Sovereign Immunity Litigation

Coaching Your Inner Child

The Leadership I Ching

Leadership & Career in the 21st Century

Creative-C Learning

Integrate Your Emotions

Krishnamurti and the Psychological Revolution

The New Paradigm in Business, Leadership and Career

The New Paradigm in Consciousness and Spirituality

The New Paradigm in Science and Systems Theory

The Vibrant Nature of Life
Scientific Secrets for Your Journey
Through Space and Time
Published by Sirius-C Media Galaxy LLC

113 Barksdale Professional Center, Newark, Delaware, USA

©2014 Peter Fritz Walter. Some rights reserved.

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About Dr. Peter Fritz Walter
About the Author

Parallel to an international law career in Germany, Swit-
zerland and in the United States, Dr. Peter Fritz Walter
(Pierre) focused upon fine art, cookery, astrology, musical
performance, social sciences and humanities. He started
writing essays as an adolescent and received a high school
award for creative writing and editorial work for the
school magazine.

Upon finalizing his international law doctorate, he pri-
vately studied psychology and psychoanalysis and started
writing both fiction and nonfiction works.

After a second career as a corporate trainer and personal
coach, Pierre retired as a full-time writer, philosopher and

His nonfiction books emphasize a systemic, holistic, cross-
cultural and interdisciplinary perspective, while his fiction
works and short stories focus upon education, philosophy,
perennial wisdom, and the poetic formulation of an inte-
grative worldview.

Pierre is a German-French bilingual native speaker and
writes English as his 4th language after German, Latin and
French. He also reads source literature for his research
works in Spanish, Italian, Portuguese, and Dutch.

All of Pierre’s books are hand-crafted and self-published,
designed by the author.
To Tomaj

The author’s profits from this book are being donated to charity.
Author’s Note! 11
Science and Selfhelp

Preface! 15
An Integrative Science?

Introduction! 25
From the Ether to the Unified Field

Chapter One! 45
The Vibrant Nature of Consciousness
What is Consciousness?! 45
Non-Ordinary States of Consciousness! 49
The Nature of Dreams! 56
Consciousness and Shamanism ! 66
Psychoactive Compounds! 89
The Nature of Psychic Phenomena! 107
Intention and the Memory of Water! 115

Chapter Two! 129
The Vibrant Nature of the Cosmos
The Self-Aware Universe! 129
The Holographic Universe! 132
The Field! 135
Quantum Physics and the Akashic Field! 138
The Web of Life ! 151

Chapter Three! 163
The Vibrant Nature of Pleasure, Emotions, and Sexuality
The Secret of Happiness! 163
The Process of Individuation! 177

The Pleasure Areas! 188
Pleasure and Violence! 191
Pleasure and Transcendence! 199
Sacred Pleasure! 212
Molecules of Emotion! 215
The Emotional Field! 220

Chapter Four! 225
The Vibrant Nature of Life Cycles
The Astral Plane! 225
Life After Death! 241
Life Between Lives! 246

Chapter Five! 251
The Vibrant Nature of Health
Medical Science vs. Self-Healing ! 251
The Chakras! 254
Vibrational Healing! 263
The Hypnotic View! 276
Energy Medicine! 279
Alternative Cancer Cure! 282

Chapter Six! 295
The Vibrant Nature of the Human Psyche
What is Creativity?! 295
Your Creative Continuum ! 300
Goal Focus vs. Way Focus! 303
Lead A First-Hand Life! 306
The True Meaning of Education! 312
What is Spontaneity?! 314
The Vibrant Personality! 324
Author Your Life! 328
How Can I Be More Useful?! 345
How Can I Lose Weight?! 345
How Can I Stop Smoking?! 346
How Can I Be Happy Sexually?! 347
How Can I Lead A Life of Fulfillment?! 348
How Can I Solve Financial Problems?! 349
How Can I Become Independent?! 350
How Can I Become and Remain Healthy?! 351
Embracing Your Selves! 352
Spontaneity vs. Narcissism! 359
Think and Grow Rich! 371


Postface! 389
Your Journey Through Space and Time

Bibliography! 395
Contextual Bibliography

Personal Notes! 419

You may be immensely clever, you may have ency-
clopedic knowledge, but if there is not the vitality of
strong and deep feeling, your comprehension is like
a flower that has no perfume.

Author’s Note
Science and Selfhelp

Selfhelp books are motivational in character. The pre-
sent book takes an entirely different route. It posits science
as the underlying base structure for selfhelp, without em-
phasizing the motivational element. My career in law and
consulting put me in touch with both corporations and in-
dividuals in need for sustainable selfhelp solutions, and
strategies, that are more than just word magic. When one
peruses the selfhelp literature, on one hand, and the litera-
ture on corporate training, on the other, there is a marked
difference. It appears that while corporate training tends to
be scientifically backed up, in the selfhelp literature there is
much content to be found that would have to be qualified
as ‘volatile’ as the success of those methods more or less is


dependent on the stature of the life coach. The more cha-
risma the coach has, the more he or she is famous and
‘admired,’ the greater is the success of the ‘personal coach-
ing.’ This is not a marketing trick, but there seems to be an
effect of resonance at play; powerful people have an im-
pact upon others, which is why they are considered as
But here is where the conundrum lies! Leaders need
followers, and here again the law of resonance is at play:
they are attracting followers! The question is if these lead-
ers can also be of help to those who are not easily im-
pressed, who are more rational-minded or self-thinkers; in
fact, this group of people often tend to judge the scenario
of life coaching as ‘gimmick’ or even worse, as a cunning
form of easy money-making that actually enslaves people
instead of freeing them from bondage.
When I started out as a business person and corporate
consultant, back in 1994, I was estranged by the big talk
that rich and famous life coaches put into the world. As a
trained international lawyer, it was habitual for me to back
any claim with scientific evidence; yet when perusing the
selfhelp literature, I became painfully aware that most of
these acclaimed coaches do little or nothing to back their
claims up with evidence; it seems that for their success, it
suffices they attract large amounts of ‘followers,’ and get
huge publicity. In addition, I found personal testimonies
that said the positive effect of such and such ‘power train-
ing’ with this or that celebrity coach lasted at best for a few


weeks, and that after that, these people were as miserable
as before.
I therefore began to question the institution of ‘per-
sonal coaching’ and the base idea of ‘cloning success’ and
began to develop soul coaching for helping people bring out
their true self. I reasoned that if personal coaching may not
have a lasting transformational effect upon people, it may
be that it is only ‘polish,’ while it may help people with
strong egos. I also found that most intellectuals actually
practice one or the other form of self-coaching, avoiding to
become targets of the multinational business of life coach-
ing. But then, I asked myself what is the way to help these
people, if at all they are willing to invest a little money for
buying a book? What would be their choice, what kind of
selfhelp would they opt for?
The answer was that obviously it would have to be a
form of selfhelp that is thoroughly backed up by scientific
research, and that integrates this research for the under-
standing of self, behavior patterns, and the improvement
of relationships, as well as for finding some kind of philo-
sophical explanation for life and living that is not only ra-
tional, but that also deals with the irrational, emotional
and even metaphysical dimensions of our psychic energy.

The present book is the result of this critical journey
and it answers to this need that seems to have been over-
looked so far by other people in the helping professions. I
hope that it may fill the gap and provide answers in areas
where motivational selfhelp must fail because of its need


for ‘following’ a certain pattern of behavior set by a life-
coach celebrity.
I believe that by considering the vibrant nature of con-
sciousness, of our cosmos, of our pleasures, emotions and
sexuality, of our health and of our psyche, a mind-opening
transformational process can be set in place that may be
lasting and not just temporary. All depends on the seeker
of truth!

An Integrative Science?

At this point, I would like to clarify some basic notions
that I am going to toss around the terms ‘science’ and ‘sci-
entific.’ I will first reflect upon the notion of ‘objectiveness’
in scientific observation and cognitive theory, and further
down add some notes about the notion of an ‘integrative
science’ versus a fragmented, residual or reductionist sci-
The late pianist Svjatoslav Richter wrote in his musical
notebooks that he was being ‘objective’ when judging musi-
cal performances of some of his colleagues, and even with
regard to his own play. We may or not question this as-
But when a scientist is convinced that he is always ‘ob-
jective,’ that is surely more dangerous than when an artist


believes that. For we are living in a society in which sci-
ence is imbued with authority.
Terence McKenna, in The Invisible Landscape (1993), un-
veiled with a few pointed remarks the hypocrisy of mod-
ern science when it tries to qualify as an ‘objective’ institu-
tion of human endeavor. Of course, nothing is further from
the truth. Wherever we deal with ‘human’ we are dealing
with subjectivity, and science makes no exception. It’s a
human activity just as any other and there are no purely
‘objective’ human activities; when we are totally human,
we are subjective, and that’s not a bad thing. What is bad is
that we try to hide it and fake to be ‘objective’ while quan-
tum physics, since decades now, shows us that this is a
pure illusion.
In fact, only uneducated people can disregard the ob-
vious human parameters within and behind science.
McKenna speaks of science’s ‘vested interest in its own
self-preservation,’ which is why it may be hostile ‘toward
any investigative strategy that could potentially call its
most basic assumptions in question.’
Based upon this insight, McKenna came up with the
idea to complement the reductionism of modern science
with ‘the holistic, nonanalytical approach of the shaman.’

However, McKenna’s idea of an integrative science is
not as novel as it appears on first sight. And it may have an
element of heterogeneity to it. Shamanism is not a part of
our own cultural tradition. It is essentially the cultural tra-
dition and approach to life of the native populations around

the world. I do not question its epistemological value; in
fact, I speak of ‘The Science of Shamanism,’ title of one of
my upcoming books. But this science is not ours, culturally
speaking, and it’s perhaps even superior to ours? I do not
know and I do not judge, for I don’t need to. Instead of
fault-finding our own cultural tradition, I think we should
try to build a new integrative and holistic science with the
building blocks that are in our disposition, that are part of
our own culture’s scientific heritage.
And we do have those building blocks imbedded in
our scientific tradition, as I will show further down in this
Freudian psychoanalysis, long before McKenna, ven-
tured into a similar idea of expanding the human cognitive
experience by a sort of ‘Western shamanism’ in which the
psychoanalyst becomes the guide of the inner journey that
his or her patient goes through for self-healing. This kind
of shamanism was originating from our own heritage; psy-
choanalysis was a successor of hypnotism, a variant of heal-
ing through the use of medical hypnosis.
This idea of the psychoanalytic cure being similar to
the shaman’s ‘inner journey’ has been voiced by Freud
himself rather early in his creational process of psycho-
analysis, and by other psychoanalysts of the closer Freu-
dian circle.
As I will show further down, there are other important
contributions to the present discussion of what Michael


Talbot called The Holographic Universe. A similar theory was
voiced by the great physician David Bohm.
The holographic theory is only one of many ‘puzzles’
that are concisely presented and commented upon by Er-
vin Laszlo in his amazing study Science and the Akashic
Field (2005). I think that there are many natural phenomena
that are best explained when we grasp the fact that life and
living are coded in the form of holograms.

Now let me come back to our initial question and ask:
‘If all human endeavor is subjective, how is objective sci-
ence possible at all?’ Let us take research on psychedelics
as an example. How can such research be ‘scientific’ in the
modern sense of the word? It does not bring results to just
take one of these positions intuitively and thus say ‘yes’ or
‘no.’ It is not that easy. Even if you are not coming from a
reductionist paradigm of science, it is not easily cognizable
how psychedelic research can claim to be objective, if all
the experiences it investigates are profoundly subjective?

Ralph Metzner’s reader Ayahuasca: Human Conscious-
ness and the Spirits of Nature (1999) gives much food for
thought. All what is reported here are personal experi-
ences; and when you see how different people react to this
sacred brew, the quest of scientific investigation becomes a
conundrum. Of course, when we insist that science is only
science when it investigates processes within nature, not
when it investigates human reactions to processes in na-
ture, we are stuck. But would it be correct to restrict the
notion of ‘objectiveness’ in that way? I think it would not.


Statistics is used in all sciences today, and it researches
behavior, human behavior, in all its variety.
But it brings it down to a pattern, something uniform
despite non-uniformity in human behavior. It brings it
down to a structure that shows that when seen statistically,
human behavior is much more predictable than held pos-
sible at first sight. (If this was not so, the insurance busi-
ness could never work!) Hence, when we include statistics,
we can investigate human reactions to nature, as a scien-
tific field of research.
But how should a radically new science look like?
Should it not cover all observable subjects, and thus be
‘integrative’? In other words, should it not overcome the
Cartesian split? Some people call that a fusion between sci-
ence and religion. But this is not entirely true. Science will
remain science and religion will remain religion, do what
you will! There can’t be a fusion because science is primar-
ily observation, while religion is primarily belief.

I honestly do not like comments on my books from the
side of those new agers who tell me I did a good job in
‘bringing science and religion together.’ I have no intention
at all for doing so, let us be clear about that!
But my intention is well to develop an integrative sci-
ence. Why? Because life itself is integrative. An integrative
view is a perspective that is not fragmented. That means in
Peter Senge’s words that when we are producing some-
thing, it should work as a whole; yet when our thought
patterns and our way to solve problems are fragmented,

our expertise becomes counterproductive to our goal to
achieving something sustainable. To take an example from
the business world, it is not so important how many good
products a company has, but how all of the products and the
service come together to provide the customer with a com-
plete, integrated solution. This in turn is a function, ac-
cording to Peter Senge, of our ability to deal with complex-
ity and mastering high levels of interrelatedness and dy-
namic processes of production. This also involves systems
Peter Senge further observes in Russell di Carlo’s
reader A New Worldview (1996) that in the West, we tend to
think of knowledge as something distinct from living,
something we have in our heads. In school, we learn what
the teacher knows or professes to know, instead of build-
ing pathways for self-learning that we can use for the rest
of our lives. When we leave school, we go to work, and
learning stops. That was at least the traditional concept of
learning that now seems to work no more in a networked
global society with all the structural changes it has brought
about. Now we are more and more heading into a learning
society where knowledge needs to be integrated in ever
greater holisms and systemic contexts. In the words of Pe-
ter Senge, self-assessment, rather than memorization, is
‘absolutely critical for lifelong learning.’ Unfortunately, for
getting there we need to obsolete most of our traditional
notions about learning.


Now let us ponder a moment how fragmentation also
was brought about by class distinctions. For example, in
many traditional cultures, classes were distinct according
to their main occupations. As the legend says, Michelan-
gelo could not have dinner with his patrons because the
artisans occupied a different social class as they worked
with their hands.
Peter Senge thinks that this kind of class distinction is
relevant to these questions of learning and what we mean
by knowledge. We have a lot of executives sitting in corpo-
rate suites who think that they create the strategy and
other people have to implement it. With such a root para-
digm, it is difficult to really integrate strategy because the
paradigm itself is so deeply fragmented. By contrast, the
Japanese think of strategy as something that emerges
throughout the whole organization. A lot of the best strate-
gic ideas come from the front lines, and conversely, the
people at the top should be spending their life involved at
all levels of the organization. In Senge’s view, this whole
separation of head and hand, of intellect and action, of
corporate management and local actors, is a product of our
culture and our heritage, and it represents a huge problem
when it comes to learning because real learning is by its
nature integrative. Real learning integrates new ideas, new
insights and new actions. Senge is convinced that if there is
no change in behavior, there’s no learning, but also that if
there’s no change in understanding, there’s no learning ei-
ther. He mentions a library in Oxford, England, that has an


ancient, circular courtyard with 12 or 13 different door-
ways leading in. Over each doorway is printed ‘Geology,’
‘Physics,’ ‘Biology,’ ‘Literature,’ etc. It is a wonderful sym-
bol of our theory of knowledge, and our intellectual casings,
and the fragmentation these casings have brought about in
the totality of our scientific endeavors. Hence, we have to
build a new paradigm for knowledge, namely one that is

As a result, we need to develop integrative disciplines in
the sciences, a trend that is today more active than ever
before in modern science. This present book is an humble
contribution to this endeavor as it will show the reader
that all depends on the point of view taken: if our regard
upon science is holistic and integrative, our science actu-
ally appears to be whole and sane, and can then serve us for
helping to improve our lives. This was not possible as long
as science was split in res cogitans and res extensa, the di-
chotomy brought up by René Descartes in the 17th century.

However, physics now tells us that, at their most basic,
all those things called by Descartes res extensa—or parti-
cles, if you will—that we once labeled as extended are not
really extended at all. Atomic and subatomic particles are
more accurately described as virtual points of localized
mass-energy, rather than spheres with discrete spatiotem-
poral dimensions. In light of this, Descartes’ dilemma can
be, in a way, resolved. He viewed mental contents, res cogi-
tans, as distinct and incapable of scientific description be-
cause they lacked physical extensions that could be meas-


ured. We have now seen, however, that the very ‘things’
that we once praised for their apparent extension—their
property that we believed allowed them to be studied sci-
entifically—are not really extended at all. Thus, it could be
argued that the lack of physical extension is not sufficient
for the exclusion of res cogitans, or the mental, from scien-
tific inquiry. Today, scientific inquiry into the nature of the
subatomic realm clearly demonstrates that events there,
except observation takes place and measurements are taken, are
nonlocal and that the entire system is in a state of superpo-
sition, which means a continuum of infinite potentiality.
With these insights from quantum physics and espe-
cially super-string theory show that our regard upon the
world should be integrative, not fragmenting, so as for us
to become aware of the total nature of life, its vibrational
nature first of all, and its ultimate independence from space
and time. Once we have opened our mind to such a broad
regard upon life and living, we are able to perceive that all
life is actually vibration. In string theory this is shown with
a very good metaphor. Most musical instruments are built
with strings, and those strings are meant to get touched in
ways to induce a vibration; each string has its own specific
vibration engendering a particular frequency.

Even if you do not touch a particular string, it gets into
the vibrational mode because of the vibration of other
strings that re next to it; this is so as we shall see later in
this study, because vibrations are building a resonance pat-
tern which can spread out.


This metaphor from the realm of sound theory is now
used in theoretical physics to explain the vibrational nature
of particles, perhaps best explained within string theory.

From the Ether to the Unified Field

Let me introduce the present book with a quote that
must come over as uncanny for it treats an entirely differ-
ent subject. The quote is from ‘Think and Grow Rich,’ Na-
poleon Hill’s famous study on success, an endeavor pro-
posed to him by Andrew Carnegie. The last thing I would
have expected in a book on sound business principles, and
the secrets of success was to read about the ether!
Napoleon Hill writes in Think and Grow Rich (1937),
Chapter Three:

The ether is a great cosmic mass of eternal
forces of vibration. It is made up of both de-
structive vibrations and constructive vibrations.
It carries, at all times, vibrations of fear, poverty,
disease, failure, misery; and vibrations of pros-
perity, health, success, and happiness, just as

surely as it carries the sound of hundreds of or-
chestrations of music, and hundreds of human
voices, all of which maintain their own indi-
viduality, and means of identification, through
the medium of radio.

From the great storehouse of the ether, the hu-
man mind is constantly attracting vibrations
which harmonize with that which dominates
the human mind. Any thought, idea, plan, or
purpose which one holds in one’s mind attracts,
from the vibrations of the ether, a host of its
relatives, adds these ‘relatives’ to its own force,
and grows until it becomes the dominating, mo-
tivating master of the individual in whose mind
it has been housed.

