typing-paper white.
`You're right,' I said firmly. `The woman is a patient and our code of ethics prevents our giving in to them, but…'
I trailed off, losing the thread of my argument.
In her small voice, with her two hands wrestling with her handkerchief, she asked `But . . .?'
'But?' I echoed.
`You said your code prevents you from ever giving into them but…'
`Oh yeah. But it's hard. We're continually being excited but with no ethical way of satisfying ourselves.'
'Oh, Dr. Rhinehart, you're married.'
`Married? Oh Yes. That's true. I'd forgotten.'
I looked at her, my face a tragic mask. `But my wife practices yoga and consequently can only engage in sexual
congress with a guru.'
She stared back at me.
`Are you certain?' she asked.
`I can't even do a modified headstand. I have come to doubt that I am a man.'
`Oh no, Dr. Rhinehart.'
`To make matters worse, it has always depressed me that you never seem to be sexually attracted to me.'
Miss Reingold's face went through its psychedelic color show and again ended in typing-paper white. Then she said in
the smallest audible voice I've ever heard `But I am.'
`You . . . you . . .'
`I am sexually attracted to you.'
`Oh.'
I paused, all the forces of the residual me mobilizing my body to run for the door; only religious discipline kept me on
the couch.
`Miss Reingold!' I shouted impulsively. `Will you make me a man?'
I sat erect and leaned toward her.
She stared at me, removed her glasses from her face and placed them on the rug beside the, couch.
`No, no,' she said softly, her eyes focusing vaguely on the couch between us. `I can't'
At first, for the only time in my life not dictated by the die, I was impotent. I had to sit on the bed beside her, nude, in
a modified lotus position, not touching, and for seven or eight minutes meditate with all the powers of a yogi on
Arlene's breasts, Linda Reichman's behind and Lil's innards, until, at last, with the powers properly concentrated, I assumed the cat's cradle position over Miss Reingold's assumed corpse position and lowered myself into samadhi (emptiness).
It is a frightening experience to make love to one's mother, especially one's mother as a corpse, and nowhere near what Freud imagined it. That I looked upon her as a mother image and yet succeeded in assuming the proper positions and fulfilling all the appropriate exercises is a tribute to my budding abilities as a yogi. It was a great step forward in the breaking of psychological barriers, and I trembled all the next day thinking about it. Surprisingly also, I've felt much closer to Miss Reingold ever since.
Chapter Twenty-five
But not that close.
Chapter Twenty-six
My friends, it's time for confession. Amusing as I or you may have found some of the events of my early dice-life, I must admit that being the dice man was sometimes hard work. Depressing, lonely and hard. The fact is, I didn't want to go bowling. Or to break up with Arlene for a month. Or play an outfielder for the Detroit Tigers. Or seduce Miss Reingold. Or have sexual intercourse in one sexual position when Lil wanted it in another. Fulfilling these missions of fate was a chore. Fulfilling many others was a chore. Sometimes when the dice sent me rolling randomly to a bowling alley or vetoed my playing Romeo, I felt like the slave you take me to be, yoked to an unsympathetic and unintelligent master, one whose whims were getting increasingly on my nerves. The resistance of my residual self to certain dice decisions never ceased and always dragged at my desire to become the Random Man. I was attempting to permit that one desire, the desire to kill my old self and to learn something new about the nature of man, to dominate the vast majority of the rest of my desires. It was an ascetic, religious struggle.
Sometimes, of course, the dice discovered and permitted the expression of some of my deepest (and previously unrealized) impulses, and as time passed this occurred more and more frequently. But at other times the dice discovered that I hadn't gone bowling for fourteen years because I didn't like to bowl, and I hadn't slept with a fat slob because I was correct in sensing I wouldn't enjoy it. I suppose some suppressed one-thousandth of me may like bowling, clods, slobs and position twenty-three, but my level of perception wasn't able to record it.
