One of the characters in the movie “Field of Dreams” wanted
the School Board to ban certain unsavory books. Her opponent (Berkeley-educated
of course) accused her of having somehow missed the 1960s – she had two ‘50s
back to back and had then moved right into the ‘70s.
Many people (perhaps most of all, those too young to
remember) share a certain nostalgia for the ‘60s as they would like them to
have been – a decade of groovy antiestablishmentarianism, cool
anti-materialism, far-out social and personal experimentalism, and heavy
idealistic crusadism on behalf of peace, civil rights, free speech, free sex,
free meals, and cheap thrills.
Just as every age has its state of mind, so it must its
heroes have. For heroes personify the signs and myths, the slogans and
headlines, the goals, hopes, frustrations, means, ears, and ends of any given
time. Heroes: the flags and badges of history.
It is indeed ironic then that a group of post-adolescent
baby-boomers as self-consciously antitraditionally individualistic and
now-centered as the Sixties Generation had among its chief ideological
paradigmers three figures who had done their main intellectual “thing” before
most of the Aquarian Age’s epitome hippies, yippies, and “you-bet-your-bippy”
TV freaks had even been born.
Wilhelm Reich was their guru of Sex, Immanuel Velikovsky
their herald of Catastrophe, and L. Ron Hubbard their prophet of
Self-Perfection. Each sought to clothe his essentially religious message in a
secular open-sesame of twentieth-century scientism. But while Reich and
Velikovsky could never quite disguise their un-American origins, Hubbard was
Yankee true-blue rags-to-riches. While Reich and Velikovsky could only wear
their prison stripes and martyr’s shrouds, Hubbard managed to array himself in
the rich pontificals of his own denomination.
II
Reich and Velikovsky were born in the last decade of the
last century, in the last years of Europe’s last
fin-de-siecle empires. Biographically their lives moved sequentially in
parallel or at perpendicular. Reich was Austrian Galician; Velikovsky, two
years older, a Russian Zionist. In order to study medicine, Reich moved to Vienna
after the empire-shattering First World War; there he converted to Freudiansim
by 1920 and Marxism by ’27, but, for all his pains in trying to unite these two
essentially incompatible ideologies, he was formally and institutionally
expelled from both in 1933-34. Velikovsky received a Moscow medical degree, but
in the wake of Bolsheviki confiscation policies, he moved to postwar Berlin and
mandate Palestine, and then to Vienna, briefly, just prior to Reich’s disgrace,
where he studied psychoanalysis under Wilhelm Stekel, Freud’s first disciple
and second apostate. Reich migrated to America,
proclaimed a new libido-based biology, and built his fateful little black
boxes. Two years after Reich, in 1941 Velikovsky also crossed over to the Brave
New World and began devising his Great Cosmic Billiard Game.
In an effort to cure diseases such as cancer and the psychic
plague which gives birth to dictatorships, Reich divined his biophysical energy
science called Sex-Economy. In short order, he discovered orgastic potency, the
orgasm reflex, vegetotherapy, and orgone radiation. Orgone energy pervades the
entire universe and is responsible for the creation and maintenance of life;
matter comes into existence through the superimposition of two orgone energy
streams; on a microscopic level it governs the division of cells and eggs; on a
macrocosmic level it is manifested as galactic systems, the aurora borealis,
hurricanes, and gravity. Psychic health depends upon orgastic potency, the
ability to engage fully in sexual activity. Though inhibitions dam up
bioelectrical energy and lead to irrationality, for 6,000 years
puritani-patriarchal tyranny progressively instilled moral regulations that
limit the free expression of our orgasm reflex, the natural physiological
release of sexual stimulation. Through vegetotherapy, not only the repressed
psychic character structure but also the resulting muscular rigidifications
(“armorings”) themselves are dissolved, freeing people to lead more
constructive, healthier lives. But vegetotherapy by itself is not enough:
religion, government, tradition, and unfree institutions of all kinds must be
overturned. Reich even evolved an Orgonic interpretation of Christianity, with
God being an anthropomorphic projection of man’s awareness of the Cosmic
Orgone Ocean
and Jesus a manifestation of the ultimate genital character.
