This book by controversial psychiatrist Wilhelm Reich is unlikely to appeal to traditional Christian believers. Reich theorises that Jesus must have had sex with one or more of the women who surrounded him during his ministry. If Jesus was a naturally loving individual, Reich concludes, he must have exhibited the free genital expression intrinsic to a healthy character structure.
Reich was not a traditional believer. He views Jesus as a man whose presence had a profound impact on the world because he was so healthy and the rest of us are so sick. The very tendency to interpret his specialness as something otherworldly, something supernatural, and to create myths of magical events such as virgin birth and resurrection from the dead around his memory, is evidence of how alienated we are from the functioning of our own bodies.
We are born with primary instincts which direct us toward loving behaviour through the pleasurable streaming of the life energy in our bodies. But we are born into a society which is antagonistic to such feelings. The frustration of the primary instincts causes them to be re-channelled into secondary drives. These can take many forms, including various kinds of egotism, aggression, anxieties, etc.
What Reich admits he cannot explain is how this occurred in the beginning. The story of Adam and Eve gives this change from healthy functioning to antagonism towards the free operation of the life force, i.e. God, a mythological expression. We are caught in a terrible trap and that trap is our own neurotic character structure, which alienates us from each other and from nature. In the first chapter Reich gives a description of The Trap and the various ways we try to reconcile ourselves to imprisonment within it. Religion is one source of solace, a promise of a life outside the trap after death.
But Reich presents Jesus as a man who never entered The Trap. A man with a healthy character structure, a man who unselfconsciously gave expression to our original loving instincts. His wisdom was the honest clear thinking anyone would exhibit who was not impeded by the fears and frustrations that come with being divided against one’s own life energy.
Central to this condition is fear of our sexual feelings. This is the hook on which our loving instincts get snagged.
In Western culture things have changed a lot since Reich’s death in 1957. We are more honest about sexuality. He played a role in opening things up. It was he who coined the term “Sexual Revolution”. But that doesn’t mean that the problem he highlighted is any the less with us. What he felt was repressed in us was not so much sex itself but the loving expression of “the genital embrace”. It’s possible to have sex several times a day and still be a denizen of The Trap. Reich uses the term “four-lettering” to describe compulsive neurotic sex - the “wham bam thank you ma’am” kind of copulation that is all the world away from the gentle process which builds slowly and naturally to an orgasm which frees the soul to meld with that of one’s partner.
Maybe attitudes to adolescent sexuality are more enlightened than they were in Reich’s day. He talks of the sexual agony of the adolescent. This is something I could identify with. Even though I had sexually liberal parents, I was greatly disturbed by the onrush of powerful sexual desires at puberty. I remember wishing at one point that my sexual desires could be medically removed, because they were such a source of terrible anxiety. Why? I don’t know. Reich felt that young people were psychologically damaged by the sex negative attitudes of parents, teachers and the church, which caused them to fight against and repress their sexual desires instead of expressing them in a healthy way. Thus one generation of sexual cripples cripples the next.
Once again, the fact that young people today are more sexually active would not necessarily be a positive sign for Reich. Compulsive unloving sex is just another neurotic symptom.
In this book, which was written only a few years before he was imprisoned and died, Reich doesn’t try to make a carefully reasoned or evidenced argument about human nature or about the life and death of Jesus. This is written more in the mode of the prophet crying in the wilderness. His early work was supported with references to case studies and anthropological research. Here he simply states what he strongly believes to be true and it is up to us to either feel that it makes sense of our own experience and what we have read in the gospels about Jesus or that it doesn’t. Given that, in the middle of his career, Reich claimed to have discovered scientific evidence of the life energy, which he called “orgone” - evidence which was taken seriously by very few other scientists - perhaps this less scientific approach is preferable. One need not agree with everything Reich says to gain from the stimulation of his iconoclastic thought. We all need to be shaken up from time to time.
The story of the life and murder of Christ is, arguably, the most important story in Western history. Even those of us who are not Christians know its major events. It permeates our culture. It doesn’t matter that Reich is no Biblical scholar. Even if this were a fictional story, it is one which embodies the central human dilemma. Reich is using the basics of the story as a way of contemplating and illustrating the human condition. And he doesn’t hide the fact that he identifies aspects of his own situation with that of Christ. He too, at least in his own mind, is a speaker of truths unwelcome to the authority figures of his time. He too had reluctantly taken on a leadership role.
Reich presents Christ as a man who only gradually discovers that he is special. He has to learn that others are not free in the way that he is. His psychological freedom and loving nature make him very attractive to those around him. He wants to help them. But he doesn’t understand that their character structure is such that they will suck up whatever love he shows them and then resent him because they can’t be like him. They will seduce him into becoming a leader - into marching on Jerusalem - but it will all be for nothing. He will be killed because those with a sick character structure always have a murderous resentment for those who are still truly alive inside themselves.
It is this tendency which is the central subject of the book. For Reich, the murder of Christ is something that happens all over the world ever day. Christ was an embodiment of our original loving instincts as they are expressed in the body. And the Murder of Christ continues through the stifling of the expression of those instincts in every child. Who is the murderer of Christ? Reich points the finger at all of us.
Like Listen Little Man!, another book Reich wrote in the latter part of his life when he was at the centre of much hostility, The Murder of Christ is often a harshly accusatory book, but we may gain much through our encounter with its thorniness. Today we know more about the chemistry of love. We know that there are forms of intimacy, sexual or otherwise, which cause our bodies to produce the chemical Oxytocin. The experience of this chemical in our blood stream, which produces warm feelings of affection and bonding and thus, no doubt, works to melt the rigidity of our angry, frightened or resentful ego structure, is perhaps what Reich and his patients experienced as the flow of “orgone energy”. Perhaps it is true that a significant element in the dark side of our life as humans - aggression, sexual predation, greed, depression, loneliness - arises through a fear of bodily sensations which, were we less troubled by them, could lead us to a more loving society.
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| Eva Reich, Jerome Siskind, Peter Reich, Wilhelm Reich and Ilse Ollendorff in Maine |
