professor Jiang Xueqin vs. Michael Adzema (Prodigal Human)*
People often sense overlap between *Professor Jiang Xueqin* and *Michael Adzema*, especially around civilizational decline.
But they are doing *very different kinds of work.*
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If Jiang asks, *“How does power actually operate?”*
Adzema asks, *“How did humans go so wrong — and how do we return?”*
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Their disagreement isn’t about whether civilization is broken.
It’s about *why, where the damage lives*, and *what (if anything) can redeem us*.
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*Michael Adzema’s core thesis (*Prodigal Human* )
In *Prodigal Human*, Adzema argues that humanity has *devolved from a natural, integrated state* into civilization through a long chain of trauma and alienation.
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He frames history not as progress, but as a sequence of descents:
– Bipedalism
– Birth trauma
– Agriculture
– Hierarchy
– Patriarchy
– Class society
– Emotional repression
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For Adzema, civilization itself is *pathological.*
What we call “human nature” is actually *accumulated trauma mistaken for normality.*
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Adzema's solution is fundamentally *restorative*:
– Reconnection with Nature
– Emotional healing
– Reclaiming pre‑civilizational modes of being
– A return to grace rather than conquest or control
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*Where Jiang and Adzema overlap*
Both believe:
– Civilization is deeply dysfunctional
– Elite hierarchies distort human life
– Official narratives lie about “progress”
– Modern systems reward disconnection and domination
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Both Adzema and Jiang reject the idea that *liberal modernity = moral advancement.*
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Both Adzema and Jiang see collapse as *structural*, not accidental.
*Where they sharply diverge*
*1. Location of the problem*
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Adzema locates the problem *inside the human psyche and body* — especially early trauma and separation from Nature.
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Jiang locates the problem *in power systems and incentives* — regardless of psychological health.
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For Adzema, damaged humans create bad systems.
For Jiang, systems shape humans — healthy or not.
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*2. View of elites*
Adzema sees elites as *wounded humans acting out trauma at scale.*
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Jiang sees elites as *strategic actors*, bonded by coordination, secrecy, and shared transgression.
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Adzema emphasizes *healing*.
Jiang emphasizes *strategy*.
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*3. Moral stance*
Adzema is explicitly *moral and spiritual*: – Civilization is “fallen”
– Nature represents a higher order
– Redemption is possible
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Jiang is *anti‑moralistic*: – Power is not good or evil
– Morality is a constraint used by systems
– Redemption is not a political category
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*4. Time orientation*
Adzema looks *backward* to recover what was lost.
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Jiang looks *forward* to predict what will happen next.
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Adzema: *“We can go home.”*
Jiang: *“The game will continue, whether we like it or not.”*
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*How to place them philosophically*
Adzema fits best with:
– Rousseau
– Ecopsychology
– Primal and transpersonal psychology
– Romantic critiques of civilization
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Jiang fits best with:
– Thucydides
– Machiavelli
– Hobbes
– Modern geopolitical realism
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Adzema asks how humans *should live*.
Jiang asks how humans *actually behave under pressure.*
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*The deepest difference*
Adzema believes civilization is an *error*.
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Jiang believes civilization is an *inevitable outcome of coordination and competition.*
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Adzema sees collapse as a chance for *healing and return.*
Jiang sees collapse as *one phase in recurring cycles of power.*
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*Final synthesis*
If *Prodigal Human* is a *diagnosis of humanity’s spiritual injury,*
then Jiang’s work is a *field manual for navigating damaged systems.*
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Adzema offers meaning.
Jiang offers clarity.
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Adzema asks us to remember who we were.
Jiang asks us to understand what we are up against.
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Taken together, they describe the same crisis from opposite ends:
*the inner collapse of the human being* and *the outer logic of power that exploits it*.
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Are we living in a "coded" reality? Comparing the ideas of Professor *Jiang Xueqin* and *Michael Adzema* (*Prodigal Human: The Descents of Man*, 2017) reveals a fascinating overlap between geopolitical structuralism and evolutionary psychology.
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Both thinkers agree: our current systems are *maladaptive*.
• Jiang: Humans are trapped in educational systems that kill creativity
• Adzema: We are trapped by "primal trauma" that forces us to build destructive, ego-driven societies
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Jiang uses *"Predictive History"* to forecast the collapse of empires based on power dynamics.
