Categorized | Orgone Biophysics

An Orgonomic Theory of Time Part Two – A New Theory of Time

Article by LSouthgate

An Orgonomic Theory of Time Part Two – A New Theory of Time


In part one the background to a new orgonomic theory of time was presented. Various types of time theory were discussed alongside some time anomalies, some of which were possibly associated with oranur energy. It was argued that factors such as these may require the formation of new ways of looking at time.

In part two, a new orgonomic theory of time is presented. This consists of a universal time with three subtypes: individual, group and energetic. Altogether, these four aspects of time reside in three modes of a singular reality. The modes are orgonotic physicality, consciousness and time itself. Time is defined as the flow of consciousness or orgone.


If time were indeed solely an emergent property of things or events relating to each other, then without those events, time would not be. But as has been argued, time and events are not the same thing. Time must be more than just Aristotle’s counting or Liebniz’s successive relationship of A to B. Ordinary time comes from our consciousness of events, not the events themselves. The same events can be in one time to one person and in another time to someone else. The same day can pass slowly or quickly.

One can imagine a consciousness existing prior to any event or object and independent of them. A totally unbound and free consciousness would still experience itself, absent all objects or events. One could say that experiencing oneself is an event but it would be a continuous and never-ending event as one never stops being oneself. This rather negates the definition of an event. Consciousness is not apparently restrained to material objects so it is not unreasonable to assume a totally free consciousness could exist. Therefore, it seems that such a consciousness, and thus time itself, could exist prior to, or independent of, any event within it. Thus the Newtonian and Platonic views of absolute time (which are not the same but have some commonality) appear to this author to have some validity and could constitute an aspect of the universal orgonotic time proposed here – a time which transcends all other times. This is experienced in daily life to some extent. When one is asleep one enters a time which is independent of the clock in the bedroom. A whole day’s events can take place and yet only a few minutes of terrestrial time has passed. Time still occurs when people are in Out Of Body Experiences (OOBE) or in Near Death Experiences (NDE) but at a rate which is unique to them and not dependent on the outside world. In one NDE a whole decade past within her consciousness whilst she was in a medical coma for a few days.

Time cannot be reduced to anything else it appears. If time is merely counting, then once all clocks are gotten rid of time itself should cease. There should be no time in a dream, as there are no material objects to act as clocks, yet time still exists there (the author defines materiality and physicality differently incidentally). If time is merely relational there must be periods of time before time – before those relationships existed. One philosopher said time can only be stated to be time, negating anything with which it could be defined by – this seems somewhat circular, a non-definition.

Impossible Definitions of Time

This definition seems to say time is both only time and not time (‘nor anything else’). If time is not change or events, then it cannot be Smith’s ‘series of items.’ Perhaps it could be something ‘irreducible’ though which relates those items? Maybe this is the hidden meaning of Smith’s definition. But the only absolute irreducible is consciousness itself which Smith partly rules out by saying time is not perception of events either. Perhaps time is perception itself though – more broadly, consciousness. The only thing which cannot be reduced further is consciousness. Items only exist within consciousness so they can be reduced to consciousness too. Even the fundamental laws of the universe, its fundamental irreducible parameters, if they exist, only exist inside consciousness. This author believes Smith’s argument can reasonably be interpreted to say that time is consciousness – which is a central thesis here.

Time as Consciousness

Consciousness cannot exist without time as even to be conscious of one’s own consciousness implies a sense of time passing. Therefore, time is a fundamental aspect of consciousness. Wherever there is one there will be the other. This also means that there can be no such thing as complete timelessness as there can never be a state of no consciousness if consciousness is a fundamental property of the universe. As consciousness has been argued in other papers to be identical with the primordial orgone (1) then we can also say that time is identical with orgone. At its most succinct, ordinary time would be defined as the local flow of consciousness (which in turn is the local flow of orgone).

Plato’s eternal time would be the awareness of a universal consciousness and would be transcendent of any event within it. It would be the alpha and the omega, it would know all pasts and all futures. Universal time would be simply the orgone itself considered holistically. The other types of time recounted herein would be the flows of the orgone as it splits off from itself. Plato’s eternal time and orgonotic universal time might not be the exact same thing however as will be explored.

