Wagnerian Yiddish Gematria

Though my master cautioned against the use of Hebrew Kabbalah – even the Jews themselves do not permit its study before age forty – it seems opportune since we have already been furnished with Hebrew characters. Analysis of the words ‘Monsalvat’ and ‘Good Friday’ will suffice because every minute consumed by this science is an hour taken off the ends of our lives. Here’s Mahler’s secret message reproduced again:

“Gehen Sie zurück zu Monsalvat, gehen Sie zurück zu Karfreitag”

“גיין זיי צוריק צו מאָנסאַלוואַט, גיין זיי צוריק צו קארפרייטאָג”

“Go back to Monsalvat, go back to Good Friday ”

First, the tongue of David must borrow this word ‘Monsalvat’ or Mount of Salvation. It is akin to the Hebrew Golgolath ( גלגלת ) or Golgotha in Aramaic, but if we are to understand Mahler’s message, מאָנסאַלוואַט must retain its Wagnerian connotation. We shall remove these three alephs ( א ) which in Yiddish take on a role similar to that of the German ‘A.’ The consonants will supply their own niqqud. Then we move one of the vavs ( ו ) to a position before the mem ( מ ) in order to endow mem with the correct vowel sound and simultaneously divide the Yiddish stveyvaven (וו) acting as a German ‘W’:

מונסלוט

Thus we have a phonetic expression of ‘Monsalvat’ in Hebrew from which we can derive a numerologically significant value. It pains me to do this but here it goes:

מ (Mem) = 40
ו (Vav) = 6
נ (Nun) = 50
ס (Samech) = 60
ל (Lamed) = 30
ו (Vav) = 6
ט (Tet) = 9

40 + 6 + 50 + 60 + 30 + 6 + 9 = 201

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I don’t know how he does it all day!

Two-hundred and one relates Monsalvat to the Hebrew word אר (pronounced air) meaning to burn, to become bright, to light, to kindle, to quicken or revive, to cheer, to enlighten (the mind). Its meaning is not yet apparent although Amfortas’s pelvis is revived at Monsalvat in Act III of Parsifal. Moreover, Parsifal is said to be a “pure fool enlightened by compassion.”

Now for קארפרייטאָג, which, being translated from the Yiddish, is Good Friday. Again we must de-romanize the word in order to achieve a higher degree of Romanticism. This is to restore its Semitic character and relieve the trauma of diaspora. We remove the alephs as qoof and tet are perfectly capable of carrying vowel sounds by themselves. Finally, just one yod must pass from the word that all be fulfilled and … Voilà: קרפריטג , a Hebrew spelling of Karfreitag.

ק (Qoof) = 100
ר (Resh) = 200
פ (Peh) = 80
ר (Resh) = 200
י (Yod) = 10
ט (Tet) = 9
ג (Gimel) = 3

100 + 200 + 80 + 200 + 10 + 9 + 3 = 602

This relates Karfreitag, Good Friday, to the word ברת (pronounced barat) meaning to cut to pieces or split. Of course this must refer to Osiris’s sacrifice and the dismembering of his lovely body, something a Savior cannot help but recapitulate. The cross is the same punishment by a relatively unknown technicality since the crucified body is forbade from any functional movement. However, King Amfortas is made whole on Good Friday. Very mysterious indeed.

We must be careful not to jump to any conclusions and retain some modicum of humility. For all we know, we may be fundamentally inverted persons and that would guarantee our misinterpretation of all information. We would think love is hate, poison is medicine and that waves are blows, and everyone we know would reinforce our condition. If this were the case, we should be too proud to be dissuaded from our self-destruction. Regardless, time compels us to action!

Everyone, Please Remain Calm

We are still in the Romantic period. This has merely been a minor interruption due to some confusion regarding what exactly happened that Good Friday on Monsalvat. The issue is being resolved. Thank you for your patience.

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UPDATE (4 – 26 – 20): By applying a Romantic cipher to some drafts of the finale from Mahler’s unfinished Tenth, an encrypted message has divulged itself. It is in German, Yiddish and English oddly enough, as if I were meant to find it …

“Gehen Sie zurück zu Monsalvat, gehen Sie zurück zu Karfreitag”

“גיין זיי צוריק צו מאָנסאַלוואַט, גיין זיי צוריק צו קארפרייטאָג”

“Go back to Monsalvat, go back to Good Friday ”

This could have been intended for Schoenberg, Webern and other members of the Second Viennese School who were hastily applying their progenitor’s deconstruction not for resolution, but for convolution. Their carelessness was exemplified at the Skandalkonzert which was disrupted by the brawl before Kindertotenlieder (Songs on the Deaths of Children) could be performed and provide some kind of catharsis.

Sources tell me Gavrilo Princip was in attendance and was very wound up by their modernism whereupon the Black Hand (aka Unification or Death), a secret society established by Serbian army officers, was able to set him up as a patsy in the assassination of Archduke Ferdinand and Sophie, Duchess of Hohenberg. In Diesem Wetter would have surely relieved that young man, but thanks to Buschbeck‘s incontinence, not three but four experimental works were programmed!

Mahler evidently foresaw this but he succumbed to the Curse of the Ninth before he could warn the Second Viennese School about the objective interpretation of Parsifal.

Core Concepts Series: VI. The Orgastic Function – Part 2

Recapitulation of the Orgastic Function in Other Expressions

Although the orgastic function was discovered through studying the orgasm, it is thought to be recapitulated in all expressions. In other words, all our expressions embody the tension and resolution proper to the orgastic cycle, providing they are not obstructed by some pathology. Of necessity, this means that they begin with a cathexis, an investment of libido, and culminate in catharsis, a divestment of libido. Let us explore some expressions that would generally be considered non-sexual and follow the path of the drive energy with an emphasis on biomechanics.

In the first half of the expression of rage, for instance, we are seized by a certain tonus of the striated muscles, those organs whereby we influence the external world. Subjectively, its virtue is discernible from other physiological states and we know it as anger. Here we observe a mechanical tension and, necessarily, some change in the electric properties of the muscles. A cathexis of the same kind with which Freudian psychoanalysis is concerned has been formed and sex-economy has been disequilibrated. If we wish to artificially delineate between psyche and soma, we may say that psychically, the pulsion has been charged with drive energy. Somatically, the organism has begun to consume its reserves of energy by upholding this tonus. It is preparing to destroy whatever agent precludes its pleasure (1). In muscle contraction, the muscles develop force or tension (2) as microscopic fibers pull on one another. The rapid extension of the muscles in combat seems to relieve this tension because, when the situation is resolved, the body ideally resumes a state of relative relaxation and the nerves cease to inspire such an intense tonus in the skeletal muscles. Thus we roughly have the tension, charge, discharge and relaxation of the orgastic function. It is interesting to note that when the orgastic function is precluded in its sexual form, it is recapitulated in this defensive form such that the conditions under which the orgasm reflex can occur are reinstated!

In the expression of fear, we have a very similar response. Again, the tonus of the skeletal muscles is augmented as the organism prepares to escape, a maneuver requiring tremendous quantities of energy. The movement entailed is inherently cathartic and if the organism can escape the threat, a sex-economic equilibrium is achieved and the libido is available again to be invested in other ways.

Although anxiety cannot properly be called an expression, it nonetheless embodies those attributes which characterize the orgastic function (if it ever is divested from). It is a general contraction of the organism universally exhibited across all phyla. That is to say it is exhibited even by organisms without muscular or nervous tissue. The anxiety affect will arise in different situations depending on the creature’s morphology (3). Whereas a unicellular organism will instantly exhibit this response in a dangerous situation, an animal, having a muscular system, will first attempt to destroy or flee the threat, oftentimes fighting to the death. Therefore it is actually very unusual for an animal to exhibit such a response while the microbe, on the other hand, can often be found playing dead, implying to the predator it isn’t worth the energy.

That all being said, in human anxiety the muscular system is chronically contracted. However, we suspect that the final tension developed by the muscles in anxiety is very insignificant and similar to that of relaxed musculature. According to Plonsey and Barr, a muscle in absolute contraction develops a force similar to that of a relaxed muscle. That is to say a muscle’s tension is greatest when it is only partially contracted (4). Entering the anxiety state then can be considered a pseudocatharsis in which tension is taken out of the muscles not through expression, but through repression.

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Here we see tension as a function of striation spacing. After a certain point, the muscle filaments slide past each other to such an extent that they begin to shield each other from the motor-chemical reactions involved in their mutual pulling. (5)

Of greatest significance is the fact that, for the anxiety tonus to be achieved, viz. for the muscles to reach their greatest degree of contraction, the tension force proper to the rage tonus must have been developed at some instant during the contraction. Of equally great significance is that, for the anxiety tonus to be divested from, viz. for the muscles to relax and regain their original length, the muscles must again develop the intermediate force, that tension which foretells the expression of rage or fear. Wilhelm Reich’s discovery that destructive rage impulses break through upon the analytic dissolution of anxiety (6) corroborates our theory.

