------------------------------
'How are we to account for the fact that "religious ideas are invested with 
such intense feelings"? What explains the "enormous emotional power of 
mysticism" ([The Mass Psychology of Fascism (edition?)] ibid., p. 122)? Or, 
using Reich's favorite terminology, what is the "energy" which enables 
religions to gain such a firm hold on people? What is it that compels human 
beings not only to accept the idea of a pleasure-prohibiting, all-seeing God 
and the ideologies of sin and punishment, and "not to feel them as a burden 
but, on the contrary, to uphold and fervently defend them, at the sacrifice of 
their most primitive life interests?" (ibid., p. 124). 
///

Marxist Reich might have considered , as well,  Marx’s idea of why religious 
ideas are invested with such intense feelings

“
The foundation of irreligious criticism is: Man makes religion, religion does 
not make man. Religion is, indeed, the self-consciousness and self-esteem of 
man who has either not yet won through to himself, or has already lost himself 
again. But man is no abstract being squatting outside the world. Man is the 
world of man – state, society. This state and this society produce religion, 
which is an inverted consciousness of the world, because they are an inverted 
world. Religion is the general theory of this world, its encyclopaedic 
compendium, its logic in popular form, its spiritual point d’honneur, its 
enthusiasm, its moral sanction, its solemn complement, and its universal basis 
of consolation and justification. It is the fantastic realization of the human 
essence since the human essence has not acquired any true reality. The struggle 
against religion is, therefore, indirectly the struggle against that world 
whose spiritual aroma is religion. 
Religious suffering is, at one and the same time, the expression of real 
suffering and a protest against real suffering. Religion is the sigh of the 
oppressed creature, the heart of a heartless world, and the soul of soulless 
conditions. It is the opium of the people. 
The abolition of religion as the illusory happiness of the people is the demand 
for their real happiness. To call on them to give up their illusions about 
their condition is to call on them to give up a condition that requires 
illusions. The criticism of religion is, therefore, in embryo, the criticism of 
that vale of tearsof which religion is the halo. 
Criticism has plucked the imaginary flowers on the chain not in order that man 
shall continue to bear that chain without fantasy or consolation, but so that 
he shall throw off the chain and pluck the living flower. The criticism of 
religion disillusions man, so that he will think, act, and fashion his reality 
like a man who has discarded his illusions and regained his senses, so that he 
will move around himself as his own true Sun. Religion is only the illusory Sun 
which revolves around man as long as he does not revolve around himself”




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