Genitality is Hypernatural

Recommended Prerequisite Reading: Inter-somatic Libidinal Economy: Excitation and Power

Original Sin (Critique of Everything)

When it comes to so-called sacred texts, for every verse, chapter and book, there is at least one vulgar interpretation and at least one useful one. To Christians, the myth of the fall of man is one of the most important for explaining the contemporary situation of humanity. Unfortunately for generations of children, the interpretation of this myth is contingent on the neurotic character structures of lapsarians and this fact can truly jeopardize one’s faith in God. Alexander Lowen likened neurosis to “closing the [barn] door after the horse is stolen and then believing the horse is still inside. Of course, one dares not open the door to find out (1).” Our reaction to the bio-psychic injury represented by the fall is one of forgetting and then forgetting we forgot. In order to live this delusion, an obscene limitation of being is required. This limitation is libidinal and somatic whereas the religious, metaphorical confession thereof is epiphenomenal. And for reasons that are only fugaciously implied by the composers of these texts, Homo normalis must, since there was no fall, make his own. That is to say, when his children are born unfallen, he must make them fallen because, of course, there was a fall and we are all “born in sin.”

The truth is this: the antisocial pulsions attributed to the fall, or primitive accumulation, or survival of the fittest, or the id, or the war of all against all, whatever, arise from conditions the propagators of these fall myths themselves create and perpetuate. That these drives are not innate has been proven in character analysis and orgone therapy. Why doesn’t anyone care? Their entire character structures are founded upon the repression of antelapsarian identity and the oedipal transvaluation of pleasure and anxiety (cf. prerequisite reading). On this rock, Satan, whom the vulgar call Christ, has built his church.

I am nauseated by these musty symbols! True faith is only found in apostasy, but that is not meet for Christ-killers to understand. To begin to fathom our profound situation on Earth, we would do well to first dispel the common, vulgar interpretation of the fall myth which is itself a characterological defense mechanism. It functions to conceal the fact that we have been rent in two, that our bodies have been overtaken by a malignancy so subtle, it has eluded public discourse for sixty centuries. It is the emotional plague, an epidemic neurosis whereby the afflicted chronically contract regions of expressive musculature. Energy metabolism is compromised and sexual dysfunction ensues as muscle spasms – the somatic elements of the ego – preclude the orgastic convulsions which equilibrate sex-economy. The resultant libidinal surplus must then be sublimated in historic behaviors like production and war. You’ve never heard of it? A fish has never heard of water.

We will not be analyzing the fall myth, merely its characterological function. Its explanation of our condition is comforting when compared with uncertainty. Moreover, it is a palatable thing to believe because it symbolically depicts the demise of authentic sexuality experienced by adherents and practically all people throughout history as children. As described elsewhere, this consists of their caregivers irrationally aggressing against their expression of pulsions and the establishment of libido-metabolic pathways concerned with production. Of course this whole episode is repressed, not only because of the intolerable excitation and trauma it entails, but because the ego which would be doing the remembrance first diverges from the body as a consequence thereof. We can even hear this trauma in the Christian’s catatonic repetitions: “man was born in sin.” Try to take it from them; they will fight tooth and nail to keep this morbid belief. What if we are not “born in sin?” That would mean we have become sinful, which would mean that it happened at a certain time under certain conditions. This train of thought is intolerable to them. It would imply that the fall of man is not the fall of man, but the fall of you, Christian, and it did not happen six-thousand years ago, but in childhood. Naturally, you have established entire communities so you can mutually lie to one another and preserve each other’s neuroses in the name of “the good” and the most iconic victim of the emotional plague. Therefore, I left the church and call you Christ-killers, crucifiers of somatic libido on the cross of the armored body.

What of the war of all against all? With no evidence, almost everyone assumes that such a war would exist were it not for the state. I am so glad you asked! The advent of chaos upon the ostensible collapse of the state is not evidence of the contrary. For what is the machine of the state if not the aggregate of neurotic characters who must repress biological spontaneity? So in these cases, although the macrocosmic state has collapsed, the state within is intact. Since awareness of inter-somatic libidinal economy is repressed by the historic character, non-verbal indications of hostility or the lack thereof are illegible in times of so-called anarchy. This promotes a paranoiac shoot-first-ask-questions-later attitude. The folding of the macrocosmic state now exposes that the people have been alienated from animal political economy. From a characterological perspective, the state represses the war of all against all and this is of course the position of Thomas Hobbes. Similarly, when the internal state, viz. character structure, loses its facade, the antisocial pulsions whose libido was formerly consumed by its superficial mannerisms must surface. However, we must remember that these antisocial pulsions themselves repress fundamental eroticism, the default parasympatheticonia of the organism. Their actualization is then a misdirected divestment from an unnaturally prolonged sympatheticotonic anxiety. In short, repressed anger felt towards whatever agent inspired this cathexis becomes apparent by virtue of characterological deconstruction. When characterological defenses of the masses are externalized onto the state, it follows that the state’s dissolution unearths repressed dispositions: the war of all against all.

Furthermore, it is armoring which transmutes the erotic pulsion into aggression and since the internal state stands throughout this chaotic period, and is fortified by the paranoia inherent thereto, the war of all against all is not truly cathartic and is not a tenable way to effect lasting, positive social change. That being said, I believe mass convalescence from the emotional plague (orgastic potency) can bring about a stateless but peaceful enough society. But this would be equivalent to the Eschaton.

And the id? So plentiful were Freud’s omissions that Wilhelm Reich thought Freud’s refusal to speak thereon contributed to his jaw cancer! Briefly, the most fundamental thing in the psyche is purely erotic and all the destructive pulsions arise in order to vanquish obstacles thwarting that eroticism. Somatic psychotherapies have shown that the anti-social pulsions are the body’s effort to mobilize libidinal stases and metabolize arrested expressions in order to regain sympathy with the environment and others. There is no “Thanatos” in itself. Once pathological investments are dissolved, antisocial pulsions dissipate and authentic, viz. genital, sexuality begins. Reich discovered that the function of expansion and contraction of the organism in general (that which the ego represses) was operative in the atmosphere and the cosmos at large, hence the orgone. What a mistake it was to ever call it the id! Moreover, Freud couldn’t have failed to realize that the cathexes he discovered were operative in the social hierarchy, and that it would be turned on its head if Reich had his way. It would all depend on the separateness or oneness of “Eros” and “Thanatos.”

What of primitive accumulation, the original sin of the master class? The veracity of this concept is irrelevant because Marxism, like Christianity, is yet another confession of the same repressed tragedy. It is simply necessary to set up the initial differential from which a dialectical history must proceed. The real question is how did the sex-economies of the masters become so pathological that this unfathomable maneuver of exploitation became preferable to genital sexuality? How did the sex-economies of the soldiers they must have hired to enforce their dictates suffer the same fate? Why were the masses, if they were so honest, righteous and innocent, unable to muster enough self-respect to prevent this? Owning capital alters sex-economy. It permits the subliminatory repression of authentic sexuality, thus preserving the integrity of characterological defenses and, therefore, neurosis. Since neurosis can only be considered as a weakness, one must ask how the alleged exploitation was possible in the first place. Certainly the powerful do not exploit and are not exploited.

To avoid being condescending, and if the situation is ever to be rectified, we must place the blame squarely on those in the slave class and their descendants, the “proletariat.” Let’s just try it one time. They have unthinkingly corrupted generations of children for thousands of years, replicating their own slave character structures in those who initially have the libidinality of the legendary kings, to wit, infants. Their rationale was and still is, implicitly or explicitly, that libido must be repressed in order to work and survive. Not even this is correct in light of studying the genital character’s labor habits (2). Ironically, their children do not survive because the opposite of life is not death, but armoring. We do not work because we need to eat. We need to eat because we work.