Another expression that mirrors the orgastic function is labor. All organisms devote a portion of their lives to the procurement, transformation, construction and exchange of various things. Even when we think we are resting, our bodies perform very many operations and labors. However, if we only concern ourselves with things we can directly experience, we can see that there is a portion of the day in which we perform labors vastly different from our rest and recreation. Again, these demand a mechanical tension and an electric charge and when we have finished the job, we ideally divest from this cathexis of libido and relax, having maintained the unnatural structures that can allow the most natural thing about us to emerge from its sanctum.

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(1) Reich, Wilhelm – The Bioelectric Investigation of Sexuality and Anxiety – 2. Sexuality and Anxiety: The Basic Antithesis of Vegetative Life – pg. 37

(2) Plonsey, Robert & Barr, Roger C. – Bioelectricity, a Quantitative Approach Second Edition – Chapter 11. Skeletal Muscle pg. 330

(3) Reich – The Bioelectric Investigation of Sexuality and Anxiety – 2. Sexuality and Anxiety: The Basic Antithesis of Vegetative Life – pg. 37-38

(3) Plonsey, Robert & Barr, Roger C. – Bioelectricity, a Quantitative Approach Second Edition – Chapter 11. Skeletal Muscle – Sliding Filament Theory pg. 339

(4) Ibid. pg 339-340

(5) Reich – The Function of the Orgasm – Chapter V – The Development of the Character-analytic Technique – Part 3. Character Armor and the Dynamic Stratification of the Defense Mechanisms pg.147

Core Concepts Series: V. The Orgastic Function – Part 1

The Biomechanics and Electrophysiology Thereof

When Wilhelm Reich referred to “the function of the orgasm,” he was not talking about the purpose or meaning of the orgasm but simply about what happens in it. As we saw in the fourth installment, the orgasm reflex is chiefly characterized by the complete discharge of accumulated sexual tension. In other words, there is no libido-quantitative difference between cathexis and catharsis that can be allocated to the production of neurotic symptoms such as perversion. This cyclic investment and divestment is referred to in Reich’s oeuvre as the orgastic function, the orgasm formula or the tension-charge formula. Reich described the orgastic function as having four distinct phases: mechanical tension, electric charge, electric discharge and mechanical relaxation. However, it is illuminating to consider the two halves of the cycle as individual phases: one characterized by mechanical tension and electric charge, and the other by electric discharge and mechanical relaxation.

In the sexual response, the genital blood vessels dilate and the male and female erectile tissues become filled with fluid. Fluid exerts a mechanical pressure in the corpora cavernosa clitoridis, the bulbo vestibuli and the corpora cavernosa of the penis during the tumescence of these tissues. Moreover, genital muscles such as the ischocavernosus and bulbocavernosus are excited by nerves, whereupon muscle tone is increased (1). All this mechanical tension has a relationship with bioelectricity. The sexually aroused, tumescent erogenous zone can be shown by an electrogram to exhibit a high electric potential with respect to the unaroused erogenous zone or other parts of the skin (2). This implies some polarization in the body fluid’s electrolytic charge distribution. Supporting this is the fact that “pressure of any kind reduces the charge of the [skin’s] surface. If the pressure is removed, the [potential] returns exactly to its original level (3).”

The orgasm reflex itself is an electrophysiological discharge, according to Reich (4). He asserted that the surfaces of male and female genitals act as electrodes (5), but this cannot be correct because both are of more or less the same voltage (in orgastically potent characters, that is). If the space around a charge distribution has a high potential, this must mean that cations* predominate in solution and each penetration must rather produce repulsive forces.

Observing that the vaginal mucous membrane secretes an acidic, electrolytic colloid (6), and that the contacting surface area is greatest during complete penetration, Reich surmised that during these instances, “the difference in potential between [the] two charged surfaces in contact with each other will equal itself out” (7) and that the subjective perception of pleasure originates from this resolution of electrical tension. However, this claim cannot be correct because the skin of the penis does not seem to permit the passage of ions so, theoretically, no significant electric current can go between the genitals. The satisfaction of complete penetration must then depend on electrostatic phenomena, on maximal coulombic repulsion.

By as of yet unknown means, excitation escalates in the “phase of involuntary muscle contraction.” This is characterized by involuntary contractions of the pelvic and genital musculature which are rhythmically related to the union and separation of the genitals (8). Eventually, the entire muscular system convulses in the orgasm reflex (9). We are of the opinion that electric potential energy is transformed into mechanical energy and transferred out of the body by the orgasm reflex: work done by the system on the environment. This is corroborated by the following facts. First of all, the potential difference on the recently satisfied person’s genital is insignificant. Second, in orgastic impotence, wherein this reflex is absent or reduced, catharsis is diminished. Thus we have the phase of electric discharge and mechanical relaxation.

This infant field which may be called electrosexology was only studied for a brief span of about four years. As Europe was electrified by Hitler, Reich was repelled from Germany to Sweden, Denmark, Norway and finally America where, by 1940, he for some reason became convinced that all the bioelectric processes he observed were really epiphenomena of a mysterious, more fundamental energy: the orgone. As for the orgastic function, we will see that it is recapitulated in all expression and that when it is precluded, it can adopt a number of perverse forms.

* Note: After studying the oscillograph used in the original experiments, it has become apparent that we were never in a position to make qualitative judgements regarding the electric polarity of the ionic species or judgements about their concentration. The instrument was only capable of measuring potential difference.

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(1) Reich, Wilhelm – The Bioelectric Investigation of Sexuality and Anxiety – 1. The Orgasm as an Electrophysiological Discharge pg. 9-10

(2) Reich – The Function of the Orgasm – Chapter IX – From Psychoanalysis to Biogenesis, Part 1. The Bioelectric Function of Pleasure and Anxiety pg.370

(3) Ibid. pg. 373

(4) Reich – The Bioelectric Investigation of Sexuality and Anxiety – 1. The Orgasm as an Electrophysiological Discharge pg. 13

(5) Ibid. pg. 13

(6) Ibid. pg. 14

(7) Ibid. pg. 14

(8) Reich – The Function of the Orgasm – Chapter IV – Development of the Orgasm Theory, Part 3. Orgastic Potency pg.106

(9) Ibid. 107

Core Concepts Series IV: The Orgasm Theory – Part 2

The Orgasm Reflex

Part one dealt with the development of the orgasm theory, gave a brief description thereof and gave an account of its reception. This part will describe the orgasm reflex and the sexual intercourse between orgastically potent men and women.

Sex between orgastically potent lovers takes on a certain form not because it is a practice or a performance, but because it is governed by uninhibited biological instincts. It does not take place because one wants to prove his “potency” or her “sexual liberation,” to invoke jealousy, anesthetize oneself, act out oedipal wishes, fulfil a tradition or receive some kind of compensation. To the orgastically potent man or woman, this conjugation is part of a primordial life process and functions to guarantee psychic and somatic vigor, equilibrate libidinal economy and afford some of the highest pleasures in life. All the perversions described herein diminish the magnitude of catharsis in the orgasm. From an economic standpoint, this is ultimately perversion’s raison d’être; it consumes libidinal energy, precluding the extreme accumulation of excitation and rapid, complete discharge that characterize the orgasm reflex.

If the orgasm reflex is to occur, several conditions must be satisfied and all precluding factors must be absent. “Anxiety, unpleasure, and fantasies” (1) must be entirely absent from the experience. Wilhelm Reich explicitly delineates from “onanistic coitus,” the fantasy-ridden, masturbatory sex which Lacan assumed to be the only kind of sex possible. There can be no uncertainty or contradictory impulses. The lovers must be genuinely well-disposed towards each other, meaning they are neither lying to themselves nor lying to themselves about lying to themselves and so on. As we will later explore, such dishonesty has a major physiological component: the chronic rigidification of the muscular system. For now, understand that it is this rigidity which prevents the body from involuntarily convulsing in the orgasm reflex.

Reich describes the reflex in great, clinical detail in chapter four of The Function of the Orgasm (pg. 85-116), but I will reproduce what I think are the most important takeaways. Of great significance is the wave propagated along the body’s longitudinal axis. The pelvis rotates inwardly toward the head and independently of the lower back. As the pelvis reaches the fullest extent of its rotation, the upper body begins to curl forward while the relaxed head and neck fall backwards with gravity. Reich remarks that it is as if the organism attempts to bring together “the two ends of the trunk (2).” Meanwhile, the pelvis has begun to fall, and, by the time the upper body has reached its most inwardly curled position, the pelvis has more or less straightened out whereupon it begins to rotate inwardly again while the upper body falls. This whole cycle repeats several times and is entirely involuntary.

“Orgastic potency is the capacity to surrender to the flow of biological energy, free of any inhibitions; the capacity to discharge completely the dammed-up sexual excitations through involuntary, pleasurable convulsions of the body.”