The author would argue that Hegel’s view of time as the unfolding of space is also consistent if we view that no space is possible without consciousness (as in this view space is orgonotic and thus conscious). This would be in keeping with Hegel’s notion of Absolute Spirit. Consciousness also in itself always implies a sense of the existence of a space. Even a dream has a sense of spatiality. However, for Hegel the primary association or expression of time was space but in this orgonomic theory of time the primary association and expression of time would be consciousness. So it could be argued it is closest to the Platonic view in this regard, though again it is not purely Platonic either.


In particle entanglement and instant psychic communication there is indicated to be a state of infinite or near infinite speed (one could say that this is not travel but some other type of unity perhaps). There is no indication that there is any upper speed limit to consciousness, however that unity is defined, or indeed to orgone itself as an ideo-substance. In the universal time of pure orgone there could be instant communication throughout the universe at infinite speed or infinite unity. Therefore, there would be no separation possible and all experienced ‘nows’ in the same space would have a universal simultaneity aspect, even if other aspects of their time expression were apparently separate. A person on Earth and on Jupiter could experience the same now, even if some other aspects of their now were delayed. The two could experience a telepathic comprehension of the same moment even if their TV signals encountered a delay. This would imply the existence of a universally shared time-flow. The author is not referring to a static eternalism here incidentally but simultaneity.

I. Universal Orgonotic Time

The first aspect of this orgonomic theory of time is that there exists a state of universal time which is transcendent of any other time and is not dependent on any event within it. This universal time is also a universal consciousness and is identical with the most whole aspect of orgone.

Just as orgone energy can slow down, or condense into matter and water, or excite, perhaps speed up, into charged particles, this theory proposes that the universal orgone, that is also universal time, can split off into the streams of group time that we experience collectively as a temporal sequence. This can be creative, as orgone is negentropic, creating life and matter, going from less to more complex. This ‘becoming’ of orgone can be experienced as temporality. The flow could also be entropic, recounting demise. For some reason physics has had preference for entropy in time but there is no necessity for this. Man himself is the result of negentropy yet he creates a physics which does not recognise the process. This is strange indeed. A seed growing into an oak tree is as deserving of the passage of time as is the dying of a star or the decay of an atom. The whole universe created the negentropy that resulted in the oak tree even if eventually entropy will follow when it returns to dust. But negentropy can follow the entropy in like fashion. The dust will once more give birth.

It could be argued that a universal time is not required as this is merely a form of absolute time as dismissed by Leibniz and others. However, Leibniz’s arguments theorise problems which we have not actually encountered, such as multiple worlds each displaced by one second against the clock of absolute time. It is a kind of straw-man argument therefore. The other argument against absolute time is that it is creating more entities than are required – we do not need an absolute time. But again this author believes a universal time is required to explain what we encounter in reality. Time cannot be adequately explained on a purely relational, emergent or successive basis so some other type of foundation is required. Local time can be measured by the movement of objects but time itself seems to be more than just external change or succession. There are also no fixed speeds and hence no universal standard to measure local time against. Additionally, instantaneousness and precognition indicate that successive time is not always a universal property even when things do occur in a sequence. Time in this author’s view is also dependent on consciousness so it cannot merely be tied to objects or even dimensions, consciousness transcends all these things. Further, consciousness or even material entities may be able to step out of the relational or successive time stream altogether and if this is so then a universal time is essential as an explanation.

Liebniz and the Rationalist View of Time

The above factors, taken together, in conjunction with Plato’s views and contrary to Liebniz, would imply that there is indeed a universal time. This slows down or substantialises into our usual flows of time which we have here called the group and individual streams of time. Within these streams the rational view of time of Liebniz would then take precedence. If we can however step out of the flows of group time and back into it this implies an underlying universal time into which we step to and from the group streams. Instantaneous events also imply a universal time which connects them beyond any single event or movement.

The universal time would be subtly different to Newton’s absolute time however. Newton’s absolute time is a form of timelessness just as his absolute space is a form of spaceless-ness, an unmoving, nothingness in which the real bodies have their true motion. The universal time proposed here would rather have both its own unique kind of universal movement and would also experience time in a unique way. Unlike Newton’s absolute time, or perhaps Plato’s unchanging eternity, the universal time would be both conscious and physical and have flow, or change, though its own unique type.

