June 13th, 2006


Cycle #25: New Fast Mover

Cycle #25 :: 14-Jun-2006 to 26-Jun-2006

{Bonorum | Transits}

New Fast Mover: #1566-ICARUS {20CN19}

 • America's Hexagram
 • Asteroid #1566-ICARUS
 • The Mass Psychology of Fascism
 • Orchis Return & Fast Movers

Asteroid #20006-ALBERTUS_MAGNUS {03CN12}

ALBERTUS_MAGNUS represents first storm of 2006 Atlantic hurricane season. ALBERTUS_MAGNUS {27GE59} conjunct ICARUS_(T) {28GE00} on Cycle #24 & conjunt SUN {03CN16} on current cycle.

Hendoku-Iyaku Transit: #2037-TRIPAXEPTALIS {23LE12}

The prize for the most imaginative name goes to (2037) Tripaxeptalis. The name is pure invention but sounds like “triPax-septAlice”, which reflects the fact that its permanent designation is three times that of (679) Pax and seven times that of (291) Alice.The Naming of Asteroids

triangulating between "triPax" & "septAlice" locates the mid-point, or location of Hendoku Iyaku. MoonCat explains different astrological aspects: Trines (360/3=120°) make up the 3rd harmonic & considered harmonious; Septiles (360/7=51.43°) are the 7th harmonic & considered mystical. the midpoint is a Bi-Novile aspect (360/9=40° | 40° x 2 = 80°): novile = 40°, bi-novile = 80°, quad-novile = 160°. numerologically, 3+3+3=9 & resonates with the novile aspects, or the 9th harmonic. generally, EON phase for triPax asteroid is EON-13, EON phase for septAlice asteroid is EON-6 & EON phase for midpoint asteroid is EON-9 (which fits since EON-9 represents the ground of operation). if closest triPax asteroid less than 120° (as it is during this cycle) phase is EON-12. if closest septAlice asteroid less than 51.43° phase is EON-5.

MIDPOINT :: ANDREA_DORIA {18SC38Rx} — 85º25'57" from TRIPAXEPTALIS @ EON-9 : Lichtung, Ground of Operation, Maturation, Swift Growth. conjunct NEMO {18SC23Rx}.

SEPTILE :: ARIESO {14LI36} — 51º24'20" from TRIPAXEPTALIS @ EON-6 : Endurance, Illuminating Intervention, Larger Forces, Crisis of Growth. conjunct SOMALIA {14LI20}, LILITH_(T) {14LI28} & ASMODEUS {14LI36}.

TRINE :: SMITH {22SG48Rx} — 119º36'41" from TRIPAXEPTALIS @ EON-12 : Maturation, Cosmic Intent, Higher Spin, Catalysing. asteroid #3351-SMITH named in honor of Challenger STS-51-L pilot Michael J. Smith; conjunct WASHINGTONIA {22SG08Rx}.


Pocahontas & Icarus

columns left-right: cycle number, date (YYMMDD), longitude, speed, declination

 • Cycle #25: New Fast Mover
 • The Mass Psychology of Fascism
 • Asteroid #1566-ICARUS