The astonishing thing about this quote is that at the
time when Hill wrote his book, in 1937, modern science
had not yet recognized quantum fields, the zero-point field
or quantum vacuum, and more importantly, the unified
field or super-string field. To conclude that Hill was very
probably initiated in the secrets of perennial science, which
always had known the fact that all life and living is basi-
cally a function of vibration.

Vibration really is the most basic of all phenomena we
can observe around life and living. Life is essentially vibra-
tion, and all vibration potentially is at the origin of one or
the other form of life. In Antiquity, vibrational and sound
healing was the special knowledge of the enlightened sage,


who was typically always also a musician, and this tradi-
tion that was perhaps first established by the Egyptians,
became firmly rooted in the Greek and Roman empires,
and from there made it through the Middle-Ages, in the
Renaissance. However, this tradition went underground
during the so-called Enlightenment, and the establishment
of reductionist modern science that discarded out from sci-
entific observation all what is beyond the five senses, dis-
qualifying theories as ‘vitalistic’ that care about the reinte-
gration of the lost continuum.
Now, after this little excursion into the vibrational na-
ture of the universe, let me tell you a little more about my
motivation to write this present book. There is a reason
why it comes rather late in my publishing career! It was
somehow maturing within my bosom, waiting for a be-
lated birth. While I started the research it is based upon
already two decades ago, the final synthesis, the overall
vision, came only after deep reflection.

In fact, I made an attempt to apply this new science for
an understanding of the energy nature of emotions and
sexuality. These topics are conventionally dealt with by
psychology and psychiatry, and also forensic psychiatry, as
well as sexology. However, the regard of these sciences is
still a mechanistic one; they completely disregard the hu-
man energy field!
Emotions and the sexual function are energy phenom-
ena; to not see that equates fundamental ignorance.

—See Peter Fritz Walter, Integrate Your Emotions (2014)


It’s as if a car maker asserted that a car is propelled by
the engine, without mentioning that the engine in turn
only works because of fuel. Of course, as the car is ulti-
mately driven by the fuel in the tank, so is the human body
by the bioenergy that is part of the bioplasma, and of the
aura, as well as the atmospheric energy field that connects
all living systems.
This ignorance is not archaic, it is a modern retrograda-
tion of human intelligence!
It started with the split between science and religion, at
the time of Newton and Descartes. So we can actually say
that this ignorance was somehow deliberate. Those topics
were relegated to mysticism, religion and superstition. The
result was clockwork science; as it ticked along with me-
chanical precision, it deemed itself to be superior over
what it called ‘epiphenomena.’
One of those epiphenomena was the ancient notion of
the ether; for let’s not be mistaken, and despite the differ-
ent terms used in different cultures, all the ancient tradi-
tions knew about and recognized the cosmic ether, the lu-
miniferous ether, the life force, the supreme energy. And
this force was always equated with divine power; it was
considered as the ultimate creator principle!

In an attempt to unify the thousand and one names for
the same thing, I created the Emonics vocabulary, a termi-
nology for the cosmic energy field, and its various manifes-
tations. And for reasons of internal consistency, I admit it
to be the creator force, the animating breath behind all


phenomena. I called this ultimate principle e, and the en-
ergy the emanates from it, I termed it e-force. Then I ap-
plied this vocabulary for the scientific observation of emo-
tions and the human sexual function.
Now let me clarify one important notion. We should
not talk about ‘energy science’ as some modern researchers
do. For it historically denotes kinetic energy. But here we
are not talking at all about kinetic energy but bioplasmatic
energy. Kinetic energy is an outcome, one of many, of the
cosmic energy field; another is bioelectricity, and still an-
other are hurricanes and thunderstorms. As this is so, we
should talk about ‘field science’ or ‘the science of the bio-
energy,’ or else use the vocabulary of quantum physics and
call it string theory.
This science has a long history. In ancient China it had
two important applications, Feng Shui, and Chinese Medi-
cine. Again, some modern researchers on what they call
‘the cosmic life energy’ make for confusion as they tend to
call the unified field ‘acupuncture energy.’ That’s about as
scientific as when a child observes a dog and utters that
dogs have ‘an energy to jump.’ The meridians in our or-
ganism are not the only channels where we can observe
the flow of the ‘cosmic breath.’ Fairy paths, the bird migra-
tion and the continental drift are other fields of observa-
tion, not to mention the functional discharge or ‘effluvia’
during a thunderstorm, observed so well by Nikola Tesla,
which actually is a bioelectric storm, or the causes of hurri-


canes and tsunamis. I will mention many more in the
course of my narration.
Another course of confusion is of epistemological na-
ture; it is the fact that the ancients called this science philos
sophia, which literally means ‘love of wisdom.’ In modern
times, this is then translated as ‘philosophy;’ but our un-
derstanding of philosophy is very different from that of the
ancients. For the ancients, it was the highest form of ob-
serving nature, hence it was science! For us, it is specula-
tion about the destiny of humanity.
I came to call it ‘perennial science,’ a term that was in-
spired by Aldous Huxley’s book ‘Perennial Philosophy.’
This science was truly holistic, not fragmented. It was
not superstition, as shamanism is not superstition. It was
including wisdom techniques such as astrology and nu-
merology, face and palm reading, divination, and proph-
ecy. Most of it was ‘hermetic,’ which means secret, only
transmitted orally from master to disciple, in the hands of
the clergy, or independent sages. This ancient holistic sci-
ence is the real Tree of Knowledge that the Bible mentions in
the Genesis.
We are today again talking about ‘holistic science’ but
we deem it to be a new science. This is incorrect, to say the
least, for all ancient science traditions, which I cumula-
tively call ‘perennial science traditions’ were holistic.
Hence, what is called ‘new science’ refers to a renewal
of science not pertaining to the ancient traditions, but to
the Cartesian interlude that lasted roughly 300 years.

On first sight, one may wonder why Newton and Des-
cartes were so outspoken against the clergy; upon deeper
research, it becomes clear that they had a valid reason to at
least ‘officially’ put up a ravine between science and relig-
ion. Actually, when you study their biographies you will
see that they both were real initiates, not just ‘a physicist’
and ‘a mathematician.. Both were studying what at the
time was called the ‘occult sciences’ and which is exactly
that Tree of Knowledge I am talking about here, that ancient
hermetic tradition. The problem with science at that time
was that people eventually woke up from the quite arbi-
trary judgments that the Church arrogated itself to make
about life, death, and evil. The Church by and large had
overtaken Aristotle’s epistemology, and whatever the great
philosopher’s motivation was, the Church did not care
much about it, for it had its own power agenda. So Aris-
totle’s scientific system was bent and twisted until it fit the
Church’s needs to control people and hold them back from
inquiring themselves, in the way the old sages did. An in-
quisitive spirit had to be declared heresy, so that the rule of
‘divide et impera’ could be upheld under yet another name.
And when the Middle-Ages took their end, and the
Renaissance was heading again toward the Light of Knowl-
edge, it was a good man’s duty to take that distance to the
clergy mob, and if it was only to show that one had more
to offer than pious devotion and lacquered obedience!
Besides that, Newton’s scientific worldview made not
only a lot of sense, but it really worked. Cartesian science


worked, when it was applied to clockworks, and for con-
struing canon balls and guns, simple machines, and rail-
roads. And it worked for the Industrial Revolution to flour-
ish and head humanity into a new age.
It was less brilliant when applied to living systems; it
created a medical science that is drug-based, chemical, and
mechanistic. It could not understand living systems, as it
did not understand the function of pattern. And as this re-
ductionist science was going mainstream, and an essential
part of our school system, it brought about millions of de-
ficient thinkers!
Now let me give a short overview over the develop-
ment of the concept of the ‘ether’ into what today modern
science calls the unified field or super-string field.
There was namely a hidden science history going all
along mainstream science, as something like a ‘parallel re-
ality.’ I would first like to examine the concept of ‘psychic
energy’ that was forwarded by Carl Jung (1985-1961). Jung
puts up an astonishing analogy between the Platonic con-
cept of ideas, and the concept of energy in his study Arche-
types of the Collective Unconscious, saying that at bottom
there is no difference between Plato’s concept of ‘ideas’
and Jung’s proprietary concept of psychic energy that he
considered to be a constituent element in archetypes.
Thus, Jung’s insight that archetypes contain psychic
energy is sound and consequent. In accordance with most
native people’s traditions, Jung called the universal vital
force ‘mana.’


An eminent expert on the matter, Emanuel Sweden-
borg, was asking the same question as Jung and answered
it by pointing to the bioplasmatic energy that produces, for
example, an ectoplasm; he called it spirit energy simply be-
cause he had observed that spirits he encountered during
séances were emanating this energy, and later found that
same energy in plants.
There is a continuity in bioenergy research in so far as
all researchers speak of a unifying energy concept, instead
of splitting the cosmic energy into psychic energy, on one
hand, and kinetic energy, on the other.
Let me briefly report, for this purpose, the explanations
of Paracelsus, Swedenborg, Mesmer, Freud, Reichenbach,
Reich and Lakhovsky.
Paracelsus (1493-1541), a wandering scholar and healer
from Switzerland was one of the greatest exponents of ho-
listic science in medieval times; he was a phenomenally
successful natural healer and alchemist. He used to call the
bioenergy vis vitalis or mumia and he identified this energy
in all plants. Paracelsus was the first to recognize that the
energy manifested in different plants in a way such as to
form specific patterns, like a unique vibrational code as-
signed to each of them. With this extraordinary knowledge
that is, as I found, also taught and applied in Chinese plant
medicine, he lectured that certain plants are collateral for
healing and certain others not.
He thus proposed to take only the vital essence from
plants, as this was later done by Samuel Hahnemann and


Edward Bach in homeopathy, by the use of distillation. The
tinctures he thereby created possessed the distinctive char-
acteristic of being highly effective, condensed and potent
healing agents through their harmonious melting of vari-
ous plant energies into a higher form of unison vibration,
which we have to imagine as some sort of composite vibra-
tional code.
The same what Paracelsus achieved doing in the West,
Chinese sages did in the East, as they found, millennia be-
fore his birth, after testing over generations, that no one
single plant can achieve a healing potency that a set of col-
lateral plants, distinctly distilled into a super-vibrational
tincture, can effect.

Emanuel Swedenborg (1688-1772), known for his re-
search on spiritism, called the subtle bioenergy spirit en-
ergy. Because of his specific interest in the afterworld, Swe-
denborg examined the bioenergy in ectoplasm and drew
his conclusions on the basis of these findings. However,
Swedenborg lacked the comparative insights that the other
researchers possessed, especially Paracelsus and Carl Rei-
chenbach, regarding the bioenergetic vibration of plants.
Swedenborg’s concept is well affirming that the cosmic
energy is a unified concept, contrary to Jung’s split defini-
tion that acknowledged it only in its dualistic consistence
as psychic energy, on one hand, and kinetic energy, on the
Furthermore, as Swedenborg elaborated an entire cos-
mology, and thus a spiritual explanation of the spirit en-


ergy, he ultimately related the cosmic energy to God, as a
manifestation of the Divine.
Franz-Anton Mesmer (1734-1815) was a German physi-
cian who, interestingly enough, wrote his doctoral disser-
tation on the influence of planetary energies upon the hu-
man body. His main focus was on the lunar energy in its
influence on bodily functions such as sleep rhythms, secre-
tion and healing processes. Contrary to Paracelsus’ focus
on plants, Mesmer’s scientific and medical focus was upon
humans only.
Mesmer got to his insights through the tedious study
of hysteria. At his time namely, hysteria, probably because
of sexual repression, was a rather common emotional dis-
ease to be found with middle and upper class women who
had suffered patriarchal and sex-denying upbringing and
who in addition were living in a condition that did not al-
low them to abreact their sexual energy.
While Freud’s etiology of hysteria was sexual, Mesmer,
in good alignment with the morality code of his time, did
not touch the sexual question and instead experimented
with magnets for healing hysteria. He came up with the
expression animal magnetism for the simple reason to dis-
tinguish this variant of magnetic force from those which
were referred to, at that time, as mineral magnetism, cos-
mic magnetism and planetary magnetism.
He chose the word animal, and not human, because it
goes back to the Latin root animus. In Latin, animus means
what is ‘animated’ with life, with breath, what thus be-


longs to the animate realm. What Mesmer discovered was
thus the bioplasmatic energy that since long was known
before him.

Mesmer first encountered healing currents through
huge and strong magnets that he placed between himself
and the patient, and later observed, to his great astonish-
ment, that the same healing effects occurred also without
the magnets. Which made him conclude that ultimately it
was his own body electrics, his own bioplasmatic vibration
that had that curing effect upon his hysteric patients. To
conclude, Mesmer thus discovered the subtle energy that
before him Paracelsus called vis vitalis and that Sweden-
borg named spirit energy, and gave it that somewhat fancy
name animal magnetism. Behind the divergence in termi-
nology, these scientists observed and reported basically the
same natural phenomena.
Baron Carl Ludwig Freiherr von Reichenbach (1788-1869),
a German noble who was a recognized chemist, metallur-
gist, naturalist and philosopher and member of the prestig-
ious Prussian Academy of Sciences, known for his discov-
eries of kerosene, paraffin and phenol, spent the last part
of his life observing the vibrational emanations and bio-
energetic code in plants. He spoke of Od or Odic force, a life
principle which he said permeates all living things.
Reichenbach was by no means a mystic, but an indus-
trial and a natural scientist. His conclusions were based on
the controlled observation of natural processes in plants
and in humans, and the interactions between plants and


humans. For example, when observing a plant in a dark-
ened room in the cellar of his castle that he had isolated
against telluric vibrations, he observed, after having accus-
tomed his eyes to the dark, a blue-green shadowy egg-
formed substance around the plant.
After having been certain about his own accurate per-
ception and the repeatability of the experiment, he invited
other scientists and lay persons to join him in his observa-
tions, and all those other persons, who were carefully se-
lected in terms of mental clarity and sanity, corroborated
his observation.
On the basis of his astounding discoveries, Reichen-
bach set out to heal sick people with the Odic force con-
struing various devices for this purpose. He became very
popular as he, as a rich industrial, went to the poor in or-
der to heal their suffering family members. Reichenbach’s
research clearly corroborates an important part of the spiri-
tual microcosm of the native Kahunas in Hawaii and the
corresponding cosmology of the Cherokee natives in North
America who almost exclusively use plant-contained bio-
energy in their approach to heal disease.
Dr. Wilhelm Reich (1897-1957) was a physician and psy-
choanalyst, and later orgone researcher, from Austria.

Reich was a respected analyst for much of his life, fo-
cusing on character structure, rather than on individual
neurotic symptoms. Reich was in many ways far ahead of
his time in promoting healthy adolescent sexuality, advo-
cating free availability of contraceptives and abortion, and


stressing the importance of women’s economic independ-
ence. Reich is best known for his studies on the link be-
tween human sexuality and emotions, the importance of
what he called orgastic potency, and for what he said was
the discovery of a form of energy that permeated the at-
mosphere and all living matter, which he called orgone.
Reich built boxes called orgone accumulators, in which
patients could sit, and which were intended to accumulate
the bioenergy. He corroborated, through his research on
what he called orgone energy, what holistic researchers
before him already had observed: that life is coded in pat-
terns of an invisible subtle bioplasmatic energy that is not
to be confounded with bioelectricity, and that is somehow
related to the creator principle.
Georges Lakhovsky (1869-1942) was a Russian engineer
who emigrated to France before World War I. In 1929,
Lakhovsky published his book Le Secret de la Vie in Paris,
translated in English as The Secret of Life. He discovered
that all living cells possess attributes normally associated
with electronic circuits. Lakhovsky made the discovery
that the oscillation of high frequency sine waves when sus-
tained by a small, steady supply of energy of the right fre-
quency brings about what he called, perhaps for the first
time in science history ‘resonance’ and what today we
know as cell resonance. He further found that not only do
all living cells produce and radiate oscillations of very high
frequencies, but that they also receive and respond to oscil-
lations imposed upon them by outside sources. This source


of radiation was attributed by Lakhovsky to cosmic rays
that constantly bombard the earth. Based on these insights,
he construed devices for healing by the application of high
frequency waves, that today we know as Radionics.
Lakhovsky found that when outside sources of oscilla-
tions are resonating in sync with the energy code of the
cell, the growth of the cell would become stronger, while
when frequencies differed, this would weaken the vitality
of the cell.
From this primary observation, he further found that
the cells of pathogenic organisms produce different fre-
quencies than normal, healthy cells. Lakhovsky specifically
observed that if he could increase the amplitude, but not
the frequency, of the oscillations of healthy cells, this in-
crease would dampen the oscillations produced by disease
causing cells, thus bringing about their decline. However,
when he rose the amplitude of the disease-causing cells,
their oscillations would gain the upper hand and as a re-
sult the plant would become weaker and illness increase.
As a result of these observations, Lakhovsky viewed
the etiology and progression of disease as essentially a battle
between resonant oscillations of host cells versus oscillations
emanating from pathogenic organisms. He initially proved his
theory using plants.
In December, 1924, he inoculated a set of ten geranium
plants with a plant cancer that produced tumors. After
thirty days, tumors had developed in all of the plants,
upon which Lakhovsky took one of the ten infected plants


and simply fashioned a heavy copper wire in a one loop,
open-ended coil about thirty centimeter (12”) in diameter
around the center of the plant and held it in place. The
copper coil was found to collect and concentrate energy
from extremely high frequency cosmic rays. The diameter
of the copper loop determined which range of frequencies
would be captured. Lakhovsky found that the thirty cen-
timeter loop captured frequencies that fell within the reso-
nant frequency range of the plant’s cells.
This captured energy thus reinforced the resonant os-
cillations naturally produced by the nucleus of the gera-
nium’s cells. This allowed the plant to overwhelm the os-
cillations of the cancer cells and thereby destroy the cancer.