Time does not come solely from the movement of objects and their relationships but from our awareness of them and ultimately from consciousness itself – even a dream has time, its own unique chronology. Time emerging from movement as in current physics, or from succession, as argued by Liebniz, has explanatory value within the group time streams but doesn’t explain time completely, certainly if the conscious and paranormal aspects are true. However, a universal orgonotic time might imply the following options:

Firstly, that there is ultimately only mind and what we perceive as reality is just a passing illusion, a dream. There is really no physicality and no orgone. Secondly, it could be that orgone has an aspect which is infinite and thus beyond local movement. Local movement and pulsation is a property of orgone within local living organisms and as local energy but ultimately the definition of orgone may rest with the physicality of consciousness alone. This is seen in the view that the author puts forward regarding orgone and consciousness being identical, see the Orgone Continuum essays (2). Local movement or transcendence of local movement would shift down to perception eventually. For example, from the perspective of a fish there is continual movement in a fish-tank but given time, from the perspective of the tank it remains still.

Time and Motion

However, if time is not local movement, it is also not stillness – if such is even possible. Universal consciousness would have its own kind of transcendent movement. It is always experiencing a flow, an awareness of itself. The universal consciousness would experience itself and thus would know time. There would therefore always be a sense of movement within the universal consciousness. Consciousness cannot be without time as time is flow of consciousness. Consciousness always experiences and therefore always has flow. Therefore, there must be no true stillness even at the universal level, but a movement which is beyond locality. This is a somewhat paradoxical situation – a universal movement which is beyond local movement. The universal consciousness (and thus universal time) would still have physicality as consciousness and physicality also cannot be separated. Therefore, as in the orgone continuum, we can only have pure mind if it is also physical – an ideo-substance. This would apply to universal time too. The universal time would transcend local movement but would remain a physical conscious substance with its own aspect of universal movement. Orgone would thus have the quality of local movement within organisms and local energy but the ability to transcend local movement in its most whole state of universal time.

It appears experimentally that consciousness and particles or energy can transcend distance and local movement (entering the universal state perhaps). However, unlike locality, physicality and time are intrinsic to consciousness. They are at once a unity and a trinity of the same entity. This will be explored further in the conclusion.

II. Group Time Streams

The second aspect of this orgonomic theory of time is that the universal time splits off into mass or group streams of time. It is noticeable that in accounts of time slips the jumps do not generally seem to be more than a century or two. The time slips reported in Liverpool are of only a few decades. Perhaps time streams decay and there is only a certain amount of flexibility in the movement within them. Group time streams could be a little like a combination of the growing block and moving spotlight types of time theories. In time slips of greater separation, it is sometimes more like a movie being replayed, like the energy of that period has an echo down the timeline such as when Roman soldiers have been seen trooping along a now built over road. However, it might be possible to move further in time if there is greater energy powering the transition.

If the universal time has its own special sense of universal movement this would imply that it is not static and there is indeed a process of development within the streams that branch off and return to the universal time, as Hegel foresaw as the process of the development of Absolute Spirit.

III. Individual Time Streams

The third aspect of this orgonomic theory of time is that individual conscious entities can enter into these group streams of time but as they are themselves a locus of consciousness this would also make them a locus of time. Individual time streams would be affected by the quantity of consciousness of the entity concerned and by the activity of this consciousness and its relationship to the universal, group and energetic times. It would thus be a complex reckoning and constantly changing. The individual time and the time within the group stream could thus be seen to differ. This could result at one end as psychological changes affecting personal time perception to psychic time travel in the middle and at the other extreme to actual material time travel being perhaps possible.

Such travel might be where the energy charge of the entity’s consciousness within the group time stream became so radically different to that of the group time stream that the individual materially alters their position in the forward direction of the group time stream. There is no reason to suppose that there would automatically be preference for travel in the group time stream, past or future, if the individual were to be able to depart from the group stream location. However, on the other hand, orgone is inherently directional as it is negentropic (towards greater complexity) so perhaps this would be reflected in the direction of travel most easily obtained.