Asteroid #4487-POCAHONTAS

01/01/01—050827 Pocahontas       5 sa 17' 1.1493   0.4182068    0°49'44.9112
01/02/02—050908 Pocahontas      10 sa 49'55.1696   0.5044252   -1°37'45.4191
01/03/03—050920 Pocahontas      17 sa 20'16.4870   0.5779887   -4° 2'42.9422
01/04/04—051003 Pocahontas      25 sa 19' 8.6707   0.6485000   -6°29'47.7982
01/05/05—051015 Pocahontas       3 cp 27' 2.2820   0.7051523   -8°29'29.5197
01/06/06—051027 Pocahontas      12 cp 12'54.8189   0.7546585  -10° 7' 8.8098
01/07/07—051108 Pocahontas      21 cp 34'15.5738   0.7978357  -11°16'42.5728
01/08/08—051120 Pocahontas       1 aq 21'34.9586   0.8324624  -11°52' 9.9283
01/09/09—051202 Pocahontas      11 aq 31'27.4890   0.8605327  -11°50'15.9622
01/10/10—051214 Pocahontas      21 aq 58'33.9737   0.8800049  -11° 9'44.2691
01/11/11—051227 Pocahontas       3 pi 30'29.0819   0.8930045   -9°44'50.1394
01/12/12—060108 Pocahontas      14 pi 15'37.1054   0.8976228   -7°53'45.0577
01/13/13—060120 Pocahontas      25 pi  1'20.3786   0.8951135   -5°38'56.4170
01/14/14—060201 Pocahontas       5 ar 43'26.7899   0.8874887   -3° 8'43.3573
01/15/15—060213 Pocahontas      16 ar 17'48.7327   0.8737073   -0°31'52.2183
01/16/16—060225 Pocahontas      26 ar 40'43.3610   0.8561085    2° 3'24.1161
01/17/17—060309 Pocahontas       6 ta 49'38.5801   0.8346280    4°30' 4.7296
01/18/18—060322 Pocahontas      17 ta 30'26.3235   0.8082700    6°52'18.6489
01/19/19—060403 Pocahontas      27 ta  1'19.4941   0.7827855    8°43'19.6611
01/20/20—060415 Pocahontas       6 ge 15'13.0405   0.7558399   10°12'24.6342
01/21/21—060427 Pocahontas      15 ge  9'57.0961   0.7296830   11°17'35.0429
01/22/22—060509 Pocahontas      23 ge 45'57.4295   0.7036690   11°58'15.0455
01/23/23—060521 Pocahontas       2 cn  3'37.5881   0.6790559   12°14'53.1634
01/24/24—060602 Pocahontas      10 cn  4'13.4280   0.6559790   12° 8'41.3443
01/25/25—060614 Pocahontas      17 cn 48'32.3787   0.6341265   11°41'22.8548
01/26/26—060627 Pocahontas      25 cn 54'43.2963   0.6127756   10°50'28.1980
01/27/27—060709 Pocahontas       3 le  9' 7.2769   0.5941715    9°46'10.4942
01/28/28—060721 Pocahontas      10 le 10'45.8205   0.5774422    8°27'46.5261
01/29/29—060802 Pocahontas      17 le  0'46.9299   0.5616280    6°57'29.5919
01/30/30—060814 Pocahontas      23 le 39'45.6936   0.5469386    5°17'40.6186
02/31/01—060826 Pocahontas       0 vi  8'37.5354   0.5332032    3°30'22.9437
02/32/02—060907 Pocahontas       6 vi 27'38.2135   0.5196327    1°37'42.7120
02/33/03—060919 Pocahontas      12 vi 37'10.1695   0.5067812   -0°18'22.9774