And so you, my friends, when you've picked up a pencil and written a list of options and rolled the dice, you may be disappointed. You've gone through the motions a few tunes and then concluded that the dice-life is a fake and I a fraud.
One desire, my friends, one: to kill yourself. You must desire this. You must feel that a voyage of discovery is more important than all the little trips which the normal consumer self wants to buy.
The dice save only the lost. The normal, integrated personality resists variety, change. But the split, compulsive, unhappy neurotic is given release from the prison of- checks and balances. He becomes in a way an `authoritarian personality,' but obeys not God, father, church, dictator or philosopher but his own creative imagination - and the dice. `If the fool would but persist in his folly,' Yossarian once said, `he would become the dice man.'
But it isn't easy; only saints and the insane ever try it. And only the latter make it.
Chapter Twenty-seven
For February the dice ordered me to experiment with the Felloni-Rhinehart sex investigation. Specifically: `Do something new and valuable.'
I squared up the cubes in their little box and spent several days trying to see what. I became depressed.
The limitations in experimenting with human beings were great. You could force them to answer anything, but force them to do nothing. With the other animals, of course, you could ask them nothing and make them do anything. You could castrate them, cut out half their brain, make them walk over hot coals to get their dinner or their mate, deprive them of food, water, sex or society for days or months, give them LSD in such massive dosages that they died of excess ecstasy, cut off their limbs one by one and study mobility and so on. Such experimentation tells us journals full about castrated mice, brainless rats, schizophrenic hamsters, lonely rabbits, ecstatic sloths and legless chimpanzees, but unfortunately nothing about man.
For ethical reason we aren't allowed to ask subjects to do anything which they or their society consider unethical. The problem to which I was devoting my life - how much a human being can be changed - could never be touched by scientists, since the bone ingredient of all men is their resistance to change; and it is unethical to insist that subjects do anything they don't want to do.
I decided to try to change some of the subjects of the Felloni-Rhinehart investigation. Since the research dealt with sexual behavior I would try to change sexual attitudes, proclivities and actions. Unfortunately, I knew that it took two years of analysis to change a homosexual to heterosexual, and that then such change rarely occurred. Could I convert virgins to nymphomania? Masturbators to rakehood? Faithful wives to adulteresses? Seducers to ascetics? Very doubtful. But possible.
To change man, the audience by which he judges himself must be changed. A man is defined by his audience: by the people, institutions, authors, magazines, movie heroes, philosophers by whom he pictures himself being cheered and booed. Major psychological disturbances, `identity crises,' are caused when an individual begins to change the audience for whom he plays: from parents to peers; from peers to the works of Albert Camas; from the Bible to Hugh Hefner. The-change from I-am-he-who-is-a-good-son to I-am-he-who-is-a-goodbuddy constitutes a revolution. On the other hand, if the man's buddies approve fidelity one year and infidelity the next, and the man changes from faithful husband to rake, no revolution has occurred. The class tale remains intact; only the policy on a minor matter has been altered.
In first becoming the dice man, my audience was changed from my peers in psychiatry
to Blake, Nietzsche, Lao-Tzu. My goal was to destroy all sense of an audience; to become without values, evaluators, without desires: to be inhuman, all-inclusive. God.
In moving the dice man into sexual research, however, what I aspired to was a piece of ass. Zeus wished to disguise himself as beast and fornicate with a beautiful woman. But my equal desire, as strong as lust, was to become the audience for our subjects. As audience I might be able to create an atmosphere of all-embracing permissiveness, one in which the virgin would feel free to express her latest lech; the queer to express his latent desire for cunt. The dice man had discovered that the experimenting man was permitted almost everything. Could I create an experimental situation for the subjects which would be equally permissive? Such was my hope. Seduction is the art of making normal, desirable, good and rewarding what had previously seemed abnormal, undesirable, evil and unrewarding. Seduction was the art of changing another's audience and hence his personality. I refer, of course, to the classical seduction of the `innocent' and not to the mutual masturbation of promiscuous adults.