The pleasure-anxiety (PA) transvaluation is again the culprit. In his Libidinal Economy, Jean-François Lyotard writes:

the English unemployed did not become workers to survive, they – hang on tight and spit on me – enjoyed [ifs ont joui de] the hysterical, masochistic, whatever exhaustion it was of hanging on in the mines, in the foundries, in the factories, in hell they enjoyed it, enjoyed the mad destruction of their organic body which was indeed imposed upon them (3)…

Since divestment from the cathexes which comprise the ego has become associated with the possibility of being destroyed and abandoned, children take refuge in a chronic sympatheticonia. This wing of autonomic function is concerned with labor, homeostasis, tension, stress and fear. This is the oedipal anxiety which becomes pleasurable only in comparison to the terror regarding the castration that we feel would inevitably result from our descent into fundamental, parasympathetic eroticism. As I have written elsewhere, almost the entire economy is a mass sublimation repressing this eroticism and keeping us in perpetual sympathetic excitation which precludes divestment. On the one hand, draconian child-rearing tactics hew the libido-metabolic pathways of production, turning the body into a machine. When the orgasm reflex is precluded, libidinal stases can only be vented through sublimation (labor), providing the avenues of perversion and delirium are also barricaded. On the other hand, the work environment is almost identical to the familial situation so as to maintain the integrity of characterological defenses and prevent the anxiety that surplus libido is subjectively experienced as. Therefore, Homo normalis can be said to enjoy or prefer this so-called exploitation.

To die is basically the same divestment. If we are ever to progress beyond our miserable state of affairs, the fact that death is the alternative to being coerced must lose its status as an acceptable excuse for capitulating to slave drivers. Death is the price of capitulating to slavery, not the alternative thereto. We read a dialogue from eternity’s perspective out of Nietzsche’s The Gay Science:

A: “You are moving away faster and faster from the living; soon they will strike your name from their rolls.”

B: “That is the only way to participate in the privilege of the dead.”

A: “What privilege?”

B: “To die no more (4).”

Pardon me for asking, but what exactly is so horrible about death? And what life is being preserved in the slave and master? Show me! Where is the life? I see through you, you live-savers! you mourners and charitable ones! You don’t want your company to divest! You fear their catharsis as you fear your own divestment from the labor fetishism which voraciously consumes the despised orgone. Whence is this fear? The subjective observer is itself born of cathexis. Thus catharsis and relaxation are interpreted by the ego as its own destruction by virtue of its oedipal condition. If we fear death, it is because we are already dead. We already died and the fear we think pertains to death is really the fear of becoming alive, viz. unarmored, of rising from the dead. Now we must die in order to live, says the sublime Gustav Mahler (5). This paradoxical complex consists of a libidinal stasis corpuscled by overlying characterological layers. It is the cornerstone of all that is pathological in character, an arrested quantity of biological energy unable to make contact with the world that inspired its pulsion. It is the germ of subjectivity, but now let us dress the stone the builders forgot.

Central to this is the psychic equation of death with the orgasm. The orgastic function is the life function, recapitulated in pulsion expression, respiration, mitosis, the seasons and in the cycle of life and death itself. It is the fundamental function of the orgone, an immanent monistic substance. The life function’s suppression by the armored is the source and consequence of the PA transvaluation and the narcissistic, delusional slave-morality whose application perpetuates the emotional plague. The adherence thereto constitutes a bio-psychic stagnation. These neurotics must insulate themselves and their company from natural forces, but this act of insulating is first and foremost a repressive exhaustion of energy (sublimation), not an act of caring. In hindsight are these anti-libidinal mannerisms deemed good and just. One cannot separate ignoring the natural facts of sex-economy – as it is done in pitying – from the repression of sexuality in children and adolescents which has created the epidemic of orgastic impotence and all the pitiful wretches.

So when Kanye West espoused this noble idea, that “slavery was a choice,” attaining the capacity to break all chains insofar as he truly believes this, the slave-moralistic armor of the body politic rushed to repress the sentiment of this stupid Trump supporter with vitriol. I mean the progressives who have been painstakingly laboring to avoid the discovery of their own PA transvaluations while, at the same time, unconsciously searching for them to no avail. Since these complexes are not directly accessible due to armoring, they are intuitively and dramatically projected on the social stage. It is a game of libidinal whack-a-mole. On some level, they are aware of the complex and see it recapitulated in colonialism by virtue of the exact same biophobia. Now they want to give Blacks – pygmies, blackamoors or mandingos to them – capital, air-time, status, luxury, in short, to make them White, castrating them with libidinal investments and thereby repressing the science of sex-economy in general. This is so much the case that to even suggest that the investments one must have had in Ice-age Europe would be a pointless waste of effort in Africa must result in one’s being labeled a Nazi today.

But I digress. We must now ask what a world in which people prefer death to servitude would look like, and if such a world is even possible. It is almost impossible to imagine.

The Origins of Anti-social Behavior

For ages, we have attempted to explain the historic condition by positing hypothetical utopias which fell from grace. Rousseau in On the Origin of Inequality maintains that historic society came about because floods and earthquakes “surrounded inhabited districts with precipices or waters,” creating isolated societies which developed language and civilization (6). Whence is this sentiment that cannot be substantiated? It is symbolic of the catastrophic division of the infant body and the chronic investing of libido. Similarly we have Engels’s conception of the stratification of society at the advent of history (7). But I have already described the stratification of animal society (cf. prerequisite reading), so what can we make of this? Again, his claim looks like the catastrophe of somatic division, viz. the establishment of muscle armoring segments which stratify the body and record every last stasis. I am commenting not on the veracity of these ideas but on their analytic meaning. All political philosophy is displaced somatic psychology.

What is the fall myth’s purpose here? Its espousers endeavor to preempt the Hobbesian rebuttal: it is human nature to kill, rape and steal. Since ancient Greece is long dead, perhaps it is time to abandon this neurotic dualism, “nature versus nurture.” What follows is not a matter of opinion.

In light of the revelations of orgone therapy, we have learned that our anti-social pulsions are contingent on the frustration of our autonomic faculties. The body enters sympatheticonia in order to destroy or escape that which frustrates default eroticism. When the infant’s libidinality is irrationally aggressed against by armored characters, an acute sympatheticonia results. It is a rage pulsion from the interior of the organism reaching out into the world to effect change. However, it is repressed by the familial inter-somatic libidinal economy and therefore must be directed inwardly (cf. prerequisite reading). In Character Analysis, Reich tells us that the ego during its formation “identifies with the frustrating reality as personified in the figure of the main suppressive person” and “turns against itself the aggression which it mobilized against the suppressive person and which also produced the anxiety (8).” In other words, when the organism cannot escape or destroy the frustrater, the libido of the pulsion is divided in two and the one half is directed against the other like in an arch.

The sympathetic response is a libidinal investment in which biological energy is devoted to a certain function, be it laborious or defensive. In the case of being aggressed against, the investment should ideally be proceeded by a divestment. This catharsis would consist of the discharge of biological energy through the mechanical work that escape and combat entail. When these two expressions are precluded, they nevertheless manifest internally. The rage pulsion is directed towards the initial eroticism while the escape pulsion manifests as a withdrawal from being in general. One cannot be castrated if one is already castrated. How then is the libido exhausted in such cases? The internalized aggression against one’s own erotic pulsion is accomplished through muscle armoring. Chronic muscular contractions require mechanical work and therein lies the energetic consumption which makes desire unapparent, thus repressing it.

However, muscle armoring can never adequately exhaust the libido of a pulsion so many psycho-muscular defense mechanisms must be constructed on top of the oedipal cathexis. Each one serves to consume the surplus energy left over by the underlying mechanism. The binding of libido in the overlying investment also ensures the integrity of the underlying investment by preventing its expression and cathartic dissolution, these being one and the same. For all these reasons, the historic character structure is labyrinthine and constipated. Sadism and irrational aggression are the result of the character structure buckling under this energy’s incalculable pressure. Here, the erotic pulsion, transmuted into aggression by the characterological layers, violently breaks out in a desperate bid for sex-economic equilibration. Were it not for the emotional plague and the draconian child-rearing tactics of the afflicted, these libidinal stases which inspire irrational aggression would never exist in the first place. This is evidenced by the fact that the attainment of orgastic potency occurs after the infantile rage is completely expressed. Furthermore, there are no anti-social pulsions following the attainment of orgastic potency. Therefore, there is a kernel of truth in the socialists’ rhetoric regarding human nature and condition.