02/34/04—061002 Pocahontas      19 vi  6'49.2827   0.4921758   -2°25'51.8826
02/35/05—061014 Pocahontas      24 vi 56'15.7463   0.4784696   -4°23' 3.1454
02/36/06—061026 Pocahontas       0 li 35'27.4419   0.4634636   -6°17'59.0247
02/37/07—061107 Pocahontas       6 li  4'18.8899   0.4467587   -8° 9' 2.4580
02/38/08—061119 Pocahontas      11 li 19'23.9611   0.4279737   -9°53'39.4739
02/39/09—061201 Pocahontas      16 li 19'42.1178   0.4056258  -11°30' 8.9671
02/40/10—061213 Pocahontas      21 li  2'42.6334   0.3796533  -12°56'27.3387
02/41/11—061226 Pocahontas      25 li 45'44.1630   0.3446546  -14°15'51.1911
02/42/12—070107 Pocahontas      29 li 40'12.2686   0.3053105  -15°13'23.5993
02/43/13—070119 Pocahontas       3 sc  3' 3.1363   0.2561960  -15°52'59.8831
02/44/14—070131 Pocahontas       5 sc 46'16.7389   0.1952488  -16°11'11.5589
02/45/15—070212 Pocahontas       7 sc 40'45.6402   0.1200423  -16° 4' 9.5669
02/46/16—070224 Pocahontas       8 sc 34'57.7367   0.0279916  -15°27' 5.3928
02/47/17—070308 Pocahontas       8 sc 17'37.7983  -0.0783082  -14°15'12.0337
02/48/18—070320 Pocahontas       6 sc 40'31.7178  -0.1925025  -12°25'14.1385
02/49/19—070402 Pocahontas       3 sc 25'43.0613  -0.3020897   -9°43'46.3113
02/50/20—070414 Pocahontas      29 li 23' 9.5998  -0.3628925   -6°47'24.8376
02/51/21—070426 Pocahontas      24 li 58'46.9703  -0.3600733   -3°46'42.6401
02/52/22—070508 Pocahontas      20 li 59'29.7551  -0.2959971   -1° 7' 2.7053
02/53/23—070520 Pocahontas      18 li  2'12.0928  -0.1918495    0°53'19.8211
02/54/24—070601 Pocahontas      16 li 26' 3.3845  -0.0752802    2° 7'30.5408
02/55/25—070613 Pocahontas      16 li 12' 4.0723   0.0347901    2°38'23.9387
02/56/26—070626 Pocahontas      17 li 21' 0.0160   0.1387196    2°30'45.0822
02/57/27—070708 Pocahontas      19 li 30'16.1352   0.2180412    1°54' 8.4416
02/58/28—070720 Pocahontas      22 li 32' 6.7047   0.2850020    0°55'58.2018
02/59/29—070801 Pocahontas      26 li 17'56.7759   0.3406304   -0°17'59.6038
02/60/30—070813 Pocahontas       0 sc 40'58.2729   0.3889503   -1°43' 4.2383
03/61/01—070825 Pocahontas       5 sc 36'32.7364   0.4311129   -3°15'17.6725
03/62/02—070906 Pocahontas      11 sc  0'45.0341   0.4691318   -4°50'57.2751
03/63/03—070918 Pocahontas      16 sc 51'27.3879   0.5046155   -6°26'48.5070
03/64/04—071001 Pocahontas      23 sc 39' 6.2507   0.5405122   -8° 6'50.8451
03/65/05—071013 Pocahontas       0 sa 20' 2.8530   0.5731094   -9°32'10.9837
03/66/06—071025 Pocahontas       7 sa 24' 4.3945   0.6045851  -10°47' 6.1839  Return