Wilhelm Reich – The Function of the Orgasm pg. 102

It is also noteworthy that, leading up to the reflex, excitation is evermore concentrated in the genitals and that the orgastic convulsions coincide with the rapid flow of excitation from the genitals into the rest of the body. This is experienced as the resolution of tension. The steeper the descent from excitation, the more satisfying the orgasm. Moreover, whereas the pleasure at the beginning of such intercourse is of a voluntary, sensory virtue, it assumes an involuntary, primarily motor virtue by the time of the climax. Psychoanalytically speaking, this coincides with the momentary dissolution of the ego and the total surrender to the instinctual.

Above all, what distinguishes orgastic potency from orgastic impotence is the complete discharge of sexual excitation in the orgasm reflex. Below are two graphics from The Function of the Orgasm (pg 111):

In neurosis, extreme excitation and deep relaxation are impossible. The organism cannot tolerate a high degree of excitation or relaxation because of an inability to surrender to involuntary somatic processes.
Orgastic potency is characterized by the capacity to tolerate, accumulate and completely discharge extreme excitation.

The fact that excitation is completely discharged in the reflex is of greatest importance. Reich writes: “the energy source of neurosis is created by the difference between the accumulation and discharge of sexual energy (3).” As I said in Part 1, the neurotic symptoms serve to metabolize the libidinal energy that is not exhausted in expressions such as the orgasm reflex. Among these symptoms is the aforementioned somatic rigidity which prevents the convulsions. Thus orgastic potency is established when this pathological rigidity is eliminated and vice versa. It is the motor convulsions which equilibrate sex-economy, possibly through the transfer of mechanical energy from the body into the environment.

The concept of orgastic potency is an indispensable component of clinical orgonomy. Without this goal, therapy is pointless because the patient will not establish a self-regulating sex economy. It will remain in a state of congestion and, since the stases of libido are preserved, the neurotic will always struggle uphill against his or her symptoms. Thus neurosis is identical to orgastic impotence; “not a single neurotic is orgastically potent (4).”

(1) Reich, Wilhelm – The Function of the Orgasm – Chapter IV. The Development of the Orgasm Theory, Part 3. Orgastic Potency pg. 102

(2) Reich – Character Analysis – Chapter XIV. The Expressive Language of the Living, Part 2. Plasmatic Expressive Movement and Emotional Expression pg. 367

(3) Reich – The Function of the Orgasm – Chapter IV.The Development of the Orgasm Theory, Part 4. Sexual Stasis – The Energy Source of the Neurosis pg. 111

(4) Reich – The Function of the Orgasm – Chapter IV. The Development of the Orgasm Theory, Part 3. Orgastic Potency pg. 102

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Core Concepts Series: III. The Orgasm Theory – Part 1

Development and Overview

Wilhelm Reich’s orgasm theory shields the Queen of the Sciences from the vulgar, repulsing the vain fact collectors, the theoretical dabblers and those who would appropriate her principles for their own wicked ends. It is subject to ridicule at first and later the most vehement hostility. Nonetheless, it has furnished a physiological metric, orgastic potency, by which we can determine if a neurosis has been resolved, independently of culturally constructed ideas of health which rest on no biological basis.

During the 1920s, psychoanalysts classified as actual neuroses those monosymptomatic diseases relegated by orthodox medicine to the “psychosomatic” realm. Freud surmised that these were caused by the incomplete metabolism of sex-hormones and, in accordance with his libido-economic theory, sex and masturbation were prescribed. Psychoneuroses such as hysteria, perversion and masochism, on the other hand, required analysis. Despite this distinction, Reich recalls that Freud “was of the opinion that every psychoneurosis centered around ‘an actual-neurotic core’ (1).” In other words, a stasis of libido lies at the root of every neurosis.

Clinical experience led Reich to hypothesize that both actual neuroses and psychoneuroses were caused not merely by a libidinal stasis, but by a total disturbance of genital function. While none of his female patients were able to have orgasms, about thirty percent of his male patients were able to have erections and ejaculate. However, their sexuality, like that of his female patients, was characterized by symbolic fantasy and the absence of motor, involuntary, pleasure-oriented behavior. The economic function of such fantasizing can be nothing other than to withhold a quantity of libido and prevent its discharge in the sexual act. It is the ego’s defense against momentary dissolution.

Because their sexual characteristics handicap catharsis, it became necessary to classify the genital function of these neurotic males as pathological, despite their ability to impregnate. Meanwhile, it was observed that when a neurosis is completely resolved, to wit, when a patient’s sex-economy gains the capacity to regulate itself, a specific, involuntary reflex thenceforth appears at the height of sexual excitation. This orgasm reflex, a total convulsion of the body and temporary loss of consciousness at the climax of genital embrace (2), eventually became a metric signifying the resolution of neurotic illness. Why? because, it was found, that the orgastic convulsions discharge the libidinal stases that otherwise nourish a neurosis. When orgastic discharge is precluded, neurotic symptoms appear in order vent the stasis of libido and establish a sex-economic equilibrium, albeit a pathological one. At the same time, when the libido is invested in the production of neurotic symptoms, it cannot be exhausted in the orgastic discharge. The role of sexuality goes far beyond reproduction; it maintains the energetic hygiene of the organism. The capacity to allow the orgasm reflex to take place is called orgastic potency.

The orgasm theory, presented in 1926, was rejected by the psychoanalytic community. It implied that the analysts themselves were neurotic and sexually dysfunctional. The Freudians are still of the opinion that sexual repression is necessary if something bad is to be avoided. Sound familiar? Several testified that they encountered any number of female neurotics with intact genital function, but, as we shall explore in future installments, the essence of a neurotic’s disease is that he cannot tell he’s a neurotic, let alone anyone else. He interprets his symptoms to be parts of his identity and, if they are prevalent among the public, he will consider them to be normal. While operating the first public psychoanalytic clinic, Reich surmised that over eighty percent of people in interbellum Central Europe were orgastically impotent. After that sham of a sexual revolution in the 1960s and 70s, I estimate it is even higher today.

(1) Reich, Wilhelm – The Function of the Orgasm – Chapter IV. The Development of the Orgasm Theory, Part 2. Supplementation of Freud’s Conception of the Anxiety Neurosis pg. 90

(2) Reich, Wilhelm – The Function of the Orgasm – Chapter IV. The Development of the Orgasm Theory, Part 3. Orgastic Potency pg. 95-115

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Core Concepts Series: II. Introduction to Libidinal Economy

In the 1920s, when Wilhelm Reich began to study under Freud, three approaches to psychoanalysis were commonly employed: the topographical, dynamic and economic approaches. The topographical approach was concerned with the conscious and the unconscious: the heights and depths of psychic life. In therapy, it was handicapped in effectiveness for reasons we shall explore later. Often it could only impart to the patient an intellectual understanding of his or her neurosis, leaving the neurotic symptoms and character traits untouched. A Freudian axiom, something to the effect of “neuroses are resolved when the analysand becomes conscious of the unconscious” was later revised to state that neuroses may be resolved if that parameter is satisfied (1).

Those who practiced the dynamic approach realized that a cathexis is more completely dissolved when the affects, viz. the emotions, surrounding the cathexis are re-experienced (abreaction). It was found, however, that certain personality traits function to resist the surfacing of these affects, and that the key to the resolution of neurosis lies in the cessation of these traits. The dynamic approach – though its assumptions are correct – failed to address these “resistances,” character traits that compel a patient to resist analysis.

The economic approach was able to overcome these problems. As the field of economics is concerned with the distribution of scarce resources, so the economic approach to psychoanalysis was concerned with the distribution of libidinal energy amongst the various drives and mannerisms. Thus it deals with ordinal quantities of libido. We will refer to this approach as libidinal economy or sex-economy and its subject matter is the economic or quantitative problem of libido. How much drive energy is invested in which ideas, neurotic symptoms, performances &c.? How do these investments regulate expression, conceal desire and relieve the pressures which arise from psychic conflicts? What factors determine the magnitude of catharsis during the gratification of a drive? These are the questions that sex-economy seeks to answer. Considering the libido in this fashion requires us to affirm the premise of the dynamic approach and further affords us a way to dissolve the resistances that prevent affects from surfacing. Sex-economy also refers to an individual’s libidinal metabolism, the ways in which one’s drive energy is exerted or frustrated. The interplay of instinctual demands with external forces determines the characteristics of one’s sex-economy. It is molded by specific experiences and the socio-familial atmosphere at large.

Sex-economic equilibrium is the condition which occurs either prior to cathexis or following the gratification of a drive. It is subjectively experienced as peace or satisfaction. By as of yet unknown means, drive energy continually flows forth from the organism and compels it to strive towards objects. Tension is experienced prior to this movement and the movement alleviates the tension. Before resolution, sex-economy is said to be in a state of disequilibrium and there exists a stasis or cathexis of libido which demands resolution. Object-libidinal union and other cathartic expressions function to regulate sex-economy and promote the increased health and vitality of the organism, but when these are precluded by internal and external conditions, we are compelled to vent drive energy in an incomplete, pathological fashion, e.g. fetishism.

