This is about an example of how those afflicted by the emotional plague must destroy whatever reminds them of the pleasure-anxiety transvaluation and the atrocities they suffered in childhood at the hands of armored characters. Often I ask myself if I should rather keep silent. Should I let them whither away and watch while they guarantee the misery of their children and grandchildren? This is their foremost desideratum, as evidenced by the fact that whoever points to these discoveries at best becomes a mockery. However, for those of us who understand sex-economy and endeavor to cultivate the virtues concerned with the tolerance of life energy, there must be instances in which our ways evoke the hostility of the diseased.
At a certain school, I enrolled in a certain course on world religions. The teacher, without getting into the details, was very armored. She often mentioned “oppression,” which, being translated from the dialects spoken in slaves’ quarters, is to say ‘repression.’ She would not acknowledge that Christianity has the most adherents and made many resentful comments about rich people. For the final essay, we were to research a population, symbol &c. and to analyze it through a “theoretical framework” so I chose orgonomy, queen of the sciences. Then I produced the following analysis and submitted it for her to review.
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August 3rd 2019
The Garden of Eden Myth in Judaism and Christianity: An Allegory for the Emotional Plague
Whereas today our language reflects a world that is becoming ever more like a machine, ancient people spoke and wrote in a way that was more harmonious with the unarmored body and more similar to its lost modes of communication. Although the ancients – in this case, the Hebrews – were closer to this condition than we are, they were still estranged enough therefrom to romanticize and mystify it as they did in the Book of Genesis. The myth of the fall is paradoxical, baroque, tragic and ironic, making it the ideal description of the phenomenon it describes, that is, until the neologizing of orgonomic parlance. Orgonomy is truly the antelapsarian science; it alone can defeat the cherubim tasked with guarding Paradise. In other words, it deals directly with the bio-psychic injury (the emotional plague) that the composer(s) of the Torah alluded to symbolically as well as that injury’s rectification through the expression of the repressed. The Garden of Eden represents the condition of orgonity which is the body’s enlivenment with currents of biological energy (orgone*) and the absence of muscle armoring and neurosis; this is evidenced by the etymology of the word ‘Eden,’ midrashic commentary and Christian theology relating Adam and Christ.
In The Murder of Christ, Wilhelm Reich wonders: “if you eat from such a tree which bears the fruit of knowledge and you become like God himself, why then do you lose paradise? … if the tree is a tree of knowledge, to know the difference between good and evil, what’s bad, then, in eating of its fruits? If you eat of its fruits, then you certainly can follow God’s ways better, and not worse (13-14).” Right away, this observation shows that the story is not merely a creation myth made by ignorant ancients; it must have an esoteric meaning. But what is the Garden of Eden anyway? Let us explore a possible double-meaning for the word ( עדן ). According to one H. Ausloos, Eden is not simply a toponym but a noun which means both “abundance” and “pleasure” (9-10). From an orgonomic perspective, the garden can be symbolic either of a hypothetical, idyllic prehistory, the pre-oedipal conditions of an individual or both. Both of these would be characterized by a condition of relative orgonity when compared with history or adulthood respectively. Regarding the somatic anorgonity inherent to history, Reich considered the emotional plague, the epidemic of armoring, to be identical to or possibly coincide with the advent of the historic period. Similarly, the expulsion from paradise is shortly proceeded by the rise of agriculture which, according to the Torah, was the occupation of Cain. Regarding the pre-oedipal conditions, the generational transmission of armoring in the parent-child conflict constitutes a transvaluation of pleasure and anxiety in which, by virtue of a child’s association of pleasure with being destroyed (usually by their same-sexed parent), anxiety is erroneously considered to be pleasurable. The story of the fall represents this transvaluation. The confusing, contradictory terms of Edenic existence questioned by Reich in the above quote were deliberately employed in an attempt to remind the reader of this transvaluation which has estranged language in general from what it purports to describe. Thus Ausloos’s assertion is, when considering the esoteric meaning of the biblical text, supported by orgonomy. Interpreting the word ‘Eden’ to mean ‘pleasure’ allows for great insight into the meaning of this myth, namely that the garden represents the condition of orgonity enjoyed by infants and possibly prehistoric people.