The tumors fell off in less than three weeks and by two
months, the plant was thriving. All of the other cancer-
inoculated plants, those that were not receiving the copper
coil, died within thirty days.
Lakhovsky then fashioned loops of copper wire that
could be worn around the waist, neck, elbows, wrists,
knees, or ankles of people and found that over time relief
of painful symptoms was obtained.
These simple coils, worn continuously around certain
parts of the body, would invigorate the vibrational strength of
cells and increased the immune response which in turn
took care of the offending pathogens. Upon which he con-
strued a device that produced a broad range of high fre-
quency pulsed signals that radiate energy to the patient via


two round resonators: one resonator acting as a transmitter
and the other as a receiver.
The machine generated a wide spectrum of high fre-
quencies coupled with static high voltage charges applied
to the resonators. These high voltages cause a corona dis-
charge around the perimeter of the outside resonator ring
that Lakhovsky called effluvia. The patient sat on a wooden
stool in between the two resonators and was exposed to
these discharges for about fifteen minutes. The frequency
waves sped up the recovery process by stimulating the
resonance of healthy cells in the patient and in doing so,
increased the immune response to the disease-causing or-

Harold Saxton Burr (1889-1973) was E. K. Hunt Profes-
sor Emeritus, Anatomy, at Yale University School of Medi-
cine. Burr found that all living things are molded and con-
trolled by electrodynamic fields and demonstrated to meas-
ure them using standard voltmeters. He named them fields
of life or simply the L-field. Beginning in the 1930s with his
seminal work at Yale, Burr was able to verify his initial hy-
pothesis of subtle energy fields that govern the human body.
Burr set up a series of experiments that showed that all liv-
ing organisms are surrounded and encompassed by their
own energy fields. He showed that changes in the electri-
cal potential of the L-field would lead to changes in the
health of the organism.
By leaving some trees on the Yale campus hooked up to
his L-field detectors for decades, he was able to demon-


strate that changes in environmental electromagnetic fields
such as the phases of the moon, sunspot activity, and
thunderstorms, substantially affected the L-field. He found
he could detect a specific field of energy in a frog’s egg,
and that the nervous system would later develop precisely
within that field, suggesting that the L-field was the organ-
izing matrix for the body.
In his work with humans, Burr was able to chart and
predict the ovulation cycles of women, to locate internal
scar tissue, and to diagnose potential physical ailments, all
through the reading of the individual’s L-field. Student
and colleague Leonard Ravitz carried Burr’s work forward.
Ravitz focused especially on the human dimension, begin-
ning with a demonstration of the effects of the lunar cycle
on the human L-field, reaching a peak of activity at the full
moon. Through work with hypnotic subjects, he demon-
strated that changes in the L-field directly relate to changes
in a person’s mental and emotional states. Ravitz came to
the conclusion that emotions can be equated with energy.
Most intriguingly, Ravitz showed that the L-field as a
whole disappears before physical death.
While Burr expressed himself in a rather misleading
terminology, speaking of electricity when he connoted the
life force, and of electromagnetic fields when it was about
the unified field, most of the literature on energy and vibra-
tional medicine cite Burr as one of their pioneers. In fact,
Masaru Emoto says in his book The Secret Life of Water


(2005) about Burr that he ‘laid much of the basic founda-
tion for the science of hado.’
To summarize, these researchers saw the link between
cell vibration and health, or disease.
All of them were using a bioenergetic research approach
which today we would call systemic, and they are to be
considered the first systems researchers in the human his-
tory of science! And all of them were able to construe de-
vices or even work without devices to influence and ma-
nipulate the cell vibration so as to strengthen immunitary
response and fighting pathologies.
The process was particularly demonstrative with Georges
Lakhovsky’s research in that it was experimentally dem-
onstrated how a simple device, because of resonance trig-
gered with the cell’s bioplasmatic vibration, could actively
fight a cancerous tumor in the plant and thus eliminate the
It is really time for a change, and the way to go clearly
is indicated by bioenergy research both in the East and the
West; that why I presented the various approaches to as-
sessing and measuring the bioplasmatic energy in the
foregoing text.
Summarizing, I can affirm that all methods and scien-
tific approaches used for assessing, measuring and moni-
toring vital energies converge in a single well-defined sci-
entific catalogue that is so complete that it can be used as
the basis for a new science, a science that integrates the
specific knowledge about the cosmic and human energy

fields, and that is a functional, systemic and holistic sci-
ence. This science and the many publications to introduce
and promote it, is at the basis of the current book. In the
chapters to follow, I shall explore how this new science
backs up all the vital functions of living, in order to ensure
that we ‘grow rich’ in the basic sense of this expression,
namely richer in life, richer in vital energy and richer in

As a matter of resonance, this ultimately means also
that we then also grow richer in personal charisma and in
financial prowess and capability.

Chapter One
The Vibrant Nature of Consciousness

What is Consciousness?
What is consciousness? This is a big question, one for
your entire life! You will not be able to give a clear-cut an-
swer, and the answer you are going to give may change
over time. This is so for all the big questions. That’s why I
believe that while we should attempt to deliver answers,
we should not expect that the answers are everlasting. In
fact, they are always temporary. So it’s actually better to
stay with the questions …

Before the onset of consciousness research, the domain
was not declared as science, but as philosophy. For exam-
ple, a trained scientist would not consider William Blake’s
grand statement ‘to see the world in a grain of sand’ as
something even remotely relevant for science. Today, many
scientists, mainly because of their different training, and

the notions of basic ‘uncertainty’ and ‘nonlocality’ that are
fundamental notions of quantum physics, tend to take
Blake’s grandiose mythical visions as metaphors for the
mysticism that submolecular physics presents to them!
And there is one characteristics to observe with human
consciousness that is unparalleled in our global habitat.
Human consciousness is self-reflective. It can become, and
typically is, aware of its own awareness!

This kind of uroboric shortcut is typical only for hu-
mans, it is not even present in highly evolved primates!
And as today many people believe that we are soon
outmatched by computers, it is important to see that while
most of our human intellectual functions can well be repli-
cated by super-computers, there is one capacity a com-
puter will have to learn to become truly humanoid: it is
self-reflective consciousness. And here computer science is
still in its infancy!
Consciousness research is also a science that intersects
with psychic research, as most of psychic phenomena we
can observe not only with mediums, but with all intelli-
gent humans, are related to the level of awareness of these
persons. Joe Dispenza, an American brain researcher, re-
veals in the movie ‘What the Bleep Do We Know!?’ that
about one billion stimuli hit our brain every second, but
that most of us can only build awareness of roughly 4000
of them. That means that there is an almost unlimited po-
tential for us to expand our consciousness farther and far-
ther into the higher realms of vibration.


As we have seen, vibration is connected to cognition;
the higher the vibration, the more rapid is the process of
cognition, and the more complete it is. This shows that the
ancient scientific knowledge of vibration comes in to us so
to speak ‘through the backdoor’ in the form of conscious-
ness research.
This is a good thing for we shall finally comprehend
that consciousness, vibration, and energy are all connected
and interrelated!
Now, let’s go into some detail. To begin with, the term
‘consciousness’ has more than one meaning. It may con-
note the fact that we are awake, not asleep, it may imply
our social awareness, it may also embrace emotional aware-
At present, as Peter Russell writes in Russell di Carlo’s
A New Worldview (1996), we are experiencing the most sig-
nificant era of change in this planet’s consciousness.
He speaks about an evolutionary process in which we
are called to use our creative power and intelligence in
ways that are sustainable, not destructive. Our awareness
presently rises to understand that we are all intercon-
nected. It is true that in some ways, on the global level, we
are going through chaos.

We are seeing breakdowns of economic systems, and
the turning around of some of the political systems, first in
Eastern Europe, then now in the Middle East. It appears to
be the breaking point, but it’s also an opportunity for new
levels of organization to emerge. Peter Russell observes

that we now have about the same number of people living
on the planet as there are nerve cells in the human brain. If
that is not a signal that we are entering the age of the net-
working society, I do not know what does! We may call it
the age of connectivity.
We may also talk about synergy, which can be seen as
an alignment between individual interests and group inter-

In such a situation it is paramount that we do not com-
promise our individuality and begin to express ourselves
fully. We shall learn further down in this book how indi-
viduation comes about. But consciousness is prior to indi-
viduation, hence before we can individuate, we must un-
derstand that consciousness in its greater meaning requires
us to live our own truth, not the truth our media try to or-
dain upon us. This then brings about a change in values.
We may consider peace today as much more important
and even primordial than this was the case for a majority
of people 100 years ago. And we may more and more be
concerned that our sciences are bringing about sustainable
solutions and stop to destroy our planet. This threat to our
survival as a race that we are experiencing now is actually
a blessing in disguise, a great opportunity for renewal and
for the right kind of evolution, which is an evolution of
consciousness rather than one of technology. Peter Russell
writes that the critical decision rests upon how we perceive
the world, namely ‘as a threat’ or ‘as an opportunity to go
beyond the status quo.’


This brings us to the discussion if consciousness is
merely an epiphenomenon of materialism, or if the mate-
rial world is a function of consciousness? Now, the trend in
new science is clearly to depart from the former view and
adopt, with much evidence, the latter view, in the sense
that consciousness is the prime mover of all in the uni-
verse. In the second chapter, we shall learn more about ‘the
self-aware universe.’ Now, let us first inquire about non-
ordinary states of consciousness ...

Non-Ordinary States of Consciousness
Non-ordinary states of consciousness are a unique source
of profound insights into the deepest recesses of the hu-
man psyche, writes Dr. Stan Grof in Russell di Carlo’s sci-
ence reader A New Worldview (1996). In his opinion, their
potential significance for psychiatry is ‘comparable to the
importance of the microscope for medicine or the telescope
for astronomy.’ Stanislav Grof criticizes traditional psy-
chiatry for seeing mental health as simply ‘the absence of
symptoms’ of what it defines as mental disease. He points
out that in homeopathy, the symptoms are seen as expres-
sions of healing, not of the disease.
In fact, in homeopathy, healing consists of a temporary
intensification of the symptoms for achieving wholeness
and healing.

While in psychiatry, we used to suppress symptoms by
the use of prescribed drugs, thereby showing that we did
not really understand the signals that the symptoms give


us for a more constructive and holistic approach to healing
mental illness.
Historically, mainstream psychiatry was based on the
materialistic worldview that considers consciousness, intelli-
gence and spirituality as epiphenomena.
Stan Grof introduced transpersonal psychology as an ex-
pansion of this Cartesian science paradigm, which is based
upon the systematic study of non-ordinary states of con-
sciousness in which we can have direct experiences of the
spiritual dimensions of life. These experiences, according
to Dr. Grof, fall into two categories; in the first, we experi-
ence direct perception of a greater reality, and in the sec-
ond we perceive dimensions of reality that are normally
hidden to our senses, such a visions of deities, or arche-
typal figures, as Carl Jung would have called them, and we
also have access to mythological domains.
Grof observes that traditional psychology and psychia-
try have a model of the psyche that is limited to the body
and more specifically the brain, which is seen as the source
of consciousness. It also confines itself to postnatal biogra-
phy, while Grof’s research has proven that the perinatal
level has at its core the record of traumatic experiences as-
sociated with biological birth. He asserts that the memories
of the emotions and physical feelings that we experienced
during our delivery are often represented in the psyche in
photographic detail.
However, the perinatal level also functions as a kind of
gateway into the transpersonal level.


In other words, the insights that people get into the na-
ture of the cosmos in non-ordinary states are in fundamen-
tal conflict with the traditional worldview in psychiatry. In
non-ordinary states of consciousness, the material world is
experienced as a dynamic process where there are no solid
structures and everything is a flow of energy. Everything is
perceived as patterns of energy and behind patterns of en-
ergy there are patterns of experience. Reality appears to be
the result of an incredibly precise orchestration of experi-
ences and the observer plays a significant role in the crea-
tion of the universe.
It is important in this context that Grof found evidence
that consciousness is not an epiphenomenon of the neuro-
physiological processes in our brain, but a primary attrib-
ute of existence. In addition, in the course of the 20th cen-
tury, quantum physics has undermined the belief in the
tangible and unambiguous nature of our material reality. It
has thrown new light on the ancient idea that form is emp-
tiness and emptiness is form.
In the subatomic analysis, matter in the usual sense of
the word disappears and what remains is pattern, relation,
mathematical order, which are elements which we would
today associate with consciousness rather than matter.

Modern consciousness research actually has brought
ample evidence that there are other experiential dimen-
sions of reality with specific and demonstrable characteris-
tics. Grof relates that Robert Monroe developed some ef-
fective means of inducing non-ordinary states of con-


sciousness, with special emphasis on those that are condu-
cive to out-of-body experiences. Typically, in non-ordinary
states of consciousness, the sharp difference between what
is ‘real’ and what is ‘unreal’ tends to disappear.
If we seriously consider all the data amassed in the last
few decades by modern consciousness research, we dis-
cover that the materialistic paradigm in psychiatry is in-
complete, one partial aspect of a much more complex pic-
ture. It can be maintained only when we suppress all the
evidence from psychic research and the study of non-
ordinary states of consciousness, such as mystical, psyche-
delic, and near-death experiences, or trance phenomena
and meditation. In all these situations, we can also func-
tion as fields of consciousness which can transcend space,
time, and linear causality.
Stan Grof sees quantum physics as a sort of teaching
tale for a new perception of reality that is holistic and inte-
grative. He sees waves and particles as two complementary
aspects of the same phenomena that each of them manifests
under different circumstances. But most importantly, Grof
criticizes the fact that traditional psychology and psychia-
try do not make a distinction between a mystical experi-
ence and a psychotic experience.

From a traditional point of view, all non-ordinary states
of consciousness would be assessed as pathological phenom-
ena. This would amount to, grossly speaking, Western psy-
chiatry having ‘pathologized’ the entire history of spiritu-


Similarly, anthropologists used to argue whether sha-
mans should be viewed as hysterics, epileptics, schizophren-
ics, or maybe ambulant psychotics. Many people who have
transpersonal experiences are automatically treated as psy-
chotics, people suffering from a mental disease.
This limited perception of psychiatry is in sharp con-
trast with the fact that throughout the whole of human his-
tory, people have invested substantial amounts of time and
energy in the spiritual quest. They have made tremendous
sacrifices for this purpose. In transpersonal psychology, the
impulse toward spirituality is viewed as a natural and
powerful drive in human beings.
When reading Beyond the Brain (1985), I was touched by
the drawings of LSD subjects, and their remembrance of
the trauma of birth; and I was amazed about the associa-
tion of these drawings with horror and sadistic violence.
Grof explains sadism and violence as consequences of the
birth trauma.

He argues that while birth is a natural process, it is in
most cases a terrible ordeal for the fetus that leaves deep
scars in the human psyche and emotions and that is re-
sponsible for most of the violence that humanity is suffer-
ing from. While my own violence research does not at all
confirm his theory, it should be noted as one of many theo-
ries on the etiology of violence in the human race. That this
theory will ever be verified, I doubt it.
First of all, I cannot believe that something created by
nature, such as birth, should be per se a cause of trauma.


What Grof sees in his research, in my opinion, is cultural
distortion of nature in the form of mothers who have lost
the true connection with their bodies somewhere during
their growing up into adulthood.
Yet Grof generalizes that and not with one word does
he see the cultural bias that he considers as a kind of ‘uni-
versal’ territory. The real counter-proof would be the Ce-
sarean cases, and here he should have really insisted to
bring forth his arguments. That thousands of LSD subjects
had such terrible birth trauma memories proves only that
our culture is a madhouse and that our birth methods are
wrong. But this, Frederick Leboyer, Michel Odent and others
have said since long and there are changes on the way.

Our birthing methods are wrong, the way mothers
consider birth is wrong, the preparation of mothers for
birth is wrong, the implications of the father in birthing,
namely his total absence, is wrong—to say, about all is
wrong. But in many native cultures around the world it’s a
natural and fulfilling experience for both mother and child.
Beyond the Brain (1985) seriously challenges the existing
neurophysiological models of the brain. After three dec-
ades of extensive research on those non-ordinary states of
consciousness induced by psychedelic drugs and by other
means, Grof concludes that our present scientific world-
view is as inadequate as many of its historical predeces-
sors. In this pioneering work, he proposes a new model of
the human psyche that takes account of his findings. Grof
includes in his model the recollective level, or the reliving


of emotionally relevant memories, a level at which the Freu-
dian framework can be useful. Beyond that is the perinatal
level in which the human unconscious may be activated to
a reliving of biological birth and confrontation with death.
How individual birth experience influences a subject’s
later development is a central focus of the book. The most
serious challenge to contemporary psychoanalytic theory
comes from a delineation of the transpersonal level, or the
expansion of consciousness beyond the boundaries of time
and space.
Grof indeed makes a bold argument that understand-
ing of the perinatal and transpersonal levels changes much
of how we view both mental illness and mental health.

In The Holotropic Mind (1993), Stan Grof exposes his vi-
sion of a holographic universe, and he summons convinc-
ing amounts of data and evidence for his view. Grof’s con-
tribution appears to be important especially right now as
the holographic view of the universe is only one of several
‘theories of everything’ or integrative visions that actually
link back to the systems view of the universe that was
purported by ancient Egyptian, Persian, Greek, Indian and
Chinese scholars.
Grof also cites current research, thus blending ancient
and new cutting-edge science into something like a total
synthesis. With good reason and convincing arguments, he
refers to David Bohm’s theory of a constantly unfolding uni-
verse as one of the first holistic science concepts in modern


The Cosmic Game (1998) is perhaps Grof’s best book. It
is written in fluent style, and summarizes the most impor-
tant of his LSD research and his research with holotropic
states and it is not grappling with conceptual issues. It is a
book that every intelligent lay person can read, written in
normal and descriptive language; it is clearly the book of a
master in his genre, a man who also has an obvious liter-
ary talent and an incredible knowledge of mythology, be-
sides his sharp scientific perception and reasoning that is
always empirical first and conceptual second.

The Nature of Dreams
We all dream, yet there are people who deny it for
themselves, saying something like, well, it may be true that
some people are dreaming, but for myself, I know I don’t.

They have effectively told their psyche not to dream, or
rather, not to remember dreams. It is easy to do that. Suf-
fices you tell yourself that dreams do not exist, or that you
are afraid of dreams, or that dreaming is only for ‘lunatics,’
and you won’t remember them.

But you do dream nonetheless!
Research has shown that dreaming is an essential sur-
vival function. There is a large body of research on dream-
ing by now. A cat was deprived from dreaming in one of
those many experiments. Every time her brain would fall
into the REM (Rapid Eye Movement) state (which can be
seen easily by halfway opening the eyelids), the cat was


slightly touched in order to wake up. After two weeks the
cat was dead.
Think tank Edward de Bono wrote in The Mechanism of
Mind (1969/1990) that the brain can only see what it is al-
lowed to see. He explained that, for that matter, much re-
search is and remains biased because the researcher has
certain blind spots, areas of knowledge that s/he does not
allow himself to research.

For the brain of those biased researchers, these areas of
knowledge simply do not exist. This phenomenon also ex-
plains why the church committee looking through Gali-
leo’s telescope was unable to see the Jupiter moons. But
even a spiritual authority such as J. Krishnamurti used to
say that he was not dreaming. I have examined his claim in
detail in my essay and audiobook Krishnamurti and the Psy-
chological Revolution (2014) and refer to these sources.
Let me explain here only K’s argument, for it is inter-
esting and bears some convincing logic, while it is almost
impossible to verify its veracity. K explained that Freud’s
idea of the unconscious would only make sense for people,
be it the majority, whose psyche is divided into a conscious
and an unconscious part. For himself he asserted that his
mind was not fragmented and whole, and thus not split in
those parts. Dreaming, he further argued, was logically a
necessity only for those who suffer from a fragmented con-
sciousness. Dreams then act like an interface for the un-
conscious to express itself and thus to communicate with
the conscious mind. When consciousness is unified, how-


ever, dreaming was no more necessary! To repeat it, while
we cannot verify if K really did not dream, his argument is
logically flawless!