In fact, neurosis is characterized by the acute fear of catharsis and a neurotic’s instinctual drives have, in a sense, been transformed to favor the upholding of cathexes. From a neurotic frame of reference, equilibrium becomes synonymous with libido-metabolic constipation since there is no conception of the repressed drives. I call this pathological sex-economic equilibrium and it will be discussed more thoroughly in future installments.

Investigation into the economic problem of libido has explained the failures of the topographical and dynamic approaches. The dynamic abreaction is handicapped insofar as the energies of the affect in question are bound in a neurotic’s character structure. Wilhelm Reich’s inquiry into sex-economy has yielded a theory of character formation which posits that chronic attitudes consume the energy which would otherwise be liberated in abreaction. These attitudes are adopted to resolve various conflicts between instinctual and societal demands; their performance exhausts the libido, preventing expressions deemed inappropriate by a life-negating culture. Since a purely dynamic approach does not consider the economic function of character formation, it cannot free the libido employed in the chronic upholding of neurotic character traits. Moreover, the study of sex-economy has shed light on a number of social and biological mysteries that will later be covered in this series.

(1) Reich, Wilhelm – Character Analysis – Chapter II. The Economic Viewpoint in the Theory of Analytic Therapy pg. 11

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Core Concepts Series: I. Libido

All organisms can be observed coupling with objects that exist outside the boundaries of their bodies. This reaching out into the world is inherently a process of motion, implying a reliance on energy. Consider for instance the amoeba’s expansive movements towards its sustenance. Here we have an object which seems to inspire in the organism an energized movement eventually resulting in the union of the organism with the object. Sigmund Freud called the energy exerted by the organism in this scenario libido, which means ‘desire’ in Latin. It will also be referred to in this series as ‘drive energy’ and later, ‘orgone.’

Psychoanalysis and everyday life have shown that tension is subjectively experienced prior to this object union and is dissipated thereupon. It is commonly said that in such cases, one desires, lacks or wants the object and that the idea of coupling therewith has become psychically charged, as it were, with libidinal energy. In theory, this energy is released and the drive is gratified when the organism unites with such objects. The charging is called cathexis or libidinal investment while the release is called catharsis or libidinal divestment.

Object-libido is essential to the organism’s survival and health because it is, by default, directed towards necessities. For instance, analysis has shown that the infant’s breast-feeding is a cathartic, libidinal process; this is evidenced by the fact that, for those in whom this drive was not adequately gratified, the tension persists into adult life. The libidinal drives are concerned with those things that facilitate the organism’s power and thriving. Only when they are inordinately frustrated do they assume the monstrous characteristics that Freud erroneously ascribed to their nature (1).

Even though Freud predicted in the 1920s that psychoanalysis would be shortly supplanted by a somatic “organotherapy” (2), the libido is considered to be a purely psychic energy by psychoanalysts today. As I will show in future installments, the libido is a physical energy that does work on physical systems. For now, I leave psychoanalysts with this question: how, if the libido is purely psychic, does it compel the physical body towards objects and why can it be exhausted in movement?

When, for whatever reason, a society adopts mores which are inimical to the organism’s objective, biological needs, children must censor expressions of object-libidinal striving, leading to a build-up of drive energy. However, these stases of energy still demand discharge and the organism devises various maneuvers in an attempt to vent them. Usually they are inadequately cathartic when compared with the attainment of the original goal. When a person’s drives are continually frustrated, the stasis of libido continually grows, outpacing the rate at which these maneuvers can dispose of the energy. At this point, the various symptoms of neurosis appear; they are a continuation of the body’s attempt to dispense with intolerable drive energy.

(1) Reich, Wilhelm – The Function of the Orgasm – Chapter IV. The Development of the Character-analytic Technique, Part 4. Destruction, Aggression and Sadism pg. 154-159

(2) Reich – The Function of the Orgasm – Chapter V. The Development of the Orgasm Theory, Part 4. Sexual Stasis – The Energy Source of the Neurosis pg. 114

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Medicine Should Be Abolished

A Nietzscho-Reichian Theory of Natural Law
as seen in Bataille’s now revived publication Acéphale (Headless) Winter 2020

Recommended Prerequisite Readings
Wilhelm Reich and Plato’s Gorgias Part I: Polus (the heading called The Doctrine of Socrates)
Inter-somatic Libidinal Economy: Excitation and Power
Genitality is Hypernatural

Doctrine

A doctrine is a body. For instance, the Marxist body is intuitively aware of some quantity of libido being employed in a maleficial way. It is profit, labor energy siphoned into a repressive apparatus. I am referring to the libido consumed by the segmented regions of muscle armoring in the individual body. While it may possibly be argued that these segments correspond in some hermetic fashion to social strata, the pulsion to restructure society must first be experienced as the individual’s desire to convalesce from the emotional plague, the epidemic of mass neurosis. That, however, would entail the dissolution of these pathological, chronic muscle contractions – the maleficial investments of libido. Because such convalescence is, in most cases, initially intolerable to the individual, the will-to-convalescence is displaced into the realm of politics at a great cost. Orgonomist Elsworth Baker, in Man in the Trap describes this displacement in the controversial chapter on socio-political character types. The Fascist body, in my opinion, also longs to live according to biological principles. However, it is concerned with resisting modernization, a symbol for the armoring process, often invoking a lost or declined civilization that evaded the problems of modernity. But the entire movement is a nationalized caricature of the individual’s convalescence, from the lebensraum to the purgation of perceived impurities. Further, consider the pulsion to remove from society elements that are seen as foreign or unproductive. This is an expression of that will as well in that these elements become symbolic of an individual’s maleficial character investments. Since its tenets are merely symbolic of the convalescent process and never effect change on the individual level, it is condemned to disaster like all social endeavors that fail to addresses the issues of the soma. I mean to say here that doctrines are palatable because of their symbolic resonance with different libidinal economies and psycho-muscular character structures, not because they are rational.

The Israelite body is another such doctrine. With regard to men, the covenant of the circumcision functions to barricade the sex-economic avenues afforded by masturbation. The libido which would otherwise be discharged thereby is further regulated by hundreds of commandments, viz. investments. When all of these commandments are obeyed, the sum of repressed drive energy – this represented by the Ark of the Covenant – becomes a terrifying weapon. Moreover, each commandment is inscribed on the Israelite body. Mosaic law is a binding contract in that every illegal pulsion must be bound through contraction by the individual character structure and, by extension, the inter-somatic libidinal economy. “Thou shalt not kill” is not enumerated in Exodus chapter twenty but in the thoracic armor segment of every Israelite. The commandment concerning the Sabbath is not written there either; rather it exists in the inter-somatic libidinal economy as a mass hiatus from sublimation having a specific libido-economic role. By virtue of its adherence to this law, this body will persist while others of the same race and in the same land will be lost to history. However, the Hebrew and Greek scriptures imply that adhering to a set of commandments in this fashion is ultimately untenable. According to the Evangelists, one minor consequence is accidentally killing God.

Anyway, doctrine is professed by a doctor, which in Latin means ‘teacher.’ A teacher professes a doctrine, viz. a body, usually his or her body. However, in the historic period, good doctrine is scarce. Why? Let us be reminded of the fact that perception of the environment determines the virtue of autonomic functioning, whether it is basically sympathetic or parasympathetic. Moreover, the tenets of doctrine function as characterological defense mechanisms in that they repress a general uncertainty originating from one’s being divorced from deep biological sensations. To a degree, armoring compromises our capacity to be viscerally excited by external happenings or, in other words, our capacity to react to situations in a rational way. The armored character reacts to more or less every stimulus with the same defensive posture, whether it be benevolent or malevolent. Consequently, inordinate quantities of libidinal energy are consumed by the muscular system’s contraction, i.e. mechanical work. Divestment from this contraction and any corresponding psychic defense must necessarily disequilibrate sex-economy. The unemployed libido that would become apparent by virtue of this divestment is subjectively experienced as anxiety until the pulsions associated therewith are viscerally expressed. Thus data and statements that contradict one’s doctrine can be interpreted as attacks on the soma if the tenets function as character defenses. In the same way, the therapeutic disruption of neurotic sex-economic equilibrium, this being identical to the disturbance of the organism’s homeostatic protocols, is interpreted as an attack and provokes a defensive rage (1). For all these reasons, once a doctor is indoctrinated into a certain doctrine, there is little chance that he or she can ever recover! Doctrine is for the most part a disease and seems to be identical to armoring, the cornerstone of the emotional plague. God help us; the people who are supposed to be teaching and healing us are deathly ill and often insane.