Each consciousness locus would have its own individual time stream (due to being a locus of orgone and thus of time). These streams of time would affect each other, increasing or decreasing their respective quantities of time. The overall weight of the timestreams would merge into the group time stream with the present being the consensus reality. Even a grain of sand would have its own quantity and stream of time. As a dog runs across a sandy beach the time streams of the seagulls flying off and the humans on the beach would subtly interact and alter as would the time streams of the sand beneath the dog’s paws.

IV. Energetic Time

The fourth aspect of this theory would be that since energetic objects are condensations of orgone and orgone is identical to time, the greater the object’s mass, the more condensed ‘time’ it would contain. A kind of orgonotic relativity would thus come into play. So greater material mass would increase the orgonotic density and slow down time in the object relative to the surroundings. Anti-gravity effects might in the opposite way decrease the mass of an object, increase its energetic activity and so it’s time might become faster relative to its slower, more dense surroundings. As all objects would have a measure of time and as objects exist in relationship to each other there would be a relational aspect to time in the group time stream. Increasing this complexity still further would be that the group time streams themselves would have an energy relationship to the universal time. If something moved fast enough with enough energy it could leave the group time stream and move toward the universal.

The more conscious and energetic vortexes there are in each space the more stable the time would become. For example, in a dream there is usually only one mind, or one locus of time. A house in a dream might have a time of existence of some minutes subjectively. It is unlikely to be visited twice, though it might. But a house in shared consensus reality would have millions of conscious vortexes involved in its reality. From the housefly to the rice in the cupboard to the people living in and around it to the birds singing in the garden and the worms digging the soil – all lend their awareness. Such a house might thus have a time reality of hundreds of years.

Temporal everyday time is an integral part of orgone. This is because orgone energy flows are inherently temporal in nature like the wave functions of quantum physics. Any orgonotic negentropic flow (the superimposition of orgone streams creating a galaxy for example) or the condensation biologically from bion to amoeba to cell also has time. An orgonotic flow in the other direction, for example the breakdown of a red blood cell has orgonotic stages and thus also possesses temporal time.

The creative and destructive cycles like Reich’s four beat life cycle (Relaxation, Tension, Charge, Discharge) both follow time in the forward arrow.

John Southgate’s Creative Cycle

John Southgate, a pioneering North London psychoanalyst was interested his whole working life in the dynamics of groups. He started work as a ‘time and motion’ manager in a factory in Nottingham and eventually taught group dynamics at the North London Polytechnic before setting up the Institute for Self-Analysis in Hampstead. This became the Centre for Attachment-Based Psychoanalytical Psychotherapy. In the above diagram he used Reich’s four-beat life formula to illustrate how groups go through creative (and destructive) cycles over time (3). John Southgate’s creative and destructive cycles mirror the yin yang symbol with its sine wave segmenting a circle. The yin yang symbol also symbolises time, creation and destruction, male and female changing within the overall tao, the latter being similar to Leon Southgate’s universal time. The yin yang symbol is best visualised not as static but as moving. Interestingly, the yin yang symbol is also Reich’s orgonome biological shape and can thus be viewed in three dimensions as well as in motion (4).

Biological Orgonome as 3D Yin Yang Symbol in Motion

John Southgate’s notion of a barefoot psychoanalyst was based on the Chinese notion of barefoot doctors.

Group Dynamics in Time

Orgonotic energetic time would be forwards, temporal and both negentropic and entropic. It could also explain why the forward direction of time is preferenced. Orgone is inherently and preferentially creative as a field, it tends to go from less to more, from cold to hot, it is more negentropic than entropic. Orgone itself has a direction, a choice. These flows would tend to preference creative movement within the group time flows but would also allow for destructive flows in the same temporal direction. There is no creation without some destruction.

Time has an aspect as a universal container and as a thing in this theory. It is not solely something intangible or merely descriptive arising from the unfolding of reality, but a tangible correlate and identity of orgone and thus consciousness. Time like a substance or fluid may conceivably split off into streams, yet the ocean (universal time) from which the streams derive (group and individual) would contain them. Orgone’s qualities could be said to be consciousness, physicality and time. All three aspects are identical and interchangeable. If there is any consciousness at all there must be a sense of experiencing something and thus all consciousness implies physicality to some degree. Consciousness and physicality are thus identical. If there is any consciousness at all there is also time. Even awareness of one’s own consciousness without any objects or others would still have a sense of time in that awareness. Consciousness and time are therefore identical. If consciousness is identical with orgone then if one can move within the orgone then one can move within time. Time itself could be considered a physical thing but with simultaneous multiple existences, a trinity.