Charles W. Leadbeater explains in Dreams: What they
are and How they are Caused (1903) why we dream and what
the spiritual reasons are for dreaming.
Now, at a time when science was far away from admit-
ting anything beyond the five senses and when it was
firmly believed that all sensations and emotions were
processed in the brain, and only in the brain, and when the
luminous body was strictly denied in science, Leadbeater
provided scientific explanations that today we know to be

Leadbeater first introduces the aura, or etheric body,
explaining of what it consists and what its function is:

Now this etheric double has often been called
the vehicle of the human life-ether or vital force
(called in Sanskrit prâna), and anyone who has
developed the psychic faculties can see exactly
how this is so. He will see the solar life-
principle almost colorless, though intensely lu-
minous and active, which is constantly poured
into earth’s atmosphere by the sun: he will see
how the etheric part of his spleen in the exercise
of its wonderful function absorbs this universal
life, and specializes it into prana, so that it may
be more readily assimilable by his body; how it
then courses all over that body, running along


every nerve-thread in tiny globules of lovely
rosy light, causing the glow of life, health and
activity to penetrate every atom of the etheric
double; and how, when the rose-colored parti-
cles have been absorbed, the superfluous life-
ether finally radiates from the body in every
direction as bluish-white light. (Id., 11).

Leadbeater’s assumption that it’s the spleen that col-
lects and refines the vital energy is in accordance with the
teaching of numerous tribal peoples, and it’s also in align-
ment with our own Hermetic Tradition.
Now, Leadbeater has a funny way to explain how the
transmission of energy for healing works. Here, we have to
bear in mind that at his time what we today call the unified
field or the Akashic Field (Laszlo) was still called magnetism
or life-ether:

When a finger becomes entirely numbed with
cold, it is incapable of feeling; and the same
phenomenon of insensibility may readily be
produced at will by a mesmerizer, who by a few
passes over the arm of his subject will bring it
into a condition in which it may be pricked
with a needle or burnt by a flame of a candle
without the slightest sensation of pain being
experienced. Now why does the subject feel
nothing in either of these two cases? The nerve-
threads are still there, and though in the first
case it might be contended that their action was


paralyzed by cold and by the absence of blood
from the vessels, this certainly cannot be the
reason in the second case, where the arm retains
its normal temperature and the blood circulates
as usual. (Id., 12).

—See, for example Lynne McTaggart, The Field: The Quest for the
Secret Force of the Universe (2002) and Ervin Laszlo, Science and the
Akashic Field: An Integral Theory of Everything (2005)

Still explaining the mechanisms, without having even
tackled the subject of dreams, the author explains the astral
body, or desire-body, which is well different from the eth-
eric body that he previously discussed.
The astral body serves as a vehicle for the astral plane,
the plane we are going in between lives. But usually we do
not stay long in the astral plane, and move on to higher
planes. For the astral plane, we need the astral body, be-
cause it’s the vibrational shell for this density of energies:

The astral vehicle is even more sensitive to ex-
ternal impressions than the gross and etheric
bodies, for it is itself the seat of all desires and
emotions—the connecting link through which
alone the ego can collect experiences from
physical life. It is peculiarly susceptible to the
influence of passing thought-currents, and
when the mind is not actively controlling it, it is
perpetually receiving these stimuli from with-
out, and eagerly responding to them. (Id., 16).


The first important fact about dreams that Leadbeater
reports is that they are not just ‘imagination’ as psychology
continues to believe, but another level of consciousness, an-
other realm of existence, with a different, more subtle, vibra-
tion, that we enter, using our astral vehicle, more or less
automatically, when we sleep, and only when we sleep
deep enough. In that case, Leadbeater affirms, the ‘higher
principles’ in our astral vehicle withdraw from the body,
and hover in its immediate neighborhood.
Now, how does this work, how do we move in dreams,
what propels us to certain places, and how is the dream
plot developed?
In ordinary reality, when we think of a certain place we
wish to be, we can be there in our imagination while being
fully aware that our physical body is stationary elsewhere.
However, in the astral state, our very thinking of being
in that place results in an ‘instantaneous transportation’ to
that place:

It has often been noted that while startling tran-
sitions of this sort are extremely frequent in
dreams, the sleeper never seems at the time to
feel any surprise at their suddenness. This phe-
nomenon is easily explicable when examined
by the light of such observations as we are con-
sidering, for in the mere consciousness of the
physical brain there is nothing capable of such a
feeling as surprise – it simply perceives the pic-
tures as they appear before it; it has no power to


judge either of their sequence or their lack of
that quality. (Id., 26-27).

Before the advent of holistic science in the 20th century,
thought and thinking was considered as ‘pictures in your
mind;’ the deeper underpinnings of thought and imagina-
tion were hardly understood and inquired into.
The first thing to learn in holistic science consequently
was that thought is a movement of subtle energy that trig-
gers immediate effects, both for oneself and for others. The
fact is only that most people, because they do not believe
in the power of thought, experience a low energy level in
their thought, which results in effectively insignificant results
of their thinking process. While the thoughts of those who
know about the power of thinking have actual creative power!
There are quite a number of highly achieved individu-
als around the globe who give evidence for this fact.
A master can kill somebody by concentrating hostile
thought forms and focusing the thought energy on that
person in one moment, when all the power of that con-
densed thought comes through to the person, like a deadly
laser beam. This is what black magic is all about, only that
most black magicians are not masters because they use ad-
ditional stage requisites, such as a photo of the targeted
person or some hair or a piece of tooth from him or her, to
reinforce and fine-tune the evil thought energies.
A real master only needs to focus their thought and can
trigger any desired effect. With saints and yogis, it has


been reported that their thoughts can do miracles, such as
producing matter instantly, letting matter disappear in-
stantly, shapeshift their bodies, levitate the person in the
air, or heal others virtually as quickly as they think of it.
All this is real, not fantasy, while for the ignoramus it
sounds like fantasy.
In addition, we need to understand that we do not own
our thoughts and that actually many thoughts we have are
really not our own because they are picked up from other
people, without our being conscious of this fact.
Now, let us inquire about the notion of time in dreams.
In fact, time in dreams is totally different from time in
wake consciousness. As Leadbeater illustrates this with an
old Sufi story and a story from his own life; in a dream
minutes, hours, days, weeks, months, years and even dec-
ades can have passed, while the subject was dreaming just
one second. Unfortunately Leadbeater does not attempt to
explain why this is so.

The reason is that we are basically beyond relativity
theory when we are in the astral, as relativity theory only
is valid for matter, and for mass, but not for energy-waves,
and thought is wave-like energy and moves with a speed
that is approximately the speed of the light—which is why
events are dilated in time, just as it would be the case when
astronauts fly in space with a spaceship that can fly close
to, or identical with, the speed of the light.
However, this is not valid for lucid dreams, as newest
dream research shows. In lucid dreams, time passes almost

in the same manner as in real life. Evidence for this fact has
been derived from REM (Rapid Eye Movement) during the
dream phase of a subject experiencing a lucid dream. In
such a situation, EEG (Electro-Encephalogram) measuring
showed that the sequence of those eye movements subjec-
tively experienced by the person in the dream was approxi-
mately identical with the actual eye movements observed in
the experiment.

—See Stephen LaBerge, Exploring the World of Lucid Dreaming,
New York: Ballantine Books, 1991

Another subject of interest related to dreams is the fac-
ulty of prevision in dreams. Precognition has always given
rise to questions of ‘cosmic determinism versus free will of
the human,’ and Leadbeater voices a clear credo for human
free will, but he adds an important precaution:

Man, however, undoubtedly does possess free-
will; and therefore … prevision is possible only
to a certain extent. In the affairs of the average
man it is probably possible to a very large ex-
tent, since he has developed no will of his own
worth speaking of, and is consequently very
largely the creature of circumstances; his karma
places him amid certain surroundings, and
their action upon him is so much the most im-
portant factor in his history that his future
course may be foreseen with almost mathe-
matical certainty. (Id., 43).


This is however different with a highly developed in-
dividual, a person who is to a lesser extent thrown around
by external circumstances because of his knowledge, will
and determination.
While such a person equally is subjected to karma, the
law of cause and effect, they can more easily get beyond
karma. They do this by the power of their thoughts, their
knowledge that thoughts do have an effect upon matter
and the course of events, and their power to dream crea-
tively, in the literal and the proverbial sense.
But there is more to dealing with the astral realm of
existence, as Charles W. Leadbeater shows in his extensive
study, Inner Life (1911/1942). Our inner life is indeed the
door-opener to all worlds beyond the visible and the
physical. This brings me to ask what in effect psychic pow-
ers are?

To be psychic means to be able to bring through
into the physical consciousness something of
the wider life; it is therefore / in the condition
of the physical vehicle that there is an inequal-
ity between the psychic and the ordinary per-
son, but when the physical is dropped that ine-
quality no longer exists. (Id., 4-5).

There are many observations in this book that can nei-
ther be verified nor falsified, except you are yourself a clair-
voyant, and not just a clairvoyant but one of the highest
initiation. Leadbeater was on level five which means a di-


rect perception of the aura, of the after-life through trance,
and precise visions of the future without needing to dream;
his lucidity was equal in the trance-state or in wake con-
It is this level of perception that for example the well-
known seer Nostradamus was gifted with. The trance state
is superior to dreaming because it can be brought about
voluntarily by the subject, and it can be directed. Actually
the trance state can be compared with deep hypnosis.
By contrast, on level one, where I am, you can neither
directly perceive the when and how of having precognitive
dreams, nor can you direct them in any way while being in
the dream. It’s all a matter of ‘I don’t know why this hap-
pened, why I got this dream. It was so strange, yet very
precise.’ In other words, the psychic goes beyond the re-
strictions of our space-time based perception and brings
into ordinary consciousness an element of the wider pic-

Consciousness and Shamanism
Shamanism: Ancient Techniques of Ecstasy (1964) by Mir-
cea Eliade is considered to be the classic about shamanism,
and it remains a reference book, but it’s not an easy read.
Especially when compared with Terence McKenna’s
books, and those others on shamanism written by Richard
Schultes, Michael Harner or Ralph Metzner, Eliade’s book
clearly takes the appearance of a dry scholarly work, refer-
ence manual, or standard academia. But this is precisely its

value! It contains so many details that one single lecture of
the book will generally not leave very deep traces, except
you dispose of a photographic memory.

The eminent advantage of the book or generally of Eli-
ade’s approach to shamanism is that his research did not
take its origin in the Amazon, but in Siberia!
In fact, the most original and untouched ritual of sha-
manism originates from Siberia, not from the Amazon, while
today’s media suggest the contrary.
It is important at the very start of studying shamanism
to learn that it is not a religion. This is probably why Eliade
sub-titled the book Ancient Techniques of Ecstasy, for it’s
that, a technique, a ritual, something esoteric and not what
religion normally does; shamanism could in fact be called
the higher octave of religion, like the Mystery Schools in An-
tiquity added something essential to Greek religion, with-
out representing that religion. As a result, the shaman, suc-
cinctly speaking, while highly respected, and even vener-
ated and encountered with awe, is an outcast.
On the other hand, while a certain mental alienation may
precede the actual initiation of the shaman, Eliade’s early
stance on shamanism helped to repel the standard misno-
mer, for the most part brought up by ignorant missionar-
ies, that shamans were mentally ill, schizophrenic or hys-
terical people. The very contrary is true.
The shaman typically is in his set and setting the only
person of a really sane mind. But for developing that san-
ity of mind, mental alienation is often brought about by the

inner self, as a temporary condition, for the sole purpose of
deconditioning the candidate and purifying their inner
world, and their perception of reality. Eliade observes:

Psychopaths or not, the future shamans are ex-
pected to pass through certain initiatory ordeals
and to receive an education that is sometimes
highly complex. It is only this twofold initiation
—ecstatic and didactic—that transforms the
candidate from a possible neurotic into a sha-
man recognized by his particular society. (Id.,

Disease often has to worsen before it can be cured. By
the same token, those who rank high in society often go
through a difficult childhood or had to go through trials in
their first years of professional engagement.
Eliade observes that many a shaman had a predisposi-
tion to shamanism since their childhood, which typically
manifests in ‘being different,’ having visions and precogni-
tive dreams, but also suffering from strange fears, or even
epileptic seizures. Thus, the shamanic power often is the
result of an overcoming of a difficult condition, be it a mental
illness or a physical trauma; this overcoming is the result
of a major effort from the side of the individual, something
like a personal victory, but one that was in some way aided
by spiritual forces, not by ego-driven action.
When we consider the extraordinary power of a sha-
man, for healing himself and others, and for communicat-


ing with spirits so as to alter fate—for example help pre-
vent a war between neighboring tribes—we might wonder
what personal qualities or characteristics such a person
must develop? Are they innate, or can they be acquired?
Opinions vary from culture to culture. It seems that
communication abilities are primed in this process. Finally
there seems to be some agreement that the shaman, while
he may appear as an unusual figure, is a person not of or-
dinary, but of superior intelligence.
Shamanism is distinct from religion also by its redefini-
tion or alternative definition of what is sacred.
Contrary to the common definition of sacredness pri-
marily being defined by religious tradition, in shamanism
sacredness has an immediate quality about it, and is often
related to mystic appearances, or a direct perception of the
divine. In this sense, for the truly religious mind, the detail
becomes the major thing in life, and nothing will be really
insignificant. Such an attitude, that in major religions only
is seen as awe in front of the divine, greatly enhances our
faculties of perception.
As the attitude it not fixated to a divine figure but is
general, in front of nature, nature as such is embraced and
integrated into a greater spiritual whole, and that makes that
shamanism is so successful in healing the human body. For
it brings along alignment, an alignment that most tribal
peoples indeed possess, which makes for their peaceful
and non-harmful living, and their silent yet effective dia-
logue with nature.


The other fundamental question that Eliade asked and
tried to answer in his book was what is the intrinsic quality
of the shamanic cure, and how does it come about? In fact,
the astonishing difference between the way shamans cure
and our doctors cure is that the shaman takes the medi-
cine, and in our medicine it’s the patient. The shaman,
through the trance, enters the vibrational field of the pa-
tient, and can thus detect the real problem of their illness, by
screening their luminous body. This is all the secret, or the
most part of it. No medicine is needed when you can alter
vibrations within the aura, an insight that today has been
made useful for medicine again, and that is at the basis of
what we call vibrational medicine.

—See Richard Gerber, A Practical Guide to Vibrational Medicine
(2001) and Donna Eden & David Feinstein, Energy Medicine (1998), The
Energy Medicine Kit (2004) and, by the same authors, The Promise of
Energy Psychology (2005)

In shamanism, illness is often attributed to the interfer-
ence of the spirit world. While our consciousness evolved
from a merely palliative and mechanical medical paradigm
to one where the patient is seriously asked how he or she
may have contributed to bring about their disease, the spir-
itogenic etiology, method used by shamanic cultures, would
by most doctors probably be qualified as schizophrenic.
Not so in tribal cultures. Rule and exception can be
seen as reversed in the sense that in most native cultures,
illness is primarily seen as a form of superimposition of ma-
lignant spirit power, and only in second instance as a pos-


sible result of an individual's condition, weakness, or fra-
gility, or emotional constriction.
The most important part for understanding shamanism
is the shaman’s frequent use of entheogens. What are en-
theogens? They are plants that contain psychoactive com-
pounds, such as DMT, and others, and that, when taken at
appropriate doses, produce a consciousness-altering effect
upon our psyche and perception.

There are various names for such plants, and the name
that is given reflects the state of mind of the researcher. Eli-
ade suggests in his book that a shamanic culture was at its
decline or caught in decadence when their people take hal-
lucinogenic compounds for effecting the shamanic trance.

Today, this opinion is contradicted by the large major-
ity of shamanism researchers, such as Ralph Metzner, Mi-
chael Harner, Richard Schultes, or Terence McKenna who
agree in considering Eliade’s bias here as a myopic view
and a basic misconception about shamanism.

Terence McKenna spent 25 years exploring ‘the ethno-
pharmacology of spiritual transformation’ and was a spe-
cialist in the ethnomedicine of the Amazon basin. In his
book The Archaic Revival (1992) McKenna lays the ground-
work for something we could call a psychedelic culture, a
culture based on completely different values than those
our patriarchal tradition is based upon. In the etiology of
the particular mental group alienation that is so typical for
our culture, the author detects a basic denial, which I my-
self call the denial of Ecstasy, or the second of the Eight


Dynamic Patterns of Living I have found to be constituent of
true civilization.

—Listen to my audiobook ‘Eight Dynamic Patterns of Living’:

McKenna writes:

In addition to choosing to repress the strange
abilities of the shaman and the psychic poten-
tial of contact with the Other, Western tradition
has a built-in bias against self-experimentation
with hallucinogens. One of the consequences of
this is that not enough has been written about
the phenomenology of personal experiences
with the visionary hallucinogens. (Id., 3).

McKenna’s views are voluntarily political in the sense
that he claims nobody can develop a sane mind within an
insane culture, unless he rejects that insanity and returns to
reason. There is a parallel here with Krishnamurti who had
a similar position, only that he did not endorse psychedel-
ics; however, he wrote that it was not a proof of mental
health to be well adjusted to a profoundly sick society.
McKenna sees no way around the citizen’s perversity
than by ‘civilizing’ us psychedelically, while Krishnamurti
sees the way out through an individual process he called
‘psychological revolution.’

—See Peter Fritz Walter, Krishnamurti and the Psychological Revo-
lution (2014) and my audiobook ‘A Psychological Revolution,’ at the
URL cited previously


When we give primacy to the self, the individual, and
hence see society, or the group as secondary, we can build
group values from such a starting point, and we can build
them with ecstasy as the social value and group fantasy.
This is exactly the outcome of my own shamanism re-
search. And I must add that I have found no other author
who sees this with an even remotely similar lucidity as
Terence McKenna. He writes:

Shamanism is use of the archaic techniques of
ecstasy that were developed independent of
any religious philosophy—the empirically vali-
dated, experientially operable techniques that
produce ecstasy. Ecstasy is the contemplation of
wholeness. That’s why when you experience
ecstasy—when you contemplate wholeness—
you come down remade in terms of the political
and social arena because you have seen the
larger picture. (Id., 13).

The shaman is a consciousness traveler, a mind-alterer,
a reality-shifter, a magician, and at the same time, a healer.
But he’s an outcast nonetheless, and this is his crux. In that
sense, the shaman does not ‘fit’ into a religion, and sha-
manism in the narrow sense certainly is no religion, but
rather, the antidote of it.
However, in a general sense, we could say that if any-
thing is to come out of shamanism, it’s true religion, a truly


religious attitude, and that the religious attitude in most
established religions simply is hypocrisy! McKenna writes:

Unfortunately, religion for the past five hun-
dred years has been a hierarchical pyramid at
whose top were theologians interpreting
dogma. This interpretation was handed down
through a hierarchy to the faithful. I think relig-
ious hierarchies are very unsettled by the idea
of direct revelation. Nevertheless, this phe-
nomenon is certainly thriving in preliterate cul-
tures all over the world. We discovered in deal-
ing with this that the only people you could
talk to about it or who seemed to have familiar-
ity with it were shamans. (Id., 28).