071022 Pocahontas       5 sa 17' 1.1493   0.5953869  -10°26'21.8780  10:01:179097 UT

Asteroid #1566-ICARUS

01/01/01—050827 Icarus          15 sa 22'17.5661   0.1428762  -33°41'49.3761
01/02/02—050908 Icarus          17 sa 30'17.9336   0.2090167  -33°33'29.6593
01/03/03—050920 Icarus          20 sa 18'43.5830   0.2563320  -33°30' 3.2993
01/04/04—051003 Icarus          23 sa 54'36.4398   0.2956040  -33°27'47.7946
01/05/05—051015 Icarus          27 sa 38' 6.5011   0.3239992  -33°24' 7.6987
01/06/06—051027 Icarus           1 cp 40' 7.4971   0.3477477  -33°16'33.7292
01/07/07—051108 Icarus           5 cp 59' 9.5010   0.3687346  -33° 3'10.4092
01/08/08—051120 Icarus          10 cp 31'21.3126   0.3872492  -32°42'30.8697
01/09/09—051202 Icarus          15 cp 16'42.7827   0.4054004  -32°13'13.2554
01/10/10—051214 Icarus          20 cp 14'51.4035   0.4228404  -31°34'11.8722
01/11/11—051227 Icarus          25 cp 52'26.0445   0.4431623  -30°39'46.8932
01/12/12—060108 Icarus           1 aq 18'46.4195   0.4636131  -29°37'15.0470
01/13/13—060120 Icarus           7 aq  0'52.0098   0.4874291  -28°21'48.8660
01/14/14—060201 Icarus          13 aq  2' 1.3277   0.5166294  -26°51'54.0503
01/15/15—060213 Icarus          19 aq 26'35.8339   0.5532433  -25° 5'27.9265
01/16/16—060225 Icarus          26 aq 21'42.4667   0.6022649  -22°59' 7.8377
01/17/17—060309 Icarus           3 pi 57'54.0936   0.6685551  -20°27'40.9364
01/18/18—060322 Icarus          13 pi 17'10.3092   0.7724866  -17° 5'19.6531
01/19/19—060403 Icarus          23 pi 18'52.7371   0.9138443  -13° 8'39.8789
01/20/20—060415 Icarus           5 ar 28' 8.3058   1.1269962   -7°57'59.5132
01/21/21—060427 Icarus          20 ar 49'36.7882   1.4573461   -0°53'11.4713
01/22/22—060509 Icarus          11 ta 17'22.2047   2.0064862    9°16' 3.3580
01/23/23—060521 Icarus           9 ge 35'17.4113   2.2749843   24°27'49.2419
01/24/24—060602 Icarus          27 ge 59'44.1308   1.3591173   33°30'46.6986
01/25/25—060614 Icarus          20 cn 19' 6.4866   2.6372602   35°24'38.9297  New Fast Runner
01/26/26—060627 Icarus           8 vi 37'23.1887   4.2275740   18°28'35.5070
01/27/27—060709 Icarus          17 li 55'39.8711   2.2267789   -4°47'16.0238
01/28/28—060721 Icarus           6 sc 46'49.3122   1.1068464  -15°52'51.2451
01/29/29—060802 Icarus          17 sc 16' 7.6912   0.7046545  -21°13'16.3392
01/30/30—060814 Icarus          24 sc 36' 3.5057   0.5397880  -24°19'17.9930
02/31/01—060826 Icarus           0 sa 34'43.3146   0.4657711  -26°22'57.4564
02/32/02—060907 Icarus           5 sa 55'38.9818   0.4296417  -27°52'14.8974
02/33/03—060919 Icarus          10 sa 57'58.1702   0.4124979  -28°59'17.5910
02/34/04—061002 Icarus          16 sa 16'18.9859   0.4049108  -29°53'35.6133  Return
02/35/05—061014 Icarus          21 sa  6'51.5624   0.4029936  -30°29'43.6124
02/36/06—061026 Icarus          25 sa 57'29.1833   0.4046868  -30°53'50.3464
02/37/07—061107 Icarus           0 cp 50'49.2994   0.4076147  -31° 6'35.2023
02/38/08—061119 Icarus           5 cp 45'54.0030   0.4123259  -31° 8' 9.7667
02/39/09—061201 Icarus          10 cp 44'40.0428   0.4175667  -30°58'46.5381
02/40/10—061213 Icarus          15 cp 47'28.9227   0.4238057  -30°38'33.2744
02/41/11—061226 Icarus          21 cp 21' 6.5689   0.4316201  -30° 4'32.1820
02/42/12—070107 Icarus          26 cp 34'42.7331   0.4397660  -29°22'11.4548
02/43/13—070119 Icarus           1 aq 54'53.6983   0.4498676  -28°29'28.3280
02/44/14—070131 Icarus           7 aq 22'50.8827   0.4615674  -27°26'34.9389
02/45/15—070212 Icarus          13 aq  0'24.8949   0.4768630  -26°13'32.0036
02/46/16—070224 Icarus          18 aq 50'25.6073   0.4961942  -24°50' 4.3379
02/47/17—070308 Icarus          24 aq 56'29.4706   0.5221078  -23°15'37.0849
02/48/18—070320 Icarus           1 pi 23'10.7353   0.5574823  -21°29' 2.0591
02/49/19—070402 Icarus           8 pi 57'45.5054   0.6115876  -19°16'10.3640
02/50/20—070414 Icarus          16 pi 42'52.8429   0.6848129  -16°52'40.6702
02/51/21—070426 Icarus          25 pi 31'44.5178   0.7910459  -14° 1' 2.8252
02/52/22—070508 Icarus           5 ar 54'32.3521   0.9495177  -10°27'50.7498
02/53/23—070520 Icarus          18 ar 36'58.8120   1.1827362   -5°51'49.3417
02/54/24—070601 Icarus           4 ta 40'26.6412   1.5097329    0°16' 4.4825
02/55/25—070613 Icarus          25 ta 10'38.2715   1.9180371    8°21'25.8261
02/56/26—070626 Icarus          23 ge 41'56.5281   2.5556560   19° 1'11.2114
02/57/27—070708 Icarus          28 cn 39'18.5260   2.7197044   25°28'48.7418
02/58/28—070720 Icarus          28 le 51'52.5143   2.4445256   18°39' 0.9104
02/59/29—070801 Icarus          26 vi 44'55.3823   2.1315616    6°20'55.4840
02/60/30—070813 Icarus          19 li  2'49.5115   1.5832961   -4°57'53.6745
03/61/01—070825 Icarus           5 sc 14'44.9894   1.1461902  -12°59' 9.6752
03/62/02—070906 Icarus          17 sc 13'21.3826   0.8734669  -18°20'44.7192
03/63/03—070918 Icarus          26 sc 38'47.6157   0.7108957  -21°59'32.7350
03/64/04—071001 Icarus           5 sa  8'28.1247   0.6052469  -24°43'15.8903
03/65/05—071013 Icarus          12 sa  1'19.2593   0.5460732  -26°29'21.4375
03/66/06—071025 Icarus          18 sa 19'39.3996   0.5074693  -27°44'31.8901
071020 Icarus          15 sa 22'17.5661   0.5239833  -27°11'56.3867  05:05:088180 UT