Topology of Orgonomic Time

Overall Conclusion

This theory would be both Platonic (viewing the background universal time as independent of change, otherwise known as absolutism) but also its opposite the relational conception (viewing the group time streams as generating time partly through the relations of objects and energy). The universal time would have flow however, so perhaps not completely identical to Plato’s unchanging eternity. It has aspects of spiritual theories of time in that it includes a transcendent factor (the universal orgonotic time). It includes psychological theories of time because it sees time as an aspect of consciousness (hence it includes animal time and real duration, time as subjectively real – depending on one’s position in the time streams). It explains apparent timelessness as a different kind of time rather than no-time. In this sense, the universal time is subtly different to the Platonic concept – there can be no absolute stillness in even the universal time. This is because the universal time is also conscious, and consciousness always implies flow.

As in Einstein’s theory of time it views time as physical (as time is an aspect of a physical entity – orgone). Incidentally, Einstein himself never completely rejected the aether (which is related to orgone). There must be a physically real background medium even in relativity theories (space-time). He was content merely to strip away nearly all the functions of an aether aside from those required by relativity (5). Within the time streams, the orgone theory of time would have aspects of relativity as the quanta of orgone (and thus time) would change relative to factors such as mass, energy and movement. It incorporates aspects of moving block theory (the collective of individual time streams would create an increasing block travelling along the group time stream). This is illustrated via the segments in the group stream illustrated above. It would also have aspects of spotlight theory – the collective of individuals at the ‘present’ in the group time stream would preference the growing present and past but individual time streams might ‘spotlight’ differently. This is illustrated with the figures ‘spotlighting’ different points in the group stream. The relationship of the group time stream to the flow of the universal time would create a real group temporality even if individuals within the stream changed position. This temporality of the present might be stretched somewhat along the segment of the group-time stream.

It may be possible to materially move within a portion or block of the group time stream. It may also be possible to psychically, or even materially, move the ‘spotlight’ of one’s consciousness within the block of time. It has aspects of a dynamic eternalism and aspects of presentism. It is both an A type of time theory (temporality is real within the group stream) and a B type (temporality can be transcended to a degree via the universal time or ‘spotlight’ movement within a block). It thus includes temporality and non-temporality. It delineates four interacting aspects of time; universal, group, individual and energetic.

It avoids McTaggerts influential dismissal of time by freeing it from being merely the reflection of change as in the Aristotlian definition. The existence of a universal background time can be said to counterbalance McTaggerts dismissal of time’s existence (6). Past, present and future need not entirely contradict each other from the point of view of the universal time. McTaggert reasonably argued that events cannot be considered in two tenses at once, say past and present, therefore the tenses do not make sense, hence time does not exist. However, perhaps it is not time itself that does not exist but temporality and then only from one perspective – that of the universal time. Temporality may exist according to the flow of change in group and individual time streams – the consensus present would be where most individual time streams are together spotlighting the group time stream (although this consensus present might spread out across a segment to some degree). An individual’s present could alter forwards and backwards from the group or even be multiple. Temporality would be the function of consciousness and thus real to that consciousness or group of consciousnesses.

The theory is not deterministic (because consciousness always influences it throughout the entirety of time) and it allows for multiple causation in either direction – as is claimed to be noted in some scientific experiments which show causation to be bypassed or even backward. It is not non-existent like Newton’s absolute time as the universal time itself experiences consciousness, flow and physicality. It is not still like Plato’s eternity, as it has flow and development even in the universal aspect.