Velikovsky conceived a much more dramatic scenario. In his
analysis, our solar system has undergone a series of cosmic catastrophes
involving close encounters and actual crashes among planetary objects. Within
human memory, the Earth had been a satellite of Saturn, which had formed a
trinary with the sun and Jupiter until Saturn underwent fission and entered a
nova state. Flooded with watery debris from its former primary, the Earth was
moved into a solar orbit, while Jupiter absorbed other Saturnian matter and
lost its internal stability. To regain its cosmic balance, Jupiter expelled an
Earth-sized comet, which periodically intercepted the terrestrial path. Around
1500 BC the Earth and that comet, Typhon, nearly collided. The Earth was
overturned in its rotation and its revolution, mountains arose, volcanoes
erupted, earthquakes and floods devastated all regions, Bronze Age
civilizations were universally destroyed, and mankind was permanently traumatized.
Wars, the worship of planetary gods, sacrifice, anomie, and psychological
distress of all sorts are the upshot of the global catastrophes, due to psychic
scotoma – an inability to correctly process obvious information. Meanwhile,
diverted from its old Earth-threatening orbit,
Typhon continued to run amuck, dislodging Mars and repeatedly drivng it onto
the terrestrial freeway in the 8th century BC. The last series of
Martian interactions led to a stable circularization of Typhon’s track, and
today the former comet cruises peacefully through the heavens as the planet
Venus. To rid suffering mankind of the multivarious Venus-induced plagues, and
to prevent the possibility of nuclear self-annihilation caused by our fixated
compulsion to relive the past, Velikovsky suggested putting the entire human
race on the psychiatrist’s couch so we could learn to face the painful truth;
healing our scotoma would have efficacious results in every sphere of human
activity. For him, his was the only interpretation of the Old Testament that
provided both historic and scientific explanations for the ills of humankind.
As their systems matured, both iconoclastic absolutists
sought the Princeton imprimatur of relativity idol
Albert Einstein, known sometimes to champion humble unorthodoxies; but both
quests ended in failure. Einstein was at first intrigued by Reich’s theories
but rejected them as invalid after conducting some preliminary experiments on
his own. He thought planetary juggling was preposterous until some of Velikovsky’s
predictions – such as the unexpected
discovery of Jovian radio waves – began materialing, causing Einstein to have a
change of heart. But his promises to help Velikovsky came to naught: the
revered Nobelist died before he could undertake the task, with Velikovsky’s
“Worlds in Collison” at his bedside, open and annotated.
Inevitably both maverick immigrants were burned with the
quackery iron. In 1950, even as Velikovsky’s first book was branded number-one
on the best-seller lists, bushwacking academics forced his publisher,
Macmillan, to dump its only big-sale success that year. Velikovsky spent the
remaining three decades of his life seeking vindication for this insult. The
official sanctions against Reich were even more drastic than the suppression of
his thought: Jailed for postal-marketing
his black-box Orgone Energy Accumulators, he died in the Lewisburg federal
penitentiary in 1957. The hamhanded persecution and censorship which
officialdom meted out to the unorthodox ideas of Reich and Velikovsky
undoubtedly helped give their cause both stature and credibility among
disaffected elements of the Sixties
generation, for whom nothing succeeded like failure.