That all being said, Nature by no means guarantees the sexual catharsis of all creatures. On the contrary, libidinal investment is the basis of natural dominance hierarchy (cf. prerequisite reading). Gestures of deference and submission are sublimations, purposeful repressions of desire that consume a pulsion’s energy until it can be expressed safely, if ever. Few adult males in tournament species ever have sex, sex in nature often appears forced, as with chimpanzees, and many female animals hardly seem enthusiastic about sex, appearing to go to great lengths to avoid it. While better than modernity, Nature is hardly perfect. For instance, the female spotted hyena is thought to have evolved to deliver young through her large penis-like clitoris whose structure often suffocates her first litter of hyena cubs as they are being born. Some hyena biologists claim that this masculinization of the genitals was “an incidental by-product of selection for raised foetal androgens (9).” More androgens, they say, mean greater reproductive success and larger, more phallic clitorises which make birth, already characterized by the rupture of the clitoris, even more traumatic (10). Here the desiring-machinic quality of nature is exemplified, well defended against romanticization and teleological ascriptions.

The Hypernatural

Now, do men want women who are voluptuous because they are voluptuous, or do the women whom men want just happen to be voluptuous? The evolutionary psychologist will tell you it is the former and that, to “the unconscious,” big breasts mean more milk for the children. They neglect to tell you that the unconscious is simply that which we, the egos, are unconscious of, viz. the repressed visceral excitations of the body. Those excitations are quantities of orgone that gain relevance and context by existing in relation to material structures (morphological investments) and situations. If Reich and Einstein were correct about material being a concentration or contraction of energy, then the anti-libidinal virtue of the ego may be recapitulated in matter; the character structure is to the body as matter is to energy. As this character structure has recorded every stasis of libido with its muscular cuneiform, so those afflicted thereby record history. But this text is inscribed on a somatic tablet. The ink informs through its negative masking of now-delineated regions in the once undifferentiated void. It is the fertile soil through which Aleph the ox silently pulls his letter-plow, that the seeds of naming may be sewn. If the unconscious is orgonotic, what then does it want with these anti-libidinal (material) structures, namely, big breasts? I have never heard anything so ridiculous!

Is it surprising that Oedipus, fixated in pregenital sexuality, is concerned with breasts, and big ones at that? It is not the body, but the ego with its armored ocular and oral musculature who wants such things (א). The emotional plague is driven by the cyclic oedipal machine. Unconsciously, and in order to maintain sex-economic equilibrium via the repression of sub-oedipal eroticism, a neurotic must seek out circumstances that are analogous to the oedipal situation, circumstances characterized by deprivation and the perpetual forestalling of gratification. In other words, it is the chronic, pre-cathartic sympatheticonia which coincides with muscle armoring. Any lapse in the upholding thereof threatens the integrity of the armoring. In order to prevent libidinal abundance and maintain the state of deprivation, the ego employs the visual lusting after bodies in its arsenal of psychic defenses. This of course is a set of mannerisms which require the mechanical work of certain muscles. Oedipus is unconcerned with catharsis because of its equivalence with castration so the lusting has a paradoxical irony; the sensory excitation creates tension but only the motor convulsion of the organism can relieve tension in a gratifying way. This is the same arch-like irony at the core of every repressive structure, psychic, somatic or social. In this case, the energy of the repressed libido resurfaces as a pseudo-sexual behavior, a masochistic voyeurism, as the conditions of lack are neurotically replicated.

Like the historic workplace, the historic marriage also functions to preserve the integrity of the oedipus complex and perpetuate the emotional plague. It is characterized by “fatherliness and motherliness … and by mutual, slavish dependency – in short, by disguised incest (11).” The pregenitally fixated (orgastically impotent) marriage partners cannot satisfy each other and this further inflames their paranoia and envious hostility towards their same-sexed children. Only in this macabre situation can the child’s natural life be seen as threatening. As Deleuze and Guattari put it, “Oedipus is first the idea of an adult paranoiac before it is the childhood feeling of a neurotic (12).” However, all these ideas of jealousy are merely linguistic epiphenomena of an energetic process. As Reich discovered, the historic character structure’s investments are threatened by the perception of and proximity to unarmored children and other orgonotic bodies. Therein lies the true cause of the emotional plague’s transmission; the child is forced to hate and fear its own life as its parents once were.

Such marriages are devoid of love. In order for an adult to be fixated in pregenitality, he or she must be afflicted by a heinous poverty of being. There must be hatred for oneself and one’s partner who has been dehumanized and reduced to a characterological defense mechanism. These partnerships preclude both parties’ convalescence from neurosis. Thus the two go to great lengths to prolong each other’s incarnation, no matter how disgusting it is.

Now let us return to the postulate of Der Ewig Evolutionary Psychologist. We must recall that the ego is an extension of our natural, homeostatic faculties, so maybe this oedipal machine is part of nature in that a man shall “leave father and mother, and shall cleave to his wife: and they twain shall be one flesh (13).” The lusting after the most exaggerated fertility traits may very well promote the production of “the greatest number of copies of one’s genes.” If this is the case, we have become as the spotted hyenas; it cannot be denied that the oedipal machine, which necessarily precludes orgastic potency in its human linkages, now thereby threatens the continuity of our species in innumerable ways. But according to the anthropologist Bronislaw Malinowski, this machine was, at least in 1927, absent from Trobriand matriliny, whose social arrangements were “in almost complete harmony with the biological course of development, while the institution of the father-right found in our society crosses and represses a number of natural impulses and inclinations (14).” One white crow proves that not all crows are black.

So Freud was correct that the oedipus complex is natural, but it is fallacious to delineate between the natural and the artificial because artificers are natural and nature is an artifex. However, the oedipal machine seems to be the collapsed remnants of something greater, like the disembodied torso of a once great sprinter that now drags itself around with its arms. It seems that the subliminatory activities of production and war were sex-economically unnecessary before the historic period began (ב). That would imply that our inter-somatic sex-economy existed more or less at an equilibrium. No, it is not because our progenitors were too stupid to have a war of all against all! For this equilibrium to exist, there would have had to have been widespread orgastic potency or some biological mechanism whereby the pulsions of the sexually undesirable were repressed in such a way that anti-social behavior would not arise to the extent it does today.

It may be that the macro-biological mechanism which would otherwise maintain an equilibrated inter-somatic libidinal economy (something enjoyed by animals) is collectively damaged by historic child-rearing tactics. I have shown armoring to be a temporally exaggerated version of the autonomic investments that animals make to repress pulsions in certain social situations (cf. prerequisite reading). Perhaps the aforedescribed oedipal repression compromises this inborn equilibrating faculty. What am I getting at? Animal political economy arises from the aggregate of interpersonal, orgonotic transactions in which individuals excite each others’ somatic orgone by being perceivable. Again, perception is sensation and sensation is excitation. Armoring prevents us from being viscerally excited and from perceiving things such as repressed psychic content. Moreover, it splits the human psycho-soma into a private, biological “id” and a social facade. As Freud discovered, people often have no conception of this side of themselves.

