A Meditation on Reich’s Concept of “Organ Sensations” (part 1 of 4)

Taking my explorations of yesterday’s blog on accessing the super-sensible realm one step further, I have organized a meditation on Dr. Reich’s concept of “organ sensations”, by arranging a series of excerpts from his texts interspersed with my own comments below. The concept of “organ sensations” forms the grounded, biological counterpart to the more psychic or spiritual starting point of yesterday’s discussion.

This insight into the “unity of the organism” had a biological basis, but it also reached into the supersensible realm, for the unitary functioning of the organs led to the ability to know things beyond the sensory world of the intellect. Reich would later develop this consciously into his description of orgonotic functionalism, but he states the basis for this in the so-called “sixth sense” that emerges with orgastic potency: …the organ sensation or ‘orgonotic sensation’ is a true SIXTH SENSE. Besides the abilities to see, hear, smell, taste, touch, there existed unmistakably in healthy individuals a sense of organ functions, an ORGONOTIC SENSE, as it were, which was completely lacking or was disturbed in biopathies.

This very fundamental aspect of our healthy peception is susceptible to being deformed in a variety of ways:

In the interest of scientific objectivity, we kill what is alive before making any statements about it. The result is necessarily a mechanistic, machine-like image of life, from which life’s most essential quality, its specific aliveness, is missing—an aliveness uncomfortably reminiscent of the intense organ sensations experienced in childhood.

The mind-body connection, and how it is a basis for our ability to perceive the world objectively, is dependent on our overall state of health, as Reich illustrates above. The fundamental problem in science of “belief” is alluded to here, which keeps so-called scientists from being able to see the world objectively, as in Reich’s example of the basis of the mechanistic worldview. This is also expressed here:

But certainly it is clear that the emotional structure of the natural scientist will color his observations and thinking and that therefore organ sensation is a tool of his work. This is just as true for me as for anyone else working with orgonotic natural functions.

Learning How To Access Super-sensible Realms

When I was a first year student of Heilkunst, I was very intrigued with the concept of accessing the “super-sensible” realm. The everyday or “normal” way of thinking and perceiving is not enough to produce a deep diagnosis and then treatment of the root of disease, which lays in this super-sensible realm. At this time, I only understand this concept in an intellectual way, but had no idea how I would access this realm, or if, in fact, it was accessible to me.

I kept this concept at the back of my mind throughout my studies, and was always looking for clues as to how I would be able to access it. The title of the business book “selling the invisible” really captured my imagination, not only for the literal purpose of this book, but for my ongoing project of figuring out how I would be able to access the super-sensible.

Part of disease diagnosis in Heilkunst involves discerning the “state of mind” underlying the outward, visible expression of the disease, such as symptoms and sensations. The “state of mind” actually exists in the super-sensible realm, as you cannot see it with your usual 5 senses, but nevertheless, it is discernible. Everyone has had the experience of being close with someone, and knowing what they are thinking or feeling about a situation before they have said a word about it. This is super-sensible knowledge.

One of the first practical areas a Heilkunst student studies is how to diagnosis the six different genotypes (personality types), which ultimately can be discerned through the state of mind, or super-sensible essence. Getting to know these six genotypes becomes very much like those individuals who you are very close to, and could recognize in a crowd without any effort. This first experience with the genotypes is then progressively expanded out to other dimensions of disease diagnosis within the Heilkunst system.

Classical homeopathy does not work at this super-sensible level (other than accidentally and unconsciously). They, like most other treatment modalities, have limited their work to the realm of the 5 senses, and the “computer” of our brain which our mind has been reduced to. Any sense of knowing which comes from beyond this empirical level is either shrugged off, or reluctantly admitted into the patient’s case taking.

The book “You Are Your Instrument” includes a description of an exercise where a musician performed a given piece of music, but with the specific focus in their mind on the taste and smell of lemons. Although this had not been explained to the audience, they did report that they experienced the taste and smell of lemons while hearing the piece! This is another illustration of the super-sensible realm, where our experience of a piece of music is not simply hearing the given pitches (high or low) in a given sequence, but a discernment of the underlying state of mind projected from the musician and/or composer.

Through the course of my studies as well as Heilkunst treatment, these faculties progressively opened up within me. I’ve written before about my intuitive experience (which I had to learn from the hard way) of the voice in my head at the bulk food store asking me “why don’t you wear a glove?”. Likewise, there was another experience early in my days as a student, where I had just recently cleared the first round of the ‘syphilis miasm’ as part of my own treatment, and I had a very palpable experience at a book store of suddenly recoiling from another person who I felt a very strong syphilis energy from. This was the first time that I recognized a specific disease in someone from the objective feeling, rather than any intellectual analysis of them.

