THE STRANGE CASE OF

WILHELM REICH
By Mildred Edie Brady

BULLETIN OF THE MENNINGER CLINIC Vol 12. No. 2

Reprinted from THE NEW REPUBLIC MAY 26, 1947

As far as the editors can determine, the following article by Mildred Edie Brady
reprinted from the New Republic of May 26,1947, with the permission of the
editors and the author, is a valid presentation of ““The Strange Case of Wilhelm
Reich.”” In view of the fact that the author of the article suggested that members
of the medical profession had not themselves made sufficient effort to warn the
public of their non-approval of Mr. Reich, the editors of the Bulletin decided to
reprint her article for the benefit of our readers. In the middle and late 1920’’s,
Reich made some important contributions to the theory of psychoanalysis in his
numerous papers and book on character analysis. He was expelled from the
International Psychoanalytic Association in 1934 because of his complete
ideological departure. At the same time his political activities, as described in the
following article, had brought him into sharp conflict with all political parties,
including the Nazis, the Socialists, and the Communists.
The review by Jules H. Masserman of Reich’’s latest edition of Character
Analysis, in Psychosomatic Medicine is not an official repudiation of Reich by
psychoanalysts. When an individual leaves a scientific field of endeavor, it is
hardly customary and certainly unnecessary that workers in the original field
should be expected to state their opinions publicly. His present interests,
theories and practice involving the orgastic potency theory and the discovery of
orgone have nothing to do with psychoanalysis and are not accepted as such by
any of the leaders in psychoanalysis today.