Dr. Felloni's dean-of-women dignity and my own rugged, professional look had convinced our subjects that we were the epitome of respectability. They had become more accustomed than the average person to discussing all sorts of outrageous sexuality with strange, non-condemning adults. All of this might ready them, so my thinking went, for any outrageous instructions we might give them.
`Now this afternoon, Mr. F., in the next room is a shy but promiscuous young woman your own age. She has been paid to make love to you. Be a gentleman with her, but insist that she fuck good. At the conclusion of your experience fill out the questionnaire in this sealed envelope. Be as honest as possible with your answers; they will be completely anonymous.'
`Miss F., in the next room is a shy young man your own age named F. Like yourself he is a virgin. He has been told that you are a prostitute hired to teach him the art of love. For this experiment we wish to see how well you can play this role by interacting with him sexually to permit us to collect as much data as possible. If you overcome your inhibitions about nudity and intimate sexual contact with a man you will receive a bonus of one hundred dollars. If you permit him to have sexual intercourse you will receive a bonus of two hundred dollars. For other possible bonuses read pages five and six of the enclosed instruction sheet and questionnaire. You need not fear pregnancy, since the other subject has been medically certified as sterile.'
`Tomorrow afternoon, Mr. J., you are to go to the address printed on this card. You will meet there a man who has been told you are a fellow homosexual. He will attempt to seduce you. You are to encourage him as much as possible, while noting your own feelings and reactions. If he achieves an orgasm you will receive a bonus of one hundred dollars for producing such significant data. If you also achieve orgasm you will receive an additional two-hundred #161;dollar bonus. We are interested in studying the social and sexual intercourse between normal men like yourself and homosexual men.. Within the enclosed…'
Instructions like these came parading through my mind. I might have to hire prostitutes and homosexuals, but in some cases I might have subjects playing both roles. (Two heterosexual men banging away at each other collecting data.) I began to believe that human beings are capable of anything. Our other-directed modern men are so accustomed to looking to the immediate social environment for approval or disapproval that, given the correct experimental leader, tone and situation, I should be able to get the subjects to alter their customary sexual roles.
It seemed a worthy project, worthy of the Marquis de Sade. Consciously, I wanted to confirm my theory of the malleability of man, but I seemed to be taking a rather fiendish non-rational delight in the prospect.
Chapter Twenty-eight
Hectic, hectic, hectic. The life of an experimenter is not easy. To set up mazes, find rats to run them, measure the results and to tabulate everything is hard. To set up sexual encounters, find people to run them, measure the results and believe everything is harder.
Nevertheless, in the next few weeks I completed the complicated task of setting up what was officially named the Rhinehart-Felloni Investigation of Amorality Tolerance, but which has become generally known among New York psychiatrists as `Fuck Without Fear for Fun and Profit,' and in the New York Daily News as `The Columbia Copulation Caper.'
I had some trouble convincing Dr. Felloni of the correctness of our joint venture, but I took her to lunch one day and just kept talking about `test of the stability of behavioral patterns and attitudes under experimental conditions' and `the Leiberwitz-Loom criteria for defining a homosexual,' and `heterosexuality as defined operationally by the maintenance of an erection in the presence of a woman for five or more minutes' and, as my clincher, `the complete quantification of all results.'
She finally agreed and laid great professional stress on the necessity of anonymity for all subjects.
The first two weeks of the experiment were incredibly confusing. Too many of our hired personnel - prostitutes male and female - were failing to show up or, more usually, failing to follow instructions. Women hired to play hard-to-get would bring along a friend and give our subject an orgy. Another woman hired to exhaust a Don Juan type sexually, fell asleep after fifteen minutes and couldn't be roused even by a gentle beating with a belt.