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Adzema uses *"Primal History"* to show how our species acts like a "prodigal son"—wasting our natural inheritance due to a deep-seated psychological crisis.
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The "Code" of History:
• For *Jiang*, history is a coded administrative system of power and structural control.
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• For *Adzema*, history is a global re-enactment of early-life trauma.
One looks at the *software* of the state; the other looks at the *hardware* of the soul.
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The Solutions:
• Jiang advocates for "Power Literacy"—learning to decode systems to survive.
• Adzema calls for "Experiential Healing"—reconnecting with our original nature to stop the cycle of destruction.
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The "Prodigal" connection: Adzema’s species wandering from its spiritual home aligns perfectly with Jiang’s critique of the *"Spectacle"* in modern leadership. Both warn against prioritizing optics over structural (or psychological) health.
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Jiang provides the *"How"* (mechanics of power), while Adzema provides the *"Why"* (the psychological drive). Saving the world requires both *systemic literacy* and *emotional de-conditioning*.
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Mickel Adzema on X: "*DANCE OF...
Mickel Adzema on X: "*DANCE OF...
Mickel Adzema (@sillymickel) on X
*DANCE OF THE SEVEN VEILS I* by Michael Adzema *PRIMAL/IDENTITY PSYCHOLOGY, MYTHOLOGY, & YOUR REAL SELF* *Adult to Toddler, Veils One-Three* This is a single thread of the complete book, *Dance of the Seven Veils I*, by Michael Adzema (2017) It is Volume 2 in The Path of
Read more on *Michael Adzema’s work here*
*DANCE OF THE SEVEN VEILS I* by M. Adzema (2017)
*PRIMAL/IDENTITY PSYCHOLOGY, MYTHOLOGY, & YOUR REAL SELF*
*Adult to Toddler, Veils 1-3*
This is a single thread of the complete book
x.com/sillymickel/... #D7V1 #DanceOfThe7VeilsI
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Mickel Adzema on X: "*DANCE OF...
Mickel Adzema on X: "*DANCE OF...
Mickel Adzema (@sillymickel) on X
*DANCE OF THE SEVEN VEILS I* by Michael Adzema *PRIMAL/IDENTITY PSYCHOLOGY, MYTHOLOGY, & YOUR REAL SELF* *Adult to Toddler, Veils One-Three* This is a single thread of the complete book, *Dance of the Seven Veils I*, by Michael Adzema (2017) It is Volume 2 in The Path of
👶 Can a single moment at birth shape 10,000 years of history? Michael Adzema (*Prodigal Human* 2017) argues that "Birth Trauma" is the hidden engine behind our most destructive global patterns.
It’s not just psychology; it’s the *source code of civilization*.
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Adzema suggests that modern, medicalized birth is often a "violent" transition from a state of harmony to one of extreme pain and separation. To survive this "Primal Trauma," the infant's psyche splits, creating a hidden, hurt self and a defensive, ego-driven "mask".
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This is where history begins. Adzema applies the concept of *"Trauma Reenactment"*—the unconscious drive to recreate a past trauma to try and "master" it.
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On a species-wide level, Adzema argues that humans compulsively recreate the pain of birth through *war, systemic oppression, and environmental destruction.*
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We act like a *"Prodigal Human"*—a species that has "wandered away" from its authentic, pre-trauma nature.
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Our massive industrial systems and "spectacles" of power (which Jiang Xueqin also critiques) are, for Adzema, just grand-scale attempts to drown out the original primal pain (metaphorically expressed as a "primal scream") of our birth.
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The takeaway? We can't solve geopolitical "systemic collapse" through policy alone. Adzema suggests that unless we address this biological-historical loop through experiential healing, we are doomed to keep re-enacting our birth trauma
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unless we address this biological-historical loop through experiential healing, we are doomed to keep re-enacting our birth trauma
until the species reaches a final breaking point.
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👶 How does birth trauma influence global history? For Michael Adzema, the "Prodigal Human" is a species reenacting its original birth pain.
• Individual: A traumatic birth creates a psychological "split."
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👶 For Michael Adzema, the "Prodigal Human" is a species reenacting its original birth pain.
• Global: We compulsively recreate that struggle through war and environmental destruction.
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🖼️ This synthesis is captured perfectly in the graphic below
On the left (*Jiang Xueqin*): The mechanical "Software of the State" and Systemic Collapse.
On the right...
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