Likewise, in many different ways, patients of Heilkunst come to “know” things in a way that they didn’t before, or if they did, they couldn’t explain it very well. One of the deepest roots of disease, in this sense, is the degree to which we are “ignorant”, or, in other words, but off from this realm of super-sensible knowing. The directive to “know thyself” takes on a whole new meaning when we look at disease and knowledge from this point of view. Which were your first doorways into the super-sensible realm?

The Change of the Teeth at Age Seven

Why do our teeth change over at about the age of seven from our baby to our “permanent” or adult teeth? Is it more than our body’s attempt at making a fashion statement? We could cite the structural issues, and the need for larger teeth to fill the space of our jaw, but there is a deeper reason related to our overall development, related to our 7-year cycles of development (birth to age seven; seven to fourteen; fourteen to twenty one, and so on).

The changing of the teeth is an outward, physical marker, of an inner change and phase of development, when we are shifting from the primary focus being on the development of our physical body, to the development of our etheric body. The beginning of puberty close to age 14, for example, represents the next shift from the etheric into the development of the astral body. Likewise, at birth, the baby separates from the mother’s physical body, and then at the changing of the teeth, he or she has separated from the mother’s etheric body.

The changing of the teeth represents one of many specific stages of separation of the child from the parents, and the progressive development and expression of a unique individuality which is different from the genetic inheritance in the family. The goal of healthy development, from this point of view, is not to simply be a “chip off the old block”, but a fully developed individual. The baby teeth, then, come from the family genetics, and the adult teeth are a by-product of the emerging individuality of the child.

The graduation of a child from Kindergarten to grade one is partly determined by the timing of their change in teeth, amongst other markers which indicate that they are sufficiently mature for the next phase of the curriculum.

The process of individuation is life-long, and many critical phases and markers emerge through childhood of this process being on track. The job of parenting, it is said, is the most challenging and the most rewarding, and involves many progressive stages of “letting go” on the part of the parents. The deeper that a parent goes through Heilkunst treatment, the more easily they are able to appropriately let go at various stages along the way.

How to Explain Heilkunst to each of the Genotypes

Each of the six genotypes (homeopathic constitutions, or personality types) has their own tendency to think and feel in certain characteristic ways, and to uniquely process the world around them.

How would I explain Heilkunst medicine to each of the genotypes?

  • Silicea : What was the origin of Heilkunst, both historically and conceptually? What form of scientific consciousness gave birth to this new form of medicine? How does it access the universal and eternal archetypes of the human mind as represented by the forms of nature? How does Heilkunst follow the laws of nature, and a true form of scientific principle and method?
  • Phosphorous : The science of Heilkunst is based on resonance – the only medical science to be based on the act of matchmaking, or bringing together two beings into a resonant union. Heilkunst is built on true romance – between the patient and a medicine, or other therapeutic agent. The goal and effects of Heilkunst are to bring the patient to their highest form of health, where they are able to activate their own resonance in their life.
  • Lycopodium : What is the rational basis for the system of Heilkunst? How does it raise the field of natural medicine up into a more rational form of therapeutics, rather than being based on custom or tradition? Illustrate how every part of Heilkunst is based on a rational scientific method, rather than empiricism or hunches.
  • Pulsatilla : The Heilkunst physician must develop a deep, participative, and emotional bond with the patient in order to diagnosis from what’s going on at their core, rather than at their surface. Instead of being detached, and “objective”, the therapeutic relationship is based on a warm, living connection between doctor and patient.
  • Calcarea : The systematic and structural organization of Heilkunst ensures a predictable approach to treatment, without any sudden changes or surprises. How do the various therapeutic modalities of Heilkunst fit into the overall structure? The patient works in a very rhythmic way, following up every 28 days which mirrors the natural cycle of the life energy. Changes to the patient’s lifestyle are introduced slowly, and allowed to be integrated over time so that they are adopted organically.
  • Sulphur : Heilkunst is a truly “outside the box” way of thinking, which is a true revolution to the old philosophies of medicine, and a bomb to the established institutions. The process of treatment strips away all disease and imbalance, revealing more and more of the patient’s unique individuality.

The Healative Power of Sexual Fantasies

The strong nature and importance of our sexual energy goes to the core of the definition of health. There is much against us in its full expression, including all of the inner conflicts and beliefs that have interfered with its natural unfolding and evolution. In a sense, all the work that we do with diet and lifestyle, and then the homeopathic and homotonic remedies are all just “kindergarten” and “grade school” to prepare us to tackle the “university” and “post-graduate” issues at this core level.

