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The Mass Psychology of Buddhism

The Mass Psychology of Buddhism



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Published by Edu Beta
An Orgonic work on Buddhism.
An Orgonic work on Buddhism.

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Published by: Edu Beta on Dec 06, 2008
Copyright:Attribution Non-commercial


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 Become aware of that the body does not have sorrow but is sorrow. Onlythen we can begin to understand the reality of human sorrow. It is notlike that we feel uncomfortable from time to time but this body consistsof sorrow. It cannot sit down quiet - or lie without feeling uneasiness.Recognize the unsteadiness. Recognize that there cannot be durablesatisfaction for the body. Recognize that feelings emerge without beingasked for. Thus why you call it "mine"? Learn a lesson from theunpleasant feelings. And move when it is absolutely necessary -however, do not move inconsiderately. Move only after examining whyyou do it. Move carefully and attentive that it disturbs neither you nor your neighbour.Ayya Khema (2:19) 
According to polls one million Germans call themselves "Buddhists."In all seriousness there are even efforts to create the "Buddhist Partyof Germany." The general Buddhism hype does not make this articlenecessary but because an above-average number of "Reichians" andeven students of orgonomy feel magically attracted to Lamaism, Zenand even
. Orgonomy seems to be nearly defenceless atthe mercy of the charm of Buddhism. Therefore it must be shown indetail what actually should be obvious to everyone from the verybeginning: that Buddhism and orgonomy are incompatible (see alsothe discussion of Hitler, Buddha, Krishna). It concerns the "mental-hygenic" self-defence of orgonomy, not a general condemnation of Buddhism, which is, for instance, a valuable ally in the world-widedefence against Islam (seeThe Political Irrationalism from the Orgonomic Point of View). 
1. The Bioenergetic Principles of Buddhism
a. Contempt
Elsworth F. Baker set out that contempt is associated with the shift of energy from the pelvis to the head. Basically, contempt is a refusal of the indecent genitals and is expressed towards those we considermore sexual than ourselves (3:76).In this sense buddhism is "thoroughly aristocratic." While, incomparison, Christ was primarily a prophet who turns to the poor andlosers, Buddha was a mystic whose target group are the rich andsuccessful. His mildness and friendliness are without any personalsympathy. The individual sorrowful fate serves only as furtherexample of the principle: the suffering of the world and the possibilityof its overcoming - by overcoming individual existence (13:77.89).Direct experience of a former follower of Lamaism marks thecorresponding bioenergetic difference between the two religions. At ameeting with the Dalai Lama he "felt raised above himself," as heexpresses it. Completely in contrast to it he felt, after he had foundback to Christianity, in the Christian community "perfectly at home ina sublime reality" (11:148). In Buddhism man dissociates himselfrom his own individuality (i.e., from his emotions, excitations, andfrom his own "me") while in Christianity he is accepted as anindividual and "finds to himself," as it were.Certainly also Christianity, with its rather artificial nature, alienatesman from bioenergetic reality but with Buddhism this alienation is byfar more fundamentally since in Buddhist teachings really everythingaims at the destruction of the wholeness of man, pushing him into acertain direction: to reserved "spirit" and dead "emptiness." Forexample, emotion centred in the belly (desire, fear, rage, longing,and mourning, which belong to the "radial" pulsation centred in the
solar plexus
) are transformed into "heady" sensation (so-called"states of consciousness," which correspond to the "energeticorgonome," structurized in the brain particularly) (17, 10). Thenatural spontaneous turn to the fellow man becomes an impersonal"sympathy with all feeling beings," who are victims of the three basicevils of this world (greed, hate, and delusion). There cannot be anypersonal care just because this would mean an emotionalidentification with the victims and thus would involve one's ownsoiling and the entanglement in greed, hate, and delusion. All otherbeings become indecent "untouchables," literally.The pitiful Buddhist despises the "dirty" victim, according to the"Buddhist" basic movement of energy away from the "dirty" genitaland the emotional belly up to the "superior" head. The body becomesan erected penis, as it were. The Buddhist deals with the congestionof energy in his head by way of his put on "sympathy." The practiceof "compassion" is something like "
sex." A Sex, which isparticularly exercised in ascetic
in the so-called
meditation. In meditation the feeling of kindness (
) is firstdirected on an intimate, then toward an indifferent human, thereuponon the enemies, and finally on all beings in the universe. One sends
sympathetic consideration into all directions - and is delighted by theillusion actually to love, even to do "something." A "
head trip
," inwhich (male) "love" pours into (female) emptiness of infinite space. 
b. Attentiveness
In the usual neurosis it comes, because of the general armouring of the body, to a reduction of both excitation and perception and thus toa general loss of contact. Self-perception, and thus the world of thoughts, become sluggish and colourless. In schizophrenia excitationand perception remain relatively intact but it comes, due to oculararmouring, to a devastating splitting between the two functions. Inthis way "mysterious forces" are noticed, one hears voices, etc. Theworld of thoughts is active and "coloured" but also confused andincalculable (16:572f).There is a third possibility of armouring in which either perception ischronically transferred into excitation (as with the "fidget") (5) or,vice versa, excitation chronically and one-sidedly is converted intoperception (as for instance with the consumer of cannabis) (10). Thisarmouring connects, so to speak, the dynamics of neurosis(prevention of energy flow) and psychosis (free energy flow butsplitting): one of the two functions is diminished while the other oneis hypertrophied at its expense and becomes independent. InBuddhism excitation one-sidedly is transformed into perception. Bythe hypertrophy of the perceptual function, resulting from it, the thusextremely sharply registered environment and the own egoincreasingly lose substance. For lack of excitation the world empties,the material objects become a chimera while "space, lacking incontent, luminates" and becomes one with the own pervasive "mind,"the "eye of insight."This extremely pathological condition is induced by the meditativepractices of Buddhism, in which all physical impulses are transformedinto "attentiveness." According to the Lama Matthieu Ricard the"energy of desire," libido, must neither be suppressed "nor shall onelet it run free as it would in accordance with its normal condition.Rather the goal is to be perfectly released from it. In order to reachthis, one uses," says Ricard, "a number of gradated means:beginning with the weakening of the longing by remedies andrecognizing their emptiness per se up to its conversion intoknowledge" (18:330f).By the transformation of excitation into perception the most banalobservations and experiences attain "cosmic" meaning. Even starringat a whitewashed wall for hours, days, years help to attain world-shattering insights. Simultaneously matters of emotional importancebecome insignificant. It does not concern one any longer. Even one's

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