Except of course success. Hubbard was a Nebraskan who grew
up in Montana and traveled further
west to cultivate the esoteric mysteries of Los Angeles
cultists, Sioux and Goldi and Kayan shamans, medicine men from Manchuria
to North Borneo, and even a Hindu who could hypnotize
cats. Then he studied math and science at George Washington University and
Princeton, became an engineer, explorer, and nuclear physicist, with expertise
in photography, art, poetry, and philosophy, who published more than 15 million
words of science and other fiction before World War Two. Extensively decorated
as a commander of corvettes during the war, twice pronounced dead, he was
crippled and blinded. But his own research into bio-physics, which he had begun
in 1938, led him to complete recovery by 1949. Reclassified for full combat
duty, he resigned his commission due to his repugnance of modern war. In 1950,
one month after Velikovsky’s “World in Collision,” Hubbard’s anti-Freudian “Dianetics”
was published; but whereas Velikovsky’s tome was forced out of publication
despite its best-seller status, Hubbard’s colonized the number-one spot vacated
by the catastrophist. Eventually, he became the most-published, most-translated
author in the world, and the most-published author of audio books. Buyoyed by
his financial windfall – and, profiting from Reich’s mistakes, keeping the Feds
off his back by carefully insisting that the Hubbard Electrometer “does
nothing. It is not intended or effective for the diagnosis, treatment or
prevention of any disease, or for the improvement of health or any bodily
function” and even that his book was “presented … as a record of observations
and research into the human mind and spirit, and not as a statement of claims
made by the author” – Hubbard went on to new successes; by July, 1951, in
Phoenix, Arizona, after isolating, describing, and handling the human spirit
itself, he began to elevate his mental science into the worldwide Church of
Scientology, a new-wave LA cult which claimed more members than all other
mental-health organizations combined. Through 258 axioms, his church promised to
prevent insanity-criminality-and-war, raise IQs, cure disease, improve
fertility, and make people more merciful, more tolerant, and less critical. It
also accepted the existence of psycho-occult phenomena much beloved in the Age
of the White Rabbit: out-of-body experiences, telepathy, the value of
nonobjective intuition, the transmigration of souls, multi-planed reality, and
so on. Taking his cue from the Buddha, whom he modestly recognized as a
non-scientific precursor, Hubbard insisted that, fundamentally, Reality is that
which appears to be; whatever we agree to is real. Once a consensual contract is reached the
prerequisites of a universe are achieved. Nevertheless, sensing that his main
appeal was to more conservative nonconformists than the sexcrazed Reichians or
the apocalyptic Velikovskians, he craftily divided the universe of drives into
eight dynamics, ranging from self to infinity: Scientology’s domain embraced
only the first seven, but they all had to be mastered before anyone could
discover the eighth, the God Dynamic.
However, even Hubbard must have his time in the Wilderness.
For decades he was mercilessly hounded by a vast conspiracy of psychiatric
front groups that secretly controlled the world’s governments. The Internal
Revenue Service ended his church’s tax exemption, and the Food and Drug
Administration seized his radiation cures, his E—meters, and his therapeutic
publications. In Australia
he was accused of brainwashing, blackmail, and extortion, and his organization
was banned. He countered by creating a Department of Government Affairs to
force hostile agencies into complete compliance with his religion, as well as a
Guardian’s Office to gather intelligence and conduct court battles. But,
mainly, he conducted his operations from a fleet, the Sea Org, for eight years,
until the UK, Greece,
Spain, Portugal,
and Venezuela
closed .their ports to his ships. In the 1970s he launched Operation Snow White
to infiltrate 136 US government organizations (including the IRS, the
Department of Justice, the Drug Enforcement Administration, the Immigration and
Naturalization Service, the Coast Guard, and the National Institute of Mental
Health), Interpol, foreign embassies, and private organizations such as the
American Medical Association to purge unfavorable reports from their archives,
replace them with false documents, and discredit or blackmail their personnel.
When this plot finally fell through, Hubbard spent the remaining six years of
his life in hiding, while still collecting at least $200 million dollars.
Officially, he had decided to “drop his body” and continue his research on
another planet.