Repression, as I said before, has a natural function in animal political economy; it is the means by which one avoids being harmed. To reiterate, an animal’s tolerance of excitation determines whether it defers to another in competition or not. Two organisms of like orgonity will meet and excite each other with various sensations whereupon sympatheticonia, a libidinal investment, ensues in both bodies. In order for them to ever descend again into relaxation, they must viscerally express their sympathetic pulsions. In the case of combat, the victor’s cathartic divestment from sympatheticonia will consist entirely of fighting. The defeated’s divestment will consist of fighting and escaping; these are motor convulsions that exhaust libido. When the defeated can no longer tolerate the excitation that is the perception of being fought against, its combative sympatheticonia adopts a withdrawing, submissive virtue. Thus the conflict ends with mutual catharsis but the defeated must repress the pulsion to couple with the cathartic opportunity that was fought over. By virtue of this repression, successive losses eventually result in a more labyrinthine sex-economy and increasingly diminished orgonity, as investigation of armoring and the parent-child conflict has shown.

Now, armoring’s splitting of the psycho-soma does three interrelated things. First of all, it compromises the capacity to perceive one’s own somatic orgonity. Children are aggressed against irrationally by their parents for displays of emotion, these necessarily coinciding with the pulsation of the organism, i.e. its enlivenment with orgonotic currents. As I said before, armoring is the adaptation to this hostility and it functions to repress that which inspired it; it is an obscenely exaggerated version of the aforementioned animal scenario. Thus people become unaware of their power or lack thereof. Since armoring universally compromises this faculty, people have defaulted to using symbols to signify power (it doesn’t work). Second, armoring compromises one’s capacity to perceive an other’s somatic orgonity. In order to perceive orgonotic systems, one must tolerate visceral, orgonotic excitation. Whoever cannot do this is powerless because any strongly orgonotic system will disequilibrate that person’s armored sex-economy. Failure to equilibrate sex-economy results in the becoming conscious of repressed content and that is intolerable to most. To equilibrate, that person will escape the strongly orgonotic system’s stimulation, i.e. it will comply therewith. The third thing armoring does is disintegrate the body and mind by creating an impregnable wall between the soma’s deep biological pulsions and the superficial persona. The persona is the foremost layer of the character structure and it often appears to be either absolutely submissive or absolutely aggressive without any regard for somatic orgonity. Therefore, our pathological political economy is characterized by conflicts that are not grounded in any biological legitimacy. Often we see people with extremely disturbed sex-economies employing their reservoir of repressed drive energy to kill people whom they aren’t even competing with. It is literally senseless violence. In animal political economy, a dispute is almost always settled before anyone can be killed.

I have described combat but for sex, things are slightly different. Orgastically potent men and women are effortlessly attracted to those with equally healthy sex-economies because they seek the highest possible discharge of libido. Similarly, Oedipus and Elektra, with their disturbed sex-economies only want pathological, incomplete gratification that preserves a neurotic equilibrium. Everywhere in between, there are partnerships of those with similar sex-economies. An orgastically potent man or woman would never voluntarily have sex with an armored person in the same way that gold would find it disagreeable to be amalgamated with lead. The armored person would never be able to divest from his or her defenses such that a reciprocal communication between the bodies takes place. Moreover, the armored person despises that which the orgastically potent man or woman has cultivated (orgonity), hence his or her armoring.

Even without morality or the characterological defenses that enslave the armored, the orgastically potent man is sex-economically disincentivized from committing rape. Just as a stone does not roll up a hill by itself, there is no reason for the self-equilibrating sex-economy to contort itself in order to carry out that act. While defense mechanisms indeed repress the pulsion to rape in Homo normalis, the Freudians and other thermodynamic pessimists ignore the fact that this pulsion is itself a defense mechanism ultimately repressing the sub-oedipal pulsion to love purely. Like unwarranted killing, it arises from the aforementioned splitting of the body and ego. We have become alienated from the biological matchmaker and some among us have become so deluded, having committed the incalculably cowardly act of dismissing the facts of their impotence and then aggrandizing some heavily invested conception, that they now employ their repressed drive energy to rape others. So the pulsion to rape represses the facts of one’s orgonotic destitution and the orgastically potent person is of course immune to this. Hesitantly, it may also be that the orgastically potent woman is less likely to be raped because her orgonity is offensive to the sadistic character.

Like rape, voyeuristic lusting arises from a similar narcissistic delusion. First it must be said that since animals with exaggerated fertility traits are less submissive, they must have less complicated sex-economies and consequently, higher orgonity. Since people with similar sex-economies are attracted to each other, it follows that the same goes for animals. The invested, submissive male animal would be disturbed by the orgonity of a highly fertile female. His sex-economy has already been molded by competition and rejection such that cathexes restricting erotic and violent pulsions are in place. Her orgonity excites his, his sex-economy becomes disequilibrated, and he must either withdraw or entertain that which the disturbed cathexis represses. In the parent-child conflict, we see an obscenely exaggerated analogue of this. Homo normalis is penultimately anti-sexual, in that he is castrated and orgastically impotent. That is to say, his sexuality is a performance of the ego, not a spontaneous expression of the body. Oedipus does not want anyone, not even Jocasta. Nor does Elektra want Agamemnon with all his spoils of war. Then whence is this lusting after big breasts? from the abject estrangement from the body and inter-somatic libidinal economy. Orgonity is the source of beauty and the orgonitous love the orgonitous, but when a person has murdered his body and repressed the fact, the last vestige thereof, like a little ghost that thinks itself alive, likes to believe it is a king. Thus he escapes the situation in the most backwards way possible. If subjectivity was to entertain the body, the characterological defenses would be challenged, but instead, it is somewhere else. And after discovering these things, I alone can rightfully utter this dangerous verse which has been utilized to justify untold misery: “whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart (15).”

But the Christian wants to “transcend” the body, and the conservative becomes ever more devoted to “morals!” The flood is coming, but you have no seats on my ark! Nature has been groping her way through the darkness to find something. She is a sleeping artifex, groping to the spotted hyena over there, now groping to the oedipal machine over here. Who can enumerate her embarrassing accidents? We don’t need to hearken back to a primitive horde to justify our entrance into eternal life. If the primitive society was so great, why was it stratified, colonized and digested? There was something it must have repressed, and God does not forgive ignorance! That all being said, there really was a fall, but if you are of the persuasion that there should be no sex outside of wedlock, you have greater things to worry about. We, the Gay Scientists have always wanted to say this, but there were no words to say it with and even fewer ears with which to hear it.

(א) Though muscular, these armorings are alien to the body and have psychic corollaries. Therefore I say they are of the ego and not of the body. Or more correctly, the oral and ocular armor segments are are the product of the reaction between pulsions and anti-libidinal forces.

(ב) The historic period did not begin one day in 4,000 BC., but begins locally wherever people begin to record history, this usually coinciding with the advent of other institutions. There are peoples for whom history has not yet begun and possibly never will begin.

(1) Lowen, Alexander – Fear of Life pg. 52

(2) Reich, Wilhelm – The Function of the Orgasm pg. 184

(3) Lyotard, Jean-François – Libidinal Economy – A Desire Named Marx pg. 111

(4) Nietzsche, Friedrich – The Gay Science – Book III: Aphorism 262 Sub specie aeterni (from the point of view of eternity)

(5) Mahler, Gustav – Symphony No. 2 “Resurrection” – Movement V.

(6) Rousseau, Jean-Jacques – On the Origin of Inequality – Part I

(7) Engels, Friedrich – Origins of the Family, Private Property, and the State – IV. The Greek Gens

(8) Reich – Character Analysis – Chapter 7, Section 2 pg. 157

(9) Drea, C. M., et al. – Exposure to Naturally Circulating Androgens during Foetal Life Incurs Direct Reproductive Costs in Female Spotted Hyenas, but Is Prerequisite for Male Mating.Proceedings: Biological Sciences, vol. 269, no. 1504, pg. 1981–1987

(10) https://en.wikipedia.org/wiki/Spotted_hyena

(11) Reich – The Function of the Orgasm pg. 202-203

(12) Deleuze, Gilles & Guattari, Félix – Anti-Oedipus pg. 274

(13) Matthew 19:5

(14) Malinowski, Bronislaw – Sex and Repression in Savage Society – Chapter IX. The Complex of Mother-Right

(15) Matthew 5:28

Inter-somatic Libidinal Economy: Excitation and Power

Was spricht die tiefe Mitternacht?

