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Charles Haydon, The project of knowledge is, in this sense, inseparable from the process of a natural philosophy that regards actual science as its higher or nobler becoming. He sees liberalism as representing the outer layer, all genuine revolutionary art and science as stemming from the deep layer, and fascism as representing the middle layer. Why did Nietzsche hold that science was the higher becoming of philosophy? Reply brief for appellants, undated. There is no reason other than partisanship to grant any greater weight to the policies of the ACO than to those of any of the other branches of orgonomy.
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The presence of lymphadeno This movement out towards the mother is acknowledged even by carers unversed in the bio-energetics of breast-feeding. Even in rigid NHS hospitals with armoured policies and practice the importance of this energy charge between mother and baby is implicitly acknowledged. If a baby does not respond to the breast, a common way of encouraging a stronger response is to place her in skin-to-skin contact with the mother. The effect of this is readily explicable bio-energetically.
Reich was able to see this connection only because of his own bio-energetic vitality and his ability to think and observe functionally. I think we can fairly assume that the actual observation of a baby at the breast inspired this insight and eventual formal functional formulation.
It is wrong to call orgonomic functionalism a thought system: it also reflects the character structure of the person doing the thinking. The conventional scientist prides himself on his divorce from feeling and sensation, on the objectivity of science. We can use the word mechanistic to describe his mode of thought. Scientific thought now is so totally mechanistic and has such a monopoly of our understanding of the world that few people are even aware that there is any other mode of thought.
The mechanist believes that the world and life can be explained entirely in terms of the already acknowledged physical and chemical forces of modern science. To the mechanist, therefore, life is nothing but a very complicated string of chemical reactions. The mechanistic scientist needs no other force to explain life.
We need to go into the history of science, particularly biology, to clarify this belief. Until the early nineteenth century there was a strong belief that the chemistry of life was somehow deeply different from that of non-life. As far as I know the term functional was not in use at that time.
What was in use was the term vitalism. Those who advocated a view of life that assumed it was chemically different from non-life were called vitalists. The mechanist biologist, especially modern supporters of Darwinian evolution, consider the belief in the existence of such a driving force in nature as utter anathema.
No modern academic biologist would dare come out in public as a supporter of this view of life and orgonomic biologists often publish articles under pseudonyms to avoid scientific excommunication, particularly in the USA. There is no democratic pluralism of thought in modern western science and the newcomer to orgonomy and functional thought needs to know this. Becoming a serious student of orgonomic functionalism puts us outside the realms considered respectable by conventional science.
Those who are starting an involvement in orgonomy may be surprised to read this. The backdrop of western scientific attitudes that we all live against and which pervades all discussion, study and research, particularly in the life-sciences and medicine, is so all-pervading that few people are even aware that there are other legitimate points of view. He there draws together the common functioning principles within the workings of the autonomous nervous system; expansion and contraction, pleasure and anxiety, the parasympathetic and the sympathetic.
I shall point out here, before we go into the common functioning principle, the basic orgonomic functions here. Expansion and contraction are the two opposite directions of energy movement within the organism with reference to its core. Expansion is away from the centre towards the periphery and the outer world.
Contraction is movement towards the core away from the periphery and the world. Is the bio-energy moving outwards expansion or inwards contraction? This statement does not contradict the explanations of classical physiology. It just re-interprets them in terms of energy functions and brings them together as either expansion or contraction.
Orgonomic functionalism finds a deeper realm of life — energy functions — that is foreign and invisible to mechanistic biology.
This link is not made in textbooks of classical physiology. It is only a further step to realise that many chronic diseases can then be understood simply as chronic overstimulation of one or other side of the ANS, especially the sympathetic side. In the subjective, emotional realm, this equals anxiety. Nothing raises the hackles of the mechanist more than a suggestion that physiology is connected with emotion.
In both cases we are talking about bio-energetic functions. Another characteristic of functional thought is that it is the thought processes of the thinker uninhibited by pathological blockages of bio-energy, in other words, the thought processes that reflect the free movement of orgone energy within the organism. Very few people in our culture are totally free of armouring, so it would appear that some armouring patterns permit one to think more or less functionally while others do not.
As Reich pointed out, we all, even orgonomists, have our mechanistic tendencies and need to check our thought and work for mechanistic errors. It cannot be that easy. Look how hard we are working without solving the problem. How can you be any different? Another surprising aspect of functional thought and research is that as long as we rely on observation and fact, they speak to us clearly and eventually correct errors of thought that may have crept into our work.
Reich recounts this graphically in his bion research in his history of orgonomic functionalism. The common functioning principle [xxiv] is the cornerstone of orgonomic functionalism. As we have seen above, we do not have to venture far into the realm of orgonomic functionalism before we come across it. It is not a difficult principle to understand, though we can only claim to fully understand it, if we can see new common functioning principles ourselves, as we observe nature and carry out orgonomic experiments and if we make new discoveries while doing so.
It can be represented quite clearly on paper as a sort of equation thus;. Movement of orgone energy.
Volume 4 (Summer ). Trade paperback: $ Developmental History of Orgonomic Functionalism - Pt. 3. Orgonotic. Vol. 1 No. Wilhelm Reich -- Baker, Elsworth United States of America v. Vol . 4 No. 1. America's First Orgonomist -- Wolfe Orgonomic Functionalism in.
Sorry, there should be some lines here, but the software won't copy them. The function common to both pleasure and anxiety within the organism is the movement of bio-energy. This brings the attentive reader, I hope, to the obvious realisation that orgonomic science in any area works in the opposite direction to mechanistic science, which divides the object of investigation into ever smaller parts and finds out more and more about them, often mentally drawing boundaries round the parts under investigation and resolutely refusing to see what to a functionalist are the most obvious connections.
This is the much criticised reductionism of modern science. For example powerful emotions are explained by modern neuro-science as simply bio-chemical or bio-electrical processes. Orgonomy looks at processes in nature and sees common processes involving orgone energy at work in them. Instead, therefore, of piling up complex and numerous facts about different things in nature, as does mechanistic science, orgonomy sees a small number of basic energy processes at work and so connects things, which to the mechanist have no connection whatever.
The examples cited above on page 2 of the meiosis of the amoeba and the genital embrace in humans are a good example of two functions which orgonomically we see as functionally identical, but between which the mechanist would see no connection at all. In the orgonomic concept of the common functioning principle we can see identical processes at work in two apparently different and disconnected processes, for example, the growth of bions from a disintegrating blade of grass in water and the growth of cancer cells in devitalised tissue, brought about by the effects of muscular armouring.
The common functioning principle at work here, the single bio-energetic process at work in both cases is bionous disintegration. A common functioning principle does not necessarily need to be a healthy, natural function that we find in nature at large.
As Reich points out in his detailed exposition of the history of functional thought reprinted in Orgonomic Functionalism , a common functioning principle may be, for example, muscular armouring or biopathic shrinkage or orgasm anxiety. It is important to distinguish here between the carefully observed or sensed common functioning principle of orgonomy and the slapdash mystical labelling of things as connected or even identical that we come across which has no further understanding of the apparent connection. The shape, radiation, and information diplomats of past versus online expression in simple mathematics.
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