“The primary nature of every human being is to be open to life and love. Being guarded, armoured, distrustful and enclosed is second nature in our culture. It is the means we adopt to protect ourselves against being hurt, but when such attitudes become characterological or structured in the personality, they constitute a more severe hurt and create a greater crippling than the one originally suffered.”

“We must realize that we are all, like Dr. Faust, ready to accept the devil's inducements. The devil is in each one of us in the form of an ego that promises the fulfillment of desire on condition that we become subservient to its striving to dominate. The domination of the personality by the ego is a diabolical perversion of the nature of man. The ego was never intended to be the master of the body, but its loyal and obedient servant. The body, as opposed to the ego, desires pleasure, not power. Bodily pleasure is the source from which all our good feelings and good thinking stems. If the bodily pleasure of an individual is destroyed, he becomes an angry, frustrated, and hateful person. His thinking becomes distorted, and his creative potential is lost. He develops self-destructive attitudes.”

“The cases described in this section (The Fear of Being) may seem extreme, but I have become convinced that they are not as uncommon as one would think. Beneath the seemingly rational exterior of our lives is a fear of insanity. We dare not question the values by which we live or rebel against the roles we play for fear of putting our sanity into doubt. We are like the inmates of a mental institution who must accept its inhumanity and insensitivity as caring and knowledgeableness if they hope to be regarded as sane enough to leave. The question who is sane and who is crazy was the theme of the novel One Flew Over The Cuckoo's Nest. The question, what is sanity? was clearly asked in the play Equus.The idea that much of what we do is insane and that if we want to be sane, we must let ourselves go crazy has been strongly advanced by R.D. Laing. In the preface to the Pelican edition of his book The Divided Self, Laing writes: "In the context of our present pervasive madness that we call normality, sanity, freedom, all of our frames of reference are ambiguous and equivocal." And in the same preface: "Thus I would wish to emphasize that our 'normal' 'adjusted' state is too often the abdication of ecstasy, the betrayal of our true potentialities; that many of us are only too successful in acquiring a false self to adapt to false realities."Wilhelm Reich had a somewhat similar view of present-day human behavior. Thus Reich says, "Homo normalis blocks off entirely the perception of basic orgonotic functioning by means of rigid armoring; in the schizophrenic, on the other hand, the armoring practically breaks down and thus the biosystem is flooded with deep experiences from the biophysical core with which it cannot cope." The "deep experiences" to which Reich refers are the pleasurable streaming sensations associated with intense excitation that is mainly sexual in nature. The schizophrenic cannot cope with these sensations because his body is too contracted to tolerate the charge. Unable to "block" the excitation or reduce it as a neurotic can, and unable to "stand" the charge, the schizophrenic is literally "driven crazy."But the neurotic does not escape so easily either. He avoids insanity by blocking the excitation, that is, by reducing it to a point where there is no danger of explosion, or bursting. In effect the neurotic undergoes a psychological castration. However, the potential for explosive release is still present in his body, although it is rigidly guarded as if it were a bomb. The neurotic is on guard against himself, terrified to let go of his defenses and allow his feelings free expression. Having become, as Reich calls him, "homo normalis," having bartered his freedom and ecstasy for the security of being "well adjusted," he sees the alternative as "crazy." And in a sense he is right. Without going "crazy," without becoming "mad," so mad that he could kill, it is impossible to give up the defenses that protect him in the same way that a mental institution protects its inmates from self-destruction and the destruction of others.”

“The person senses what it feels like to be free from inhibitions. At the same time he feels connected and integrated – with his body and, through his body, with his environment. He has a sense of well-being and inner peace. He gains the knowledge that the life of the body resides in its involuntary aspect. […] Unfortunately these beautiful feelings do not always hold up under the stress of daily living in our modern culture. The pace, the pressure and the philosophy of our times are antithetical to life.”

“Bioenergetics is an adventure in self-discovery. It differs from similar explorations into the nature of the self by attempting to understand the human personality in terms of the human body. Most previous explorations focused their investigations on the mind.”

“Conversation, to take another example, is one of the common pleasures of life, but not all conversation is pleasurable. The stutterer finds talking painful, and the listener is equally pained. Persons who are inhibited in expressing feeling are not good conversationalists. Nothing is more boring than to listen to a person talk in a monotone without feeling. We enjoy a conversation when there is a communication of feeling. We have pleasure in expressing our feelings, and we respond pleasurably to another person's expression of feeling. The voice, like the body, is a medium through which feeling flows, and when this flow occurs in an easy and rhythmic manner, it is a pleasure both to the speaker and listener.”

“As adults, we hvae many inhibitions against crying. We feel it is an expression of weakness, or femininity or of childishness. The person who is afraid to cry is afraid of pleasure. This is because the person who is afraid to cry holds himself together rigidly so that he won't cry; that is, the rigid person is as afraid of pleasure as he is afraid to cry. In a situation of pleasure he will become anxious. As his tensions relax he will begin to tremble and shake, and he will attempt to control this trembling so as not to break down in tears. His anxiety is nothing more than the conflict between his desire to let go and his fear of letting go. This conflict will arise whenever the pleasure is strong enough to threaten his rigidity.Since rigidity develops as a means to block out painful sensations, the release of rigidity or the restoration of the natural motility of the body will bring these painful sensations to the fore. Somewhere in his unconscious the neurotic individual is aware that pleasure can evoke the repressed ghosts of the past. It could be that such a situation is responsible for the adage "No pleasure without pain.”