Contrary to academic belief, one does not gain an understanding of libidinal economy by reading books. In Ether, God and Devil, Wilhelm Reich explains that the most powerful research tool in the orgonomist’s arsenal is subjective organ sensation (1). In fact, one’s perception depends upon one’s sensory awareness of the soma’s dynamics. For instance, the reductionist scientist can’t entertain the possibility of libidinal energy because his entire character structure, notwithstanding his subliminatory occupation, serves to repress it. Thus he perceives the world to the degree he perceives himself; his cosmology is an allegory and a confession of a repressed tragedy. In the beginning, there was a singularity of pure energy. It became imprisoned in matter and now slowly peters out into oblivion, in accordance with “laws.” He is no better than the mystic with his Eden and Fall, but at least the mystic believes in the Resurrection!

Moreover, we are confronted with the unusual perceptions associated with the failure of armoring in psychosis. The schizophrenic’s inability to identify his visceral sensations and subsequent attribution thereof to the external compromises reliable navigation of the world. Though a feeling of cosmic unity is gained, it is impractical, to say the least. Again, we find that perception has a relationship to sex-economy, particularly to armoring: less is more. What then can be said about the anomalies allegedly observed at Orgonon outside of Rangley, Maine? Were Reich and his associates suffering from mass psychosis, or had they to some degree escaped Plato’s cave through the deconstruction of inhibitory mechanisms?

Let us look to the Orient and find techniques which both seem to counter armoring and are purported to enhance perception. For instance, in the tradition of kundalini yoga, there are thought to be several energetic loci, the chakras, situated on the spine. An energy originating at the base of the spine is said to ascend through these loci to the forehead, this coinciding with the practitioner’s endowment with divine understanding and awareness (2). Similarly, orgone therapy is tasked with the dissolution of seven segments of muscle armoring oriented perpendicularly to the spine. Armoring and the emotional plague are accused of preventing mankind from discovering the cosmic orgone energy. Moreover, the practitioners of qigong, which in Chinese means ‘bio-energy work,’ are concerned with “opening the qi gates” through which qi, a biological and atmospheric (4) energy, passes. According to qigong master Dr. Yang Jwing-Ming, one purpose of his art is to prevent energetic stagnation and subsequent damage to the organs. This is done by assuming various postures, some of which are reminiscent of movements from Alexander Lowen’s somatic psychotherapy, bio-energetic analysis. The traditional Chinese medical paradigm is similar to orgonomy, because in orgonomy, stagnation of somatic energy is thought to cause diseases such as neurosis and cancer. Like kundalini yoga, qigong is sometimes concerned with “enlightenment” by means of energy ascending the spine. The Daoist method for this entails the direction of qi from the kidneys up into the brain (5). Here, without explaining the enormous difference between orgonomy and these traditions, I hope to illustrate that the consideration of biological energy with regards to pathological, ordinary and extraordinary perception is much older than orgonomy. Reich came to his conclusions independently of his ancient Eastern counterparts through investigation into the quantitative problem of libido and the inadequacies of Freudian psychoanalysis.

It is not my intention to convince the skeptics, though I anticipate the day when every tool with which they evade this energy is stripped away from them. To the practitioners of yoga and qigong, to the convalescent and many ordinary people, a somatic and inter-somatic biological energy is obvious, as evidenced by colloquial language. In his The Mystery of the Cathedrals, philosopher Fulcanelli says of such language which he calls cant, this:

…cant is spoken by the humble people, the poor, the despised, the rebels, calling for liberty and independence, the outlaws, the tramps and the wanderers. Cant is the cursed dialect, banned by high society, by the nobility (who are really so little noble), the well-fed and self-satisfied middle class, luxuriating in the ermine of their ignorance and fatuity…I would add that argot (cant) is one of the forms derived from the Language of the Birds, parent and doyen of all other languages – the one spoken by philosophers and diplomats…To them [the ancient Incas – M.G.] it was the key to the double science, sacred and profane. In the Middle Ages it was called the Gay Science…men spoke it before the building of the Tower of Babel.

In other words, cant is rejected by high society and descends from a sacred and profane tongue which can unite men in a construction project so ambitious, it would make God Himself fear His usurpation. The Language of the Birds, from which cant is derived, refers to the hidden, communicative order inherent to nature, viz. the inter-somatic libidinal economy (ILE). It is a language only understood by the likes of the dragon-killer Siegfried (7), who symbolizes the confronter of repressed pelvic terror. Clearly, the academy since its inception has been unequipped to study this phenomenon, despite a few heroic efforts by Lyotard, Deleuze and others. Is reading, writing and lecturing not vanity and sublimation? Academia is not so honest with itself. Its research is an escape from the body and its conventions are couched in the very politics it claims despise, an inescapable politics. Academia can never happen upon ILE because of its thoroughly subliminatory nature.

The Physiology of Cathexis

With academia surrendering its duty to explore this subject-matter, politics eagerly takes its place. Or perhaps it is better said that politics has been concerned with libidinal economy since before the first humans stood erect. Let us begin our investigation by exploring the process of cathexis, to wit, libidinal investment. First, it must be said that there is a fundamental erotic pulsion in organisms which inspires their reaching out into the world. Reich believed the pulsion to be a consequence of organismic orgonity (א). The default mode of orgone is characterized by gentle motility and cosmic superimposition, viz. the union of orgonotic systems and infinitesimals. Superimposition, the most basic function of the orgone is most notably recapitulated in sex but it is also thought to underpin a variety of material, biological, atmospheric and galactic processes.

Thus the default mode of this energy is pulsatory and erotic. Similarly, parasympatheticonia is the default autonomic disposition of organisms. However, under certain circumstances, the organism is inspired to hide that which makes it alive from the covetous and predatory who wish to assimilate such vitality into their own beings. In physiology, this is called the sympathetic response. Here the organism is sympathetic to some perceived danger it must anticipate and react to. It must be noted that all organisms, whether they have nervous systems or not, display these two modes of being in the same circumstances: parasympatheticonia in perceived safety and sympatheticonia in perceived danger. That being said, the organism is perpetually under the implied threat of death, it seems; if homeostasis is ceased, death ensues, it seems. Biological blackmail. Therefore, as long as they respire, organisms exist in a constant low-grade sympatheticonia, an arousing dialogue with the environment (8).

In other words, staying alive seems to require work and if that work is ceased, death must follow. Presumably, such work consists of the displacement and deformation of biological molecules, e.g. in signal transduction, protein folding, muscle fiber recruitment &c. The body has many ways of adapting to environmental stimuli including regulating temperature, developing immunity, hypertrophy and atrophy of the muscles &c, many of which seem to require work. Other adaptations, like the habituation of a slime mold to the presence of a bitter substance (9), seem to entail a relaxation of the organism, although this may only be possible by virtue of a labor concerned with absorption and cataloging of such substances (10). In higher animals, we find more sophisticated behavioral adaptations.

I have treated on the homeostatic function of sympatheticonia, but let us now explore the acute stress response, something which is not entirely distinguishable from homeostasis. Across all phyla, we see a general contraction of the organism in acute stress, from the shy amoeba retracting its pseudopods, to the tortoise withdrawing its limbs. This response coincides with the fortification of organismic boundaries, an increase in separateness from the environment and, I would argue, increased individual subjectivity. Its function is to prepare the organism to destroy or escape that which frustrates its parasympathetic existence. The therapy character analysis first showed that these mechanisms employ libidinal energy and their activation necessarily creates a state of tension; the organism is aroused and suspended above the default parasympatheticonia.

