Our collective fascination with individuals who were once pimps, drug dealers, or other forms of transgressors stems from a complex web of psychological needs.

Our proven fascination  [proven fascination, we made / still make these vampires millionaires & Billionaires ] with individuals who have a criminal or morally dubious past, especially when they move into the music or entertainment industries, is suggestive of deep psychological mechanisms rooted in both individual and societal levels. 

These mechanisms are shaped by a mixture of unconscious desires, societal conditioning, and the interaction between historical trauma and contemporary culture.

In my opinion the only or main reason humans are drawn to complexity and contradiction. When a figure who once declared themselves a "pimp," "killer," or "bad boy" transitions into a more socially acceptable role, such as a musician or entrepreneur, it triggers both a sense of awe and cognitive dissonance. This dissonance comes from the clash between societal values (which condemn these behaviors) and our primal fascination with power, rebellion, and survival.

Psychoanalytic View of Transgression

From a Freudian perspective, this fascination can be understood through the lens of repressed desires and the id. Figures who have lived outside societal norms represent a projection of the unconscious id, the part of the psyche driven by primal urges and desires. Society imposes strict moral codes (the super_ego), but these figures represent the release from those constraints, offering a vicarious thrill to those who follow them.

Edward Bernays’ understanding of mass psychology emphasizes that the public can be manipulated through symbols and emotional appeals, which is relevant here. These individuals often re-brand themselves in ways that resonate with the public’s subconscious desires for transgression, rebellion, and power. 

Their criminal pasts, rather than being seen purely as negative, are re framed as part of a narrative of redemption, resilience, and success—a story that taps into society's collective longing for liberation from conventional morality.

Collective Archetypes and Myth-Making

Drawing from Jungian psychology, these people can also be seen as embodying archetypes like the "trickster" or the "outlaw hero." The trickster overcomes moral codes, operating between worlds—lawful and unlawful, good and evil. By switching these boundaries, they serve as a bridge between the ordinary person’s repressed desires and societal norms. The audience is drawn to this archetype not because of any rational expectation of moral betterment, but because the outlaw hero provides a pathway to confront their own shadow aspects—the parts of themselves that they suppress or disown.

The archetype of the "self-made" individual, a common theme in American culture, is also prevalent here. The music industry, especially, often celebrates figures who rise from adversity. These figures embody resilience, strength, and the ability to reinvent oneself, qualities that resonate with deep psychological needs for overcoming oppression, especially in communities burdened by historical trauma.

Repression, Trauma, and Rebellion

Wilhelm Reich’s theories on repression and the body suggest that the fascination with such figures might also stem from their ability to break free of societal repression. In a world filled with constraints—both physical and psychological—these individuals have lived in ways that defy the accepted moral order. Their ability to act out repressed desires (often in destructive ways) makes them both dangerous and attractive. People may be drawn to them because they represent a liberation from societal and psychological shackles.

From an epigenetic standpoint, trauma—including societal trauma passed down through generations—can influence how individuals and communities respond to figures of rebellion. Historical trauma, especially in marginalized communities, creates a psychological need for symbols of strength, defiance, and survival. Criminality, when re-framed as survival-ism or resistance to oppressive systems, can be admired rather than condemned. This admiration might not come from a conscious acceptance of past actions, but from a deeper psychological need for empowerment in the face of systemic oppression.

The Role of Neurosis and Unresolved Conflict

Karen Horney’s theories on neurosis highlight the importance of unresolved conflicts in our attraction to figures who publicly epitomize contradiction. Individuals who have not fully resolved their own internal conflicts—especially regarding authority, morality, and identity—may find themselves unconsciously drawn to figures who embody these conflicts externally. A figure who transitions from criminality to success represents an externalization of the internal struggle between the moral, societal self and the rebellious, instinctual self.

Similarly, Anna Freud’s understanding of defense mechanisms would suggest that the public’s attraction to such figures involves mechanisms like rationalization, projection, and displacement. We rationalize their criminal past as part of their "journey" or "redemption arc," projecting our own unresolved desires for power and freedom onto them.

The Modern Cultural Context

In a media-saturated world, Edward Bernays' insights into propaganda and mass influence become crucial. Modern media amplifies these individuals, turning them into mythic figures. Their pasts are often marketed as "real" and "authentic," in contrast to the polished images of others. This authenticity, though built on morally questionable actions, is sold as a form of capital in the entertainment industry. The very system that condemns criminality in everyday life profits from it when it can be commodified in the form of entertainment.

 A Complicated Matrix Type Web of Attraction

Our collective fascination with individuals who were once pimps, drug dealers, or other forms of transgressors stems from a complex web of psychological needs. On one level, they represent freedom from societal repression and the ability to survive in harsh environments, appealing to our id and repressed desires. On another, they point to collective archetypes like the trickster or outlaw hero, figures who challenge societal norms and navigate the boundaries of morality and immorality.

Furthermore, historical trauma and the societal structures of white supremacy (as discussed by Dr. Frances Cress Welsing) create an epigenetic and psychological landscape in which figures who embody resilience and defiance against systems of control are not just tolerated but celebrated. In a sense, our attraction to these figures is less about expecting better and more about reconciling our own internal conflicts and societal contradictions.

Our proven fascination  

Proven fascination, we made / still make these vampires millionaires & Billionaires because Our collective fascination with individuals who were once pimps, drug dealers, or other forms of transgressors stems from our deeply buried yet complex web of psychological needs.