There is not duality in this theory as the universal time is not non-time but a form of time. The universal time remains physical and conscious so of the same substance as time experienced in the group, individual and energetic forms. It does require physicality to have an aspect beyond local movement – a kind of universal movement which is transcendent of local movement. This transcendent universal movement is not stillness however – and this is the heart of the paradox. It cannot be stillness as it is conscious and consciousness always has time and thus flow. Empirically, there is no absolute stillness evidenced as all observed things have energy. There is also no absolute stillness evidenced psychically. All experienced things have flow. There is no zero. Even if one were to experience absolute void there would still be a flow created by the consciousness of that void. Yet if something can be everywhere at once it is beyond localised movement – thus there is a paradox. Liverpool also had a famous nightclub of this name in the 1980s on the outskirts of town, a huge place, where some three thousand people could party. It had as its central building feature a 1920s Art Deco clocktower, formally the famous workplace of Vernon’s Pools Football lottery which brought betting to the masses and away from horseracing alone. The year that Reich died, 1957, saw the launch of door-to-door betting coupons in England. The club hosted thousands of revellers every week through the 1980s and 90s and the author visited once and had a great time.

The Paradox Nightclub Building, Liverpool

Perhaps there is a mystery beyond which science cannot venture. The science fiction series, Doctor Who is well named, it implies that there is always this paradox. It is a question as well as a name, Doctor Who? The creator of the most famous time-based science fiction series in history, Southgate believes based their premier villains on Reich’s notion of armouring. Terry Nation in the first series of Doctor Who, which aired from December 1963, introduces the Daleks (7). They were so popular they survived almost exactly as first envisioned right through to recent episodes. The Daleks were a brain in a super-armoured mechanical body. They were obsessed with destroying things. As survivors of a terrible war on their planet they hate free-flowing, natural life. The other group of intelligent beings on their planet were called the Thals and were pacifist, very unarmoured and ‘flowing’ characters. They had a Greek type of dress. Thallasso is Greek for deep waters/ocean. Thallasophobia, which the Daleks have, is fear of deep waters (emotionally speaking). Reich’s epitome of the unarmoured character was from a free-flowing jellyfish – a sea creature. Also, Reich’s notion of a cosmic orgone ocean corresponds to the deep waters (8).

The use of a police box as the time travelling Tardis is interesting. The word polis originally meant state, or a Greek city. So the outer city (polis) could represent the universal time described here with the changes or travel being the individual and group time streams, represented by the doctor (individual) and where he visits (group). The Tardis is also bigger on the inside than the outside indicating that it is a container for time. Nation also introduced the idea in series one that the Daleks were dependent on the deadly radiation post an atomic war. This is reminiscent of Reich’s idea of an extra-terrestrial DOR-Men in Contact with Space published a few years earlier (DOR is Deadly Orgone). This author believes the idea of the Daleks being based on the SS or Nazis as commonly argued was just a cover story and the real basis was Reich’s notion of armoured versus unarmoured character types, which Nation would not have been free to disclose but which makes more sense to this author.

The Unarmoured Thals Versus Armoured Daleks in Original Doctor Who, Series 1, 1963

An additional reason for the belief in Reich’s influence is from another later series by Nation, the brilliant science fiction TV series portraying a fascist space-travelling Earth civilisation – Blake’s 7 (9). A breakaway group of criminals eventually commandeers an Artificial Intelligence called ORAC on an abandoned planet called Aristo (meaning noble) where a computer scientist named Ensor works alone but for his son and persecuted by the authorities (perhaps ENergy Sentience ORgone). Reich worked alone but for a few associates and his son, Peter, and daughter Eva, and was persecuted by the authorities. ORAC is an unusual name for a computer and Reich’s acronym is the best-known use of the term (ORgone ACcumulator). Orgonomy was experiencing an upsurge in the late 1970s when Nation was writing and he would have been familiar with it at least to some degree. Sometimes the name is capitalised in the original Blake’s 7 graphics suggesting an acronym rather than an abbreviation, say for oracle, which again would make a good cover story. ORAC in the series is a box and Reich’s ORAC is also a box. Both Blake’s 7 ORAC and Reich’s ORAC motor may have had an activating component – the Y Factor for Reich’s motor and in Blake’s 7 a small handheld switch which was placed on the box to activate it. This is also reminiscent of the shamir which activated the Ark of the Covenant. The Ark was itself perhaps an oranur computer for conversing with a higher intelligence, see Maglione for discussion of the Ark, oranur and the shamir (10). Coincidentally, Nation in English and Reich in German both mean the same thing, the homeland.