The Wages of Dishonesty is Disease

A physician also imparts a body through the adjustment of the humors, surgery, drugs &c. – a body created in his image. He cannot acknowledge any level of health superior to his own for the aforementioned reason concerning autonomic function. For instance, to acknowledge the existence of muscle armoring would entail the individual’s visceral and depth-psychological exploration of the repressed complexes. Again, this is usually intolerable, especially because divestment from cathexes is conditionally associated with being destroyed. In other words, the emotional plague conceals from the afflicted that it exists at all wherefore there is a pitiful notion of what a normal person is. For these so-called physicians, it is easier to say “Freud has been debunked” (א) or “Reich was insane” or “a pervert” and take refuge in the fact that all the doctors with the same kind of indoctrination happen to agree. It is impossible to believe that after a decade of school, one has not learned a single thing about medicine. Their publications are safe from the flames.

If our medicinae doctor honorificabilitudinitatibus is still reading, let him be reminded that his occupation pivots on the erroneous idea that disease is either random or determined by heredity or microorganisms. In reality, disease and susceptibility to disease are caused by choices made by the afflicted and this means that Natural Law is in effect. Hide your faces, you doctors of medicine! Disease is natural justice and you are abetting fugitives. You are fugitives yourselves, running from the Law wherever it appears, working fourteen hour days to “save lives.”

What then does Nature’s Law prohibit? that which makes us sick, viz. dishonesty. Dishonesty is inextricably connected to disease and the science of orgonomy has shown this to be true. First, it must be said that honesty is identical to the uninhibited expression of pulsions. Parenthetically, we need not become overly concerned with the surfacing of antisocial pulsions. They are secondary drives that, while repressed by dishonesty, are ultimately born of dishonesty. Moreover, they can be expressed in ways that harm no living thing. Once the libidinal stases corresponding to these repressed pulsions are discharged through visceral expression, the subsequent, honest expression of pulsions will preclude the formation of additional libidinal stases and the antisocial pulsions that arise therefrom (cf. Genitality is Hypernatural).

Anyway, the pulsions that historic society finds intolerable all involve expressive, plasmatic movements in the viscera from the interior of the organism to the exterior such that an outward expression takes place. These are mechanical waves propagated in the soma (a super-saturated fluid), carrying the energy that Reich called orgone. Moreover, these somatic pulsations are identical to emotions, as evidenced by the fact that they appear or are increased in intensity and frequency upon one’s divestment from the ego defenses. The repression of this pulsation is accomplished through the chronic contraction of the muscles. In terms of libidinal economy, it seems that contraction consumes or exhausts the energy which would otherwise be involved in the motor expression of the now repressed pulsion. Regardless they prevent the soma’s pulsation, i.e. its expression, by virtue of their rigidifying action. We read from one of the books publicly incinerated by the U.S. Food and Drug Administration in 1957, The Function of the Orgasm:

the muscular rigidity, wherever it appears, is not a “result,” an “expression,” or a “concomitant” of the mechanism of repression … somatic rigidity represents the most essential part in the process of repression. All our patients report that they went through periods in childhood in which, by means of certain practices in vegetative behavior (holding the breath, tensing the abdominal muscular pressure [sic], etc.), they learned to suppress their impulses of hate, anxiety, and love (2).

So the repression of genuine and spontaneous biological pulsions – this being identical to dishonesty – necessarily entails the chronic contraction of the muscular system and the suppression of somatic pulsation.

The orgonotic currents become visible by virtue of moving particles in the cytoplasm. The particles and the cytoplasm are masses which are here being accelerated over a distance. Therefore, work is being done, requiring energy – orgone energy. Here the amoeba is in a state of expansion wherefore these flows are directed into the environment, in this case, towards the prey.

Muscle armoring is the rigidification of the muscular system, but through the respiratory block – a system of chronic spasms afflicting the diaphragmatic and thoracic musculature – it indirectly contributes to the total organism’s cellular hypoxia. Again we are confronted with the disturbance of pulsation, exemplified by the chronic inspiratory position of the organs concerned with breathing. Sex-economically, the respiratory block functions to decrease the amount of libido that the organism has at its disposal at any moment. This is evidenced by the fact that in orgone therapy, the increased intake of air results in anxiety; this indicates that the organism’s ceiling level of tolerable, unemployed libido has been breached. Thus the respiratory block represses the subjective experience of anxiety for the price of oxygenation and general vitality (ב). In terms of Natural Law, the perpetrator of this inherently disingenuous behavior is met with the physiological consequences: a speedy trial. However, things get complicated when we consider the fact that it is socio-familial hostility towards the vitality of children which initially inspires in Homo normalis the formation of the respiratory block, a mechanism ultimately functioning to maintain the integrity of the pelvic armor segment and its psychic counterpart, the castration complex (ג). More on this later.

Let us now endeavor to understand the orgonomic concept of biopathy, defined as a “disturbance in the natural function of pulsation in the total organism” (3). The repression of emotions through armoring necessarily restricts this pulsation, resulting in the symptoms described above. Armoring also entails aversion to movement, intolerance of excitation and feeling, neurosis, all the complications that follow from hypoxia, and doubtlessly, innumerable other symptoms. Another dimension of biological pulsation is observable in the organism’s oscillation between parasympatheticonia and acute sympatheticonia (cf. Inter-somatic Libidinal Economy). By ‘acute sympatheticonia,’ I mean the “fight or flight” response, not the homeostatic sympatheticonia concerned with internal milieu (though these two cannot truly be separated). Armoring is the organism’s chronic upholding of that acute sympathetic response, it being characterized by the contraction of the striated muscles, among other things. For instance, a body that has been physically abused may exhibit perpetually raised shoulders, signifying the constant anticipation of an assault. Throughout the seven regions of expressive musculature discovered by Reich, similar contractions with specific psychic, biographical meanings can be observed. All these phenomena evidence the fact that, in the armored organism, the oscillation between parasympatheticonia and acute sympatheticonia is more or less arrested at the sympathetic pole. Consequently, the generative, erotic, metabolic and excretory processes of the parasympathetic pole are obstructed, contributing to or constituting illness. To summarize, biopathy entails the disturbance of somatic pulsation in many areas: emotional, respiratory, autonomic, orgastic (cf. prerequisite readings and Reich’s The Function of the Orgasm), &c.

Eventually, this processes leads to what is called biopathic shrinking, in which the contraction “is not confined to individual organs” but “encompasses entire organ systems, their tissues, the blood system, the endocrine system, as well as the character structure (4).” The appearance of carcinomas is thought to signify the final stages of certain biopathies wherein the afflicted’s refusal to inhabit his own body becomes a de facto petition for its colonization by rogue desiring-machinic polities. This can ultimately be traced back to one’s escape from visceral sensations, a transgression against Natural Law accomplished through muscle armoring. Reich reported great success treating biopathic shrinking with – be assured it is I who will have the last laugh – the orgone accumulator (ד). However, the resolution of any biopathy is impossible without the afflicted’s visceral and depth-psychological investigation of the self, the attainment of orgastic potency, and the divestment from cathexes, to wit, the expression of the repressed. There is no panacea and no serious person has ever claimed that the accumulator is a cure for anything.

Life is Fair, You Just Don’t Know the Rules

Why do bad things happen to good people? When faced with the task of envisioning a world in which the life in young children is no longer despised and butchered, we must come to a sobering conclusion: they don’t. It seems that much of what people think is good must actually be evil and vice versa. The confusion regarding good and evil is inextricably connected to the pleasure-anxiety transvaluation wherein eroticism becomes associated with being destroyed while the anxiety regarding this destruction becomes pleasurable in comparison (cf. Genitality is Hypernatural). Consequently, libido-economic self-regulation is compromised as drive energy becomes anchored in muscle armoring. The source of human joy, simply incarnate being, is thereby repressed and we are forced to seek it everywhere but its true abode; the opportunity cost of this seeking is the joy itself, the joy that has been renamed dread. This transvaluation also marks the advent of enmity between the conscious faculties and the body. Next comes the glorification of heaven, intellect, the afterlife and all things that stand in contradistinction to the body which, for those afflicted by the emotional plague, seems to be the source of all misery.

Anything that stays true to libidinality is more or less disturbing to armored characters. Therefore, resisting biological impulses, viz. armoring, becomes virtuous in the eyes of those who despise life and the body. As surely as objects fall to the ground, this resistance engenders some combination of the aforementioned consequences, to wit, Natural Justice. Since it is the nature of the emotional plague to conceal itself, there is much confusion as to why “bad things happen to good people.” It should not be surprising that the ostensibly altruistic person who, in order to repress through sublimation the facts regarding this trauma, assists others in their repression thereof is subject to this or that misfortune. He should first divest from his own pathological cathexes so as to know finally what it means to help. That we have christened the cowardly postponement of catharsis virtuous is irrelevant to this judge. Moreover, repression makes us vulnerable to predation and aggression by corroding our sympathy with the environment (ה). Consider those who blindly walk into some harmful situation, having ignored all that indicates danger by virtue of that situation’s resemblance to a repressed episode of the past. Their failure to divest from such defense mechanisms compromises discernment and renders them fugitives in the eyes of the Law whereupon they are harmed (ו). Thus those who are deemed innocent by our standards are guilty by Nature’s. In the words of Heraclitus, “the way of man has no wisdom, but that of God has (6).”