Since parasympatheticonia is characterized by regenerative processes, all sympathetic processes carry opportunity costs. Evidently, the expenditure of energy on sympathetic processes can be beneficial insofar as prolonging incarnation is a benefit. Thus the organism invests energy in the upholding of adaptive states to meet environmental demands. Once whatever inspired such defensiveness is gone, the organism must divest if it would resume its erotic life. Whoever fails to liquidate such investments in their lifetime, assuredly, their children will inherit them. That is the curious situation of the emotional plague, the epidemic of armoring whose effects are all its causes and whose causes are all its effects.

The armoring described by Wilhelm Reich is a pathological extension of our natural autonomic faculties. However, the stimuli to which the armored character has adapted are not exactly immediate. Ostensibly, they have long since passed. Strangely enough, their anticipation invites analogous stimuli into the life of the armored character. If such anticipation is somehow forgone, an acute terror arises. It is as if the anticipation itself is a vital necessity. Inquiry into the economic problem of libido has elucidated this seemingly absurd situation. Reich discovered that healthy emotional expressions of all kinds roughly mirror the orgastic function in that tension is accumulated and then completely discharged, ad infinitum. Neurosis is caused by some stasis at any point in the cycle. Ideally, pulsions should manifest as outward expressions but, because of the pervasive atmosphere of biophobia throughout history, children have always had to conceal their desire under perceived threat of destruction, usually by the same-sexed parent. Because the pulsions must take place regardless, they are directed inwardly through the perpetual contraction of the muscles which would otherwise be mobilized in the outward expression of such pulsions. The act contraction consumes the libido of the now repressed pulsions.

Let us recall that, for a child, the historic family setting is characterized by wild oscillations between libidinality and terror. This results from the antithesis between the vitality of the unarmored child and the character structures of the caregivers (ב).The infant is unarmored and, notwithstanding the morphological investments that together are the material soma, its libido is basically un-invested and apparent. The character structures of the armored caregivers are anti-libidinal and are therefore disturbed by the infant’s unbounded expression. Just as they would quell any unbounded libido within themselves through sublimation and other types of repression, they similarly offend the vitality of their children through circumcision, schooling, encouraging relative affectnessless, and most importantly, signaling disapproval or terror at various libidinal franchises. Thus the libidinal economy of the individual caregiver does not end with the skin, but rather extends to other bodies, as evidenced by the child’s disequilibration thereof.

As I said before, the default mode of being for organisms is parasympatheticonia, this being characterized by growth, regeneration and eroticism. Therefore, the most natural thing about children and life in general is at odds with the anti-libidinal character structure and evokes hostility therefrom. This hostility constitutes an aggression against the child, who, as a consequence, naturally enters a state of sympatheticonia, a general contraction of the organism. Analysis of neurotics’ repressed complexes has shown that children often perceive a threat of destruction, castration or abandonment (11) when their caregivers act with such belligerence. In this state of adrenalism, biological energy is invested in the contraction of the muscles and other sympathetic processes. Divestment from this state entails the return to baseline eroticism and parasympatheticonia. Especially in the denouement of the oedipal situation, such divestment is sure to evoke ire from caregivers and other self-murdered characters. Simultaneously, more and more responsibilities are foisted upon the child, these serving to consume frustrated libido as well as prepare him or her for initiation into the workforce, which is to say, those who force themselves to work. To adapt to a life-negating culture in which they are constantly under duress and discouraged from being themselves, children take refuge on the sympathetic pole of these aforementioned oscillations. Thus they enter into and remain in a pre-cathartic state of perpetual vigilance, censoring authentic motor expressions of sexuality through muscle armoring.

Thus the typical person, Homo normalis as Reich would say, is in a constant state of anxiety. In fact, the object of historic child-rearing is the transvaluation of pleasure and anxiety. In the scenario described above, true pleasure becomes almost inseparably associated with destruction while discomfort and anxiety become pleasurable in comparison. Relaxation subsequently becomes intolerable to a degree and, depending on individual differences, a certain portion of somatic energies must always be employed or anxiety will result. Therefore, we uphold cathexes in order to equilibrate sex-economy when orgastic impotence precludes the discharge of libidinal stases.

What is Power?

Many disparate facts have been put forth thusfar; eventually, they will be tied together…

Not only is orgone energy the currency of libidinal economy; it is also the currency of political economy. I believe that all power relations are quasi-fatalistic epiphenomena of the orgone. Let us explore the misunderstood concept of power before these dynamics are explained. Power, even political power, is energy’s capacity to do work in time. Field guns are rolled, pencils are pushed, skulls cracked &c. However, power is not something that we have, but something that has us. We are only powerful, viz. full of power, insofar as we surrender to this energy. This is the source of power in the animal kingdom. With humans, what is called power is actually weakness, as the princes of Earth despise the most precious thing. Abetting their subjects in their own miserable occupation, these princes are able to keep themselves in a perpetual state of excitation. This ensures the perpetuation of their neuroses and that they never divest from their characterological defenses. They are rigidified and libidinally incontinent and their lives are hell because they must drown any inkling of authentic vitality in sublimation as soon as it arises. They can never let go. There is no greater poverty than to be Oedipus Rex, Rex Oediporum.

Remarkably, these people seem to have control over others. In actuality, they have merely by birth, effort or chance found themselves atop what amounts to a festering tumor leeching the vitality from of our races. Moreover, their subjects are responsible for their own misery and we must never insult them by attempting to deprive them of this honor. We must now ask the classic Reichian question: how do people come to desire their own repression? The same mechanism whereby children take refuge in sympatheticonia to “identify with the father” is the source of all tyranny. The character structure of Homo normalis is held in armoring by an acute fear of divestment. As soon as the people become more free, the ILE, itself arising from the collective of somatic libidinal economies, becomes disequilibrated. The freed or unemployed energy is quickly exhausted with either a Reign of Terror, a Red Terror or some other kind of terror; they are truly tiresome! This is universally followed by the reinstitution of a despot who is charged implicitly with equilibrating the ILE. In fact, the state is itself a cathexis which serves to, on the one hand, exhaust the intolerable energies of all those who labor to uphold it, and on the other, repress libidinality (freedom) as much as it can without jeopardizing its own continuity. Historic child-rearing instills in Homo normalis a craving for repression and authority which in turn functions to conceal the erotic energy conditionally associated with destruction (castration). For all these reasons, the masses coalesce under the princes into the great machine tasked primarily with burning its fuel – the motley cow.

In order to understand human political economy, we must first explore animal political economy, something that is very different in some regards, either by lack of complexity or because of the absence of the emotional plague. Animals are subject to various pulsions which are probably consequent to incarnation and orgonity. In the words of Deleuze and Guattari, “Desire does not express a molar lack within the subject; rather, the molar organization deprives desire of its objective being (12).” Here, desire (orgone) is a fundamental substance whose coagulation as material begets a morphology animated by desire according to structural properties. Animals accumulate orgone energy by virtue of its negentropic action. The energy is exhausted through inspired behaviors which seem to promote continued incarnation and reproduction. Further, the nature of these behaviors depends upon specific capabilities based in morphology. There seems to exist an intolerance of energy across the whole biosphere whereby organisms must always work and move, if only at the cellular level. Onlookers say that the organism desires something which it does not have and then works to get it. I believe that desire is a function of orgonotic superimposition, wherein the fundamental energies of two systems merge, e.g. with predator and prey. All ascriptions of negative, lack-based desire arise from the armored character structure that has transvaluated pleasure and anxiety and mistakes the advent of true life for death. To such characters, being itself is abhorred while disembodying bromides are sought to approach some Apollonian ideal. That is what the vulgar call ‘want,’ which means ‘lack.’ True “desire does not lack anything… it is rather the subject that is missing in desire, or desire that lacks a fixed subject. There is no fixed subject unless there is repression (13).”