The Editors

THE PSYCHOANALYSTS who are assembled in New York this week for the
annual meeting of the American Psychiatric Association have reason to
congratulate themselves on the flourishing state of their profession. But they
are faced with some problems, too, and the most pressing of these is the
responsibility of their profession to discipline itself if it is not be be disciplined
by the state.
The fact that there are still no legal controls over the practice of psycho-
analysis is one that is rarely mentioned in the huge literature dealing with this
fascinating field of medicine. Meanwhile, a flood of uncritical popularizations
of psychoanalytic concepts has been sweeping over the public via books,
magazines, movies and radio. And the readiness of laymen to accept almost
any doctrine claiming to be based on psychoanalysis is illustrated by the story
of Wilhelm Reich, around whose theories there has already begun to collect a
cult of no little influence.
 Born in Austria and now a resident of Forest Hills, Long Island, Reich is
the framer of the theory of ““orgastic potency.”” He claims as his greatest
scientific achievement the discovery of ““orgone.””
Orgone, named after the sexual orgasm, is, according to Reich, a cosmic
energy. It is, in fact, the cosmic energy. Reich has not only discovered it;
he has seen it, demonstrated it and named a town--Orgonon, Maine after it.
Here he builds accumulators of it which are rented out to patients, who
presumably derive ““orgastic potency”” from it.
Most psychoanalysts look askance at Reich’’s teachings, yet many of his
writings have been discussed in such high places as the Journal of the Ameri-
can Medical Association and the American Journal of Psychiatry, where his
standing in the field of psychoanalytical theory is granted, though his orgone
is not. You will also find him listed in American Men of Science, and you will
find his orgone there, too. Only one scientific journal, Psychosomatic
Medicine, has so far come out strongly against Reich; it characterized his
writings about orgone as ““a surrealistic creation.””
In the lay press, meanwhile, Reich has received almost entirely uncritical
attention. The magazine Politics has carried enthusiastic accounts of his
social and sexual theories. The Nation reviewed his latest book with praise.
Even that stern journal of dialectical materialism, Science and Society, has
recommended him in its pages. Popularized psychoanalytical books like
Modern Woman: The Lost Sex have quoted generously from him. Avant
garde publications like Pacifica Views (San Francisco), Now (London) and
Hermes (Sydney, Australia) have taken up his theories in earnest. The
growing group of anarchistically inclined literati on both sides of the Atlantic
read him with fervor. Reich’’s books have been assigned in university
seminars for serious consideration and his orgone cult has spread so far that
at a camp in New York State last summer it took the doctor’’s strict orders to
keep the camp director from furnishing orgone accumulators for the boys.
Today Reich runs a considerable establishment in his two-story brick
house in Forest Hills, and he has more patients than he can take care of. As
you climb the stairs to his second-floor office, you find pictures of stellar
nebulae along the walls. You find Reich to be a heavy-set, ruddy, brownhaired
man of 50, wearing a long white coat and sitting at a huge desk. Between
periods of training students in his theories and putting patients into orgone
accumulators, he will tell you how unutterably rotten is the underlying
character of the average individual walking the streets, and how, in the room
across the hall where he works on his patients, he peels back their
presentable surfaces to expose the corrupted ““second layer”” of human
personality. For the masses of the people, says Reich, ““are endemically
neurotic and sexually sick.””
Reich has come a long way since his early days in Vienna. In the early
nineteen twenties, when he himself was also in his twenties, he was a mem-
ber of a group of psychoanalysts who met monthly with Freud, and he was for
six years the director of the Vienna Seminar for Psychoanalytic Therapy.
In those years he was known as a courageous pioneer in therapeutic
techniques.
Two things about psychoanalysis and psychoanalysts bothered him. In
the first place, it seemed to him that psychoanalysts were not facing up to
their social responsibilities--responsibilities all too clearly implied in their
theories, particularly those dealing with the sexual etiology of neuroses and
infantile sexuality. And second, he did not feel that they were really
shouldering their scientific responsibilities. Freud had said that psychoanalysis
would one day have to be rooted in biology, yet here were the analysts
spinning a gigantic web of explanations and giving very little time to an
objectively demonstrable basis for their assumptions.
So Wilhelm Reich dedicated his energies to filling these two gaps--the
social and the scientific. As step number one in the first, he joined the
Socialist Party of Austria and began to organize ““sex-political”” units within that
organization. The program for these units, which he described as ““sex-
economics,”” was based on his own chief contribution to psychoanalytical
theory up to that time.
That contribution is known in the literature as the orgasm theory.
Briefly, the orgasm theory is this:
Until Reich, says Reich, it had been naively assumed by nearly
everybody that the sexual orgasm was nothing more than a tricky bit of sugar
coating devised by Mother Nature to make sure that the race survived. Even
the analysts, for all their probing into sexual behavior, had strangely
overlooked this most significant sexual experience. But Reich centered his
attention precisely here and came out with what he terms an answer to a big
and bothersome theoretical question: to wit, where did the emotional energy
come from which was abortively expressed in neurotic behavior? It had
already been assumed that it was sexual energy. But how did it happen to
seek non-sexual channels for expression? The orgasm gave the clue. The
function of the orgasm, said Reich, was far more important than a lure to