Also, many of those events which people call unfortunate are often auspicious, but the condition of armoring prevents them from realizing this or benefiting therefrom. Nature is not a cruel, sadistic judge like the dishonorable john clifford Jr., who ordered the most Hitlerian act of censorship in American history. Every instance of Natural Justice indicates a hitherto unknown pathology and admonishes the bio-energetically wayward against progressing along their necrotic paths. However, we have become so iniquitous that these warnings are illegible to us and, in our arrogance, we perceive them to be inconveniences and catastrophes. Unfortunately, it is considered virtuous to insulate others from the one agent that can objectively correct them. This is called ‘care’ – really a well-camouflaged terror wed to a conception of mutual similitude – and is the most insidious thing to have ever befallen us. Actual care entails recognizing that there are worse things than death, that we are not gods and that we are subject to the consequences of our actions.

The issue is that most of our transgressions against Natural Law are unconscious and encouraged by our communities. We come into the world abiding by the Law, allowing pulsions to manifest outwardly as expressions. These displays of aliveness are disturbing to our armored caregivers because their character structures are founded on the repression of that very aliveness (cf. Inter-somatic Libidinal Economy). Because infants perceive that they will be annihilated for such expression, they inwardly invest the libido of these pulsions in muscle armoring such that the pulsions no longer manifest outwardly. It is this initial suppression – the parents’ rejection of their children’s most essential aspect – that Reich believed caused in children the feelings that are later repressed and signified by the incest fantasy (7). Then, typically, the parent-child conflict ensues along with the rigidification of the pelvic segment. At this point, erotic sensations become associated with being destroyed through what amounts to classical conditioning. It is the pleasure-anxiety transvaluation. Under duress are children forced to violate Natural Law by armoring against their living impulses.

What psychoanalysts call the castration complex is a sympathetic investment; while homeostatic in terms of duration, it is as intense as an acute sympatheticonia – the kind one would experience while being chased by, say, a lion – in terms of the quantity of libido involved. We can even see from therapy that it takes more kicking and screaming (mechanical work) to divest from this complex than it does to escape a lion. It must be noted that the soma spontaneously divests from libidinal investments once it no longer senses the inspiring stimulus, unless it is upheld by the ego for characterological reasons. Every time a child divests from a sympathetic state consequent to an instance of the parents’ corrective efforts, he or she necessarily enters parasympatheticonia. It is in this mode of being that the soma’s pulsions are spontaneously expressed whereupon the hostility of armored characters is once again invoked. This hostility in turn inspires the sympathetic response, another libidinal investment. In order to escape these wild oscillations, children take refuge in a chronic sympatheticonia characterized by the perpetual contraction of the pelvic floor muscles, the psoas major, the thigh adductors, the genital musculature, the anal sphincter &c. as well as the repression of erotic feelings.

In order to maintain the integrity of the castration complex, and to ensure that spontaneous displays of eroticism never manifest externally, additional cathexes must be formed. The rage pulsions concerned with the destruction of whatever frustrates eroticism must be expressed viscerally if sex-economic equilibrium is to be achieved. However, the historic family situation precludes this. Since the employment of the pulsion’s energy in the act of muscle armoring is far less cathartic than expression is, the remaining quantity of libido must be consumed by new, additional defense mechanisms. Thus the formation of character structure is driven in part by the difference between the quantities of libido exhausted by armoring and expression. After the pelvic armor segment is in place, it immediately is subject to forces of dissolution: the body’s tendency towards spontaneous expression and healing. Again, this entails expressions of misery, terror and rage and is unacceptable in historic society, whose mores are antithetical to Natural Law. The quantitative difference in libido consumed between the two options, motor expression of the pelvic hatred and contraction of the pelvic musculature, must – since the former’s consumption is greater than the latter’s – manifest elsewhere as these mechanical waves (subjectively experienced as emotions).

These pulsions are intolerable to the historic family and society as well and their energies must also be exhausted, now in the armoring of the abdominal segment. But armoring can only arrest a portion of the libido so the episode is recapitulated in a similar fashion throughout the five upper bands of expressive musculature until the whole soma is armored (ז). From this point on, surplus libido is exhausted in labor, mannerisms, neurotic symptoms &c. All the while, the pulsions clearly indicate both disease and what is needed to convalesce therefrom. No one takes notice. And so children are forced to violate Natural Law every step of the way and must be subject to its sentencing. I don’t know how the suns and worlds are turned or why there is no understanding for those coerced into committing unlawful actions.

What about people who are born sick? Doubtlessly, a fetus has autonomic faculties and the capacity to invest libido in homeostatic functioning. They are susceptible to the anxieties of their mothers (8), who are for the most part orgastically impotent neurotics and despisers of the body. The organism does not distinguish between chemical and emotional toxicity and, across all phyla, adopts the basic, sympatheticotonic, growth inhibiting, contractile position upon encountering these. In the eyes of the Law, we are not as distinct from each other as I would like us to be. Fetuses and infants are subject to the failures of their parents and all the adults who have chosen to create a poisoned, life-negating world: half madhouse, half slaughterhouse. Let us stop abusing our bodies, stop increasing our populations with cheap tricks and live under Natural Law and then see if people are still born sick.

A Note on Natural Law

All our institutions are either redundant or endeavor, ostensibly, to correct some problem whose origin is the emotional plague. They have two purposes: to create an illusion of functionality against a backdrop of mass neurosis, and to exhaust the intolerable drive energy of all who labor to uphold them. Institutions resemble cathexes uncannily because they repress the facts of collective trauma and siphon into themselves the libido that would otherwise contact the trauma. Any idiot can tell us what they are supposed to be for but, upon closer inspection, every single one is found aggravating the very problems they are supposed to rectify. Similarly, the investment of libido in muscle armoring ensures the permanence of the pulsions the ego wishes to eradicate. One begins to suspect that repression can’t repress anything at all! Nor can our redundant institutions do anything but prolong the emotional plague. The institutions are not rationally created to correct specific problems. They spontaneously arise from mass sex-economic conditions in order to metabolize dammed-up libido. Our propensity to resist the genital metabolism of this drive energy guarantees the energy’s resurfacing in institutional piffling, “innovation” and the excessive laboring these demand. Not one of these institutions endeavors to resolve – has ever mentioned – epidemic orgastic impotence, the general constipation of human energy. Rather they together exist to conceal it, being facets of inter-somatic armoring. They must always fail because their basic, subliminatory functions guarantee the perfect preservation of the issues that they purport to combat, in part by protecting the integrity of their officers’ neuroses. This in turn blinds them to the true, bio-energetic nature of the issue. Consequently, the “service” of these officers is yet another affirmation of mass neurosis insofar as these institutions allow us to ignore the dysfunction afflicting our inborn, self-regulatory capacities. Thus our institutions are founded on the repression of biological pulsation and our estrangement from Natural Law. The justification for their existence becomes their sustenance.

And so our entire society is an unlawful, unconscious, criminal conspiracy. Homo normalis has no choice but to create a society that is as twisted as his own armored character structure is and institute its paradoxical cathexes into the macrocosm. How can this ever be resolved? We must consider that Sumeria and Egypt spontaneously emerged from the dust with basically all the institutions we have today. Since that time, no amount of theory and revolution has put so much as a single dent in any of these. It seems they are inseparable from the character structures of the masses: a true Gordian knot. Save some eschatological event, only our mass convalescence from armoring can end the emotional plague; it is an inconceivably great work. Should this be achieved, a genital society will rise from the ashes of the old world and Law, Philosophy, Medicine and Theology will again be one and the same. For now, we must take comfort in the fact that we are subject to incorruptible Justice.

On What is Today Unfortunately Called Medicine

Hide your faces, you doctors of medicine! you barnacles who have fixed yourselves to the mouth of a sewage pipe! To confuse the concealment of symptoms with the treatment of disease is the greatest, most destructive error. You swear to “do no harm,” but what does that mean to you who extol anxiety over pleasure? What does it mean to you whose perceived virtues are but a reaction against orgonotic sentiment? It is translated into “do only harm.”