So we have a multitude of animal pulsions expressed through various actions. The observable portion of a pulsion, the expression, is inherently cathartic. An animal “seeks above all to discharge its strength (14),” says Nietzsche, and descend from excitation (into parasympatheticonia) in order to profit from whatever cathexis it has just divested from. However, in the natural world, there are scarce opportunities to relieve the tension which arises from incarnation. These include mates, food, spatial positions, movements and visceral expressions, some having certain social meanings. In many of these opportunities, only a limited number of individuals and a finite quantity of tension can be relieved. Therefore, in animal ILE, certain individuals exhaust themselves in cathartic opportunities more immediately than others. The submissive animals who have deferred to these must, until the more dominant animals are satiated, exhaust their own energies with various gestures. These gestures are conversions – sublimations – of the rage arising from the frustration of their wills by animals whom they cannot overcome (ג.). This means that in animal hierarchy, the most dominant individuals have the most honest expression, the smallest quantities of chronically invested libido, and the least complicated sex-economies. Conversely, the archons of historic human society seem to have the most chronic investments; many of these characterological defenses are externalized onto property and institutions.

Every Political Economy is Orgonotic

Wherever there is sensation or perception, there is somatic excitation. In Ether, God and Devil, Reich tells us that“sensation is a function of excitation; that, in other words, there is a functional identity between the [ordinal – M.G.] quantity of excitation and the intensity of sensation (15).” Although it is not that useful to delineate so, sensation here can be thought of as the subjective element of this functional identity. Excitation, on the other hand, refers to an objective and physical orgonotic charge in the soma. The degree to which an organism is armored is inversely correlated with its tolerance of somatic excitation and by extension, sensation. Therefore, the armored character, and to a lesser extent, the submissive animal, is handicapped in sensation. If it were to perceive certain stimuli, the concomitant excitation would disequilibrate its sex-economy, creating an uncomfortable tension which the organism would seek to resolve by avoiding, escaping or destroying said stimuli. This desensitization functions to protect the autonomic investments which guarantee the organism’s continued sex-economic equilibrium, this usually coinciding with “survival.”

In animal and human political economy, it is the intolerance of excitation which makes one individual defer to another. Let me outline this ancient episode of which the fundamental transactions of historic society are hideous distortions. First, cathartic opportunities arise in nature and individuals become attracted to them, perhaps via cosmic superimposition. Next, sympathetic arousal occurs in these individuals, presumably because of the finitude and infrequency of the opportunities and the fact that others are attracted as well and would have them for themselves. As I said before, the sympathetic response prepares an organism to destroy or escape that which frustrates its erotic parasympatheticonia – in this case, the competitors. What is it then that makes an organism either fight or flee in such situations? It is the degree to which it can tolerate the excitation evoked by its perception of the frustrating agent. Rarely, this perception includes the mechanical sensation of the competitor’s body in combat. Usually it is a glance, an odor, a subpoena or something to that effect – some kind of non-violent, albeit aggressive contact. To the deferring individual, the intolerance of this contact is greater than the intolerance of the initial tension which inspired its attraction to the cathartic opportunity. Therefore it restrains or represses desire through subliminatory gestures (ד). This is the same reason why destructive rage felt towards the same-sexed parent is repressed and transmuted into anxiety bound in muscle armoring.

To varying degrees, all subordinate animals seem to be afflicted by something that resembles armoring in which expression and concomitant pulsation of the soma are inhibited. The pursuit of such ideas may give us insight into the origin of the emotional plague. Though armoring is a function of our natural, autonomic faculties, there are, in practice, significant differences between the politics of history and those of animals. For instance, the most influential, formative experiences of children in historic society are determined not by rational anticipation of the environment, but by pathological biophobia in adults. These experiences lay the groundwork for a neurotic, constipated ILE complete with the gross excesses of historic political economy. Many of our investments serve to abet society’s ignorance and concealment of its obvious mass sexual dysfunction and general absurdity. The child’s expression is not stifled to avoid alerting some wild beast. It is stifled to spare everyone from realizing that they were formerly living, pulsating beings that were afflicted with a disease supposed not to be a disease. The animal’s intolerance pertains to immediate, concrete threats rather than temporally displaced potentialities and long passed events.

Neurosis in humans is synonymous with orgastic impotence (16), the inability to have the orgasm reflex (ה). The convulsions of this reflex discharge libidinal stases through mechanical work but are precluded by muscle armoring, especially of the pelvis. Its function? to equilibrate sex-economy. When the environment encourages the repression of eroticism, sex-economy must be equilibrated through armoring and sublimation. The neurotic sex-economy, overloaded with investments, binds energy in corpuscles which can only be accessed through expression of the repressed. Since divestment is conditionally intolerable, a constant, unconscious effort is made which, being a labor, itself prevents the parasympatheticonia prerequisite to the orgasm reflex. The neurotic cannot discharge a quantity of libido equal to that which he or she has accumulated. Since almost everyone is an orgasically impotent neurotic, intolerable erotic energies must be exhausted in production, commerce, war, bureaucracy, religious ritual &c. What then can be said about the mammalian “tournament species” in which most males never have sex? Are most bighorn rams neurotic? Why are their gestures of deference sufficient to equilibrate their ILEs such that they don’t spiral out of balance, into civilization? Perhaps they haven’t been given enough time … What are we?

Homo normalis’s intolerance of excitation makes him vulnerable to various political and economic devices. For instance, the reservoirs of repressed drive energy existing in populations of young men are vented through war. Mass orgastic potency would theoretically prevent such tensions from arising in the first place. Similarly, this intolerance inspires his excessive laboring. In the absence of the repressive family structure, the labor situation takes on its role, ensuring the integrity of the cathexes and libido-metabolic pathways hewn in childhood and adolescence. All Homo normalis has ever known, save the antelapsarian ecstasy of infancy (this not merely reducible to the breast), is the squandering of libido such that the terror and purity of erotic being is escaped. Therefore, and as we know from history, he is perfectly reconciled to “oppression,” which is merely the epiphenomenon and complementary aspect of repression, the latter resulting in and inviting the former. Furthermore, he is vulnerable to talismanic words and images published by the media which convince him to equate repressed desires, fears and characterological dispositions with people those “in power” want to destroy or alienate (17).

As Blake’s Devil says in The Marriage of Heaven and Hell, “Those who restrain desire, do so because theirs is weak enough to be restrained… And being restrain’d it by degrees becomes passive till it is only the shadow of desire (18).” That is to say, desires are identical to actions which take place, not hopes and dreams. Fantasy is an expression of a desire to fantasize, not of a desire to experience the fantastic content. Our language even betrays this; we say “I will…” which once meant both “I desire…” and “I am going to…” Moreover, when energy is invested in armoring – characterological, muscular, institutional armoring – instead of expression, a congestion of the libido-metabolic pathways occurs. This results in a pathological sex-economic equilibrium whose disturbance evokes dread. Following this encrustation is anorgonity and a withering away of the organism. The constant rejection of power unsurprisingly ends in helplessness. Eventually we get today’s absurd situation: people who hate power using what little power they have to exhaust their power under the guise of demanding power – power which continually offers itself to every living organism for free. Next to them, the damned trying to save. Until Homo normalis rewrites the past and transmutes every “it was” into a “thus I willed it (19),” until he accepts that his character structure, over which he has control, is inseparable from the conditions he inhabits, and that his choices ultimately created the conditions, he will always be a slave and love it. Many people may already be too traumatized to do this and it is ridiculous to expect the living to contort their modes of being into something easily digestible to them because to do so would be a repressive negation of life.