Part of the challenge, within our Western consciousness, is that we’re largely stuck in mechanical and/or mystical ideas about love and sexuality, and it takes a lot of work to become grounded instead in a healthier sense of this.  A lot of the “advice” and “self-help” books in this area usually make the problem worse, despite their good intentions.

As you know from my previous blogs on Heilkunst, disease is an impingement on our “generative power”, which is the root of our sexual energy. The further a patient gets into their treatment (time line, miasms, etc.), and the healthier one becomes, the more these issues become central to your consciousness, and the more critical it becomes to get properly grounded at this level. Cultivating a healthy, monogamous relationship is one of the best “remedies” that you can take in this context, which helps to push out all the negative issues to the surface (just as the medicines do).

The earth consciousness is all about polarity. The fundamental and pervasive maculine – feminine polarity (within us and all around us) is constantly seeking to fulfil the purpose of creating new life or consciousness. In 1,000 different ways, people attempt to avoid facing this reality in their lives, but when it comes to health and consciousness, it cannot continue to be avoided without paying a price.

Along with the intelligent selection of homeopathic medicines to release the various issues impinged on our healthy sexual function, there is a capacity of our imagination to further release blockages here through a focussed used of sexual fantasy.  What is the current content of your sexual fantasies? The structure, type and energy of your fantasies are a good way to diagnose what the underlying blockages are — in other words, to the degree that your natural sexual energy is being distorted, it will be connected with particular types of content within your fantasy life.

Don’t worry, as it is “safe” to explore this within the privacy of your own imagination, and it is not necessary to act on any of the content in the real world. Just use it to identify what the basic characteristics and qualities are that you tend to connect with, within your inner fantasy realm — Do you tend more towards fantasizing about aggressive or more passive sexual encounters? Dominant or submissive roles? Strange or distorted approaches to sex? Single or multiple partners? Certain fixations (such as “anal”, “oral”, etc.)? And so on.

As a patient works through these different aspects of their energy, we’ll keep following it with remedies as necessary, to help them to let go of some of the “negative” content, and conflicts held within. Journalling is an excellent way to explore and capture some of these inner energies and structures, as well as to witness how they are being transformed over time through the treatment process. It is also a safe way to explore content that is not socially acceptable, “taboo”, or simply unnecessary to activate in a real life setting. If this is done in the context of an existing relationship, which is already relatively healthy, a tremendous amount of energy can be released to move and evolve it forward to new levels.

All of the above can be explored to many dimensions within these ideas, and then the whole discussion can also be re-applied to further levels of our generative power, beyond the level of physical sex (eros), up to the functional level of the etheric body, the more general desires in our life of the astral body, and finally up to manifesting our higher purpose of our ontic, or “self”.

Why Principle Will Always Trump Empiricism

There are many interesting health products on the market, but the difficulty from a Heilkunst point of view is to properly situate what any given substance or formula is useful for in terms of principles, rather than empirical effects. There are many wonder drugs and wonder foods out on the market, and I’m sure many more yet to be discovered. There is no question that there is great value (to varying degrees) in each of them, but it takes a tremendous amount of work and research to determine exactly why and when a given product can or should be applied to a specific case. Without such research, we’re left with a world flooded with empirical studies, and competing marketing budgets.

The issue with Heilkunst isn’t to see if something has an effect or not, but rather to use the human capacity for deeper scientific reason to determine exactly why and when something does in a given case — this way, the same capacity for scientific reason can be applied the next time a case appears that fits the same principle, rather than riding on hope and trial and error.

A simple example would be plain old vit. C — I can open a new clinic based entirely on mega-doses of vit. C, for example, and if I would then treat every patient that came through the door with a mega-dose protocol of vit. C, I guarantee you that I would have a tremendously high success rate at getting rid of every type of symptom that you could imagine. The problem is, though, that the disappearance of symptoms would equate with an increase in health only in a fraction of the patients — but I wouldn’t know which ones!  The problem with empiricism and its focus on creating a visible effect (such as getting rid of symptoms, for example), is that it doesn’t account for the reason the symptoms disappeared — for some it will be an actual cure, for others it will be that the underlying disease is only suppressed or palliated.

Heilkunst takes things very ploddingly slow, in terms of a deliberate and conscious scientific method, and there are so many things that I have to approach with a “wait and see” attitude, until someone takes it upon themselves to apply Heilkunst principles and research to a new supplement or formula, and take things out of the concept of “good for you” or “bad for you” in a general sense, and instead into a rational principle that can be applied for what would be the right approach for a particular case. Shifting the patient’s outlook from an empirical approach to a principled understanding is always part of the educational process.