III
Ronald Berman, an English professor at the University of
California at San Diego, once commented on the New Left’s adulation of Reich: “
[Paul] Goodman and those others who speak for the Reichian artist refuse to
allow that [books such as “Listen, Little Man!” and “The Function of the
Orgasm”] are illegitimate; simply in the realm of myth and possibility they embolden the act of
writing.… Goodman finds his theories on cancer plausible and others accept them
as demonstrable…. Perhaps the fundamental rebellion of Reich was against the
crippling process of thought itself. It is in thought, after all, that
repression begins – a conception which makes the work of the revolutionaries
much more lucid. [William] Burroughs’ method of composition, for example,
consisting of random pages being stapled together, is a reichian gesture.”
With small changes, Berman’s comments on Reich could be
adapted to his two fellow prophets as well. All three made their mark on the
culture and literature of the century’s second trimester. Avant-garde composer
Phillip Glass once wrote a musical piece on his reading of “Oedipus and
Akhnaton” (whom Velikovsky had identified as the same historical personage) and
poet Robert Bly claimed to have been deeply influenced by Velikovsky’s work.
Upon occasion, Kurt Vonnegut seemed to channel Hubbard without naming him,
especially in the later sections of “Mother Night” and throughout most of
“Breakfast of Champions.”
Through much of the 1950s, however, the gospels of the Three
Heretical Wise Men lay largely in limbo. Despite their considerable notoriety,
none of them were taken particularly seriously during the Ike Decade. Reich was
in jail, Velikovsky was ignored after his second book came out in 1952, and
Hubbard was still quietly prospering. But with the Sixties came a Phoenix
Effect: the gadflies to the over-thirty Cold warriors became psychedelic
fireflies beckoning the young radicals.
All three shared a contempt for authority. Reich, despite
the fundamental differences in world view between historical materialism and
psychoanalysis, had tried to reconcile Marxian and Freudian thought – even
though nether side of the equation sought the acquaintance of the other, with
the result that both camps excommunicated him. Nevertheless, in those heady
days in Vienna, he made major
contributions to social and analytic thought, only to challenge both structures
later with his orgonic theory. On the
one hand, while only implicitly dismissing class analysis as fundamentally
wrongheaded, he publicly lashed out against Stalinist repression, “the smashing
of Lenin’s social democracy, the development of dictatorship in the Soviet
Union, and the abandonment of all principles of truth in
sociological thinking.” On the ther, he was more vehement in his criticism of
rival schismatics within psychoanalysis: Alfred Adler was only “a finalistic
philosopher and social moralist,” and the fruit of his Individual Psychology
“was a petty bourgeois community of reformers.” Carl Jung “ended up in the
‘collective unconscious’ and, therefore, in mysticism, which he later
officially represented as a National Socialist;” Stekel, seeking quick cures,
“had detached himself from Freud’s plow which, though slow, cultivated
thoroughly,” and tried “to shoot at the unconscious with interpretations.”
Freud himself erred by being too conservative: “He appeared to me to do a
terrible injustice to his own works, and to feel the tragedy of this
contradiction. When I disagreed with him and presented my arguments, he told me
that either I was all wrong or that one day I would ‘have to bear the heavy burden
of psychoanalysis all alone.’ Since I was not wrong his prophecy proved true.”
Hubbard, no less antiauthoritarian, was more vituperative
still. He claimed that, during his researches, he had “tried, on the off-chance
that they might be right, several schools of psychology – Jung, Adler. Even
Freud. But not very seriously because over half the patients on the rolls had
been given very extensive courses in psycho-analysis by experts, with no great
results. The work of Pavlov was reviewed in case there something there. But men
aren’t dogs…. I had been led up so many blind alleys by unthorough observation
and careless work on the part of forerunners in this business that it was time
to decide that it was much, much easier to construct a whole premise than it
was to go needle-in-the-haystacking…. There were literally hundreds of these
‘why everybody knows that’ – which had no more foundation in experimentation or
observation than a Roman omen.”