The Mass Psychology of Fascism

The Mass Psychology of Fascism (pdf)

By Wilhelm Reich

Preface to the Third Edition

Extensive and conscientious therapeutic work on the human character has taught me that, in judging human reactions, we have to take into account three different layers of the biopsychic structure. As I have shown in my book, CHARACTER-ANALYSIS, these layers are autonomously functioning representations of social development. In the superficial layer, the average individual is restrained, polite, compassionate and conscientious. There would be no social tragedy of the animal, man, if this superficial layer were in immediate contact with his deep natural core. His tragedy is that such is not the case. The superficial layer of social cooperation is not in contact with the biological core of the person, but separated from it by a second, intermediary character layer consisting of cruel, sadistic, lascivious, predatory and envious impulses. This is the Freudian "unconscious" or "repressed"; in sexeconomic language, it is the sum total of the "secondary impulses." Orgone biophysics has shown that the Freudian unconscious, the antisocial element in the human structure, is a secondary result of the repression of primary biological impulses. If one penetrates through this second, perverse and antisocial layer, one arrives regularly at a third, the deepest layer, which we call the biological core. In this deepest layer, man, under favorable social conditions, is an honest, industrious, cooperative animal capable of love and also of rational hatred. In character-analytic work, one cannot penetrate to this deep, promising layer without first eliminating the false, sham-social surface. What makes its appearance when this cultivated mask falls away, however, is not natural sociality, but the perverse antisocial layer of the character.

As a result of this unfortunate structure, every natural social or libidinous impulse from the biological core must, on its way to action, pass the layer of the perverse secondary impulses where it becomes deflected. This deflection changes the originally social [viii] character of the natural impulse into a perverse impulse and thus inhibits any natural life manifestation.

We can now apply our insights into human structure to the social and political field. It is not difficult to see that the diverse political and ideological groups in human society correspond to the various layers of human character structure. We do, of course, not follow idealistic philosophy in its belief that this human structure is eternal and unalterable. After social conditions and changes have formed the original biological needs into the character structure, the latter, in the form of ideologies, reproduces the social structure.

Since the decline of the primitive work-democratic organization, the biological core of man has remained without social representation. That which is "natural" in man, which makes him one with the cosmos, has found its genuine expression only in the arts, particularly in music and painting. Until now, however, it has remained without any essential influence upon the form of human society, if by society is meant not the culture of a small rich upper crust but the community of all people.

In the ethical and social ideals of liberalism we recognize the representation of the superficial layer of the character, of self-control and tolerance. The ethics of this liberalism serve to keep down "the beast" in man, the second layer, our "secondary impulses," the Freudian "unconscious." The natural sociality of the deepest, nuclear layer is alien to the liberal. He deplores the perversion of human character and fights it with ethical norms, but the social catastrophes of this century show the inadequacy of this approach.

All that which is genuinely revolutionary, all genuine art and science stems from the natural biological nucleus. Neither the genuine revolutionary nor the artist or scientist has been able thus far to win over and lead masses or, if so, to keep them in the realm of the life interests.

In contradistinction to liberalism, which represents the superficial character layer, and to genuine revolution, which repre-[ix]sents the deepest layer, fascism represents essentially the second character layer, that of the secondary impulses.

At the time when this book was originally written, fascism was generally regarded a "political party" which, like any other "social group," was an organized representation of a "political idea." According to this concept, the fascist party "introduced" fascism by force or by "political manoeuvre."

Contrary to this concept, my medical experience with individuals from all kinds of social strata, races, nationalities and religions showed me that "fascism" is only the politically organized expression of the average human character structure, a character structure which has nothing to do with this or that race, nation or party but which is general and international. In this characterological sense, "fascism" is the basic emotional attitude of man in authoritarian society, with its machine civilization and its mechanistic-mystical view of life.

It is the mechanistic-mystical character of man in our times which creates fascist parties, and not vice versa.

Even today, as a result of fallacious political thinking, fascism is still being considered a specific national characteristic of the Germans or the Japanese. The stubborn persistence of this fallacy is due to the fear of recognizing the truth: fascism is an international phenomenon which permeates all organizations of human society in all nations. This conclusion is confirmed by the international events of the past 15 years.