Now, we got shamanism and the spirits of nature in
our cultural soup, and we got no religion besides nature’s
religions, which can be called direct perception. But what is
missing? McKenna puts a unique stress on language, and
the evolution of language through psychedelics, as an es-
sential characteristic of the Archaic Revival as a new, and
yet perennial cultural paradigm. This has not been empha-
sized in the same way by any other author in the context of
shamanism, but it has well been posited as the ultimate
goal in Lacanian psychoanalysis, provided that psychedel-
ics are avoided.
McKenna’s detractors cunningly argue that his highly
refined use of language was not the result of psychedelics
but of his Irish tradition, and that he was using his obvious


literary talent for making up a cultural pretension, as a matter
of show, and for establishing his particular niche in popu-
lar culture. I cannot give a valid judgment here, and I think
there are good arguments for each of these positions.
McKenna had the ability to render complex and convo-
luted speeches with a crystal-clear ‘premeditated’ logic,
that, as his voice is rather monotonous, suggests someone
reading from an invisible book in front of his eyes. Admit-
tedly, I haven’t seen or heard anything comparable in my
There is no question that McKenna, when molding his
cultural Pygmalion, cannot rely on proven theories only,
but forwards many hypotheses that we cannot simply give
out as ‘science.’ In fact he always denied to be a scientist,
saying he was just ‘an explorer.’
The open question is if this ability of the shaman to
seize the ‘Centering Logos’ for healing purposes requires a
culture to be preliterate? Can the same not happen in our
own culture, and for literate patients?
The question hits home because in my unique experi-
ence with Ayahuasca in 2004, the plant intelligence com-
municated to me that I was more or less atrophied in per-
ceiving reality directly, and that this atrophy had come
about through the strong language training I had received,
so that language had become in my life a barrier to the real
understanding of nature, and nature’s wisdom.
This fully confirms McKenna’s view that language is in
the way of understanding nature when it’s not trans-

formed, modulated ‘psychedelically,’ and rendered a phi-
losopher’s stone through the unique alchemy of entheo-
gens impacting, over long periods of time, on our mind-
body chemistry.
And this, in turn, is exactly what McKenna has sum-
marized as the essential in the Archaic Revival. It is his
mind-boggling assumption that only through psychedelics
humankind was able to build civilization, and that origi-
nally entheogens were really laid in our cradle, and have
served over millennia their good purpose, until exactly the
moment when during the 20th century, our paranoid lead-
ers put them on the index of ‘forbidden plants.’ In his book
Food of the Gods (1993), McKenna lucidly comments on this
prohibition that the very notion of illegal plants ‘is obnox-
ious and ridiculous in the first place.’
Interestingly enough, McKenna shows a parallel of this
20th century anti-psychedelic paranoia with the worldview
under Christianity that regarded any wisdom from nature
as diabolic and abject, and that destroyed much of the di-
rect knowledge that ancient civilizations possessed about
life. Our symbiosis with the Other, the intelligence that
speaks through psychedelic mushrooms, and that is acces-
sible through their ritualistic ingestion, McKenna argues,
was cut, as just another cultural circumcision we were sub-
jected to, on the basis of spiritual dominance taken as relig-
ion, and as a matter of religious, and later, worldly tyr-
anny. The enlightened mushroom-nourished sage is not a
very good consumer of cultural and alimentary crap, to be


true, and here is the common sense behind the paranoia of
our leaders. If anything in their agenda has a value, it’s
money-making, and that philosophy never was conducive
to bringing about wistful humans. But McKenna says it
better than I can ever put it, and he sees the powers of ig-
norance lined up for the destruction of any true and wist-
ful culture not just since recently:

Ignorance burned the libraries of the Hellenistic
world at an earlier period and dispersed the
ancient knowledge, shattering the stellar and
astronomical machinery that had been the work
of centuries. By ignorance I mean the
Hellenistic-Christian-Judaic tradition. The in-
heritors of this tradition built a triumph of
mechanism. It was they who later realized the
alchemical dreams of the fifteenth and sixteenth
centuries – and the twentieth century – with the
transformation of elements and the discovery of
gene transplants. But then, having conquered
the New World and driven its people into cul-
tural fragmentation and diaspora, they came
unexpectedly upon the body of Osiris—the
condensed body of Eros—in the mountains of /
Mexico where Eros has retreated at the coming
of the Christos. And by finding the mushroom,
they unleashed it. (Id., 40-41).

I have forwarded the point of view, and I am not the
only one, that psychoanalysis was meant to be, from the


start, more than a medical technique, that it had from the
start a strong underlying idea of shamanism to it. The im-
portance of the shaman as an integrative and sacred figure
in a highly technologically alienated culture such as ours is
obvious. And it may be the psychiatrist!
The integrative philosophy that McKenna’s Archaic Re-
vival represents and that we are the inheritors of, after the
passing away of its creator in 2000, requires us to build re-
lationships between phenomena we don’t usually associate
with each other. McKenna teaches that this synthetic view
of the universe was immensely facilitated through what he
calls the ‘mediation’ of the plant teachers:

A voice that gave guidance and revelation to
Western civilization has been silent for about
seventeen hundred years. This is the Logos and
all ancient philosophers strove to invoke it. For
Hellenistic / philosophy it was a voice that told
self-evident truth. With the passing of the Aeon
and the death of the pagan gods, awareness of
this phenomenon faded. However, it is still
available through the mediation of the plant
teachers. If we could intelligently examine di-
mensions that the psychedelic plants make
available, we could contact the Oversoul and
leave behind this era where dominance hierar-
chies must be disciplined by UFOs and messi-
ahs, and where progress is halted for millennia
because culture cannot advance ethics at the
same rate as technology. (Id, 61-62).


In fact, contrary to many who claim their Ayahuasca
experience was but a spectacle of colorful visions, I can tes-
tify as a direct witness of what McKenna writes about the
Logos coming through as an intelligence or plant teacher,
manifesting in the psychedelic state as an immediate tele-
pathic presence and response-giver that teaches a wisdom
not from this earth. And it has taught me a wisdom, not
general, but very much tailored to my own spiritual and
erotic needs, telling me through direct insight that I needed
to give love instead of wanting to receive love from others,
and that by doing this without wavering in my attitude, I
could overcome the undeniable distortion of perception that
my overindulgence of language-related thinking has brought
From 2004 to 2014, and thus within ten years, I funda-
mentally changed not only concepts and relationships, but
also my daily life and habits, and there are no more de-
pressions, no more outbursts of hate and violence, no more
sad remembrances of my terrible childhood, and I have
simply become wiser in all I think and do.
McKenna’s vision of the Archaic Revival targets at the
creation of nothing less but a psychedelic science, while he
localized himself to be in an early stage in the creation of
that science, in similar ways as our technological explorers
some centuries back on the road of progress, only that this
kind of progress will not be a fragmented and technologi-
cal one, but a truly holistic one.


And as a parallel movement with the creation of that
psychedelic science that McKenna envisions, he predicts
the ultimate encounter with the Other, whenever on a
timeline of events this may occur.
While McKenna seems to see this encounter with the
Other a bit in the way of science fiction novels, as a spec-
tacular one-time event, described by some as the prover-
bial ‘UFO landing on the ground of the White House,’ he
acknowledges, what can be called a consensus now, that
this Presence, this Other does not need to come here, be-
cause the eternal present aligns all dimensions as superpo-
sitions, and not in horizontal space. But what is the barrier,
then, between them and us? According to McKenna, it is
language, and it’s by the evolution of language that we are
going to get over the fence and face the Other.
After my fascination with Terence McKenna’s idea of
some kind of ‘psychedelic revolution,’ the sobering books
by Dr. Alberto Villoldo came as a surprise. A medical doc-
tor from San Francisco who studied more than twenty
years with shamans high in the Andes in order to learn to
heal imprints in the luminous body, well, that was an in-
sightful reading journey.
And the man came over as grounded, not a wistful
philosopher-sage who dreams about healing our fragmen-
tations with lavish doses of psychoactive compounds or-
dained by sager governments in the future, but a doctor
who saw the immediate applications for healing of a tech-


nique that very few Western people have ever researched
about, let alone mastered.
Healing States (1984) is a research volume that Dr. Al-
berto Villoldo co-authored with Stanley Krippner, and it’s
a glorious onset of his own career in shamanic healing. I
have not only done research on these matters since about
fifteen years, but worked together with an expert, the head
psychiatrist of Bali’s Udayana University and medical doc-
tor, Professor Luh Ketut Suryani, who is a Balian as well, a
natural healer practicing the local medicine on Bali island.
Dr. Suryani is an international expert on trance and ob-
session phenomena and she has told me many anecdotes
from her life where she depicted herself in the role of a
spirit communicator.
She was also quite often in the local newspapers as she
is the only reputed healer on the island for a phenomenon
unique to Bali: the possession of whole groups of children,
typically a whole class in a school, by spirits.

In her presence and under the spell of her mantras, the
possession would vanish within minutes, while all other
remedies against this intriguing phenomenon have been
proven ineffective.
Dr. Suryani published many books and co-authored a
number of others, as for example the study by Jensen-
Gorden-Suryani, Trance and Possession in Bali: A Window on
Western Multiple Personality Disorder, and Suicide (1993). I
was working with Dr. Suryani for giving meditation train-
ing lessons to top-rank managers on the island back in the

1990s. While we were interjecting the meditation approach
into the corporate world as a form of relaxation and for
building better performance, the point of departure of Dr.
Villoldo’s research on paranormal phenomena and spiri-
tual or alternative healing was psychosomatic medicine. He
was interested what exactly makes the soma follow the
psyche, or why the spirit imprints itself on the soma, thus
causing either health or disease. The authors write:

A growing number of allopathic physicians be-
lieve that as much as 80 percent of all illness
may contain a psychosomatic component. Allo-
pathic medical science, which does not publicly
acknowledge the psychic realm, is still at a loss
to explain the origin and treatment of many of
these psychosomatic disorders, often merely
referring to ‘unconscious conflicts’ that can
trigger disease. (Id., 19).

The phenomenon of contact with spirits is highly un-
canny and unusual for the Western mind. The authors,
well aware of this cultural bias or denial, have found that
in fact, it may be a question of terminology only as psycho-
therapists talk about ‘complexes’ and ‘subpersonalities’
when they refer to the same causal agents as for example a
medium refers to. In fact, in my own research on what
transactional analysis calls our inner selves, I found that
here we encounter just another of those hidden key formu-
las that open windows to other, wider, and deeper realms
of insight.


My research on Huna brought to daylight and gave me
evidence for the assumption that inner selves are not just
psychic modalities but inner spirits, real entities that are
part of our multidimensional psyche. And in my practice of
the inner dialogue and spontaneous art, I had encounters,
at least one, with spirits, and I have become acutely aware
of the fact that many of our thoughts and ideas are not en-
tirely our own but that we can, consciously or involuntar-
ily, benefit from the ideas sent to us by guiding spirits, or
receive thought forms which are forever floating in the
ether or the unified field, as they are resonance patterns:

But as we prepared to leave São Paolo we were
struck with the thought that communications
from the spirit world could be happening all
the time, and that we might simply not be
aware of them. Is it possible that many of our
intuitions and creative thoughts come from out-
side ourselves? Although most scientists believe
that contacts with spirits are fantasies of the un-
conscious mind, a small but growing number of
investigators believe that the human brain may
behave like a complex transmitting and receiv-
ing apparatus, which under certain conditions
can pick up thoughts from other minds, and
even across space and time. (Id., 18).

The first landmark research described in the book re-
gards The Spiritual Psychiatry of Dr. Mendes, a Brazilian
spiritual healer located in the suburbs of São Paolo and


specialized on healing epilepsy, schizophrenia and multi-
ple personality disorder. The interviews with this phe-
nomenal natural healer revealed that it’s by following the
natural principle of self-regulation that healing states are
realized. This is achieved by letting the psychosomatic
unity of the organism regulate its own healing, which al-
ways leads to the original wounding. By allowing this ex-
cursion into the past, which is called regression, full healing
can be achieved.
Alberto Villoldo, long before he was famous as an al-
ternative spiritual healer, already grasped the importance
of bringing self-regulation into healing; it was namely be-
fore he departed to the Andes to learn with the Laika sha-
mans that he was directing the Biological Self-Regulation
Laboratory at San Francisco State University, and one of his
motivational triggers for doing this at that time still very
controversial work was his research experience with Dr.

The authors come to an important conclusion about
shamanism, which points to the fact that shamanism, in its
very core, is basically non-judgmental and does not steer
toward any fixated position in terms of morality. It’s thus
free of the all-pervasive moralism that is part of the cul-
tural bias inherent in all monotheistic religions and their
respective cultural incarnations (such as, mainly, Judaism,
Christianity and Islam).
Shaman, Healer, Sage (2000) is perhaps Villoldo’s best
book. He explains to the interested reader what the lumi-


nous energy field represents, what it does in natural healing
and how the shaman can access it for altering its energetic
vibration in certain areas that contain so-called imprints.
The author explains:

We all possess a Luminous Energy Field that
surrounds our physical body and informs our
body in the same way that the energy fields of a
magnet organize iron filings on a piece of glass.
Our Luminous Energy Field has existed since
before the beginning of time. It was one with
the unmanifest light of Creation, and it will en-
dure / throughout infinity. It dwells outside of
time but manifests in time by creating new
physical bodies lifetime after lifetime. (Id., 42-

As shown in the Introduction, I have done ample re-
search on the existence of this field, and started out with
Paracelsus who was something like a Western shaman.
And I found that the Laika native tradition that Dr. Vil-
loldo had chosen for his own initiation into the secrets of
shamanic healing has its correlates also in the Western eso-
teric healing tradition. Generally, the practice of alchemy in
the Western esoteric healing tradition embraced a holistic
understanding of human life, and of disease.
In view of our cutting-edge science revelations over the
last two decades, and the insights we gained from quantum
physics about the quality of the light, and of universal


memory, the teaching Dr. Villoldo received from the Laika
shamans becomes comprehensive in a larger context, and
is actually corroborated by newest scientific insights. In the
light of Integral Theories of Everything, and the revealing
book by Ervin Laszlo, Science and the Akashic Field (2005),
what the author reports about the Akashic memory does
not sound so esoteric after all:

The Luminous Energy Field contains an archive
of all of our personal and ancestral memories,
of all early-life trauma, and even of painful
wounds from former lifetimes. These records or
imprints are stored in full color and intensity of
emotions. Imprints are like dormant computer
programs that when activated compel us to-
ward behaviors, relationships, accidents, and
illnesses that parody the initial wounding. (Id.,

What Dr. Villoldo writes about the earth’s magnetic
field, and how the luminous energy field connects us to the
luminous matrix of the entire universe reminds the ex-
traordinary research of Dr. Wilhelm Reich (1897-1957) on
what he called the orgone, which he described equally both
as a bioplasmatic energy that animates the human organ-
ism, that irradiates from every single cell, and that is pre-
sent in the whole of the cosmos, as cosmic orgone, being re-
sponsible, inter alia, for the changes in weather. On the ba-
sis of these discoveries, Reich was able to bring about rain


in desert regions and under conditions of severe drought.
Dr. Villoldo writes:

Although the strength of the Earth’s magnetic
field drops off very rapidly the farther it travels
from the planet, it never actually reaches zero.
It extends for hundreds of miles into space be-
fore diminishing in strength, and travels at the
speed of light, at about 186.000 miles per sec-
ond, to the edge of the Universe. The human
energy field appears to extend only a few feet
beyond the body since, like the magnetic field
of the Earth, it diminishes in strength very rap-
idly. Yet it also travels at the speed of light, con-
necting us to the luminous matrix of the entire
Universe, known to the Inka as the texemuyo or
all-pervading web. (Id., 49).

In his book The Four Insights (2006), Dr. Villoldo states
that all life is made of vibration and light. This is exactly
what perennial science and philosophy teaches since Her-
mes Trismegistos, as Manly P. Hall shows with many ex-
amples in his book The Secret Teachings of All Ages (1928/
2003) and it is also what we gradually rediscover through
the cosmic window of quantum physics.
The powerful message of this teaching for our own cul-
ture is that we can overcome our negative individual and
collective karma by rejoining the original pattern, through
healing what the Kahunas call complexes, and what Dr. Vil-
loldo calls imprints in the Luminous Energy Field (LEF).


Healing the Luminous Body (2004) was my first access to
Alberto Villoldo’s teaching of shamanic healing. In this
DVD, the author retraces his professional career, how he
got to the knowledge that today benefits so many people
in the West, and how, at the start, he was really a pioneer.
Let us not forget that official science until very recently
denied the Life Force or what I came to call e-force. It also
denied the existence of both the luminous body and the
fact that our emotions, and emotional scars, are not to be
found in the brain, but in the luminous body.
Let me also remind of the fact that great scientists,
metaphysicists and healers like Paracelsus, Swedenborg,
Reichenbach, Mesmer, Reich, Lakhovsky or Burr have en-
deavored pioneering work decades and even centuries
In this sense, even today and despite enlightening new
openings presented to a greater public in the film What The
Bleep Do We Know!?, people like Alberto Villoldo swim
against the stream. His teaching is grounded, and therefore
helps us connect with the non-luminous forces in us, our
inner shadow, or all the shadows that are the results of the
imprints in our luminous body, which are for the most part
the energy imprints of early abuse suffered as children, or
that go back to former lifetimes.


Psychoactive Compounds
Psychoactive compounds can be described as the es-
sence in a plant or mushroom, or a seed that has a psyche-
delic capacity, while the rest of the tissue of that plant is
not psychoactive. Now it is a fact that these compounds
were highly sought after in ancient cultures and even are
still today in shamanic societies. The reason is, to repeat it,
the importance of ecstasy in those cultures, as a truly relig-
ious experimentation with the origins of life.

Terence McKenna, in contradiction to Mircea Eliade,
and with regard to DMT, as well as Stanislav Grof, for
LSD, affirmed that while ecstasy can be produced in other
ways than with psychedelics—for example through hy-
perventilation, which Grof came to call ‘holotropic breath-
ing’—the difference is that psychedelics-based journeying
is several 100% more effective in terms of consciousness
expansion. Another important factor is that these com-
pounds serve deconditioning, which is important for see-
ing the golden cage that our consumer culture has put us
Let us inquire both into DMT and LSD for a moment.
In this context it is important to know that our brain pro-
duces endogenic DMT which is one of the reasons why
Terence McKenna endorses it, for it is relatively easy for us
to metabolize it. The same is not true for LSD which is an
artificially produced substance, while some of the alkaloids
it contains are well to be found in nature.


DMT – The Spirit Molecule (2001) by Dr. Rick Strassman
is a courageous book of a remarkable American doctor, one
who really stepped out of the league and looked over the
fence—with the result to never return to where he was
coming from. I was very touched by his book, because the
author vividly describes not only his scientific discoveries,
but also how he got there. You will be moved by this man’s
honesty and endurance, and by the many unconventional,
or even revolutionary ideas he expresses in this book.
When a Terence McKenna writes such things people
tend to easily accept that as ‘witty psychedelic literature,’
but it’s quite of a difference when a medical doctor writes
about what is considered by many as tabooed research,
taking the obvious risk to be violently discarded out of the
peer group.
We know from the past how that can happen. The life
stories of, for example, Dr. Franz Anton Mesmer and Dr.
Wilhelm Reich give a vivid and picturesque account of it.
But Strassman does not want to get out a book that goes in
the face of some people. He is not that kind of character. I
got the impression throughout this book that he is a ma-
ture personality and knows what he is talking about. So
much the more need we to respect this voice of authority
in a jungle of information about what I call an ‘integrated’
worldview, as opposed to the scattered worldview that is
the day-to-day condition of modern consumer culture.
In my view, Strassman is more outspoken than for ex-
ample Stan Grof when it goes to clearly state the disaster


that was done by governmental authority to prohibit LSD
and a whole array of powerful entheogens that were used,
with good care, in experimental psychiatry for finding a
better, and more effective, approach to healing mental dis-
turbance. It needs courage to pronounce heretic views of
this kind from the pulpit of an accredited doctor, because it
can result in professional ruin. That this man has taken the
courage to walk his talk despite the risk needs a big ap-
plause, from what community or point of view ever we
look at him!
On the other hand, some progressive movements who
foster abortion rights may be disappointed about his total
reject of abortion, a view that by the way I myself person-
ally support, too.
He gives conclusive evidence for the point he makes,
and if this evidence will be corroborated by further re-
search, I am quite certain that legally sanctioned abortion
will be abandoned in the future.

