Adventures in the Orgasmatron: Wilhelm Reich and the Invention of Sex. Christopher Turner

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СКАЧАТЬ America, which he dismissed as an “ anti-paradise” or a “gigantic mistake.” Though he feared that Americans would enthusiastically “embrace and ruin psychoanalysis” by popularizing it and watering it down, he already suspected that his theories would in some way shake the country to the core. While watching the waving crowds from the deck of his ship as it docked in New York, he turned to his fellow analyst Carl Gustav Jung and said, “Don’t they know we’re bringing them the plague?”

      Well before the hedonism of the 1920s, a Freud-inspired revolution in sexual morals had begun. Greenwich Village bohemians, such as the writers Max Eastman and Floyd Dell, the anarchist Emma Goldman, who had been “deeply impressed by the lucidity” of Freud’s 1909 lectures, and Mabel Dodge, who ran an avant-garde salon in her apartment on Fifth Avenue, adapted psychoanalysis to create their own free-love philosophy. In the radical journal The Masses, Floyd Dell warned that “sexual emotions would not be repressed without morbid consequences.”² Eastman, one of America’s first analysands, wrote a book comparing Freud and Marx: “Weren’t all forms of repression evil?” he asked rhetorically. Dell’s left-leaning analyst, a Shakespeare scholar called Dr. Samuel A. Tannenbaum who treated many of Greenwich Village’s artists, argued that it was healthier for young men to frequent prostitutes than to practice abstinence or masturbation.³

      Together they fashioned a cult of the orgasm— Mabel Dodge even went so far as to call her dog Climax. However, as Dell later admitted, their experiment was an isolated one, like that of the Oneida Community in the nineteenth century and a handful of other “obscure but pervasive sexual cults.”⁴ It was only after the Second World War that the idea of sexual liberation would permeate the culture at large.

      When Wilhelm Reich, the most brilliant of the second generation of psychoanalysts who had been Freud’s pupils, arrived in New York in late August 1939, exactly thirty years after his mentor and only a few days before the outbreak of war, he was optimistic that his ideas about fusing sex and politics would be better received there than they had been in fascist Europe. Despite its veneer of Puritanism, America was a country already much preoccupied with sex— as Alfred Kinsey’s renowned investigations, which he began that same year, were to show. Reich could be said to have instigated “the sexual revolution”; a Marxist analyst, he coined the phrase in the 1930s in order to illustrate his belief that a true political revolution would only be possible once sexual repression was overthrown, the one obstacle Reich felt had scuppered the efforts of the Bolsheviks.⁵ “A sexual revolution is already in progress,” he declared, “and no power on earth will stop it.”

      Reich was a sexual evangelist who held that the satisfactory orgasm made the difference between sickness and health. “There is only one thing wrong with neurotic patients,” he concluded in The Function of the Orgasm (1927): “the lack of full and repeated sexual satisfaction” (the italics are his).⁶ The orgasm was the panacea to cure all ills, he thought, including the fascism that had forced him to leave Europe. Reich sought to reconcile psychoanalysis and Marxism, thereby giving Freudianism an optimistic gloss, arguing that repression, which Freud came to believe was an inherent part of the human condition, could be shed. This would lead to what his critics dismissed as a “genital utopia” (they mocked him as “the prophet of bigger and better orgasms”). His ideas became influential in Europe, which Henry Miller, finding a new sense of purpose through sex, characterized as “the Land of Fuck.” Reich was a figurehead of the vocal sex reform movement in Vienna and Berlin before the Anschluss, after which the Nazis, who deemed it part of a Jewish conspiracy to undermine the continent, crushed it. His books were burned in Germany along with those of the German sexologist Magnus Hirschfeld and Freud.

      Soon after he arrived in the United States, Reich invented the orgone energy accumulator, a wooden cupboard about the size of a telephone booth, lined with metal and insulated with steel wool— a box in which, it might be said, his ideas came almost prepackaged. Reich considered his orgone energy accumulator an almost magical device that could improve its users’ “orgastic potency” and by extension their general, and above all mental, health. He claimed that it could charge up the body with the life force that circulated in the atmosphere (a force which he christened “orgone energy”)— mysterious currents that in concentrated form could not only help dissolve repressions but also treat cancer, radiation sickness, and a host of minor ailments.⁷ As he saw it, the box’s organic material absorbed orgone energy, and the metal lining stopped it from escaping, so the box acted as a greenhouse; and, supposedly, there was a noticeable rise in temperature in the box.

      Reich persuaded Albert Einstein to investigate the machine, whose workings seemed to contradict all known principles of physics, but after two weeks of tests Einstein refuted Reich’s claims. Nevertheless, the orgone box became fashionable in America in the 1940s and 1950s, when Reich rose to fame as the leader of the new sexual movement that seemed to be sweeping the country. Orgone boxes were used by such countercultural figures as Norman Mailer, J. D. Salinger, Paul Goodman, Allen Ginsberg, Jack Kerouac, and William Burroughs — who claimed to have had a spontaneous orgasm in his. At the height of his James Bond fame, Sean Connery swore by the device, and Woody Allen parodied it in the movie Sleeper, giving it the immortal nickname “Orgasmatron.” Bohemians celebrated the orgone box as a liberation machine, the wardrobe that would lead to utopia, while to conservatives it was Pandora’s box, out of which escaped the Freudian plague— the corrupting influence of anarchism and promiscuous sex.

      Because of his radical past, Reich was placed under surveillance almost as soon as he arrived in the United States (his FBI file is 789 pages long). In 1947, after Harper’s Magazine introduced Reich to Americans as the leader of “a new cult of sex and anarchy,” the Food and Drug Administration began investigating him for making fraudulent claims about the orgone accumulator, and in 1954 a court ruled that he must stop leasing and selling his machine. When he broke the injunction he was sentenced to two years in prison. The remaining accumulators, along with thousands of copies of the journals and eleven books Reich self-published in America (including copies of The Sexual Revolution), which were thought to constitute “false advertising” for them, were incinerated.

      In the ideological confusion of the postwar period, when the world was trying to get its head around what came to be called the Holocaust and intellectuals disillusioned with communism were abandoning the security of their earlier political positions, Reich’s ideas landed on fertile ground. With his tantalizing suggestion that sexual emancipation would lead to positive social change, Reich seemed to capture the mood of this convulsive moment. People sat in the orgone box hoping to dissolve the toxic dangers of conformity, which, as Reich had eloquently suggested as early as 1933, bred fascism. The literary critic Alfred Kazin wrote in his journal, “Everybody of my generation had his orgone box . . . his search for fulfillment. There was, God knows, no break with convention, there was just a freeing of oneself from all those parental attachments and thou shalt nots.”⁸

      In his essay “The New Lost Generation,” James Baldwin described how that generation crystallized around Reich’s thinking in the late 1940s and early 1950s:

      It was a time of the most terrifying personal anarchy. If one gave a party, it was virtually certain that someone, quite possibly oneself, would have a crying jag or have to be restrained from murder or suicide. It was a time of experimentation, with sex, with marijuana, with minor infringements of the law. It seems to me that life was beginning to tell us who we were, and what life was— news no one has ever wanted to hear: and we fought back by clinging to our vision of ourselves as innocent, of love perhaps imperfect but reciprocal and enduring. And we did not know that the price of this was experience. We had been СКАЧАТЬ