Reich was unaware of this but the Jewish philosopher Moses Maimonides was asked the same question almost eight hundred years earlier. In the Guide to the Perplexed, the Rabbi begins his answer by pointing to the fact that man was created in the image of God and therefore already had intelligence and could not have been improved by eating the fruit. He then goes on to state that prior to the fall, man possessed knowledge that was concerned with truth and falsehood (muskalot) rather than knowledge concerned with good and evil (mefursamot), these being merely moral conventions. To Maimonides, whose argument is built on the interpretations of the Midrash, this inferior moral knowledge is inseparable from imagination (Wurmser). According to one Meyrav Wurmser:
Maimonides believed in the existence of a secret body of ultimately inaccessible knowledge whose study is the purpose of one’s life. A man’s life is measured by his ability to approximate and get close to understanding this secret. The closer one gets to attaining this knowledge, the more one’s mental and emotional suffering is resolved and the society of political hardships is alleviated [sic].
Although Maimonides is getting close to muskalot here, orgonomy is certainly better at approximating this body of knowledge than the doctrine of the circumcisers is. The Rabbi’s claim that Adam’s sin ushered in an era of moral, conventional knowledge perfectly corroborates an orgonomic interpretation of the myth if the fall indeed represents the emotional plague. In The Function of the Orgasm, Reich writes “the psychic contradiction between sexuality and morality operates in the biological depth of the organism as the contradiction between pleasurable excitation and muscular spasm (256).” The continued existence of mass neurosis pivots on the fact that historic moralities ignore the biological, objective needs of children and adolescents, preferring to embrace imagined conventions (mefursamot) which are actually the sources of all the ills they purport to prevent. Before eating the fruit, Adam and Eve possessed this knowledge: that of how life functions (muskalot), viz. of orgone energy, which was considered by Maimonides to be divine.
Maimonides also gives us orgonomic insight through his interpretation of the serpent’s role. He claims it represents what he calls the appetitive faculty, something all creatures are endowed with. It is “that faculty by which a man desires, or loathes, a thing, and from which there arise the following activities: the pursuit of an object or flight from it … fear and courage, cruelty and compassion, love and hate … All parts of the body are subservient to these activities, such as the ability of the hand to grasp, of the foot to walk, of the eye to see, and of the heart to be bold or timid (qtd. in Wurmser).” This can be nothing other than the autonomic faculties of parasympatheticonia and sympatheticonia which, although already identified in physiology, were expounded upon with regard to psychology by Reich (The Function of the Orgasm 288-292). The serpent, with its wave-like gait, represents the oscillation of libidinal investment and the cycle of cathexis and catharsis exhibited by the unarmored organism, to wit, the orgastic function which manifests quintessentially as the orgasm reflex. In other words, it is a “symbol of wavy, living life” (The Murder of Christ 14). The Rabbi then goes on to state that the serpent is not acting of its own accord but is under the influence of the archdemon Samael, who is merely a symbol of the imagination (Wurmser). Interestingly enough, Reich found that the imagination compromises this cyclic function both in sex (The Function of the Orgasm 109-110) and in the case of armoring, wherein the organism is inhibited by its perpetual, paranoiac self-defense against long past, imagined threats (Character Analysis). Furthermore, Maimonides claims that the third chapter of Genesis is an allegorical description of something that takes place in the mind – and Reich would add, the body. It describes the usurpation of the appetitive faculty by imagination as well as the now modified appetitive faculty’s corrosion of our ability to discern biological truth from social convention (Wurmser).
The Tree of Life and the Tree of Knowledge of Good and Evil are mutually exclusive. As soon as one eats of the latter, one is expelled from Eden and can no longer eat of the former. Moreover, one can either be in Eden or expelled therefrom. According to one Leah Gordon, after their expulsion, Adam and Eve “continue[d] in a limbo, in what Bonhoeffer describes as ‘twilight’, a state between good and evil, wanting life yet held in a spiritual death.” This describes the condition of armoring which is characterized by the repression of any somatic orgonotic currents, these being experienced as emotion. It constitutes the loss of an organism’s capacity to respond to the outside world by virtue of its constant upholding of defensiveness (sympatheticonia) and emotional deadness. To Gordon, only Christ can return us to eternal life; she claims that the word ‘he’ in Genesis 3:15 refers to Christ, the seed or progeny of Eve (Gordon). To Martin Luther, this verse is a promise that Christ will overcome evil in the world and undo the devices of the serpent who in this case is the Devil (Gordon). To Reich, Christ is “the inborn, naturally given Life Energy” (The Murder of Christ 17). Like the life energy of all children in the historic period, he had to be murdered by the armored characters he interacted with, in accordance with the epidemiology of the emotional plague.