It’s quite a hot issue, but unfortunately the debate only
focuses on the rights of the mother. What about the rights
of the fetus to be born, given that he or she, if the mother
was raped or not, has decided to incarnate? When this is
already sound from a spiritual point of view, the scientific
evidence that Strassman gives for his stance on rejecting
abortion speaks the same language:

Opponents and supporters of abortion rights
may find fault with my proposal that a pineal
DMT release at forty-nine days after conception

marks the entrance of the spirit into the fetus.
(Id., xxvii).

If we are to respect life at all, we have to respect it from
the moment it’s animated matter, which is matter that serves
as a vehicle for spirit. This is recognized in all but Western
cultures as one of the base principles of life, and I can’t see
why we should make an exception for abortion.

In his overview over the history of psychedelic com-
pounds in psychiatry, Dr. Strassman gives much food for
thought that supports the alternative position, the one
taken, for example, by Terence McKenna, Richard E. Schul-
tes, Jeremy Narby, Stan Grof, or Ralph Metzner, to name
only a few:

Psychedelic research was a bruising and hu-
miliating chapter in the lives of many of its
most prominent scientists. These were the best
and the brightest psychiatrists of their genera-
tion. Many of today’s most respected North
American and European psychiatric research-
ers, in both academics and industry, now
chairmen of major university departments and
presidents of national psychiatric organizations,
began their professional lives investigating psy-
chedelic drugs. The most powerful members of
their profession discovered that science, data,
and reason were incapable of defending their
research against the enactment of repressive


laws fueled by opinion, emotion, and the me-
dia. (Id., 28).

It also was shown by research that LSD has a powerful
effect on enhancing creativity. On the other hand, it is quite
obvious that it is not a very comfortable condition for a
scientist to do research in an area and on a subject matter
that is a potential case of taboo, because the law suddenly
shifted and declared the specific topic of research an illegal
matter. But let us see what that means? Is science restricted
to research only in matters that are legal? Is scientific curi-
osity limited to what the law givers think and enact? Apart
from the ethical foundation of science, that by the way was
never really questioned in the governmentally funded re-
search on genetic manipulation and technology, and where
there are real dangers, science should in my view not be
restricted to what is declared legal, but overall needs to
serve the progress of humankind.

This is my own position as an international lawyer on
this subject. Dr. Strassman makes a good additional point
stating that the mere absence of academic attention for any
given subject of research should not keep curious scientists
from investigating in the matter to find out what is true,
and what is myth.
And there is another important distinction to be made,
that has turned out to be crucial from the legal point of
view. Namely, a psychoactive plant or mushroom may be
considered as a drug, or it may be considered as food. In


the first case its consumption and distribution may be pe-
nalized by law, in the second case its consumption and dis-
tribution would be free.

Terence McKenna, in his book Food of the Gods (1993)
reminds us of an ancient truth. In all traditional cultures,
food was used as medicine! And from the start there were
two of them that primed over all others as the applications
for healing were so gigantic. They were Garlic and Canna-
In fact, this book treats an important subject that is
rather obfuscated in modern times: food. When I say obfus-
cated I really mean that most modern city dwellers possess
only a rudimentary awareness of what they ingest on a daily
basis; they are just gnawing away their very juice of life,
with all the toxics that modern processed food contains.
While in ancient times food was medicine. You still have
this philosophy in the Chinese food tradition where there
are many dishes, for example a whole array of mushroom
dishes, that originally were concocted for medical pur-
poses but that today we eat just for enriching our daily
There is one rather esoteric dish among them, that is
called the ‘black chicken.’ The interesting thing about this
dish is that while you can buy these small black chickens
in any supermarket in Asia, the other ingredients you best
don’t buy there, but in a Chinese medical pharmacy. They
will open a number of little drawers for you and put on a
piece of paper a funny composition of mushrooms, herbs,


spices and dried plums that you take home for just a cou-
ple of dollars. Now, you brew this with water, and just put
some seasoning and some salt. You cannot imagine what
this dish can do! It cures any cold, influenza or cough—
guaranteed! The taste is exotic, it really tastes like medi-
cine, and when you eat the red meat of this little black
chicken, it has a very good taste. This is the way to enjoy
life as the ancients did: you eat what you like, but you eat
medicine at the same time. Not like today, stuffing oneself
with industrially processed and poisoned food and then
ingest chemistry when one has a bad digestion. And then,
after this unwholesome diet, you ‘smoke a joint’ that con-
tains I don’t know what, and that you bought somewhere
on a black market from people you have never seen before.
This is what McKenna tells you:

No light can penetrate this situation of pan-
demic drug use and abuse unless we undertake
a hard-eyed reappraisal of our present situation
and an examination of some old, nearly forgot-
ten, patterns of drug-related experience and
behavior. The importance of this task cannot be
overestimated. Clearly the self-administration
of psychoactive substances, legal and illegal,
will be increasingly a part of the future unfold-
ing of global culture. (Id., xiv).

Our present leaders won’t do this reappraisal for us,
and that is why we can wait ad infinitum until this dan-
gerous situation in our dietary life will change some day in


the future. Food and mind do interact: this is the essential
message of this book. And there is one more link to it.
Food acts on sexuality, and sexuality acts in turn on the
mind. This is not an insight unique to McKenna’s food re-
search but many studies have shown that alcohol has a
particular effect on sexuality in that it renders the sexual
appetite more violent, and more sadistic, or else leads to
impotence. McKenna speaks of an ‘alcohol culture’ and a
little later he also speaks of a ‘coffee culture’ so as to char-
acterize, in terms of food, our Western patriarchal tradi-

Dominator style hatred of women, general sex-
ual ambivalence and anxiety, and alcohol cul-
ture conspired to create the peculiarly neurotic
approach to sexuality that characterizes Euro-
pean civilization. Gone are the boundary-
dissolving hallucinogenic orgies that dimin-
ished the ego of the individual and reasserted
the values of the extended family and the tribe.
(Id., 148).

On the other hand, the still prevailing demonization of
the harmless hallucinogenic Cannabis will in the author’s
opinion cause us a particularly heavy price to pay for the
surrender to dominator values that the suppression of
Hashish will bring about long-term, and the deterioration
of the individual self, and selfhood, that will be the result
of this turn of events. McKenna’s research was fully con-
firmed by a thought-provoking and meticulous study writ-

ten by an American physician, Lester Grinspoon, M.D.,
Marihuana: The Forbidden Medicine (1997). In the meantime,
as I am writing this book, in 2014, there is no less than an
avalanche of similar literature on the market. On Amazon
USA, the keyword ‘marijuana’ renders 46.266 results and
on Google 105,000,000! What McKenna comments on this
subject is so important that I put it here in full length:

Of all the pandemic plant intoxicants inhabiting
the earth, cannabis is second only to mush-
rooms in its promotion of the social values and
sensory ratios that typified the original partner-
ship societies. How else are we to explain the
unrelenting persecution of cannabis use in the
face of overwhelming evidence that, of all the
intoxicants ever used, cannabis is among the
most benign. Its social consequences are negli-
gible compared with those of alcohol. Cannabis
is anathema to the dominator culture because it
deconditions or decouples users from accepted
values. Because of its subliminally psychedelic
effect, cannabis, when pursued as a lifestyle,
places a person in intuitive contact with less
goal-oriented and less competitive behavior
patterns. For these reasons marijuana is unwel-
come in the modern office environment, while a
drug such as coffee, which reinforces the values
of industrial culture, is both welcomed and en-
couraged. Cannabis use is correctly sensed as
heretical and deeply disloyal to the values of
male dominance and stratified hierarchy. Le-

galization of marijuana is thus a complex issue,
since it involves legitimating a social factor that
might ameliorate or even modify ego-dominant
values. Legalization and taxation of cannabis
would provide a tax base that could help clean
up the national deficit. Instead, we continue to
hurl millions of dollars into marijuana eradica-
tion, a policy that creates suspicion and a per-
manent criminal class in communities that are
otherwise among the most law abiding in the
country. (Id., 155).

At the same time, with the suppression of the harmless
psychedelic Hashish (Cannabis) or Hemp, a most harmful
and toxic food rises: sugar. McKenna writes:

Let us be absolutely clear, sugar is entirely un-
necessary to the human diet; before the arrival
of industrial cane and beet sugar humanity
managed well enough without refined sugar,
which is nearly pure sucrose. Sugar contributes
nothing that cannot be gotten from some other,
easily avail able source. It is a ‘kick,’ nothing
more. Yet for this kick the dominator culture of
Europe was willing to betray the ideals of the
Enlightenment by its collusion with slave trad-
ers. In 1800 virtually every ton of sugar im-
ported into England had been produced with
slave labor. The ability of the ego-dominator
culture to suppress these realities is astonishing.
(Id., 178).


I know that most people are absolutely unaware of the
dangers of modern-day sugar ingestion, and gradually destroy
their health with this peak form of ignorance that is pro-
moted and encouraged by all governments in the world.
McKenna unveils the cunning trick that led to a total inat-
tention of sugar among really harmful drugs. It’s simply
because it’s defined not as ‘drug’ but as ‘food.’ The defini-
tion of course denies that sugar is a highly addictive drug:

Many children and compulsive eaters live in a
motivational environment primarily ruled by
mood swings resulting from cravings for sugar.
(Id., 180).

Then, eventually, we talk about tobacco and the myth
of its supposedly cancerogenous nature that other researchers,
together with McKenna have unveiled, one of them being
Jeremy Narby, whom I will refer to further down.

McKenna explains that the tobacco of the Maya was
called ‘Nicotiana Rustica’ which still today is smoked by
the native populations in South America. It has to be noted
that from a chemical point of view, this tobacco is actually
more potent than the commercial grades sold today as
‘Nicotiana Tabacum.’ The first has hallucinogenic proper-
ties, brings about a deep meditative state and is an anti-
depressant, while the latter has no such properties.
Opium addiction was once the price paid for the pro-
hibition of tobacco, as addiction to gasoline has been seen
to be one of the consequences of alcohol prohibitions both


in 1930s America and in Iran under the reign of Ayatollah
Khomeini. As a general rule, you can observe in life that
every denial brings about worse a condition compared to
the original desire that was denied to manifest!
That is a truth that was largely corroborated by bio-
energetic research conducted both by Wilhelm Reich (1897-
1957) and Alexander Lowen (1910-2008), and continues to
be corroborated by present-day researchers.

And so much depends on how we define food, or not
define it as food. Psychedelics were originally defined as
food, and no one had a problem with them. And the sup-
pression of culture and the suppression of food go hand in
hand, as McKenna demonstrates very lucidly:

Psychedelic plants and experience were first
suppressed by European civilization, then ig-
nored and forgotten. The fourth century wit-
nessed the suppression of the mystery religions
—the cults of Bacchus and Diana, of Attis and
Cybele. The rich syncretism that was typical of
the Hellenistic world had become a thing of the
past. Christianity triumphed over the Gnostic
sects—Valentinians, Marcionites, and others—
which were the last bastions of paganism. These
repressive episodes in the evolution of Western
thought effectively closed the door on commu-
nication with the Gaian mind. (Id., 223)

Now, what is really so special about Ayahuasca, ac-
cording to McKenna? He and many other researchers be-


lieve in a rather mechanistic theory of causation, attributing
all the hallucinogenic and I should say, super-cognitive
faculties of the liana to DMT, the compound that was
found to be the chemical substance inherent in the plant. I
contradict this view with my own Ayahuasca research es-
say and audiobook that I entitled Consciousness and Sha-
This being said, Ayahuasca: Human Consciousness and the
Spirits of Nature (1999) by Ralph Metzner is a fascinating
reader collecting personal experiences with the sacred
Ayahuasca brew, and it’s a most valuable resource for both
researchers and those interested in a spiritual voyage.
In addition to this invaluable source material, the in-
troduction and comments by the editor of the book, Ralph
Metzner, a widely acclaimed authority on shamanism and
entheogens, are precious and well-written. Ralph Metzner
writes in the introduction:

Ayahuasca is widely recognized by anthropolo-
gists as being probably the most powerful and
most widespread shamanic hallucinogen. In the
tribal societies where these plants and plant
preparations are used, they are regarded as em-
bodiments of conscious intelligent beings that
only become visible in special states of con-
sciousness, and who can function as spiritual
teachers and sources of healing power and
knowledge (...) The plants are referred to as
medicines, a term that means more than a drug:


something like a healing power or energy that
can be associated with a plant, a person, an
animal, even a place. They are also referred to
as plant teachers and there are still extant tradi-
tions of many-years-long initiations and train-
ings in the use of these medicines. (Id., 3).

Some people, and among them many skeptics, ask why
one who is not part of such a culture and who is not an
ethnobotanist should have an interest in engaging in a
plant-induced spiritual quest? Ralph Metzner gives a clear

A powerful resurgence of respectful and rever-
ential attitudes toward the living Earth and all
its creatures seems to be a natural consequence
of explorations with visionary plant teachers.
(Id., 4).

Terence McKenna emphasized in all his books another
important aspect of psychedelics: their boundary-dissolving
nature. Patriarchy is unique in human history in its obses-
sional and neurotic striving for setting boundaries, putting
up limits, erecting fences, dividing naturally grown land-
scapes, dissecting bodies for vivisection, splitting the atom,
dividing life and nature into ‘white-good’ and ‘black-bad,’
and so on and so forth. We won’t get rid of our patriarchal
tradition by a magic stroke of destiny nor by rebellion. The
way to go is to overcome the boundaries and gain access to
the whole.


Alongside with erecting a divider between man and
nature, our culture developed a schizoid and delusional
fantasy of man being ‘superior’ in creation, having ‘domin-
ion’ over nature, obviously forgetting that we own our
very existence to this nature that we tend to condemn as
low and unspiritual.
In the run of patriarchy, since the last five thousand
years, the destructive and life-denying ideology was not com-
ing from Sumer or Babylon, neither from the admittedly
perverse Roman Games, but from the suffocating ethics of
Puritan fundamentalism. This lasted a few hundred years,
but perhaps we are now at a turning point? Metzner notes:

Over the past two millennia Western civiliza-
tion has increasingly developed patterns of
domination based on the assumption of human
superiority. The dominator pattern has in-
volved the gradual desacralization, objectifica-
tion and exploitation of all nonhuman nature.
(Id., 5).

And by doing so, to paraphrase Thomas Moore’s Care
of the Soul (1994), we have created a cultural narcissism
without equal in human history.

For the scientist and explorer of consciousness, there
are other values connected with this quest of getting back
in touch with the spirits of nature. Metzner notes:

As a result of the conflict between the Christian
church and the new experimental science of


Newton, Galileo, Descartes, and others, a dual-
istic worldview was created. On the one hand
was science, which confined itself to material
objects and measurable forces. Anything having
to do with purpose, value, morality, subjectiv-
ity, psyche, or spirit, was the domain of religion,
and science stayed out of it. Inner experiences,
subtle perceptions and spiritual values were not
considered amenable to scientific study and
came therefore to be regarded as inferior forms
of reality—merely subjective as we say. This
encouraged a purely mechanistic and myopi-
cally detached attitude towards the natural
world. Perception of and communication with
the spiritual essences and intelligences inherent
in nature have regularly been regarded with
suspicion, or ridiculed as misguided enthusi-
asm or mysticism. (Id., 6).

Now, as to the question of how plant-derived psyche-
delics work and how they work on human consciousness,
Ralph Metzner explains the two main theories or meta-
phors about psychedelics as agents of consciousness expan-
sion. The first considers them as amplifiers of psychic con-
tent, the second as being something like a biological micro-
One aspect that ethnology may have overlooked in
shamanic cultures is their real—and not just fantasmatic—
knowledge about healing with plants they possess as a cul-
tural treasure, a knowledge so vast, and so deep that,


without having any technological instruments of inquiry at
their disposition, seemed a sheer impossibility.
And that’s why the very acknowledgement of this knowl-
edge was brushed off as nonsense, exaggeration or myth.
Now, modern research has shown that this knowledge is
real, but at the same time researchers became even more
strongly aware of the impossibility of it.
The only hypothesis that could explain it was the one
actually forwarded by the natives themselves: they namely
claimed since ages to have received this knowledge di-
rectly from the plant teachers, without using any further
instruments or tools, while being in psychedelic trance. It
is important to see that this encyclopedic knowledge na-
tive healers, herbalists and shamans possess about botanics
and phytotherapy is acquired not through literacy, but by
direct perception.
Now let me explain what ‘psychedelic’ plants really are
and why they are bearing this name, and similar other
names. There are actually quite a few expressive terms that
explain their nature. Ralph Metzner writes in the Introduc-
tion to his reader that they have been called psychotomi-
metic (‘madness mimicking’), psycholytic (‘psyche loosen-
ing’), psychedelic (‘mind manifesting’), hallucinogenic (‘vi-
sion inducing’) and entheogenic (‘connecting with the sa-
cred within’). In fact, these different terms reflect the
widely differing attitudes and intentions, and perhaps also
expectations that people bring to these compounds.


More specifically about Ayahuasca, there is a wide con-
sensus doctorum that it’s the most widespread and power-
ful shamanic hallucinogen. Natives consider it as an em-
bodiment of conscious intelligent beings, and that was my
own impression when I ingested the ritual brew back in
2004 in Ecuador. The plants are not considered as drugs
but as ‘medicines,’ which is a significant difference in cog-
nizing the existence of these plants and their compounds.

They are also referred to as plant teachers, and I would
say that this evaluation of their existence results from a
basically innocent view of life that values the sacred, be-
fore it values pleasure, while in our hedonistic culture, it’s
pretty much the other way around.

We can therefore conclude that shamanism is quite op-
posed to our modern worldview that is basically humano-
centric, in that it shows a fundamental reverential attitude
toward nature and living, and especially toward the plant
realm; for that matter, it does not erect the human into the
center of Gaia, but humbly posits us as important yet not
indispensable ingredients in the soup of life. In the context
of this reverence brought toward the eternal mother or fe-
male, shamanism represents a unique example for how we
could look upon nature in the future, from a more expan-
sive and integrative perspective, thereby overcoming the
mind-body dualism and, more importantly even, the hubris-
tic philosophy of patriarchy that has done so much dam-
age to life, nature and the destiny of the human race.


Mind it, we are still with the question how to define a
certain substance we take in … as food, or a drug. If I de-
fine sugar as a drug, it may change my perception of what
sugar may do to my body. If I consider Cannabis as food,
which is the case largely in India, this takes all stigma
away and ‘normalizes’ our relationship to this plant. Now,
let us look at tobacco. The Swiss anthropologist Jeremy
Narby took that deep look, in his book The Cosmic Serpent
Narby, who has done research on tobacco over several
years, has published in this book a good part of the re-
search results, and gives further references in the footnotes.
His research indicates that it’s not tobacco that causes cancer,
but additives and preservatives that are put in cigarettes through
industrial fabrication.