So Hubbard proceeded to dismantle all the work in dynamic
psychiatry up to his own time. The concept of the unconscious was one of the
first to go. The “unconscious mind” is always conscious according to dianetic
principles, making “modern psychology look like Tarawa
after the marines had landed.” Constant consciousness was “about as easy to prove
as the statement that when an apple is held three feet in the air and let fall,
it drops, conditions being normal.”
But Velikovsky was the most sweeping iconoclast of them all.
He never met a discipline he ever liked. However, except in his last
(posthumous) book, “Mankind in Amnesia,” in which he finally stooped to
invective (“By 1913 Freud had parted with Jung, who tended to mystcism, and
with Adler, who tended to socialism.” Jung was “a Verrazano who saw the stream
and failed to penetrate it, but registered his discovery.” Freud “lacked the
final insight,” supplied of course by Velikoksky), he was ordinarily content to
leave the name-calling to his detractors while he arrayed his ideas and “facts”
to disprove almost everything commonly held for the past few centuries. As he
himself informed readers on the first page of his magnum opus, if Isaac Newton
and Charles Darwin were sacrosanct, his seas were a heresy. The astrophysicists were wrong to follow
blindly Newton, who had explicated his theories long before there was any idea
of electromagnetism, which Velikovsky insisted was the cause of gravity itself;
even Einstein erred in not taking electromagnetism into account. Darwin
had begun as a catastropist, as his “Beagle” journal shows, but had abandoned
his “correct” orientation under the influence of geologist Charles Lyell’s
uniformitarianism. Basing their chronologies on the Hellenistic antisemite
Manetho, the egyptologists had erred in their dating by some eight centuries,
had confused the royal identities, and had even jumbled the dynastic order. The
propounders of biblical Higher Criticism, Aristotle, Maimonides, Baruch
Spinosa, Karl Marx, Franz Boas, J. B. S. Haldane – virtually every
establishment expert in ancient history, physics, astronomy, psychology,
anthropololgy, geology, and most other ologies was found wanting when subjected
to Velikovsky’s penetrating gaze.
Despite his wide-ranging research and his voluminous
footnotes, Velikovsky managed to dress his heresies in a plain language that
was easy for his nonexpert audience to understand. Perhaps because he came to
English in his late forties, his virtue as a writer was his insistence on
“simple words, short sentences, abhorrence of clichés and avoidance of any
newly invented terms; no exclamations, no italics, no sarcasm” Reich, on the
other hand, as both heir to two highly jargonistic traditions and originator of
his own discipline, adopted a “Scientific Chocktaw” that was as precious as it
was complex. Hubbard, stylistically, fell somewhere in the middle. Writing in a
breezy, undocumented manner, he avoided Velikovskian erudition and Reichian
pedantry, but, as the Founder of a Science, felt compelled to employ neologisms
of his own making: “I turned some adjectives into nouns, scrambled a few
syllables and tried to get as far as
possible from the focus of infection: Authority.” And so it was that he was
able to concoct a linguistic formula that almost perfectly exemplified the
Sixties mode of expression, as in: “The game of life demands that one assume a
beingness in order to accomplish a doingness in the direction of havingness.”
Translated into English, that meant people had to have an identity in order to
reach their goals. Neither Tom Wolfe (“The Electric Kool-Aid Acid Test,” “The
Kandy-Kolored Tangerine-Flake Streamline Baby”) nor Charles A. Reich (“The
Greening of America”) ever quite managed to master Sixties PopSpeak as
eloquently as Hubbard.
In addition to their curmudgeonly qualities, Hubbard,
Velikovsky, and Reich shared one other characteristic that enhanced their
appeal to the Baby-Boomers, who were, after all, the first generaton of the
Atomic Age. All three saw their mission as saving mankind from nuclear annihilation.
For Hubbard the key to survival was enhanced mentality, for Velikovsky it was
the cathartic release of suppressed memories, for Reich it was unrestrained
primitive genitality.