Many of our subjects, after seeming to agree to the experiment, disappeared. I was desperate for subjects, `lab assistants' (our `help' was so designated in our budget and foundation report) and data. I found myself tempted to hire my wife, Arlene, Miss Reingold even, to meet the various appointments. Dr. Felloni reported that she was having the same problem with the group of subjects she was dealing with. The confusion was further compounded by our having to use the same two apartments for all our `experimental sessions.'
I sent Arlene out to play the role of a lonely, prudish, love sick housewife for a sexually hard-up and inhibited college student who had been instructed to play the role of a Henry Miller; she came back exhilarated. She announced that the evening had been a total success, although she admitted that nothing much had happened for the first two hours and that she may not have stuck completely to her assigned role when she walked into the living room nude after taking a shower. She volunteered to assist in any way she could if needed further for the experiment and even agreed not to tell Jake.
Finally I decided that the old coach himself had to get off the bench and into the game. Someone had to get in there who could plug up the holes when they needed to be plugged or burst up the middle of a score. A hush fell over the crowd when I trotted onto the field.
Miss T. was required by the instructions to: `Spend the evening at the apartment of Mr. O., age thirty-five. Man will have paid one hundred dollars to spend the evening with you. Mr. O. is a lonely college professor whose wife died a year ago. He knows nothing about this experiment and believes a friend has provided him with a young, inexperienced call girl. You are to try to give yourself to him as completely as possible. Examine closely your own attitudes and emotions and fill out the questions contained in the enclosed envelope.'
According to her answers on our attitude questionnaires, Miss T. was nineteen years old, had never had sexual intercourse, had `necked heavily' with only two boys, had kissed `less than ten' boys and had never had any conscious lesbian inclinations or experiences. She believed that premarital sexual intercourse was wrong because `God punished it finitely,' it was `psychologically unhealthy' and there was `danger of pregnancy.'
She affirmed that as a positive attribute it procreated the race. According to her she had never masturbated because `God punished it finitely.'
She was vaguely intolerant of all sexual deviations from the heterosexual norm, extremely conventional in most other attitudes and indicated no close relationships with anyone except her mother, to whom she seemed quite close. She reported that she was a believing Catholic and hoped to be a social worker for emotionally disturbed children.
It seemed t
o me unlikely that Miss T. would even show up. Of the seven other subjects to whom I had given similar instructions (to meet each other or hired help), three had never appeared; and two of the desertees were quiet types like Miss T. The assigned time, was `around eight o'clock.'
I, in a generous act of self-employment arrived at seven-thirty, and, after fixing myself a small drink, was settling down for a long wait when the bell rang. At the door I found a young woman who announced that she was `Terry Tracy.'
It was five of eight.
Terry Tracy looked up at me brightly like a teenager arriving for a baby-sitting assignment. She was short and pert, with wane brown eyes, soft brown hair and a nervous grace which reminded me of Natalie Wood. She was wearing a skirt and loose turtleneck sweater and carrying her homework crooked in her left arm (it turned out to be her sealed manila folder with the questionnaire.) I awkwardly invited her in, feeling like a decrepit and obscenely lecherous old man.
`Can I fix you a drink?' I asked. It occurred to me that this girl might have misunderstood the instructions.
`Yes, please,' she said and, walking into the middle of the room, looked around at the absolutely conventional modern couch, chairs, bureau, bookcase and rugs as if they had been imported from the moon.
`My name is Robert O'Connor. I'm a professor of history at Long Island University.'
`I'm Terry Tracy,' she said brightly, looking at me for all the world as though I were an interesting uncle about to beguile her with sea yarns.
1 tried to meditate with pseudo-serenity upon my drink but felt ridiculous.
`Seen any good movies lately?' I asked.
`Oh no. I don't go to movies very much.'
`They're very expensive these days.'
`Oh yes. And a lot of them are … well . . . not very worthwhile.'
`That's true.'
She looked over at the fireplace. I looked at the fireplace. It had a little wood-burning grate that looked as though it
hadn't been used since the apartment had been built ninety years ago.
The Diceman Page 17