Homeopathic Remedies Related to the Birth Event

Socrates reminds us that “all men are mortal”, and so therefore we all have ‘birth’ and ‘death’ in common. Whether we are helping a mother to prepare for, and go through the birth experience in a healthy way, or we are working back in time to remove the shocks or traumas which were engendered during someone’s own birth process, there are a great range of homeopathic remedies which are very useful for all aspects of this. Have a look at this video, where I outline some of the physical and emotional factors we consider when selecting remedies for a birth process.

Download a PDF image of the birth mindmap here:

Approaching The Birth Event With Homeopathic Remedies

Why Do We Need Any Medicine At All? (Whether Natural or Pharmaceutical) part two

Continued from yesterday’s blog post.

The susceptibility to disease, then, has everything to do with what also makes us open to take in the things in life which we are resonant with. Our drive for sex, relationship, or more generally to connect with anything which gives our life more meaning (and therefore makes us more complete), is the very same thing which also opens us up to negative resonances, such as particular disease states of mind. It takes two to tango, and the disease gets invited inside, whether we consciously wish for it to happen, or not. “No man is an island”, and we are in constant relationship with our environment in search for taking in what we need not only for survival, but to keep expanding and unfolding ourselves.

This brings us to the second question — How exactly does a medicine work to cure a disease? The basic principle, which you probably already know, is called the law of similar resonance. Once we have contracted the disease through resonance, and have now, in effect, become pregnant with it, the only way we can “abort” this is through another act of resonance between the disease and the medicine which is similar to it. Without medicine (to address the main point of this article), all that our natural healing power is able to do is “nurture” this pregnancy, so to speak, which does not at all help us to get rid of it. By the same resonance which we had to invite the disease in, in the first place, will be the same resonance which allows the similar medicine in, where it can now go after its disease counterpart directly.

The third, and final question in our exploration amounts to asking why we are not capable of triggering this curative process on our own without medicine? This goes back to the earlier distinction made between the generative portion of our life force, and its sustentive component. Through our generative power, all forms of resonance are drawn towards us, whether they are more of a positive or more of a negative nature. As powerful as our generative power is, it is not in charge of our healing — that comes from the sustentive power, which is equivalent to our “innate healing power”. It does a brilliant job at keeping all of our functions and living processes in proper balance and harmony, but it has no clue how to deal with anything which has impregnated the generative power, including any disease we contract.

The need for medicine, which comes from nature (the part that is external to us), gives us something very powerful in the end — the ability to lose our health, and then regain it again through the use of a medicine, gives us the unique experience of converting our negative resonances (the part that contracted the disease in the first place) into a positive resonance, and which gives us a more expanded version of ourselves than before we had the disease in the first place.

If we had the ability, instead, to simply eliminate the disease from within ourselves without this externalized process (of taking a medicine), then it would be a zero sum game, where we ended up being the same as we were before we contracted and then eliminated the disease. The “contraction”, then, of disease has the potential to create new life only when it is matched with the “expansion” of the remedial process, of taking a medicine from the outside.

Heilkunst at the Movies: The Sexual Chronicles of a French Family

Over this past weekend, Jeff and I watched, “Sexual Chronicles of a French Family” on Netflix. We both thoroughly enjoyed it. It spoke so much to my new book, “Sophie’s Truth: How A Young Girl Unfolded Her Essential Self Through Love.” It was about a shy, somewhat depressed, teenaged French boy who never smiled in his family’s annual portraits due to the fact that he’d never tasted from the fruits of love or intimacy like everyone else had. His frustration and anger becomes clearly symptomatic as Romain loses it while at a family gathering where all they discuss are mundane topics like sports. As a result of the anger not being properly discharged, he is caught masturbating in class on a dare from his friend and potential love interest, Coralie. His Mother on his behalf, starts a family anthropological dig into all the of member’s relationship to sex in order to examine what was formerly taboo.


I loved the fact that the family embraced the opportunity to go to the root cause of Romain’s ills instead of reacting with the emotional plague reaction of fear or anger as we’re so privy to in our modern North American culture. There was no stuffing down of the issues of what every human being ultimately craves, love and intimacy. Even his father gifts our main character with condoms beside his bed and Romain is condoned to have sex in the family home in his own bedroom; a wonderful display of acceptance!