procreation. That was simply a sideline use. The real function was to release
sexual tension built up by sexual energy. And since, according to accepted
psychoanalytical theory, sexual energy was basic energy, the orgasm hence
became the body’’s emotional-energy regulator. Sex economics is the
economy of instinctual urges.
When some analysts pointed out that they had dealt with neurotics who
did experience the orgasm but stayed neurotic all the same, Reich’’s come-
back was: What kind? For he also stipulated that unless the orgasm was
adequate to the tension, obviously some energy was not released, and this
unspent energy provided the emotional fuel for anxiety, which he defined as
the reVerse side of the coin--sexuality. The capacity to experience a release
in the orgasm equal to the sexual tension, Reich called orgastic potency.
According to Reich, though, only a very few individuals were blessed
with orgastic potency. Society’’s general anti-sexual attitude, compulsive
morality, legally enforced monogamy and family pressures on behalf of pre-
marital chastity had so inhibited man’’s natural sexuality that most of the world
was now peopled, said Reich, with orgastic cripples.
The burden of reshaping society toward sexuality and the promotion of
orgastic potency he placed, at that time, on the Socialist Party of Austria.
But the party was unequal to the task. Reich’’s sex-political units were,
needless to say, quite popular. So popular, in fact, that the party fathers
began to feel that sex economics was sabotaging Marxian economics and
draining off enthusiasm from such problems as the relationship between
capital investment and the rate of wages.
 So the upshot of this first attempt of Reich’’s to make psychoanalysis
socially responsible was that in 1930 the Socialist Party relieved him and his
sex-political units of their party membership.
But he was no easy man to daunt. He went to Berlin to join the German
Communist Party and began again to organize sex-political units. Even for the
disciplined ranks of the Communists, however, the lure of his teachings
proved too strong. And so, according to Reich’’s own account, on orders from
Moscow his theories were condemned as ““un-Marxist rubbish”” and ““bourgeois
ideology”” and he was kicked out of the party.
Meanwhile, he had been running into trouble on the scientific end as
well.
Freud himself saw fit to take issue with him, and in 1934 Reich was
expelled from the International Psychoanalytical Association.
Hitler having come to power in the meantime, Reich found himself not
only out of his scientific fraternity but also out of Germany. Fleeing to
Denmark, he set up as a teacher and one of his followers ran for the Danish
Riksdag on a sex-political platform that again made Reich the center of attack.
The Socialist and Communist Parties in particular accused him of corrupting
Danish youth with decadent German sexology. Soon he was denied a
renewal of his Danish visa. So he moved on to Sweden--only to run into visa
trouble there, too.
The next step took him to Oslo, where for three comparatively quiet
years he taught and experimented. With electrodes, amplifiers, oscillographs
and all manner of impressive paraphernalia he measured electrical responses
on erogenous skin surfaces under sexual excitement. In 1937 he published a
paper on some of his findings. He hadn’’t quite got hold of orgone yet, but he
was close: he had discovered something he called bions. Bions, he· said,
were a form of primitive life that had developed spontaneously out of non-
living matter.
With that paper on bions the fireworks were set off again. Physical
scientists termed both bions and the experiments which he claimed had led to
their discovery as utter scientific nonsense. Then the leading liberal paper,
Tidens Tegn, launched a campaign against him which was joined by scientists
and other newspapers, and this led to a royal decree to the effect that
anybody practicing psychoanalysis in Norway would have to have a special
license from the government.
So, in May, 1939, Wilhelm Reich dismantled his whole biophysical lab-
oratory, said farewell to his European co-workers in sex economics and
headed across the Atlantic.
When he arrived in the USA, he was quite a puzzle to the FBI. As late as
December, 1941, he was taken out to Ellis Island for three weeks of further
inv~stigation. But Reich had long since given up communism. More than that,
he had damned Russia in a book, The Sexual Revolution. Stalin, according to
it, is anti-sex. Russia today is ““sex-reactionary,”” and to Reich this means
fascist. The evidence: Russia’’s strict divorce laws, her laws against abortion,
her abandonment of co-education in secondary schools and her official
encouragement of large families.
Except for the FBI’’s confusion, Reich’’s reception here was cordial. He
taught at the New York School for Social Research for two years and he
managed to amass enough funds to launch his publishing activities. Soon he
was able to announce his discovery of orgone.
In both his International Journal of Sex-Economy and Orgone Research
and his book, The Function of the Orgasm, the romance of orgone is spelled
out in polysyllabic detail. Aside from being the cosmic energy, it is described
as being blue in color and a treatment for cancer. It has many other
remarkable qualities, too. In the first place, says Reich, it is everywhere. It is
measurable (the unit is an Org). It can be seen with the naked eye. It
emanates from the sun. It accounts for the blue of the sky. It kills rot germs. It
is in all plant and animal organisms. Both St. Elmo’’s Fire and the bluish
formations astronomers have observed during a period of increased sunspot
activity are simply manifestations of orgone energy. All red corpuscles are
charged with it. So is plant chlorophyll. All gonadal cells, protozoa and cancer
cells consist of these ““bluish energy vesicles.”” The bluish coloration of frogs in
sexual excitement, which many biologists, says Reich, have observed, is
nothing other than ““orgonotic excitation.””
But its most astounding property is that it can be collected and concen-
trated if you know how, and Reich says he does. He has fashioned orgone