Blake’s 7 – ORAC

The ideo-physical, pan-psychic view of orgone, required only two components: orgonotic physicality and consciousness. This orgone theory of time requires only three components: orgonotic physicality, consciousness and time itself (or flow of consciousness). The only essentials in this theory are those three elements – one cannot have any reality at all without all three at once. There is no reality if any of the three are separate. Local movement and stillness, matter and local energy are sub-concepts in this view. Time always implies flow. Consciousness always implies time so even the universal time would have flow. The universal time would thus have a transcendent movement. It is not still as it is conscious. But it transcends any movement within it. This is a paradox which can be illustrated with a diagram:

Time Paradox

As can be seen above the universal time is shown moving, this has been termed transcendent movement by the author. The universal time is shown here as the ouroboros – as it is living, conscious and moving and thus a good symbol. The universal time cannot be stillness as it is aware and thus has its own universal flow or time. But it also transcends any movement within it, hence its paradoxical nature. The circular nature of the symbol represents the universal time as it is whole and all-containing. Any streams inside the greater circle would be the group and individual streams. The universal time can transcend any movement within it but is itself not still. Thus one could imagine it as the ouroboros therefore. One could also imagine the universal time as the onlooker observing a waterfall. Various points in the waterfall can represent points in time; past, present and future, coming into being as an object traverses the falls. Perhaps an object could teleport from one point in the falls to another, representing time travel. Similarly, a Ferris Wheel could represent, holistically, the universal time and each moving seat a temporal ‘present’. As each ‘present’ moves around the wheel one moves from the past into the future. But again, if one were able to jump from one seat to another then time travel would have occurred. A group of people in a seat would represent a consensus ‘present’. A consciousness could conceivably exist at more than one point in the waterfall or Ferris Wheel.

Temporal Time as Points on a Waterfall or Ferris Wheel

Temporal time could also be viewed as an ancient hippodrome – the building being the universal time and the racehorses being individual time streams with each race being a group time stream. Different audience vantage points along the way could represent different temporal locations in the timestream. The hippodrome building, like the universal time, could be subtly moving especially if it is full of people. Temporality could also be seen as a carousel. The carousel viewed holistically could represent the universal time with the individual moving figures being individual and group streams. Looking from the perspective of the whole or from outside the carousel one would know the past and future of each animal. That the outside of the Ferris Wheel, carousel or waterfall also moves represents the transcendent movement which contains the movement of anything within it. Riders moving from one animal to another on a carousel would represent time travel. Relative movement would be viewing the animal and rider from within the carousel and relative stillness would be viewing the same thing from outside the carousel.

Temporality as a Hippodrome or Carousel


The theory is testable on at least three levels.

1. If orgone is time this could be tested by creating concentrations of orgone and seeing if such concentrations affect the experience or mechanical passage of time. The theory would predict that a moderate accumulation of orgone might affect a change in psychic time. On the other hand, a great accumulation of orgone might affect a material change in time. Oranur seems to affect psychics and shamans more than most people and this could be initial evidence of orgone affecting psychic passage of time – shamans and psychics can be out of time flows or contain more time than most people. One shaman repeatedly reported that oranur caused her to experience ‘time-jumping’ where her temporal stability became elastic. This was a very difficult experience so caution with oranur near psychics is strongly advised. The author considers that psychics and shamans may generate their own oranur, this being why they are more sensitive to it than most people – they are already highly charged. Uri Geller could change Geiger counts and this author posits that it might not have been through mechanical interference (as Geller’s team thought) but through oranur (11).

2. As this theory predicts time travel might be possible, both psychically and materially, then a simple way to investigate this could include systematically collating and analysing the reports of out-of-time occurrences to see if there are common factors such as oranur-like energy concentrations. There is some evidence of this already as has been noted in this essay, see the Jenny Randles book previously referenced for example.

3. This theory predicts that oranur would be associated with time travel and other paranormal occurrences. Oranur can be measured using Geiger counters as the energy creates an increase in charged particles. It could be investigated if Geiger counts increase near possible paranormal time phenomena. This has already been evidenced to some extent if one considers the Constable bio-forms (12) as paranormal phenomena (they are associated with an increase in Geiger counts). Researchers might consider Geiger count measurements as a useful tool. Faraday cages, as used in some paranormal research as a controlling factor, do not reduce oranur, in fact they increase it, so they are not a complete control. Electrical phenomena itself can also be viewed as secondary to oranur in some cases.