The Nature of Psychic Phenomena
It was about twenty years ago when I first started re-
search on what at the time was called ‘parapsychology’
and what today is more appropriately termed ‘psychic re-
What fascinated me at the time was ectoplasm, a whitish
linen-like substance ejected by a medium in the trance
state. It was one of the first series of controlled experiments
in the history of psychic research, conducted by Baron Al-
bert von Schrenck-Notzing and Dr. Charles Richet, observ-
ing the famous medium Eusapia Palladino, published in
Albert von Schrenck-Notzing, Phenomena of Materialization:


A Contribution to the Investigation of Mediumistic Teleplastics
(1920). Through my research I soon found that ectoplasms
are manifestations of dense bioenergy liberated by mediums
in trance. This unique phenomenon, then, is at the root of
an array of other topics in psychic research that became the
investigative journey of Dean Radin.
I became aware of Dean Radin’s publications through
the movie What the Bleep Do We Know!?, Rabbit Hole Edition
And I ordered his books right away, and was amazed
to conclude that I had in front of me the written proof for
the ultimate veracity of psychic phenomena. In fact, Radin
was able to shatter the coarsest prejudice against paranor-
mal phenomena; as a result he rendered psychic research
eventually acceptable! How did he do such heroic a task?
He was defeating the enemy with his own weapons; he
applied the purest Cartesian method of rigid trial and er-
ror, and meticulous detailed proof, and step-by-step eluci-
dation of scientific facts, and he did this so brilliantly that
it is today simply impossible to refute his findings. In the
contrary, they were corroborated by other researchers who
replicated the experiments.
Radin set for himself the vision that psychic research is
to be defined as correct and official, and exact science. And
then he started out. And he got where he wanted to get at.
And credibility, yes, he had to built, and a lot of it, for be-
coming an authority in such a daring discipline that for
decades was shunned by ‘official’ science and relegated to


the ‘unofficial’ yet enlightened pulpit of esoteric freaks,
geniuses, psychics, curious lawyers such as myself—and
indigo children.

And his brilliant methodology certainly was one of the
decisive factors of his success; next to his visionary quest
and outstanding communication abilities.
And there we are, virtually transformed as a group, as
a society, where we can observe that with every day the
majority and the minority are changing roles, and it’s now
according to recent polls indeed the majority, at least in
America, who believe that psychic phenomena are real and
should be scientifically investigated.
The funny thing is that the government, the military
and the CIA were anyway since long taking psi serious
and were investigating it, and not with minor investments
and efforts, and still, official science was denying it. It was
a paradoxical situation for many years. Now, as the polls
are showing that a majority of the population is convinced
that psychic phenomena are real, there is also a democratic
quest at stake as from a constitutional point of view, sci-
ence cannot just disregard such a fact and continue to
stubbornly refuse using their funding for proper research.
So now, after the breakthrough, I would say that the
social picture is one that makes much more sense, after all,
and a lot of tensions that are not conducive to smooth hu-
man relations have been alleviated through this paradigm


Dean Radin defines psychic phenomena not in a vac-
uum, but uses the popular custom to define these terms,
and I shall reproduce the complete listing here as it is con-
ducive to a better and clearer understanding.

Information exchanged between two or more minds,
without the use of the ordinary senses.

Information received from a distance, beyond the
reach of the ordinary senses. A French term meaning
‘clear-seeing.’ Also called ‘remote-viewing.’

Mental interaction with animate or inanimate mat-
ter. Experiments suggest that it is more accurate to
think of psychokinesis as information flowing from
mind to matter, rather than as the application of
mental forces or powers. Also called ‘mind-matter
interaction,’ ‘PK,’ and sometimes telekinesis.’

Information perceived about future events, where
the information could not be inferred by ordinary
means. Variations include ‘premonition,’ a forebod-
ing of an unfavorable future event, and ‘present-
ment,’ a sensing of a future emotion.


Extrasensory perception, a term popularized by J. B.
Rhine in the 1930s. It refers to information perceived
by telepathy, clairvoyance, or precognition.

A letter of the Greek alphabet (") used as a neutral
term for all ESP-type and psychokinetic phenomena.

Related Phenomena

Out-of-body experience; an experience of feeling
separated from the body. Usually accompanied by
visual perceptions reminiscent of clairvoyance.

Near-death experience; an experience sometimes
reported by those who are revived from nearly dy-
ing. Often refers to a core experience that includes
feelings of peace, OBE, seeing lights, and certain
other phenomena. Related to psi primarily through
the OBE experience.

The concept of dying and being reborn into a new
life. The strongest evidence for this ancient idea
comes from children, some of whom recollect verifi-
able details of previous lives. Related to psi by simi-
larities to clairvoyance and telepathy.


Recurrent phenomena reported to occur in particu-
lar locations, including sightings of apparitions,
strange sounds, movement of objects, and other
anomalous physical and perceptual effects. Related
to psi by similarities to psychokinesis and clairvoy-

Large-scale psychokinetic phenomena previously
attributed to spirits but now associated with a living
person, frequently an adolescent. From the German
for ‘noisy spirit.’

To begin with, I would like to stress the energy nature
of those phenomena that we use to call paranormal, as this
is the result of my own research on the matter, that I did
within my own research on emotions and bioenergy. When
I speak of bioenergy here I mean the bioplasmatic energy
that is also called cosmic life energy or bioenergy, and not
body electrics or electromagnetism. This is also the energy
that is meant and referred to in shamanism, when shamans
talk about the spirits of nature. These spirits, to be true, are
energy streams that bear transcoded information, and as
such they are part of the huge communication network
built into living systems.
Dean Radin confirms my research results when he says
that psi research does not fit in conventional theories and
that it’s not correct that researchers explain what is so far
unexplainable with the theory of electromagnetism.


… we know that telepathy doesn’t work like
conventional electromagnetic signaling. And
yet, because the metaphor provides a powerful
way of thinking about telepathy, many people
still imagine that telepathy ‘works’ through
some form of mental radio. (Dean Radin, The
Conscious Universe, 1997, 16).

I may be allowed to add that Dr. Wilhelm Reich ex-
plained very explicitly the difference between what he
called the orgone and which he held responsible not only
for all life functions but also for psychic phenomena, on
one hand, and electrical or electromagnetic phenomena, on
the other.
I have verified the matter by contacting the Wilhelm
Reich Trust in Maine with this question. The director, Ms.
Mary Boyd Higgins, clearly affirmed that the books and
manuscripts by Wilhelm Reich contain the proof that ‘or-
gone’ energy is prior to phenomena such as electricity or
electromagnetism, that it well induces such phenomena,
but that it is itself not explainable with any of these con-
cepts, simply because other laws apply for it, laws that
conventional science hitherto more or less completely ig-
In his book Entangled Minds (2006), Dean Radin writes:

For centuries, scientists assumed that every-
thing can be explained by mechanisms analo-
gous to clockworks. Then, to everyone’s sur-


prise, over the course of the twentieth century
we learned that this commonsense assumption
is wrong. When the fabric of reality is examined
very closely, nothing resembling clockworks /
can be found. Instead, reality is woven from
strange ‘holistic’ threads that aren’t located pre-
cisely in space or time. Tug on a dangling loose
end from this fabric of reality, and the whole
cloth twitches, instantly, throughout all space
and time. (Id., 2-3).

The first case he reports was a couple returning from
New York to their home town; the man had tried to sleep
in the plane, and had a horrible nightmarish vision to be
buried alive in tons of cement that were closing hermeti-
cally about him, virtually crushing his bones one by one in
this prison of stone that was converging about him.
When they returned home, exhausted after the long
trip and three thousand miles away from their friends in
New York, and just went into deep slumber, in New York
the two towers of the World Trade Center went down to
ashes in an unprecedented catastrophe that was media-
tized in its every detail. In the second documented case, a
couple had passed the Pentagon on a highway and the
woman, in a sudden vision, had seen the Pentagon burn-
ing and huge piles of dark smoke rising from it, while her
husband had wondered about her screams. In a few sec-
onds the vision had vanished away.


This had been several weeks before the 11th of Septem-
ber, 2001. Dean Radin explains that it is because of the psy-
chological fact of memory repression and a blinding out of
perception that so many people do actually not get clear
visions; the author seems to be sure and convinced that we
do receive clear premonitions and visions in front of cata-
strophic events that cost many human lives, but that our
brain safeguards our mental health by suppressing as
much as possible of the disturbing impressions and all the
anxiety that is of course connected to it.

Intention and the Memory of Water
The first time I heard about human intention being able
to influence matter was through William Tiller’s research
on altering the pH of water. In the movie ‘What the Bleep
Do We Know!?,’ William Tiller, PhD, reports experiments
conducted with simple electronic circuits that were sub-
jected to an ‘intentional field’ created by several experi-
enced meditators. In this particular case, the intention had
been to alter the pH of water by a full unit of difference.

Then this ‘imprinted’ device was wrapped in alumi-
num and sent by overnight shipping to a laboratory 2000
miles away, where it was placed beside the ‘target experi-
ment’ and turned on.
The results were encouraging as indeed the water’s pH
state simply through its being in the vicinity of an electri-
cal device that had been imprinted with that intent altered


by at least one ph unit and later on by as much as 1 1/2 pH
This is a very remarkable outcome for you must know,
stated Tiller, that a human being will be dead when their
inner water would be altered by more than a full pH unit.
When the same experiment was repeated, even more
significant effects began to show. For when intent is re-
peated in the same space, it somehow becomes permanent.
Tiller speaks about a ‘conditioned space.’ When that hap-
pens, the laws of physics in that space no longer operate as
they did before!
In the same film, I learnt about Masaru Emoto’s amaz-
ing research on the memory of water. Masaru Emoto is an
internationally renowned Japanese researcher and an in-
dependent thinker. Certified as a Doctor of Alternative Medi-
cine from the Open International University, he is also a
graduate of the Yokohama Municipal University’s depart-
ment of humanities and sciences, with an emphasis on In-
ternational Relations. Masaru Emoto’s research has visu-
ally captured the structure of water at the moment of freez-
ing, and through high-speed photography he has shown
the direct consequences of our thoughts and intentions on
the formation of water crystals.

The revelation that our thoughts can influence water
has profound implications for our health and the wellbe-
ing of our planet. Masaru Emoto has written many books,
including the New York Times bestselling The Hidden Mes-
sages in Water (2004).


While I do not hide the fact that this research is contro-
versial, it has hit the rock, so to speak, it has moved the
earth, it has made huge waves, mobilized funding and got
people to change their lives, their worldview, and their
way of thinking. Masaru Emoto’s research speaks for itself
when you consider that our bodies consist of more than
70% of water. As the stranger in ‘What the Bleep Do We
Know!?’ told Amanda in the metro station:

—Imagine, if thoughts can do that to water, what
thoughts can do to us!
Frankly I have never considered before in my life the
fact that I consist mainly of water, and that because of this
simple fact, I have to do something about that water I am
consisting of. Have you? Only Paracelsus, one of the great-
est healers in human history, and whom I have studied at
length, reading his writings early in my life, in their Ger-
man original, said something similar.
But it’s somehow obvious as water is the main trans-
porter of vital energy in our body.
Having studied virtually all written traditional knowl-
edge about the bioenergy, over so many years, I yet over-
looked the most essential and thus had to learn it from
Emoto. The ch’i that flows through my body flows through
my body because of water; it flows through that watery
substance in me. Now, Emoto, puts it more precisely, by a
sound comparison with homeopathy:


More now than in the past, the medical com-
munity has begun to see water as a transporter
of energy, and it is even being used in the
treatment of illness. Homeopathy is one such
field where the value of water is recognized.
(Id., xvii).

Homeopathy is indeed concerned with water. But we
hardly ever knew why; we barely knew why a homeo-
pathic formula is diluted so much, and consists almost en-
tirely of water? When we get to know that water is the
magic here, and not the substances that are mixed with it
in a homeopathic tincture, all becomes clear.
Succinctly speaking, there are two major arguments
that Emoto advances in order to explain his research, and
that his detractors do not seem to catch up with. What is it
that makes water to be a receptor and vehicle for thought?
I think it is the fact that water, as all in life, is vibration;
this vibration can be manipulated through intent. Now,
how does the alteration of vibration come about? Emoto

The lesson what we can learn from this experi-
ment has to do with the power of words. The
vibration of good words has a positive effect on
our world, whereas the vibration from negative
words has the power to destroy. (Id., xxv).

Now, in fact this is true. The hermetic tradition taught
since times immemorial that words are codified vibrations.

The scriptures all converge in saying that in the beginning
there was the Word, and that the Word was sacred and had
creational power. In old Egypt and India, as Manly P. Hall
writes in The Secret Teachings of All Ages (1928/2003), the
hierophants used vibrations for healing:

The magic rituals used by the Egyptian priests
for the curing of disease were based upon a
highly developed comprehension of the com-
plex workings of the human mind and its reac-
tions upon the physical constitution. The Egyp-
tian and Brahmin worlds undoubtedly under-
stood the fundamental principle of vibrothera-
peutics. (Id., 2).

More generally, Jonathan Goldman, a present-day vi-
brational healer, writes in his book Healing Sounds (2002),

Everything is in a state of vibration. Everything
is frequency. Sound can change molecular struc-
ture. It can create form. We realize the potential
of sonic energy; we understand that virtually
anything can be accomplished through vibra-
tion. Then, the miraculous seems possible.

Now, there is one more catch to understanding the
Shinto tradition. Emoto writes that in Japan, it is said that
words of the soul reside in a spirit called ‘kotodama’ or the
spirit of words, and that the act of speaking words has the
power to change the world. Regarding human beings, the

fact that we vibrate, that we are a bunch of frequencies, has
been affirmed by not only the hermetic tradition, but also
by clairvoyants.

Not only do we vibrate, but we vibrate differently. In a
sense, we all come with a unique vibrational pattern. For
example, Shafica Karagulla writes in her book The Chakras

It is said by some that every human being emits
a unique tonal pattern which is created by his
individual energy fields working in unison.
This is sometimes referred to as the personality
note. (Id., 2).

Emoto confirms this to be true from the perspective of
the Shinto tradition and esoteric Japanese knowledge about
the bioenergy:

Human beings are also vibrating, and each in-
dividual vibrates at a unique frequency. Each
one of us has the sensory skills necessary to feel
the vibration of others. (Id., 41).

In his second book, The Secret Life of Water (2005),
Emoto has given more information about the specific vi-
bration of water, which is knowledge seemingly only exist-
ing in Japan.
I would like to add an interesting detail that was a sur-
prising result of the experiments with exposing water to
positive affirmations, negative affirmations (insults) or else


leaving the water completely unattended. The surprising
outcome was that the worst water, the one with the worst
crystals, was not the water that had received the insults
from the school children who helped carry out the experi-
ment, but the water that had received no attention at all
from their part. Emoto comments:

To give your positive or negative attention to
something is a way of giving energy. The most
damaging form of behavior is withholding your
attention. (Id., 65)

This is a fact known from research on child abuse. Chil-
dren who have been abused tend to go back to their abus-
ers despite the fact that abuse is going to continue. And
there was always a question mark in forensic research why
children do that, and why they do not, or very seldom, be-
tray their abuser in order to get rid of the abusive relation-
ship? It has been found that it’s because the negative atten-
tion children receive in the form of abuse is for them still
better than the total lack of attention they get in their homes.
And this motivates us to perhaps render our education
more attentive to the true needs of children, as Krishna-
murti emphasizes it in his book Education and the Signifi-
cance of Life (1978), because attention and love are one and
the same thing. Try to show somebody that you love him
or her and try to do that without giving them any atten-
tion. You will see that it’s impossible. The very thought of


the person is already attention, and by thinking of the per-
son you are sending out a vibration, and energy.
The Secret Life of Water (2005), when you compare it
with Emoto’s first book, is like the scientific back office of
water research. In this book, Emoto explains what hado is, a
strange concept that seemingly was unknown in the West,
except among natural healers and clairvoyants. And yet it
is a very old concept, part of the Shinto tradition of ancient
Japanese philosophical wisdom, and thereby part of per-
ennial science.
Once I got familiar with this ancient knowledge tradi-
tion, I found a number of other books about hado, as for
example sending out hado by deliberate intent for healing,
or learning the hado of cooking. Myself a passionate cook
since fifty years, I always wondered how it is possible that
two people using the same recipe, and the same kitchen for
cooking the same food can end up with cooking food that
tastes differently. While the dish may even look the same,
the taste is different. The mystical nothing that the Western
mind explains away as illusion, the Japanese put in very
precise terms, saying that the cook whose dish tastes better
has a better or more sublime hado!
I have even found books how to deliberately improve
your cooking hado so as to cook better-tasting food, while
you may cook the same food that you always cooked be-
fore. If this is not something Westerners will be intrigued
about, I don’t know what it can possibly be that will rock
your life? Now, let’s go step by step and inquire further,


along with some quotes from this very well-written book.
Emoto enumerates three basic keys for the understanding
of hado:

Three key words are helpful to understand
hado. The first is frequency. The entire universe
is vibrating at a particular and unique fre-
quency. Frequency can be modeled as waves, a
fact easily supported by quantum mechanics.
All matter is frequency as well as particles.
What this means is that rather than considering
something a living organism or a mineral,
something we can touch or something we can
see, everything is vibrating, and vibrating at a
unique and individual frequency. (Id., 30).

The second word that is helpful in understanding hado
is resonance. Resonance comes in play when there is a
sender of hado information and a receiver of the informa-
Say you make a call to someone you want to talk to.
Unless that person picks up the receiver, there will be no
Without a receiver, information cannot be sent. The
Japanese expression aun no kokyu, or ‘in-breath and out-
breath,’ describes a state where subtle synchronization oc-
curs when we do things together. This also refers to a rela-
tionship between a sender and a receiver. When there are
vibrations matching, resonance occurs.


The third word helpful for understanding hado is
similarity. The macroscopic world we know is a symbol, an
expansion of the microscopic world. The planets in our
solar system are the macro version of the electrons circulat-
ing around the atomic nucleus, and what is going on
within the human body is a mini version of what is going
on in the grandeur of nature.
Emoto also expands about healing with hado. And he
has collected amazing examples from all over the world,
and from different researchers, to prove his point. He envi-
sions what he calls hado medicine becoming one day the
medicine of the future.
A similar approach was taken by the Russian-French
researcher Georges Lakhovsky who, as early as in the 1920s,
was able to heal plant cancer simply by exposing cancer-
afflicted plants to vibrations that were exactly opposite to
the frequency of the malignant cells. From these experi-
ments, Lakhovsky then elaborated a cancer etiology and
sound healing procedures for both plant cancer and cancer
in animals and humans.
For Emoto, the body is something like a complex sound
machine and it really vibrates, emits frequencies and can be
seen as a musical composition. All organs produce sounds,
and all the sounds are in harmony with each other in the
healthy organism. Now what happens when we are sick?
Emoto explains it as a ‘discord’ with one of the sounds. As
when one sound is out of pitch, ‘the entire composition is
not as it should be.’