Perhaps because the technology of contraception had arrived
before suitable slogans of the sexual revolution had been prepared, Reich was
the first to be co-opted by the new revolutionaries. Open premarital
cohabitation, miniskirtism, bisexual full frontal nudity in movies and
magazines, the jettisoning of in-loco-parentis responsibilities on campus, the
demystification of homosexuality and teenage virginity, wife swapping, swinging
singledom, and multipartner carnality pocked the face of the American
landscape. And liberating the libido entailed unfettering the four-letter words
in books, movies, plays, and political protests. In the mathematics of the
neo-Reichian “New Morality,” permissiveness equaled promiscuity. The sex act
was performed in the name of Wilhelm Reich, who, after all, had exhorted ,
“Just tell the patients to have sexual intercourse if they live abstinently,
tell them to masturbate, and everything will be just right!” But his acolytes did
not heed the next sentence: ”It was in this way that analysts attempted to
misinterpret my theory of genitality.” And that was only one of the ironies
that involved the old Marxist-Leninist, since much of the new sexual revolution
phenomena and paraphernalia was manipulated by the Madison Avenue masterminds
who realized that prostitution was the first (and lasting) profession only
because sex is the ultimate consumer good: “She has it, you buy it, she still
has it,” like any good fusion breeder reactor.
At first Velikovsky fared less well on the marketplace.
Catastrophism, by its very nature, is more obsolescent than obscenity. Unless
one is in the fallout trade it’s hard to invest in doomsday. Nevertheless, to a
generation that expected an atomic age apocalypse Velikovsky appealed to their
nihilistic nightmares. A round of serendipitous discoveries in space bulloxed
the experts and seemed to legitimize his scheme. Velikovsky discussion groups
began mushrooming on campuses. Velikovskian journals were inaugurated, and the
mainstream science journals resumed their sniping and nitpicking. Soon
Velikovsky’s books, though bristling with footnotes and peppered with
quotations from Homer and Isaiah to Darwin
and other moderns, came out in paperback. And the Master himself not only resumed
his writing but began to lecture. To SRO crowds at Princeton,
at Harvard, at NASA facilities and the American Association for the Advancement
of Science, the white haired septuagenarian confronted his establishment
critics like an apolitical Bernie Sanders. Despite age and diabetes, and
despite his impenetrable Russian accent, he unfailingly flailed his foes as he
excoriated academe for all its past misdeeds. An avenging Samson of
catastrophe, in the name of science he threatened to pull down the walls of the
Temple of Science
itself and uproot its foundations.
(And after the Sixties zeitgeist gave up the ghost,
Velikovsky’s message was unobtrusively picked up by some Creationists, despite
his own protests against their Protestant fundamentalism. But the Creationists
were a response to the Seventies, and thus as irrelevant to this paper as in
most other aspects.)
Through all the hoopla and paranoia that enveloped him,
Hubbard grew his organization. His church established a Hubbard College of
Scientology in Sussex,
England, as
well as scores of centers around the world. In the US,
recruitment efforts were largely aimed at young creative souls in the
entertainment industry, who gained a reputation for advancing the careers of younger
co-religionists . In competition with the Jesus freaks and Moonies, Hare
Krishnas and Transcendental Meditationists, and disciples of the Maharaj Ji, the
Scientologists campaigned mightily and effectively for the minds and dollars of
the discontented. Hubbard’s books and pamphlets continued to do a brisk
business, selling some 28 million copies in 17 languages (“Dianetics” alone
accounted for over a third). His
discourses were taped or transcribed and sold to the eager credophiles of the
pot-headed class of sixty-something-or-other.
The heydays of all three may have passed, but their spirits
linger. Though their heresies have never gone mainstream, their lives and
intellectual challenges continue to inspire many acolytes around the world.
Although their cults may have been artifacts of the 1950s, their continued
relevance was a product of the 1960s mix of ernest seriousness and high
intellectual foolishness.
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