I put aside reading this for too long; the Maoist sloganeering and seemingly absurd proclamations ("illness is a product of capitalism" when obviously people get ill under any economic conditions) turned me off, but these are, it turns out, only the outward facing and most provocative elements of the group's textual productions. Their premise is quite clear: it's not that capitalism uniquely produces illness, but rather that it produces it as a necessary corollary to accumulation. Therefore, capitalism must (i.e. not by accident) produce illness on a wide scale.
Instead of helping the ever-increasing body of the ill, capital and its defenders only seeks to make them exploitable bodies again, and it does so by essentially holding them hostage: the ill cannot seek the means of healing that fit their needs and desires, but are forced to travel through prescribed pathways and means defined by the authorities. If they do not do so, they are free to starve or die. This is why they insist on the equation: "suicide=murder" and even "death=murder". This isn't intended to be taken at all times entirely literally, but expresses this internal hostage situation of the ill and distressed.
Some of the earlier sections of the book are documenting the very interesting proceedings of the group itself, which, to my surprise, had 500 members at its peak in Heidelberg, Germany. I was once in Heidelberg and asked people there about how to find out more about the SPK, but everyone I talked to looked very suspicious and cautious when I breached the question. This could be because of the fact that some members were accused of being RAF militants involved in a shooting with police, an event which led to the arrest of prominent members.
The strongest section for me was "Capitalism and Illness" where they lay out a very useful binary rubric of illness: they say it contains a "progressive" and a "repressive" moment. The "progressive" moment is the fact that becoming ill can serve as an illuminating moment when one recognizes that capitalism necessitates illness and that, therefore, to fight capital as a revolutionary sick person is to "wield illness as a weapon" against the ill-making forces. The "repressive" moment is all the breakdown and degredation caused by the illness. The difference lies in whether or not one can appropriate the fact of illness to become politically effective or whether it will destroy you. Both elements, as I understand it, are present simultaneously. The weakest section for me was the chapter on dialectics, not because I don't like the dialectical method (which they use throughout), but because it seemed to me like they were just trying to find a way to force their ideas to work within a Hegelian system.
Included also are really insightful passages on the function of the police, the media, and the university in managing illness under capitalism (though these sections all sometimes take the character of a personal vendetta of the group against their attackers).