From this first fallacy all other misinterpretations follow logically. To the detriment of genuine endeavors for freedom, fascism is still regarded as the dictatorship of a small reactionary clique. My character-analytic experience, however, shows that there is today not a single individual who does not have the elements of fascist feeling and thinking in his structure. Fascism as a political movement differs from other reactionary parties in that it is supported and championed by masses of people. I am fully conscious of the responsibility involved in such statements. I could only wish, in the interest of this battered world, that the [x] working masses had an equal realization of their responsibility for fascism.

One has to distinguish ordinary militarism from fascism. Germany under the Kaiser was militaristic, but not fascist.

Since fascism, always and everywhere, appears as a movement which is supported by the masses of people, it also displays all the traits and contradictions present in the average character structure: Fascism is not, as is generally believed, a purely reactionary movement; rather, it is a mixture of rebellious emotions and reactionary social ideas.

If, by being revolutionary, one means rational rebellion against intolerable social conditions, if, by being radical, one means "going to the root of things," the rational will to improve them, then fascism is never revolutionary. True, it may have the aspect of revolutionary emotions. But one would not call that physician revolutionary who proceeds against a disease with violent cursing but the other who quietly, courageously and conscientiously studies and fights the causes of the disease. Fascist rebelliousness always occurs where fear of the truth turns a revolutionary emotion into illusions.

In its pure form, fascism is the sum total of all irrational reactions of the average human character. To the narrow-minded sociologist who lacks the courage to recognize the enormous role played by the irrational in human history, the fascist race theory appears as nothing but an imperialistic interest or even a mere "prejudice." The violence and the ubiquity of these "race prejudices" show their origin from the irrational part of the human character. The race theory is not a creation of fascism. No: fascism is a creation of race hatred and its politically organized expression. Correspondingly, there is a German, Italian, Spanish, Anglo-Saxon, Jewish and Arabian fascism. The race ideology is a true biopathic character symptom of the orgastically impotent individual.

The sadistic perverse character of the race ideology is also seen in the attitude toward religion. Fascism, we are told, is the [xi] arch-enemy of religion, and a regression to paganism. On the contrary, fascism is the extreme expression of religious mysticism. As such it appears in a specific social form. Fascism is based on that religiosity which stems from sexual perversion; it changes the masochistic character of the old patriarchal religions into a sadistic religion. It takes religion out of the other-world philosophy of suffering and places it in the sadistic murder in this world.

Fascist mentality is the mentality of the subjugated "little man" who craves authority and rebels against it at the same time. It is not by accident that all fascist dictators stem from the milieu of the little reactionary man. The captains of industry and the feudal militarist make use of this social fact for their own purposes. A mechanistic authoritarian civilization only reaps, in the form of fascism, from the little, suppressed man what for hundreds of years it has sown in the masses of little, suppressed individuals in the form of mysticism, top-sergeant mentality and automatism. This little man has only too well learned the way of the big man and now gives it back, enlarged and distorted. The Fascist is the top-sergeant type in the vast army of our sick civilization. One cannot with impunity beat the tom-tom of high politics before the little man. The little top-sergeant has outdone the imperialistic general in everything: in martial music, in goose-stepping, in giving orders and obeying them, in the deadly fear of thinking, in diplomacy, strategy and tactics, in uniformed strutting and in medals. In all these things a Kaiser Wilhelm appears as a poor bungler compared with Hitler. When a "proletarian" general covers his chest with medals, on both sides, and from the shoulders to the belt, he demonstrates the little man trying to outdo the "real" great general.

One must have thoroughly studied the character of the suppressed little man and must have learned to see things as they take place behind the facade, if one is to understand the forces on which fascism is based. In the rebellion of the masses of abused people against the empty niceties of a false liberalism (I do not mean genuine lib-[xii]eralism and genuine tolerance) the character layer of the secondary impulses was expressed.

One cannot make the Fascist harmless if, according to the politics of the day, one looks for him only in the German or Italian, or the American or the Chinese; if one does not look for him in oneself; if one does not know the social institutions which hatch him every day. One can beat fascism only if one meets it objectively and practically, with a well-grounded knowledge of the life processes. One cannot equal it in politics, in diplomacy or strutting. But it has no answer to practical questions of living, for it sees everything only in the mirror of ideology or in the form of the state uniform. When one hears a fascist character of whatever hue preach about the "honor of the nation" (instead of the honor of man) or about the "salvation of the sacred family and the race" (instead of the society of working individuals), if he lets out a stream of empty slogans, one only has to ask him this:

"What are you doing to feed the nation, without plundering or killing other nations? What do you, as a physician, do against the chronic diseases, or as an educator for the happiness of children, or as an economist for the elimination of poverty, or as a social worker for the mothers of too many children, or as a builder for more hygienic living conditions? Give us a concrete, practical answer or shut up!"