I am not concerned with convincing doctors of what is true. Their practice of quackery surely has a sex-economic role, ultimately that of repressing the antisocial pulsions native to the historic character structure’s middle layer. It is armoring, albeit a standardized, licensed armoring, and one cannot just cease being armored. An essential part of this armoring is their Enlightenment-era arrogance regarding scientific “objectivity.” The human character structure colors all areas of perception and that which it represses must be ignored, lest it arouse the autonomic faculties and incite a state of intolerable excitement. Therefore, only the most dead, machine-like aspects of phenomena can be explored by the armored sciences. In the field of biology, which E. L. Palmer said too often becomes “necrology” (9), this is especially blatant. The controlled conditions required for “objectivity” are – and I am being charitable – not conducive to studying spontaneous, living things. One can never have an understanding of the organism if it is dead or isolated from its habitation. Moreover, the degree to which the practice of a science is life-negating determines that science’s effectiveness when it comes to studying life. For instance, it is impossible to breathe deeply and entertain visceral sensations while doing any kind of intensive intellectual work (e.g. the calculus). Similarly, intellectual work functions to repress visceral sensation. Only through these sensations can an understanding of life be apprehended because the somatic pulsation signified by such sensations is the fundamental function of the organism (10). When this function is the object of a life-long repressive maneuver, the study of biology and, by extension, medicine becomes a farce.

It is not surprising that those who engage in mechanistic work at the expense of the soma’s sympathy with the surroundings perceive a mechanistic world. The dead must kill the living in order to study it, whereupon they say: “look, it is dead.” Then they point to their doctrine’s internal consistency but every fact that would destroy this consistency has been thrown out for the sake of preserving it. Though subjectivity is what carries out scientific observation in the first place, this most central experience of human life is, on the face of it, forbidden in the sciences. Really, it is the only thing science can ever apprehend. Perhaps subjectivity is despised by these clock-makers because it entails somatic excitation and pulsation, necessary concomitants of sensation. It is equated with spontaneity, emotion, passion and instinct: things strangely absent from an endeavor that purports to study life. Disturbed by biological vitality, a scientific countertransferrence takes place wherein the mechanistic character structure of the observer is realized in the observed while the most essential aspect of the observed is repressed, just as it is in the observer. Data is recorded in elevated jargon and sorted into ever-bifurcating categories which ensure the job security of specialists currently incubating in the universities. Of course this functions to exhaust drive energy and protect libidinal investments. That is why the very simple, self-evident laws that govern how life functions (ח) are repressed by this new priest-class of nerds who must take their impotence to its logical conclusion: the construction of the second Tower of Babel. Point being, the subjective shines in the objective, and the objective comprehends it not!

Anyway, I therefore feel confident in ignoring the conclusions made about many biological experiments and clinical trials. I will rather treat on what I know to be true experientially and through my own observations which have been more reverent of biological vitality.

A disease symptom betokens an underlying biopathic disturbance, a chronic sympatheticonia. Though the separation of psychology and physiology has created countless jobs, it has done little to propagate the fact that disease symptoms are really indispensable signals which admonish us to divest from maleficial cathexes. They are not themselves the diseases. When we become aware of an illness through the experience of symptoms, we really have two choices. The first is to assume that health is a precarious, fleeting miracle in a chaotic cosmos and that the body tends towards decay and death. This idea is a psychic incontinence betraying the repressed narrative: that of the historic child-rearing ordeals and the subsequent armoring unto death. Among other things, it represents a person’s identification with the necrotic process and functions to repress the misery and longing that arise consequent to the division of the psyche and soma; if this is inevitable and normal, longing for an alternative is alleviated. Under this assumption, it is logical to employ a doctor of medicine that we might conceal the symptoms which prevent us from living as we did before they appeared, to wit, in the way that made us sick. Just as the intolerable feelings subsequent to the formation of the pelvic block – these being disease symptoms – are repressed, so too are the symptoms that doctors of medicine today concern themselves with. Oedipal medicine I call it, and it allows the armored body to persist far past the time by which it would normally have killed itself, thereby granting us hitherto unheard of capacities for repression. O you doctors of medicine! What would we do without you? Worst of all, it preserves the integrity of the armoring, promoting the misguided actions of Natural Law fugitives, now with unnaturally long lifespans, to the detriment of the whole world.

The second choice is contingent upon one’s having realized that the cosmos is rationally ordered and that life tends towards health, growth and expression. From this point of view, the disease symptom signifies an obstruction foreign to that order which can be rectified through critical investigation into its origins and the resolution of the offending libidinal stases. Making a symptom unapparent without addressing its cause is tantamount to malpractice. Such abuses deprive a person of the opportunity to be jolted out of his or her trance-like self-destruction.

With regard to issues considered somatic, disease symptoms signify the disturbance of some pulsatory function. With regard to infectious disease, symptoms signify that the defensive faculties are compromised, owing to their being exhausted from constantly defending against visceral impulses. With regard to hereditary disease and birth defects, the symptoms signify the unspecific estrangement of society from Natural Law; this includes historic child-rearing tactics, the poisoning of the environment, the dampening of our sympathy with the land, and the diluted, sleep-walking existence that is so prevalent today. With regard to neuroses and psychoses, symptoms have the clearest meaning and deserve the most careful attention. It is in the total functioning of the organism that disease manifests, not in the molecular machinery which is merely a partial object whose remainder has become obscured by mechanistic philosophizing.

A person’s general attitude and presentation contains beneath it a biographical account of all the chronically held cathexes, meaning each case of biopathy has a specific treatment plan which must be “deduced from the structure of the case and applied to it (11).” Each contraction, gesture, posture, habit and tendency has a specific, sex-economic function from which indispensable clinical knowledge can be derived. Reich discovered that these most superficial mannerisms are the pinnacles of immense psycho-somatic structures extending into the depths of character. They are long chains of defense mechanisms which reach far into the individual’s remote past and preserve the chronology of their formations. In other words, the personal facade conceals a repressed disposition which in turn conceals another &c., all the way down to the earliest traumas of life (12). Under these layered psycho-muscular defenses, the keystone cathexis awaits resolution and it is to this locus that medicine should ultimately, in a character-analytic sense, direct the attention and libido of the diseased. However, it is doing the opposite by conspiring with the forces of armoring to further conceal the fact that something is wrong. Therefore, the second choice is to metabolize the arrested expressions, starting with the most superficial cathexes and progressing into the interior of one’s character structure in order to rectify the hidden stasis of libido which obstructs the body’s natural and effortless tendency towards health. That which we have suffered will lead us to God, says the empyreal Gustav Mahler (13).

How insidious it is that deprivation now masquerades as medicine, having cloaked itself in the skins of tenderness and reverence towards life? How can it be called medicine when fear of getting to the root of the problem outweighs the will to effect cures? At this point medicine becomes armoring because it spares a patient the discomfort of entertaining repressed content (otherwise they wouldn’t buy it!). True medicine endeavors to understand disease itself rather than classify the infinite symptomatic permutations into different disease pictures so as to fill up volumes and justify the designing of new drugs. All these manifold symptoms betray biopathy for which the expression of the repressed is indicated.

Oedipal medicine is a continuation of the armoring process, something that can be traced back to before the parent-child conflict. Before treatment begins, the disease symptom manifests as an expression of somatic desperation imploring the afflicted to reevaluate his ways and genitally equilibrate his libidinal economy. Such equilibration is identical to the resolution of infantile trauma and entails the expression of repressed pulsions often pertaining to the parent-child conflict, namely anxiety, rage and pleasure. If this complex is dissolved through visceral expression, the pleasure-anxiety transvaluation will have been reversed and the organism will no longer be terrified by its plasmatic pulsation and pleasurable sensations. All the organism’s senses will have been recalibrated to fancy what it needs to thrive, and libidinal economy will have regained the capacity to regulate itself automatically. Let us keep in mind that somatic pulsation is what invokes the wrath of armored caregivers and that the initial investment of libido in chronic sympatheticonia, from which disease originates, functions to conceal it. Moreover, a characterological defense is synthetic with respect to both the stimuli to which it is an adaptation and the underlying defense. Any disposition in character, be it superficial or repressed, is a logical reaction to external demands encouraging the concealment of the disposition that preceded it. These layers correspond chronologically to episodes wherein some pulsion needed to be repressed, the libido thereof having been conscripted into the upholding of muscle armoring. Since the contemporary disease symptom is a piece of the foremost layer of character and, therefore, a reaction to the sum of underlying dispositions – these constituting a chain reaching down to the most primordial libidinal stases – any treatment that merely masks it ultimately contributes to one’s ignorance of the castration complex and, in turn, the preservation of pregenital, incestuous sexuality. That is why I call it oedipal medicine.

When our criminal ways inevitably begins to kill us, instead of taking heed and reevaluating the situation, we go to the oedipal doctor and confess a surplus of energy involuntarily expressed in the disease symptom. Thereupon we are restored to the ideal condition of somatic reservedness and emotional constipation at the expense of authenticity, not just in psychiatry but in all oedipal medicine. If a disease symptom happens to be relieved by thereby, I hazard a guess that the patient, to an degree, has divested from the aforementioned sympatheticonia because his panic is alleviated, having been put under the “care” of a doctor. Nonetheless, it is only an illusion of health.

