The Function of the Orgasm

The Function of the Orgasm by Wilhelm Reich is a book that will challenge your preconceived ideas on sex and sexuality. A taboo, that many people vigourously hold on to and unknowingly allow to hold themselves back in life, love, health and happiness.


This book is not perverse or smutty or pornographic as some might imagine from the title of the book and it’s subject matter, but a serious, wholesome, clinical look at an all important phenomena of life and love that most people are too afraid to acknowledge or discuss.

The language reflects the period in which it was written (1920s-40s) and there is a lot of scientific jargon and historical background which may put off some readers, but stick to it through to the end and absorb the principles laid down with an open mind and hopefully, Wilhelm Reich would have helped another reader cast aside their fear of their own sexuality and capacity for love.

Over twenty years Wilhelm Reich, a psychologist and doctor of medicine, studied the relationship between the emotional, physiological and physical functions of biological energy.

He saw the orgasm as the key to the body’s energy metabolism, discovering that the biological emotions governing the psychic processes are themselves the immediate expression of strictly physical energy – which he named the cosmic orgone.

Initially derided, Reich’s theories are now seen as crucial to our understanding of ourselves and our fellow men. In appreciating why the orgasm brings a feeling of physical and emotional well-being, we can also gain insight into the physical and emotional ills that result from a thwarting of this bioenergetic function.

Many researches into psychic energy believe that the aura recorded by Kirlian photography is nothing less than the manifestation of Reich’s orgone energy.

Krishnamurti

Krishnamurti has been widely regarded globally as one of the greatest thinkers and religious teachers of all time and the author of Commentaries On Living.

He did not expound any philosophy or religion, but rather talked of the things that concern all of us in our everyday lives, of the problems of living in modern society with its violence and corruption, of the individual’s search for security and happiness, and the need for mankind to free itself from inner burdens of fear, anger, hurt, and sorrow.

He explained with great precision the subtle workings of the human mind, and pointed to the need for bringing to our daily life a deeply meditative and spiritual quality.

Krishnamurti belonged to no religious organization, sect or country, nor did he subscribe to any school of political or ideological thought. On the contrary, he maintained that these are the very factors that divide human beings and bring about conflict and war.

Jiddu Krishnamurti was born on 11 May 1895 in Madanapalle, a small town in south India. He and his brother were adopted in their youth by Dr Annie Besant, then president of the Theosophical Society.

Dr Besant and others proclaimed that Krishnamurti was to be a world teacher whose coming the Theosophists had predicted. To prepare the world for this coming, a world-wide organization called the Order of the Star in the East was formed and the young Krishnamurti was made its head.

In 1929, however, Krishnamurti renounced the role that he was expected to play, dissolved the Order with its huge following, and returned all the money and property that had been donated for this work.

From then, for nearly sixty years until his death on 17 February 1986, he travelled throughout the world talking to large audiences and to individuals about the need for a radical change in mankind.

He reminded his listeners again and again that we are all human beings first and not Hindus, Muslims or Christians, that we are like the rest of humanity and are not different from one another. He asked that we tread lightly on this earth without destroying ourselves or the environment.

He communicated to his listeners a deep sense of respect for nature. His teachings transcend man-made belief systems, nationalistic sentiment and sectarianism. At the same time, they give new meaning and direction to mankind’s search for truth. His teaching, besides being relevant to the modern age, is timeless and universal.

Krishnamurti spoke not as a guru but as a friend, and his talks and discussions are based not on tradition-based knowledge but on his own insights into the human mind and his vision of the sacred, so he always communicates a sense of freshness and directness although the essence of his message remained unchanged over the years.

When he addressed large audiences, people felt that Krishnamurti was talking to each of them personally, addressing his or her particular problem.

In his private interviews, he was a compassionate teacher, listening attentively to the man or woman who came to him in sorrow, and encouraging them to heal themselves through their own understanding.

Religious scholars found that his words threw new light on traditional concepts. Krishnamurti took on the challenge of modern scientists and psychologists and went with them step by step, discussed their theories and sometimes enabled them to discern the limitations of those theories. Krishnamurti left a large body of literature in the form of public talks, writings, discussions with teachers and students, with scientists and religious figures, conversations with individuals, television and radio interviews, and letters. Many of these have been published as books, and audio and video recordings.