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


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


(6) Heraclitus – DK B78 (

(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 (

(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.”)

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


(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