The Marriage of Medicine and Disease

Socrates: Is it not a fact that injustices, and the doing of injustice, is the greatest of evils?
Polus: That is quite clear.
Socrates: And further, that to suffer punishment is the way to be released from this evil?
Polus: True.
Socrates: And not to suffer, is to perpetuate the evil?
Polus: Yes.
Socrates: To do wrong, then, is second only on the scale of evils; but to do wrong and not to be punished, is first and greatest of all?
Polus: This is true.
Socrates: …he who escapes punishment [is] more miserable than he who suffers (14).”

In Gorgias, Socrates and Polus come to agree on the fact that for a criminal, punishment is to the soul as medicine is to the body. But Wilhelm Reich discovered that the soul and the body are one and the same. It follows then that punishment is medicine. Since we have already established that we are all Natural Law fugitives and that disease is punishment for violating Natural Law, we are forced to conclude that disease must actually be medicine.

But why then are we harmed by disease if it is identical to medicine? First let it be understood that ignorance of the repressed is consent to the progress of armoring and that, after the pleasure-anxiety transvaluation, one extols that which nourishes the maleficial cathexes; one is thus sustained by death, so to speak. In that regard, disease is the logical result of our actions and, in part, the willed outcome in a thanatosic sense. We are our bodies first and foremost and our self-destruction will be realized if we hold disease symptoms to be inconveniences rather than indicators of fundamental biopathies. Moreover, one can say, as Socrates implied when on that fateful day he bade Crito sacrifice to Asclepius, that incarnation itself is a disease and to die is to be cured therefrom. But by the same token, we may well say that incarnation is medicine! The more pertinent approach to understanding the identity shared by medicine and disease is to recall that the disease symptom is merely the most superficial expression of the libido percolating through the armored body. Biopathy is the only disease and all the symptomatic permutations classified as disease today are but symptoms thereof. Being spontaneous expressions of the body, these symptoms must be considered in relation to the entire character structure. Like every characterological layer, each disease symptom must connote a libidinal flow or cathexis and possess a specific, analytic meaning. Furthermore, we must remember the most important thing I have ever learned, that the characterological defense mechanisms are nothing more than the pulsions they repress operating in reverse (15). Therefore, the sum of maleficial cathexes, all the libidinal stases corresponding to those events in which vital expression was crucified and sepulchered, contains within itself the antidote. In the words of Wagner, “only the spear that smote you can heal your wound (16).” Anyway, it is the afflicted’s responsibility to assess the sum of cathexes, determine which of these are wasteful or pathological, divest therefrom and redirect the libido towards the confrontation of the underlying blocks.

The medicine applied against itself is the disease inasmuch as a portion of a pulsion’s libido is directed against the remainder in repression. Character is the sum of these counterbalancing interactions, many of which are pathological. Convalescence then entails the withdrawal of that quantity of drive energy which we divert from a sex-economically preferable expression and, as orgone therapy has shown, true divestment entails this same quantity being discharged in the preferable expression. These now-liberated quantities must – and this is why they were arrested in the first place – inevitably mobilize in expression the muscles whose contractions comprise the remaining cathexes. This process, more or less a reversal of the biopathy’s formation, must continue until the most primordial cathexes are dissolved, and the energy loosed therefrom is exhausted in genital sexuality.

How fortunate are we to be subject to incorruptible justice? But when a morality arising from epidemic sex-economic constipation gains prominence in a land, the unwitting evildoers avow each other’s transgressions and, believing they are in the right, must ascribe the deserts of Natural Justice to chance. In attempting to ignore the consequences and their cause, society must erect those institutions concerned with masking invaluable diagnostic information in order to create an illusion of functionality. In the same way, the armored character, forced in childhood to entomb the self-regulatory faculties of libidinal economy, must employ his energies in an inferior, redundant fashion in order to conceal both the repressed antisocial pulsions and the facts regarding the bio-psychic injury from which they arise. Moreover we suffer because we refuse to suffer; we have forgotten what suffering is and have invented something far worse. Whoever inters longing invites longing, but to entertain it, to express it viscerally and completely is to be fulfilled. Whoever inters terror guarantees perpetual anxiety, but to express terror is to be liberated therefrom. Whoever inters fury invites aggressions and vexations, but to express fury is to become able to love. This is the rectification of the words: the undoing of the transvaluation. Know you then that disease is Natural Law and medicine, and therefore, Medicine is Law, Law ordained by God. Thus the study of the Law and Medicine is Theology, and the way of God, having wisdom, is Philosophy.

* * *

(א) A sample of one-thousand psychiatrists were asked “do you want to have sex with your opposite- sexed parent?” Less than one percent answered ‘yes.’

(ב) Today it is known that oxygen gas is reduced in the mitochondria such that an electric potential can exist on that organelle’s membrane, allowing biological work to be performed. This does not in any way contradict the sciences of orgonomy and sex-economy.

(ג) While I use the word ‘castration,’ I am describing the armoring of the pelvic segment in boys and girls around the age of six (the usual time of the parent-child conflict). It does not matter what kind of genitals one has but that they become deadened and suffocated, i.e. a functional castration. Similarly, the word ‘oedipal’ here refers to the pregenital fixation of psycho-sexual development in both sexes.

(ד) Whoever would dismiss this without investigation must be smarter than Albert Einstein, who after meeting with Reich in 1941, agreed to replicate the experiment called T-T0, or “Temperature minus initial temperature.” An astonished Einstein confirmed the thermal anomaly, namely that space inside and directly above orgone accumulators becomes slightly warmer than the surroundings, defying the so-called second law of thermodynamics. His assistant suggested that it was caused by convection, and he readily accepted the explanation in order to dismiss this Earth-shattering result. Reich replied that when he buried the accumulator, controlling for any air convection, he still got a positive result but Einstein had already decided to abandon the issue (5). I am not yet a physicist so all I can say about the Reich-Einstein Affair is this: make love, not bombs!

(ה) I hypothesize that there is an emergent property of the inter-somatic libidinal economy whereby the disturbed, criminal characters, as a consequence of their repression of biological pulsions, are repulsed by those who are virtuous in the eyes of Natural Law, viz. the orgonitous. Orgonity is identical to immunity against disease and functionally, from the point of view of the autonomic faculties, the aggression of microorganisms is identical to the aggression of criminals.

(ו) Undoubtedly there will be certain people who, upon hearing these claims, will become enraged, preferring to ignore any information that could possibly lead to the prevention of such incidents. They value their own comfort – which, due to the transvaluation, is actually misery – more than the well-being of those they purport to advocate. I believe that such characters are incapable of love and they conceal this from others with various performances. They lash out because their hidden filth was stirred by the truth and then they disguise this as concern for others. Nor am I condemning people for this or that behavior. Nature will be doing the condemnation, not me; I am merely trying to observe and describe it with the hope that one day we can obtain a causal understanding of Natural Justice, be able to prevent tragedies and divest from redundant institutions.

(ז) This is evidenced by the fact that the waves reappear when the contractile postures are divested from, to wit, when the muscles are relaxed.

(ח) These laws are to some extent understood by common people who work with their bodies, but I am sent to gather the lost sheep, viz. the intellectuals, who have become so big-brained that they can’t find what’s right under their noses.

(1) Reich, Wilhelm – Character Analysis pg. 83

(2) Reich – The Function of the Orgasm pg. 300

(3) Reich – Selected Writings: An Introduction to Orgonomy pg. 220-221 (from The Discovery of the Orgone Volume II: The Cancer Biopathy)

(4) Ibid pg. 224

(5) http://www.encyclopedianomadica.org/English/reich_einstein_experiment.php

(6) Heraclitus – DK B78 (http://www.heraclitusfragments.com/files/ge.html)

(7) Reich – The Function of the Orgasm pg. 198

(8) Shahhosseini, Pourasghar, Khalilian & Salehi – A Review of the Effects of Anxiety During Pregnancy on Children’s Health (https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4499279/)

(9) Palmer, E. L. – Necrology or Biology, Which? A hint to teachers of biology and of nature study

(10) Reich – Ether, God and Devil pg. 61-62

(11) Reich – Character Analysis pg. 121

(12) Reich – The Function of the Orgasm pg. 144-146

(13) Mahler, Gustav – Symphony No. 2 “Auferstehung” Movement V. (“Was du geschlagen, zu Gott wird es dich tragen!”)

(14) Plato – Gorgias (my edition has no line numbers)

(15) Reich – The Function of the Orgasm pg. 142

(16) Wagner, Richard – Parsifal Act III Scene 2 (“…die Wunde schliesst der Speer nur, der sie schlug.”)

Orgone vs. the Academy (or Why I am So Based)

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.

* * *

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.

Works Cited

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.

* * *

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.

A poster was required. It received a zero because the name and date were not included.

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.