Clearly, international fascism will never be vanquished by political manoeuvres. It can only be vanquished by the natural organization of work, love and knowledge on an international scale.

As yet, work, love and knowledge have not the power to determine human existence. More than that, these great forces of the positive life principle are not even conscious of their strength, their indispensability and their decisive role in the determination of human existence. For this reason, human society, even after the military defeat of party fascism, continues to hover at the brink of the abyss. The downfall of our civilization is inevitable if those who work, and the natural scientists in all branches of life (not death), and those who give and receive natural love, do [xiii] not become conscious, in time, of their gigantic responsibility.

Will human and social freedom, will self-regulation of our lives and that of our children come about peacefully or by force? Nobody can tell. But those who know the living function in the animal, in the newborn or in the true worker, be he a mechanic, a researcher or an artist, cease to think in those terms created by party systems. The living function cannot "seize power by force," for it would not know what to do with power. Does that mean that life will forever be at the mercy of political gangsterdom, that the politicians will forever suck its blood? No, it would be wrong to draw this conclusion.

As a physician, I have to treat diseases, as a researcher I have to disclose unknown facts in nature. If, now, a political wind-bag were to try to force me to leave my patients and my microscope, I would not let myself be disturbed but would, if necessary, throw him out. Whether or not I have to use force in order to protect my work on the living function against intruders does not depend on me or my work but on the intruders' degree of impertinence. Let us assume that all those who do work on the living function were able to recognize the political wind-bag in time. They would act in the same way. Perhaps this over-simplified example gives a partial answer to the question as to how the living function, sooner or later, will defend itself against its intruders and destroyers.


Asteroid #1566-ICARUS

asteroid ICARUS became fastest mover on 827 List on Cycle #25

Meanwhile Daedalus, hating Crete, and his long exile, and filled with a desire to stand on his native soil, was imprisoned by the waves. ‘He may thwart our escape by land or sea’ he said ‘but the sky is surely open to us: we will go that way: Minos rules everything but he does not rule the heavens’. So saying he applied his thought to new invention and altered the natural order of things. He laid down lines of feathers, beginning with the smallest, following the shorter with longer ones, so that you might think they had grown like that, on a slant. In that way, long ago, the rustic pan-pipes were graduated, with lengthening reeds. Then he fastened them together with thread at the middle, and bees’-wax at the base, and, when he had arranged them, he flexed each one into a gentle curve, so that they imitated real bird’s wings. His son, Icarus, stood next to him, and, not realising that he was handling things that would endanger him, caught laughingly at the down that blew in the passing breeze, and softened the yellow bees’-wax with his thumb, and, in his play, hindered his father’s marvellous work.

When he had put the last touches to what he had begun, the artificer balanced his own body between the two wings and hovered in the moving air. He instructed the boy as well, saying ‘Let me warn you, Icarus, to take the middle way, in case the moisture weighs down your wings, if you fly too low, or if you go too high, the sun scorches them. Travel between the extremes. And I order you not to aim towards Bootes, the Herdsman, or Helice, the Great Bear, or towards the drawn sword of Orion: take the course I show you!’ At the same time as he laid down the rules of flight, he fitted the newly created wings on the boy’s shoulders. While he worked and issued his warnings the ageing man’s cheeks were wet with tears: the father’s hands trembled. [+]

ICARUS: Escapes that are careless of consequences; desire to "get outta' here;" the fast break impulse; attraction to speed, danger or risk; desire to get away from restrictions (of aspecting points).

DAEDALUS: Architecture; design; cleverness; "the artful dodger;" escape of consequences that then fall on others; jealousy; instances of feeling like an honored slave; creative; affinity with metals. [+]

Work is the basis of social existence. Every sociological theory emphasizes this fact. The problem, however, is not whether this is so, but whether work, intrinsically, is in conflict with the bio-[244]logical needs of the masses or in harmony with them. The economic theory of Marx has demonstrated the fact that all economic values owe their existence to living working power and not to dead material.

As the only force which produces values, human working power deserves special interest and the greatest care. In a society governed by a market economy—which is not an economy of use—such careful attention to human working power is out of the question. This working power is bought by the owner of the means of production (state or capitalist) and consumed like any other commodity. The wages which the worker receives correspond approximately to the minimum necessary for the reproduction of his working power. Profit economy is not interested in being sparing in its use of the working power, for the increasing mechanization and rationalization of work liberate so much working power that whatever is used up is readily replaced.

