Other important holidays in the white supremacy culture further reveal the intricate workings of this symbolism. On both St. Valentine's Day and Mother's Day, the white male gives gifts of chocolate candy with nuts. In the first instance, he gives it to his sweetheart, and in the second to his mother. If his sweetheart ingests "chocolate with nuts," the white male can fantasize that he is genetically equal to the Black male. And if his mother had ingested "chocolate with nuts," he would not have to worry about white genetic annihilation—as he would have been "colored" and then could be an annihilator of white genes like the feared and envied Black male.
Both the valentine shape and the chocolate candy have a symbolic meaning not previously recognized, examined nor understood by Western culture investigators. However, once the unified field of the Western culture dynamic (behavior dynamic) is set forth, it will be seen that these fragments of symbolism take on a brilliant clarity.
The relationship of the valentine to an ancient fertility rite suggests that the so-called "heart" shape of the valentine may be less associated with the anatomical heart of the human body, as is commonly thought, than with the symbolic drawing of the female genital organ, the vaginal opening. As explained in Ajit Mookerjee's and Madhu Khanna's The Tantric Way, in Tantric worship in India, this organ is frequently drawn in the form of a heart or an upside-down triangle, with the base upward. It is clear that the organ of the heart in the human body has much less an association with fertility than the vagina or the vaginal orifice.
Cirlot states, "The importance of love in the mystic doctrine of unity explains how it is that love-symbolism came to be closely linked with heart-symbolism, for to love is only to experience a force which urges the lover towards a given centre." Indeed, in Tantric philosophy and art, the symbol of unity was the union of the male and female genital organs, and this unity was reverently portrayed in sculpture and graphic arts.
This pattern of logic and thought surrounding chocolate (dark brown) candy and other desserts most certainly cannot be held in isolation from the previously mentioned preoccupations over suntanning and the white female preference for males who are tall and dark, or the preoccupation in sports of placing large brown balls (testicle symbols) in white net (vaginal) orifices and between goal posts (white upright legs). A unified field theory in the behavioral sciences demands that gross and subtle interconnections between behavioral phenomena be perceived before they can be understood.That there should be myriad behaviors in the white supremacy behavior system that reflect a deep desire to counteract and compensate for the perceived genetic deficiency of white skin should not be at all surprising. Thus, the customary and traditional little packets of chocolate candy (often with nuts), placed inside of the heart or vaginal orifice-shaped box, are like little sperm packages of Black genetic material being placed in the vaginal orifice. When presented by the white male to the white female, in the context of the skin color-deficient culture, the act is the exact parallel to the white male coaches who coach their Black basketball and football players to place dark brown balls in white net orifices or in white upright legs.
One must conclude that the white male realizes consciously or unconsciously that the most desired mate for the white female is the Black male, just as he realizes that his most desired sexual mate is the Black female. This illuminates the white male's fascination with black stockings, black underwear, and black negroes as sexual symbols.
The conscious and/or unconscious acceptance and internalization of a symbol system based upon the castrated Black male genitalia is essential to the global system of white genetic survival.
However, the process of liberation is one wherein the oppressed begin to clearly distinguish their perceptions, logic, and thought processes from the oppressors'. The oppressed then begin to respect and validate their perceptions, logic, and thought processes, realizing fully that they can never free themselves with the thought processes and perceptions that were part of the process of their enslavement. Black psychiatrists have the responsibility of clarifying all aspects of the oppressive dynamic of white genetic survival for Black people. This includes exposing and decoding the major symbolism of that power system.
Reference
Frances Cress Welsing's The Isis Papers: The Keys to the Colors (1991) explores the dynamics of race and the symbolism of white supremacy
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