The economy of the body of fantasy is libidinal. Insofar as politics is fantastic, political economy is libidinal. Libidinal economics is an economics of dissatisfaction; hunger is the fuel. Bucky remarks somewhere in Synergetcs that "nature never pauses at equilibrium." Neither does the fantasy of myembodiedself. Neither genders nor generations can ever, in reality, be equal; the agreement is, "we agree to disagree, as our mutual existence depends upon it."

What myemodiedself abhors is not a vacuum, but being full. When the body is full, the agents of dissatisfaction dissolve, and I am such an agent. My desire demands that some object of my desire is always and only missing; there is always that ultimate pleasure that I can't afford.

Money is time is libidinal desire. The flow of libidinal desire is polarized, it flows back and forth between poles, never pausing at full satisfaction, never achieving "end pleasure." The origin of the desire is in the absence of the object of desire. I desired my mother when she was not there; I had to find her, I had to grasp her outside mybody in the real world.

My real mother is a substitute for what I lost at birth. I did not experience hunger until I was separated from her. In time I discover my father and my sister; where there were two, now there are four substitutes for what I lost when when I fell from satisfaction. Economics begins with the human family.

"Between an irresistible force and an immovable object." Desire flows; the reality principle is the resistance to the flow; repression is resistance to the flow of desire. To get real is to repress desire; there is no unrepressed reality. To create order in the midst of chaos is repress the pointless, directionless, wild flow of desire. What I fear is not the void, but rather the wilderness of desire. The human family is the systematic protection from the wilderness of desire.

The members of the human family depend upon each other to maintain and perpetuate the boundary between the family body and the wilderness. It is not something once done and then complete, but a continuous, on-going process, or, project. There are continuous breaches of the fractal boundary, the wilderness continuously intrudes.

The wilderness abides while the family comes and goes. The fantastic organs stop working and the person falls apart. The death of the person is the death of the family; the person is always "mommy-daddy-me." What stops, starts again, and what starts, stops again. How do I approach this wilderness from which I came, and which I now sense approaching me?

The body of fantasy is somewhere between the flow of unconscious desire and the eternal principles of reality. The body of fantasy lacks the definition of the real body; the difference between inside and outside and before and after is blurred. All of the opposing pairs which, in reality are clearly distinguished, remain in fantasy ambiguous; the vision of the fantastic body lacks clarity. Within the body of fantasy the separation of mother and child remains incomplete; the umbilical cord remains uncut.

I can't get real; reality remains out there somewhere beyond my technological grasp, somewhere beyond the clarity of my vision. The knowledge of the eternal principles of reality does not make me me real. I can shrink the fantastic body down to the dimensions of myembodiedself, but no further. I remain as I was when I was born, a monster in a real world.

If my monstrosity is incurable, how am I to proceed when I awaken from the dream? If I am not working on healing my disease, what do I do with my disease? Well, for one thing, I do this.

Identification is participation, or, incorporation; an exchange between desire and reality. A fantastic cosmos is the product of this exchange. An objective observer does not identify with its observations. To invest myself in the objects of my perception, is to give them mydesire. I experience varying degrees of identification with those objects of perception in that world outside myembodiedself.

How does an organism, or, a complex of nuclear cells become a mother? The organs are not simply conceptual organs, they are fantastic organs, and the human body that is the whole made up of the organs is not simply perceivable. Mother and child are images not concepts; fantasy arises in the exchange between thought and imagination. The real does not become imaginary, it is imaginary at the origin. A theater cannot evolve from a factory.

The human body is monstrous, " deviating from the natural order; unnatural," a body that hallucinates a self. The organs that make up the body of the monster are fantastic. The mouth, the anus, the penis, and the vagina are fantastic organs; genital organization is ego organization, the organization of myembodiedself, the monstrosity that is me.