When the focus shifts from suppression to condonable, the movie depicts normal, healthy loving relationships between committed teens, the parents and even Romain’s grandfather. The audience also witnesses the voyeuristic tendencies of Pierre, Romain’s brother, a symptom more of the former suppressive forces. It is interesting as Bronislaw Malinowski illustrates in his book, “The Sexual Life of Savages” that the desire for multiple partners and pornography only came in after the Church arrived on the island where the Trobriander Islanders were permitted to have habitual carnal unions throughout their childhood and teenage years. As an emblem of healthy sexual unfoldment, these children and teenagers were built huts by the tribe specifically for multiple hour long unions. For whatever reason, these tribal kids never spontaneously chose multiple partners. Incidentally, Pierre is the only member of the family who is more closed-mouthed about his sexuality which may be more indicative of the former state of mind in the home dictated by the parents.

In the depiction of a very similar theme, I take my character Sophie through from the very anal construct of her suppressive home-life in maritime Canada, also to France to unfold herself more naturally in this more romantically-based culture. This natural backdrop provided just the contrast I needed as the setting for my character Sophie to realize her full potential as a sexual being which essentially becomes an artistic rendering of Dr. Reich’s full orgastic potency. From a therapeutic context, the audience really gets to participate firsthand the before and after effects of the similar, wholistic de-armoring process that Romain lives through over the course of a year through his sex. Like my own book, the last shot of Romain reveals precisely what the revelatory factor is in being able to explore sexual unions when an individual steps into his whole sexual self naturally. The fact that his family wholly supports this healthy, natural desire to know love is a considerable step-up from our typical North American morals and restrictive attitudes on sex which is probably why we have such burgeoning medical practices. Dr. Reich also wrote about how a sexual damning up produces neurosis, psychosis, armoring, cancer biopathies and other diseases.

All told, when the moralistic lid comes off in the movie, it was fascinating to see all the family’s lovers wholly accepted and embraced into the fold during family gatherings, celebrations and even a funeral. For me the mother is key in the way she sets the tone for the new unfolding of the spontaneous ardor that had laid hidden below the family’s consciousness until now. Romain clearly benefits from this new level of acceptance. No doubt that Dr. Wilhelm Reich, the father of the philosophy of true orgastic potency through natural love, would have applauded the Writers and Directors, Jean-Marc Barr, Lucy Allwood and Pascal Arnold, for “the Sexual Chronicles Of A French Family.” It is said that novels and film are often artistic representations of a reality to come in about 20 years. We can only hope, as then I will have the opportunity to realize Dr. Reich futility in his time as a celebration in mine.


Why Do We Need Any Medicine At All? (Whether Natural or Pharmaceutical) part one

Amidst all of the “doing” of Heilkunst, and bringing patients through their treatment plans to a greater state of health, there occasionally arises a question which stops everything in its tracks. Young children seem to specialize in these types of questions, such as “Why is the sky blue?”, or “Where do babies come from?”, although they occasionally will come from people of any age.

There are a few closely related questions of this nature which boil down to the essential question of “Why do we need any medicine at all?”, which is another way of asking why the body can’t take care of itself, once it has all the basic building blocks of life which it requires. Great question! Why do we need medicine?

To answer this, we need to review some of the fundamental concepts of Heilkunst : What exactly is disease, and how do we contract it? When a medicine is used to cure a disease, how exactly does it work to do so? And finally, why are we not capable of triggering this curative process on our own, without needing the medicine at all?

There are two broad schools of thought on the necessity of medical intervention, where one sees the activities of nature as being blind and undirected, and from which we need to do anything we can to protect ourselves from its otherwise cruel or random effects. The other school of thought, instead, sees a tremendous wisdom and benevolence in nature, which leaves us with the job of simply getting anything out of the way from interfering with nature taking its course.

To start with the first question — what is disease, and how do we contract it? — we go to the heart of the revolution which Dr. Hahnemann created in medicine. Hahnemann had stepped outside of the medical practice of his day (he abandoned his practice as a medical doctor early in his career), and took a good look at the big picture of medicine and its implicit philosophy. One of the profound conclusions he came to, in opposition to this “old school” philosophy, as he called it, was that the origin of disease was, in fact, not material in origin. Rather, disease originates in an altered, or morbid, state of mind.

This takes us into the fundamental importance of understanding the relationship between the mind and body in a state of health compared to a state of disease. The mind and body are not separate, but are two distinct expressions of the deeper essence of our nature. A diseased alteration of our state of mind will, sooner or later, emerge in a state of disease of the body. The nature of our healthy state of mind is not neutral, but one which actively goes hand-in-hand with all of the healthy functions of our physiology.

If disease is a state of mind, then how do we contract it in the first place? This leads us into the next concept derived from Hahnemann’s genius, is that disease is akin to a pregnancy, which acts on our generative power (as opposed to our sustentive power). The generative power is the part of us which is uniquely able to create new life, whether in the form of conceiving a child, conceiving a new idea, or activating any form of our artistic creativity.

To be continued.