How then is Christ to redeem the world? Gordon quotes Heinrich von Kliest who says “that, paradoxically, humanity, in order to recover its innocence, has to ‘eat of the Tree of Knowledge a second time in order to fall back into a state of grace.’” Similarly, the task of orgone therapy is to have patients emotionally, viz. viscerally, relive and express the repressed pulsions which could not be expressed in the past. This entails the divestment from muscle armoring (the condition symbolized by the fall). In order to divest therefrom and regain orgonity and the capacity to experience visceral excitations, on must completely enter into the autonomic mode of parasympatheticonia. Because of the draconian child-rearing tactics employed by armored characters in the historic period, this condition universally becomes associated with being destroyed. Therefore, one must figuratively die in order to convalesce from armoring. Gordon expresses this in antiquated theological language by saying that the Tree of Life becomes the cross and that Jesus’s suffering thereon redeems the world from the condition that Adam brought about. She invokes the words of Paul’s first epistle to the Corinthians: “for as in Adam all die, so in Christ all will be made alive (15:22).” That is to say, only through enlivenment with orgone energy, symbolized by the figure of Christ, can humanity be redeemed from the condition of armoring that Adam and Eve introduced into the world.
The condition of orgonity has been explored by the ancient Hebrew composers of the Torah, Midrashic scholars and modern Christian theologians, although it was not called so. They, along with the orgonomists are describing a real phenomenon. King Solomon is supposed to have said “She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her” (Pro 3:18). The Tree of Life is the tree of muskalot, the tree of knowledge of the life function and the orgone. Whosoever retains this knowledge, discerns it from the vulgar moral conventions of the armored and holds on to the vital fountain which is the birthright of the righteous will have not just happiness but even eternal life. For the opposite of life is not death, but armoring, and therein lies the crux of the primordial wound. If the light within us is darkness, then how great is that darkness (Mat 6:23)!
*Orgone is a physical energy, not a metaphysical, New Age or spiritual energy. It was described as an energy in the classical-mechanical sense because it is carried by mechanical waves propagated in the soma, a super-saturated fluid.
Ausloos, H. “‘Garden in Eden’ or ‘Paradise of Delight’? The Septuagint’s Rendering of עדן in the Book of Genesis.” Acta Theologica, vol. 37, no. 1, Jan. 2017, pp. 6–17. EBSCOhost, doi:10.4314/actat.v37i1.2.
Leah, Gordon. “From the Garden of Eden. Reflections on Disobedience and Restoration.” European Journal of Theology, vol. 27, no. 2, Oct. 2018, pp. 139–146. EBSCOhost, search.ebscohost.com/login.aspx?direct=true&db=a9h&AN=132716564&site=ehost- live&scope=site.
Wurmser, Meyrav. “The Garden of Eden and the Origins of the West: Reading Maimonides’ Guide to the Perplexed.” Perspectives on Political Science, vol. 43, no. 3, July 2014, pp. 133–142. EBSCOhost, doi:10.1080/10457097.2014.917243.
“The Characteroligcal Resolution of the Infantile Sexual Conflict.” Character Analysis, by Wilhelm Reich, 3rd ed., Farrar, Straus and Giroux, 1972, pp. 153–160.
“Development of the Orgasm Theory.” The Function of the Orgasm, by Wilhelm Reich, vol. 1 of The Discovery of the Orgone, Noonday Press, 1971, pp. 109–110.
“The Breakthrough into the Biological Realm.” The Function of the Orgasm, by Wilhelm Reich, vol. 1 of The Discovery of the Orgone, Noonday Press, 1971, pp. 256.