accumulators which he rents out to his patients.
The orgone accumulator is a six-sided box big enough for a man to get
into and made out of metal on the inside and of wood, or some other organic
material, on the outside. The organic material presumably absorbs orgone
from the air. The orgone then seeps through the metal, thus stepping up
the orgone concentration inside the box. Why it doesn’’t seep right out
again is a mystery that has bothered Reich considerably, and he has not yet
solved it.
With orgone Reich has combined in a magical package a group of ideas
that resemble both mesmerism and phrenology and has welded the whole
together with a persuasive amalgam of psychoanalytical concepts. According
to Reich, every living thing is surrounded by a field of orgone which keeps it
charged with living energy. The sexual orgasm in the human body, or the cell
division in the protozoa, is the agency for the release of this orgonotic charge
which, after discharge, builds up again and thus establishes what Reich
describes as the basic, pulsating life rhythm of ““charge-tension discharge-
release.”” But when there is inadequate release in the orgasm, the core of the
body is kept in tension.
Psychically, says Reich, the ““orgastic impotent”” is one who is in a state
of tension like that of ““a bladder about to burst.”” Pressured by this inner
misery, he develops a ““character armor”” to hold in this tension--thereby
succeeding only in making matters worse for himself. In this state of outer
rigidity (expressed in muscular tensions) and inner anxiety he becomes
““sadistic, ““ ““masochistic,”” ““anti-Semitic, ““ ““fascistic, ““ ““reactionary,”” ““hateful,””
““submissive,”” ““authoritarian,”” ““greedy,”” ““power-motivated”” and ““perverse.”” His
best hope of achieving mental health and decent social behavior is for him to
relax the ““character armor”” and give himself a chance at a good orgasm.
Here’’s where the orgone accumulator comes in. It is a kind of crutch to
tide over the depleted tissue until the therapist has time to work on the
““character armor”” to release the outer rigidities. This phase of Reich’’s therapy
is reminiscent of phrenology. But Reich does more than read the ““muscular
armoring”” by touch. He works on it manually, and chases tension spasms up
and down his patient’’s body--from face to neck, from neck to thorax, from
abdomen to thigh, until finally the tension gives way and waves of repressed
anxiety are released and break out all over the subject in startling fashion.
This technique, which he calls ““vegetotherapy,”” is described in detail in his
journal, with harrowing reports of intimate physical responses on the part of
patients.
With the discovery of orgone, the orgasm theory became, for Reich and
his followers, a demonstrable corroboration of the work of Freud. But now the
Reichites go far beyond Freud and declare that orgastic impotence is the
primary cause of cancer, all neuroses, all psychoses, impotence, frigidity,
perversions, cardiovascular hypertension, hyperthyroidism, constipation,
hemorrhoids, epilepsy, peptic ulcer, obesity, narcotic addiction, alcoholism
and the common cold.
It would certainly not be fair to lay the whole blame for the growing Reich
cult at the door of psychoanalysis itself. But some of it must be placed just
there. The reputable analysts who have quoted him as an authority will tell
you that they do not hold with orgone, and that Reich is now discredited
among them. But as late as 1945, Otto Fenichel, in the course of his The
Psychoanalytic Theory of Neurosis, granted Reich considerable standing,
and not a few analysts declare that this book of Fenichel’’s is ““the current
bible of the American Psychoanalytic Association.””
To be sure, Reich himself does not belong to the Association. But no
member of the Association has taken pains to make public the current
professional evaluation of Reich’’s work. Undoubtedly, like members of any
other profession, psychoanalysts on principle wish to avoid attacking one
of their number even though they disapprove of him. But behind the
analysts’’ reticence there may well lie something more significant than
professional courtesy. Any open discussion of Reich inevitably leads to a
discussion of the chaotic professional and legal status of this whole fast-
growing branch of medicine.
It is a singular fact that in most states druggists, plumbers and even
hair dressers have to have a license to practise their skills, while anybody
can call himself a psychoanalyst, hang out a shingle and take patients. Of
course, a psychoanalyst who is not an M.D. is--like anybody else-pro-
hibited from practising medicine. But so long as he sticks to the patient’’s
unconscious conflicts and only listens or talks, the amateur analyst is
within the law.
The case of Wilhelm Reich, however, points up a matter that is an
even greater problem to psychoanalysis than the legal laxness which
allows chiropractors, swamis, spiritualists, etc., to give so-called analytic
aid. Before the qualifications for a license for psychoanalysts can be
drawn up, a definition of the practice is necessary. But whose definition is
correct:
The Freudian’’s, the Jungian’’s, the Adlerian’’s, or that of anyone of the
dozens of deviants from these various stems?
The simplest solution would be to take the current standards of the
American Psychoanalytic Association and write them into the law. They
are high. They require medical training, hospital experience, analytic train-
ing, etc. But these standards were only adopted within the association in
1938; if they became legal requirements, a considerable number of ana-
 lysts who joined the association before 1938 would be forced out of their
profession.
The only answer which established, well trained analysts have been
able to give to this question of public protection is the old one of publicity.
Educate the public to recognize the unsound practitioner, they say. But
such education would appear to call for more hearty cooperation from
those recommending it than has been given in the past. And the case of
Wilhelm Reich shows how unreliable a reed publicity can be when it,
alone, must carry the burden of public protection.

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