Consciousness is created by time as the latter is an aspect of consciousness itself. Orgone may possibly be created by consciousness (for example through meditation, Yoga or Tai-chi). Orgone can also be created by time as it is naturally negentropic (generally the more time passes the more orgone accumulates). This would also mean there might be no conservation of energy ultimately and that new energy may be creatable as consciousness is without limit. Consciousness may not conserve itself or have a set quantity. Words, numbers and symbols, such as posited by religious traditions might be able to create things by speaking them into being as is claimed in our great books.



T = C x Or

Time would be affected by the amount of consciousness multiplied by the amount of orgonotic charge. The latter would be affected by the density of the physicality one is within. For example, in the arena of a dream, travel within time might be easier than in the arena of terrestrial life. Orgone is anchored (in accumulators or geometric shapes such as the pyramid), excited (charged particles), frozen (matter) and condensed (water) into physicality so it thus ‘divided’ in the process (from the whole). One could therefore amend the equation as follows:


T = C x Or / d

It is hard to visualise as an orgonometric equation using Reich’s symbols, as each of the three so-called variables is a Common Functioning Principle or CFP to the other two variables (density is an aspect of orgone so not actually a separate variable but a sub-variable). Neither of the three variables is the root of the other two. One cannot have any consciousness at all without physicality. There is no consciousness without time, as all awareness inherently possesses time. Orgone as a substance cannot exist without consciousness or therefore outside of time. There is no single CFP. Consciousness cannot split into time on the one hand and orgone on the other – it would no longer be consciousness in such a scenario and the variables would also not exist separately. It appears that factually we are left with no other option but to visualise the relationship as a trinity. Hence the symbol at the beginning of Part 2 of this essay, the ouroboros is pictured as the universal time containing the triangle representing the three aspects of reality, as pictured here.

Reality as Trinity


1. Southgate, Leon. (2018) The Orgone Continuum, Journal of Psychiatric Orgone Therapy,

2. Southgate, Leon, (2018)

3. Southgate, John, Randall and Tomlinson (1978) The Barefoot Psychoanalyst, Barefoot Books quoted in Southgate, Leon. Chinese Medicine and Wilhelm Reich (2009) Lambert Academic Publishing, pp 39 (also MSc Univ of Wales 2002).

4. Southgate, Leon. (2002) Chinese Medicine and Wilhelm Reich, MSc Thesis, University of Wales, Northern College of Acupuncture. Also available as a book by LAP publishers. Synopsis at

– see orgonome and Yin Yang symbol.

5. Relativity and Time

6. Section 4.

7. Accessed 2022 See synopsis Series 1. (The original series 1 was available to view on at time of writing).

8. Reich, Wilhelm (1960) Selected Writings of Wilhelm Reich, Ed – Higgins, Farrer, Straus, Giroux/Noonday Press.

9. Blake’s 7, Series 1, Episode 13 (1978) Nation, Terry. (synopsis). Series available in part on Youtube or as DVD, 2022.

10. Maglione, Roberto. (2017) The Legendary Shamir,

11. Taylor, John. (1976) Super Minds, Picador pp61.

12. Southgate, Leon and Hayes, Nik (2019) Positive Findings on Constable’s Bioforms, See Also Part 2.

This post was written by:

- who has written 11 posts on The Journal of Psychiatric Orgone Therapy.

From a family of psychotherapists and teachers I was introduced to orgonomy at a young age. As an adult my interest was rekindled, doing an MSc research degree in Chinese medicine and orgonomy. In 2002, a double blind, placebo controlled study was completed (N = 72). It confirmed an effect from orgone devices upon acupuncture (P = 0.03). An article about the study was published in the European Journal of Oriental Medicine in 2003. The theoretical side of the study outlined dozens of new parallels. It was later published as a book by German publishers LAP. Southgate started an orgonomic PhD but the access to laboratory work became difficult so the project ended but a comprehensive (though not complete) Annotated Literature Review of the Post-Reich Journals was written and made available for free online. Southgate is focused on examining orgone and its relationship to consciousness.

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