“The Breakthrough into the Biological Realm.” The Function of the Orgasm, by Wilhelm Reich, vol. 1 of The Discovery of the Orgone, Noonday Press, 1971, pp. 288-292.
“The Trap .” The Murder Of Christ, by Wilhelm Reich, Simon and Schuster, 1953. pp. 13-14.
“The Kingdom of Heaven on Earth.” The Murder Of Christ, by Wilhelm Reich, Simon and Schuster, 1953. pp. 17.
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Why would I submit this to a highly armored person? because I am incapable of writing five pages (double-spaced) on anything besides orgonomy. Sometimes it is good to throw yourself into the wind and let what happens happen. Moreover, I should not have to inhibit my expression because other people want to live in misery and poverty.
She insisted that it is not an analysis and kept repeating that, since we are no longer in high school, “we are now moving beyond define and describe.” I, in my ignorance, insisted that it is an analysis, believing so up to this day. Then I said that she and her colleagues are concerned not with discovery, but with dividing up every area of research in order to create jobs (for the sake of sublimation), and that they hated orgonomy because it can unite various disciplines. She denied this.
The issue came up again, whether it is or is not an analysis. She said “you’re saying the sky’s orange,” to which I replied “you’re saying the sky’s orange.” She asked how it is an analysis and what “theoretical tools” I used. I did not know what this meant. Nor did I want to explain orgonomy to her because that would have meant talking to her about sex, something I didn’t feel comfortable doing. I maintained my position, and she commented on the fact that we could argue all day. At this point I told her “an F to you is an A to me” and that I didn’t want to write like she does. I got up and walked out of the classroom. The doctor of philosophy thought I was bluffing. I felt like I had found two-thousand dollars on the sidewalk. The analysis received a zero.
Then there was the following exchange of emails:
“…Did you get my comments for your paper? I submit letter grades on Monday and will need a revised version by Sunday night…”
“…I got your comments but there was so little context, I could not understand them. I will not be revising the paper because it is perfect in my eyes … I accept that we will never agree, but I will never contort my mind to write something that I don’t believe unless I am making a joke. Saying what I believe is worth more than getting a grade.”
“The comments asked to add your name and date to your poster. That will allow you to receive 10 additional points representing a significant jump in your grade.”
“Are colleges for educating or for making sure everyone who pipes is danced for? It is from Matt Gilinson, it was finished the day it was uploaded. Have a good summer.“
“Matthew, when you enter the kings hall you dance the king’s dance. And when you voluntarily participate in higher education, as you and I have done, you play by their rules. I am merely enforcing the rules of academic rigor, and whether you like them or not, you have voluntarily chosen to enter that domain. The only person you are hurting here is yourself. I assign Cs all the time, but I really hate to give a C to someone who I think could’ve earned a lot more. I cannot ethically bend rules for you without bending them for all. So I’m not going to make an exception here. It will not affect me in anyway to select C when I input grades tomorrow, but it will affect you. So sometimes you need to pick your battles. If something as insignificant as this is that important to you, then fine. Lucky you. But I really hope you reconsider. Because sometimes you just dance the dance, knowing that it will put you in a better position for when it really matters.” (italicization mine)
“Dr. [redacted] I did play by the rules wherefore I got a C. This does not hurt me, the alternative would have hurt me. I never asked you to make an exception, nor did I expect you to. I love battles, I must be really sick like Spartacus. I feel compelled to state that this was not a tremendous strain and was for me the path of least resistance. Also, the king is crippled and everyone is doing the tarantella (א). And as Wagner said in Parsifal, only a pure fool enlightened by compassion can heal the sick king.”
I could not resist employing dramatic effect; my friends can tell you I am not that enlightened or compassionate. Nonetheless, I am still concerned with the king’s pelvic wound and the Passion relics. I hope to have shown how institutional and characterological forces must suppress orgone energy and the knowledge thereof for the sake of preserving the pathological structures from which they arise. These past two months, my cervical armor segment has been loosened considerably, and I have been using my voice to speak the truth, combat such injustices, and condemn all the diseased people who have wronged me. Believe me when I report that it is a high ecstasy!
(א) I am referring to the epidemics of hysterical dancing in medieval Italy which were thought to be caused by tarantula bites.