The Soviet Union eliminated private profit economy, but not that of the state. Originally, it was to change the capitalist "rationalization" of work into a socialist rationalization. It liberated the productive powers and generally shortened working hours; thus, it succeeded in getting through the severe economic crisis of 1929 to 1932 without unemployment. There is no doubt that the Soviet Union, with its measures of rationalization, which in the beginning were partly socialist, succeeded in satisfying the economic needs of society. The basic problem of a true democracy, of a work democracy, however, goes beyond this: it is the problem of whether work is really so changed that from a burdensome duty it can become the pleasurable gratification of a need.
. . . . . .
The pleasure in work of an "independently" working academician cannot be made the yardstick of work in general. Seen in social terms, work in the 20th century is governed entirely by duty and the necessity of making a living. The work done by hundreds of millions of workers in the world provides neither pleasure nor biological gratification. It is of the type of compulsive work and at variance with the biological need for pleasure. It is done out of duty or conscience, in order not to starve, and is, as a rule, done for others. The worker has no interest in the product of his work, consequently the work is devoid of pleasure and is a burden. Any work based on compulsion instead of pleasure is not only uneconomical biologically, but also relatively unproductive economically.
. . . . . .
It is a primary task of work democracy to harmonize the conditions and forms of work with the need of and enjoyment in work, in other words, to eliminate the contradiction between joy in life on the one hand and work on the other [...] Enjoyment in work is an essential and indispensable element in the alteration of human structure from work slave to master of production. If people again have an immediate relationship to the product of their work they will also joyfully take the responsibility for the work.

One might point to the Soviet Union and say: "You work democrats are Utopians and daydreamers even though you claim to look at reality unsentimentally. Where, in the workers' paradise of the Soviet Union, is 'elimination of the division of labor,' or enjoyment in work? Or the elimination of the wage system or of market economy? You can see from the results of the workers' revolution how impossible and illusory are Epicurean work concepts!"

The answer to these arguments is the following: True, the mysticism of the masses is today, in spite of the progress in natural science, stronger than before. However, if a striven-for goal—in this case, the rationality of the masses—is not attained, that is no argument against the possibility of attaining it. The basic question remains whether the goal of joyful work is correct or not. If so, if it is what everybody longs for, then we must ask what obstacles are in the path of this rational goal. This is the same in [247] the realm of technic as in that of science. If Mount Everest has not been climbed to date, that does not mean that it cannot be climbed at all. What matters is the top 800 meters.

It is at this point that the sharp clash between work democracy and politics reveals itself clearly and simply: Our newspapers are full of political debates which do not take into consideration one single problem of the work process. Imagine that a work-democratic community would close the columns of its newspapers to irrationalism and would give them over to the discussion of the conditions of joyful work. The working masses would come forth with suggestions so numerous that they would make politiciandom impossible.
. . . . . .
In the first years of the Soviet economy there were the beginnings of work democracy. For example, an allround preparation of the growing generation for a professional life replaced the one-sided professional training; this was an attempt to counteract the damages of the division of labor. The contrast between "mental" and "manual" work diminished. Youth obtained such an all-round preparation for their future professional life that every member of society could assume any place in the work process. Workers from different kinds of factories were exchanged. When well-trained workers assumed a place in the management of the factory, they were sent back to the machines after a while so that they would not lose contact with the work and would not develop into administrative bureaucrats.

Self-government in the factories found its expression in the [248] institution of the so-called "directorate of three"; every factory was administered by elected representatives of the workers. In this manner, all the workers of a factory participated directly in the administration. There were special "meetings on production." This and many other facts show that an attempt was made to re-establish the unity of joy in work and achievement in work. Here, the opponent of work democracy might point out triumphantly that most of these achievements did not last, that, for example, the production meetings gradually underwent a formalistic degeneration or were given up altogether. The answer is the following: Did not the Wright brothers make flying possible, even though the attempts of Daedalus and Icarus in antiquity, and the attempts of Leonardo da Vinci in the middle ages, failed? The first attempts at a work-democratic management of factories failed because the change in factory management did not go hand in hand with an alteration of human structure. This can be a lesson for doing things better next time. [+]

Sleep dogs in safety: Sirius will watch over the garden with his beloved Erigone. [+]