Inter-somatic Armoring

If libidinal economy exists between bodies, it follows that inter-somatic armoring exists as well. Obviously, we are not connected to each other by muscle tissue. And though I am ignorant about the atmospheric orgone, its motility and stagnation, I believe these things influence ILE if only because the climate determines the quality and frequency of cathartic opportunities in nature. However, what I want to treat on is the inter-somatic repression of pulsions whereby individuals irrationally aggress against each others’ expressiveness. Unlike those in animal political economy, the offenses inherent to historic society are irrational from a sex-economic point of view. That is to say, the aggression an animal employs to capitalize on scarce, cathartic opportunities is necessary for the greatest possible discharge of static libido. The expressions of the competitors are in part repressed by the victorious animal, but for a rational, life-affirming reason. Conversely, the hostility of Homo normalis towards the expressions of children, strangers, eccentrics, psychotics and other undesirables does not usually guarantee an opportunity to divest from sympatheticonia. Its purpose is rather to safeguard and prolong the investments which together form the historic character structure and, by extension, the culture and state. In theory, a predictable cultural milieu should allow for catharsis because of the infrequency of shocking events. In our situation, it does not, partly because culture’s signature predictability itself arises from the aggregate of neuroses which only persist because catharsis is forever delayed.

Culture is identical to and inseparable from ILE, complete with adaptations, investments, repressions and sublimations. The labyrinthine route libido traverses through armoring in convalescence may be recapitulated in the complicated rituals of courtship and marriage. The compulsive mannerisms of the neurotic may be recapitulated in manners, religious ritual and other anti-libidinal conventions. The violent contraction of the muscular system against pulsions is recapitulated in law enforcement. The layered structure of character and the congested libido-metabolic pathways are recapitulated in bureaucracy. The madhouse is society’s pelvis. All the various institutions function to manage our antisocial pulsions through repression, primarily in the form of sublimation, foolishly guaranteeing their immortality.

Inter-somatic armoring is visible when somebody is doing something unusual which evokes the disapproving glances of others. Having so glanced, I realized this behavior arises from an aversion to empathizing with such actors which itself is indistinguishable from a fear of acting as they have acted. Often this is done under the pretext of curiosity but it functions to arouse within the eccentric anxiety regarding his standing within the group. The eccentric is implicitly expected to alleviate the tension his actions evoke through self-censorship (repression) or be ostracized. If his repression of his self is insufficient, assuredly the ILE will equilibrate itself by cutting him off, in the same way a child in the oedipal situation cuts off his or her genitals from the rest of the body by chronically contracting the pelvic muscles. Thus the eccentric’s libidinality is akin to orgonotic currents in the body politic, challenging inter-somatic armoring. One must only look at the life and career of Wilhelm Reich to understand this.

Absconded from the rational, mutually utilitarian social dynamics which effortlessly result from the honest expression of pulsions, Homo normalis has created a paranoiac political economy characterized by conformity, inauthenticity, repression and fear. People will do the most self-destructive and cowardly things if only they are considered normal. Medically optimal modes of living are often antithetical to these standards. However, I have found that because most people today are so ridden with guilt and uncertainty about how-one-ought-to-act, and because of the increasing scrambling of societal codes, expressions of libidinality are now more likely to be met with avoidance than with hostility. Today, Homo normalis has at his disposal more avenues of escape than ever before. Historically, hewas forced to look at the eccentric and be affected by his contact therewith. These new avenues of escape allow him to repress through distraction the sensations corresponding to his perceiving of the eccentric. Moreover, this avoidance is much easier than his former persecution thereof and doesn’t require repression on the eccentric’s end. In other words, incredible opportunities never before seen in history are arising as the weary neutralize themselves with technological bromides.

Furthermore, the externalization of characterological defenses onto technology continually atrophies peoples’ capacity to tolerate visceral excitation. Not only is visceral excitation repressed by the operation of technology; technology creates precarious spaces which deceive our senses and inspire our divestment from beneficial cathexes. Atrophy of this tolerance necessarily coincides with the atrophy of perception and the capacity to wield power (orgone). On the substrate of our propensity to escape, technology, the seducer, quietly grows like a cancer. It makes our load lighter but the despisers of energy need to carry heavy weights. If things are too easy, we will make problems for ourselves; is that not the essence of neurosis? Problems, the despisers maintain, require machines, which make our loads lighter ad infinitum, this accursed ring, until the Rhine overflows its banks at Ragnarok and baptizes the new world (20).

But until and after then, the lovers of being will refine their science and discover better ways to live. One account has it that the prophet Zarathustra told the higher men this on the evening they dined in his cave:

…the hour approaches—the hour when I shiver and freeze, which asks and asks and asks, “Who has heart enough for it? Who shall be the lord of the earth? Who will say: thus shall you run, you big and little rivers!” … The purest shall be the lords of the earth—the most unknown, the strongest, the midnight souls who are brighter and deeper than any day (21).

The lovers of being will become more natural than nature herself. Man is the animal that can shape his perceptions, design his environment and thereby revise his investments … an exhortation sure to confound! I have not said anything new, but merely published it. When Prometheus stole fire from the gods, he knew that some would burn themselves with it!

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(א) Orgonity is the “condition of containing orgone energy; the quality of orgone energy contained” according to the glossary of Wilhelm Reich’s Selected Writings published by the Noonday Press.

(ב) The oedipal situation is ensconced in a greater rhizome of armoring which unites it with various repressive processes operating throughout the social field and possibly the cosmos in general. Thus the social milieu inspires the oedipalization of the vital infant through the general rejection of expressiveness and biological pulsation. Meanwhile, the next generation of Oedipuses and Elektras come to uphold the repressiveness of society by seeking to employ, and therefore repress, all antelapsarian energies, especially those of their own children.

(ג) Orgonomy has shown that the natural function of rage is to destroy whatever frustrates parasympatheticonia, something the cathartic opportunity guarantees. Moreover, it has shown that when a pulsion does not manifest outwardly as an expression, its libido must be consumed in some other way.

(ד) I make these claims after almost six years of investigation into autonomic function and libidinal economy. It was not done in a library or a laboratory, but through thousands of social experiments and observations of people of all kinds as well as domestic and wild animals and plants. I ascribe my findings to all species because of the universal conservation of autonomic function in life. Of course, there are many ethological variations and nuances outside the scope of this article. Moreover, I may be wrong about everything.

(ה) The orgasm reflex is “the unitary, involuntary convulsion of the total organism at the acme of genital embrace. This reflex, because of its involuntary character and the prevailing orgasm anxiety, is blocked in most humans in civilizations that suppress infantile and adolescent genitality” according to the glossary of Wilhelm Reich’s Selected Writings published by the Noonday Press.

(1) Reich, Wilhelm – Ether, God and Devil pg. 61

(2) https://en.wikipedia.org/wiki/Kundalini_yoga

(3) Yang, Jwing Ming – The root of Chinese Qigong pg. 58

(4) Yang – The root of Chinese Qigong pg. 38

(5) Yang – The root of Chinese Qigong pg. 75

(6) Fulcanelli – The Mystery of the Cathedrals pg. 42-44

(7) Wagner, Richard – Siegfried Act II, Scene 2

(8) https://en.wikipedia.org/wiki/Sympathetic_nervous_system

(9) https://www.quantamagazine.org/slime-molds-remember-but-do-they-learn-20180709/

(10) https://www.upi.com/Science_News/2019/04/22/Slime-mold-memorizes-foreign-substances-by-absorbing-them/4591555945423/
(11) Lowen, Alexander – Fear of Life pg. 32-33, 166-171

(12) Deleuze, Gilles and Guattari, Félix – Anti-Oedipus pg. 27

(13) Deleuze and Guattari – Anti-Oedipus pg. 26

(14) Nietzsche, Friedrich – Beyond Good and Evil paragraph 13

(15) Reich – Ether, God and Devil pg. 80

(16) Reich – The Function of the Orgasm pg. 102

(17) Reich – The Function of the Orgasm pg. 244-247

(18) Blake, William – The Marriage of Heaven and Hell Plate V. The Voice of the Devil

(19) Nietzsche – Thus Spoke Zarathustra discourse XLII. Redemption

(20) Wagner – GötterdämmerungAct III, Scene 3

(21) Nietzsche – Thus Spoke Zarathustra discourse LXXIX. The Drunken Song