A controversial point in Emoto’s science of hado is
what he calls the memory of water. He claims that all water
has a memory that manifests through the fact once an af-
firmation has been emitted, and water has been impreg-
nated with such positive or negative intent, this impres-
sion lasts. It will not just vanish after a day or a month. But
how can we imagine this in practice, and what are the de-
tails of this science?

How long will the impression last in the individual
case, and how to detect it? This seems to be a floating sci-
ence, for it appears to lack specific data, if I am not mis-
taken. Emoto expresses himself in terms that can neither be
criticized, nor taken as evidence for the memory theory:

All matter has its own hado, and water relays
this information. The molecules of water carry
messages like the magnet of a computer disk.
Hado can be either beneficial for life or harmful
for life. But even if the vibration is good for life,
if water—the mediator— is impure, the hado
will not be relayed correctly. (Id., 62).

As I mentioned earlier, Emoto’s research is controver-
sial with regard to scientific standards applied. While he
seems to have given contradicting information to the press
in this regard, in the present book he writes, quite hon-

I admit that the selection process is not strictly
in accordance with the scientific method, but


simply put, we choose the crystal that best rep-
resents the entire sample instead of simply one
from the most common category. (Id., 130).

The fact is namely that there is never a total uniformity
in the water crystals that are formed after the water was
impressed, and impregnated, with intent. There is always a
mix. Now, when there is a mix, which crystals are going to
be photographed and shown in a publication?
It’s well clear that this is a crucial point in the whole of
this research. To argue from the detractor position: if there
is a mix, there is no proof at all because when there is a
mix, all is potentially in there, and so I can just pick out
what I like to pick out, and comment on it.
Now, strangely enough, Emoto doesn’t even come up
with the idea of a predominant scheme of crystals so that
we could establish something like a rule of evidence based
upon majority of crystals versus minority of crystals. The
fact is that Emoto not only applies intent for choosing the
crystals but he also applies intent for choosing the choos-
ers. He has argued in interviews that he was carefully se-
lecting the people who were doing the photographs be-
cause another crucial point brought forward by the detrac-
tors was that if intent is so powerful on water, then what
about the intent brought in the water, more or less uncon-
sciously, by the photographer? And how can we detect to
what extent the crystals have been formed by the affirma-
tions, glued as paper messages on the bottles, on one hand,


and the intent fostered in the minds of the photographers,
on the other?
I think I can dare to carefully put a question mark here
as to scientific credibility.
While I intuitively agree with Emoto and his research, I
think its scientific foundation is far from being established.

Chapter Two
The Vibrant Nature of the Cosmos

The Self-Aware Universe
What Amit Goswami can express poetically, in his
book The Self-Aware Universe (1985), not many can express
it ever in words. But his poetry, to paraphrase Emerson,
has an edge to it, otherwise it is none. The edge is quantum
physics. Goswami’s genius is that he’s able to express very
complex insights and relationships in a simple poetic lan-
guage that even the commoner can understand.
When I saw Goswami in the movie ‘What the Bleep Do
We Know!?,’ I was impressed by his unconventional yet
powerfully convincing appearance, but when I read him
line by line, it was an intellectual pleasure for me I seldom
had when reading a science book.
While Goswami leaves no doubt that he defends the
monistic paradigm in spirituality, which clearly means tak-

ing sides when you do this as a scientist, I respect it be-
cause he forwarded scientific proof for his point. I can say
that Goswami’s view of the universe sounds coherent to
me, and yet his scientific theory is revolutionary. It boils
down to nothing more than one sentence.
—The universe does not seem to exist without a per-
ceiver of that universe.
Goswami summarizes the quantum paradoxes:

A quantum object (for example, an electron)
can be at more than one place at the same time
(the wave property). A quantum object cannot
be said to manifest in ordinary spacetime real-
ity until we observe it as a particle (collapse of
the wave). A quantum object ceases to exist here
and simultaneously appears in existence over
there; we cannot say it went through the inter-
vening space (the quantum jump). A manifesta-
tion of one quantum object, caused by our ob-
servation, simultaneously influences its corre-
lated twin object—no matter how far apart they
are (quantum action-at-a-distance). (Id., 9).

Goswami shows that Einstein’s speed of the light limi-
tation is none when applied to subatomic physics since we
are dealing not with matter, but with waves, thus contra-
dicting other physicists who speak in this case about ex-
ceptions from relativity theory. It appears more coherent to
admit that the wave behavior of electrons doesn’t repre-
sent an exception from relativity theory as relativity clearly


applies for matter only, for mass, and not for fields, for
waves. Goswami explains:

According to quantum physics, even though
the two electrons may be vast distances apart,
the results of observations carried out upon
them indicate that there must be some connec-
tion between them that allows communication
to move faster than light. (Id., xv).

In a similar mood and with the same eloquence, Gos-
wami explains why we need to overcome the materialistic
explanation of the universe. In fact, material realism pre-
sents us a universe that doesn’t seem to have any spiritual
meaning. It looks mechanical, empty and lonely. However
the oldest of science traditions present integrated theolo-
gies that propose ‘a spiritual component’ of reality in addi-
tion to the material outfit or manifestation.
What many people ignore, in fact, is that quantum
physics did not per se establish a holistic science paradigm. Ca-
pra has discussed this question in The Turning Point (1982/
1987), pointing out that quantum physics is restricted to
the subatomic realm, while in conventional physics the
Newtonian mechanics is still valid.
Goswami explains that the philosophy of materialism
matches the worldview of classical physics which is vari-
ously termed material, physical, or scientific realism. Al-
though a new scientific discipline called quantum physics
formally replaced classical physics in this century, the old


materialistic philosophy of classical physics is still widely
accepted. This makes sense when we compare this contro-
versy with the one about mind and brain. We cannot say
that the brain is ‘classical’ and the mind ‘quantum.’ We are
facing here rather an interaction of both classical and quan-
tum systems.
It seems that Goswami’s choice of philosophical mo-
nism was not just the result of cultural conditioning. As he
explains, and as it is well-known, India in the whole of its
philosophical tradition adhered to spiritual monism. But
the strength of Goswami's coherent view of modern phys-
ics is that he carefully double-checked the results of all the
various philosophical constructs, in their effect on scientific
observation at the quantum level. On the other hand, his
clear choice of a spiritual direction may interfere in some
ways with his scientific objectivity.
It is quite difficult to see this as a non-physicist but as a
researcher I find his bias a little bit too strong. While I pro-
foundly respect and admire Vedanta—the Indian spiritual
tradition—when a quantum physicist makes such a spiri-
tual choice as a base paradigm also for his research, I must
question his objectivity.

The Holographic Universe
The Holographic Universe (1992) by Michael Talbot is an
extraordinary book, and a captivating read from the first to
the last page. Not only does this book deserve a literary
prize, but it also merits a distinction for exemplary scien-


tific research. Furthermore, as Talbot revealed in a note, he
had himself strong psychic abilities and was a psychic al-
ready as a child. This may explain in part his participatory
experience as a scientist and his fundamental comprehen-
sion of the topics at stake.
Talbot makes a strong point for the holographic nature
of the universe and of psychic experiences in general. To
consider the universe as a gigantic hologram gives us a to-
tally new perspective to see the world. It leads to an inte-
grative view of all phenomena. What formerly appeared as
different topics, suddenly reveals to be organically related.
Under the header of the holographic view of the uni-
verse, not only psychic experiences, but also apparently
different subjects such as the Cabala and David Bohm’s im-
plicate order interpretation of quantum physics perfectly
and intelligently correspond to each other. Talbot writes:

In his general theory of relativity Einstein as-
tounded the world when he said that space and
time are not separate entities, but are smoothly
linked and part of a larger whole he called the
space-time continuum. Bohm takes this idea a
giant step further. He says that everything in
the universe is part of a continuum. Despite the
apparent separateness of things at the explicate
level, everything is a seamless extension of eve-
rything else, and ultimately even the implicate
and explicate orders blend into each other. (Id.,


When we try to summarize the most important insight
from quantum physics, we could describe it with the word
participatory; this is not just Talbot’s personal view, but
reveals to be a shared assumption about quantum physics.
For example, Lynne McTaggart says the same in her book
The Field (2002) and Amit Goswami in his book The Self-
Aware Universe (1985). One of the basic tenets of quantum
physics is that we are not just witnessing reality, but that
we partake in the very creation of reality. This is especially,
but not exclusively true for the subatomic level. As a result,
as researchers we have to be careful when we are saying
that we have discovered a particular pattern in the field; it
may we be that we have created that pattern by the fact of
our observing—and thereby disturbing—the system!
The author adds the note here that with this change of
the basic science paradigm from an observatory to a par-
ticipatory experimental setup of the scientific task, the role
of the scientist changes implicitly; what now is required
from a researcher is that he or she accepts their participa-
tory role in an experiment; this in turn means that the per-
son must implicitly accept to be transformed by the ex-
Another important characteristic of a holographic uni-
verse can be derived from quantum physics; it is the so-
called nonlocality principle. Talbot writes that in a uni-
verse that is organized holographically, things and objects
do not possess definite locations.


Michael Talbot found support for his theory in Swe-
denborg’s cosmology and research on the ‘spirit energy,’
which I have reported earlier on in this book. Swedenborg
wrote that although human beings appear to be separate
from one another, they are all connected in a cosmic unity.
Moreover, every person is a microcosm of a greater di-
vine pattern of reality. In fact, there is no separateness in a
holographic universe, as everything is connected with eve-
rything else.

The Field
The Field (2002) by Lynne McTaggart starts from the
premise that all in our universe is interconnected and that
nothing is isolated, or, as scientists say, that all is entangled.
Now, when you put up such a point of departure, a lot of
consequences flow out from this.
The first one, we mentioned it already several times,
it’s the entanglement between the observer and the object
of observation. In the words of David Albert, quantum
physics has made a definite end to the fantasy that when
we use a sophisticated enough technology, we can observe
a system without disturbing it.
In other words, quantum physics showed us that the
state of all possibilities of any quantum particle collapses
into a set entity as soon as there is observation and meas-
urement taken. Hence, as we showed already, there is a
participatory relationship between observer and observed.
But there is still a more uncanny twist as a result of this

principle; it actually suggests that the consciousness of the
observer brought the observed object into being in the first

This is the most revolutionary insight quantum physics
provides us with: when we observe life we change life. So
if by observing the world, we change the world, it becomes
evident that we are entangled with the world—and not
isolated islands in space.

Lynne McTaggart shows with convincing evidence that
through the lessons quantum physics is teaching us, mod-
ern science has more or less integrated the cosmic energy
field as it was known since millennia. And as I had pre-
dicted it years ago, it did not do this turning of the wheel
in a straightforward manner, simply because it didn’t want
to admit that for several hundred years it was tapping in
the dark. It didn’t want to say that it was a shame that the
Church summoned Paracelsus in front of the Inquisition,
that Mesmer was unjustly shunned and exiled and that
Reich definitely needs to be rehabilitated.
Instead, as we know that physicists are elegant people,
it’s not surprising that, for avoiding accusations of scien-
tific neurosis, they opened the long-awaited backdoor and
let the devil in from behind. They would have avoided it,
for sure, and let the old Reich roast even longer in the pur-
gatory, but the bomb that exploded in their elegant and
orderly worldview was a bit too devastating.
That bomb was quantum physics! And they couldn’t go
on as their medical colleagues do who really think there is


something like ‘junk DNA;’ they could not continue to af-
firm the universe was basically empty, a vacuum tube.
Quantum physics shows that there is no such thing as
a vacuum in the sense of a ‘nothingness.’
McTaggart also explains that our universe is not only
active ‘in between’ matter, but is also a ‘relational’ interface
where everything is connected with everything, and thus
where all is in relationship with each other. All elementary
particles interact with each other by the resonance of their
particle vibration. One of the ways of looking at subatomic
particles that physicists needed to change was to see them
as isolated pieces of matter.
Every time when they would look at them in that way,
a paradox would happen, which led to a different way of
And this has altogether changed our physics. Most sig-
nificantly, subatomic particles have no meaning in isola-
tion, but only in relationship with everything else. At this
fundamental level of reality, matter cannot be chopped up
into self-contained little units. Hence we came to the un-
derstanding that the universe is a dynamic web of inter-
connection and that things once in contact remain always
in contact through all space and all time.

As a result of this interconnectedness, the observer-
scientist cannot be seen anymore as an isolated piece of
matter either. It was only after including the observer in
the experiment that paradoxes could be avoided and com-
prehensive results were achieved in quantum physics.

The immense energy that has been measured as per-
taining to the zero-point field could represent another
piece of evidence to its ‘global motor’ kind of function in
our universe. In addition, this field contributes to the sta-
bility of matter and represents something like a blueprint
of the whole universe.

Quantum Physics and the Akashic Field
Ervin Laszlo’s book Science and the Akashic Field: An In-
tegral Theory of Everything (2004) is the ever most important
science philosophy study on the integration of the cosmic
energy field into modern science. Deepak Chopra, M.D.
commented on this book:

The most brilliant, comprehensive, and intellec-
tually satisfying integral theory of everything
that I have ever read.

Let me explain as an introduction that ‘akasha’ is a
Sanskrit word that means ‘ether’ or ‘all-pervasive space.’ It
could also be translated as ‘radiation’ or ‘brilliance’. In old
Indian philosophy it was considered as the womb for all be-
ingness. The notion of ‘akashic records’ denotes something
like a universal memory library that esoteric literature af-
firms, while modern science so far refuses to admit its exis-
There is something like a dialectic movement to be ob-
served in the scientific evolution of humanity. There was
first a high development of single individuals that today


we call sages, who knew that all life is unity, that essential
oneness is the most important feature of our cosmos, and
thus that all is somehow interrelated.

Then there was a phase of dissection between science
and religion, or science and philosophy. During this inter-
lude that lasted about four hundred years, unitary and ho-
listic thinking was blinded out from science.
As a result, scientists looked at the parts rather than the
whole, and accordingly observed a cosmos that consisted
of separate elements without relationship to each other.
However, with the discovery of relativity theory, it was
as if the Newtonian universe which created classical me-
chanics was going to pieces with the discovery of more and
more correlations between phenomena that formerly had been
considered as separated, and that were relegated to dis-
tinct scientific disciplines. And there was something like a
turning point that we could locate with the formulation of
Heisenberg’s uncertainty principle.

While Einstein had helped to set this whole scientific
revolution in motion through his early observation that a
particle can be particle at times and wave at other times,
and that its wave-like state collapses under observation,
and thus under the impact of human consciousness, Ein-
stein resisted to admit that relativity theory was not the
last word to be said about the universe.
The paradoxes accumulated. In the meantime we have
got to a point where holistic thinkers such as Laszlo, who
see the big picture, got to summarize that the split between

the matter-universe and the meta-universe is bridged over by
the fact that today we can show that the coherence factor
that links all together in the cosmos is what Laszlo calls the
‘information field,’ ‘akashic field’ or ‘a-field,’ which has
been called the zero-point field by others, and which Har-
old Saxton Burr has anticipated with his concept of the ‘L-
field’. However, it has to be seen that Burr was still think-
ing in terms of electromagnetic fields.

However, on the quantum level, we are beyond elec-
tromagnetic functionality, which namely exists prior to
electromagnetic phenomena!
The earlier research on the cosmic energy effected by
Paracelsus, Swedenborg, Mesmer, Reichenbach, Reich and
Lakhovsky was explicitly registering that the cosmic en-
ergy also is a cosmic memory surface, which is an aspect
that was not per se apparent in the earlier research. Actu-
ally Laszlo and others have considered the esoteric notion
of the akashic records, which was given substantial weight
through the readings of Edgar Cayce together with the no-
tion of a creator energy or creator principle, which, seen
together gives with almost striking logic the notion of an
energy-memory-field. Ervin Laszlo writes:

Astonishingly close correlations exist on the
level of the quantum: every particle that has
ever occupied the same quantum state as an-
other particle remains correlated with it in a
mysterious, nonenergetic way. (Id., 45).


Contrary to Fritjof Capra who argues more on the line
of Einstein, following the reasoning of the Michelson-
Morley experiment, and who declared himself against the
existence of the ether as a valid scientific notion prior to
the zero-point field, Laszlo affirmed it as an ‘invisible en-
ergy field’ and called it the luminiferous ether.

The quantum vacuum, it appears, transports
light, energy, pressure, and sound. Could it
have a further property by means of which it
correlates separate and possibly distant events?
Could it create the correlations that make for
the amazing coherence of the quantum, of the
organism, of consciousness—and of the whole
universe? The vacuum could indeed have such
a property. It could be not just a superdense sea
of energy, but also a sea of information. (Id., 50).

The explanation of how the quantum vacuum impacts
on the historical experience of matter was explained by
Russian researchers; it is known as the torsion-wave the-
ory. According to this theory, torsion waves, which must be
thought of as information rays, link the universe at a group
speed of the order one billion times the speed of light!
The information aspect of the waves was explained,
according to Laszlo, by a Hungarian researcher as related
to the spin of the particle, which results in a magnetic ef-
fect. The magnetic impulse becomes registered in the vac-
uum in the form of minute vortices. These minute spinning
structures travel through the vacuum, and they interact

with each other. When two or more of these torsion waves
meet, they form an interference pattern that integrates the
strands of information on the particles that created them.
This interference pattern carries information on the entire
ensemble of the particles.
As this kind of connectedness may be difficult to com-
prehend, Laszlo compares it with the sea. As the water of
the sea interconnects all vessels, fish, and other objects in
the water, and as the waves of water impact upon the mo-
tion of ships, these objects all being ‘in-formed’ by the mo-
tion, so do the torsion waves modulate all things in the
cosmos, by creating complex patterns.
Practically, we can deduce the location, speed and even
the tonnage of vessels by analyzing the resulting wave-
interference patterns. And here is a quote I will note very
carefully for it fully confirms Masaru Emoto’s allegations
on the memory surface of water, and what Dr. Richard
Gerber writes in his book on vibrational medicine regarding
the use of water concoctions in homeopathic treatments.
Laszlo writes in a parenthesis:

Water has a remarkable capacity to register and
conserve information, as indicated by, among
other things, homeopathic remedies that remain
effective even when not a single molecule of the
original substance remains in a dilution. (Id.,


The next very important clarification regards the often
debated question if the quantum vacuum is really friction-
less; many question that a frictionless vacuum could exist at
all. Yet, Laszlo points to the recognized superfluidity of
supercooled helium (2.17 Kelvin), which is a vacuum that
according to John Wheeler’s calculations has an energy
density of 1094 erg per cubic centimeter, which is more
than the energy associated with all the matter particles in
the universe, when measured moving at the speed of the
light. Laszlo concludes that the vacuum is not only super-
fluid but also superdense, much like helium near the abso-
lute zero of temperature. And this is of course just another

This is a mind-boggling combination, for how
can something be denser than anything else
and at the same time more fluid than anything
else? The vacuum, just like supercooled helium,
may be a mind-boggling medium, but it is not a
supernatural one. (Id., 54).

Now let us look what information does to the vacuum.
Laszlo speaks of a ground state, which is when no informa-
tion flow is registered. Now, when vortices excite the vac-
uum, what happens, as we already saw, is that interference
patterns are created which contain the actual information.
As the vortices of individual things merge, the information
they carry is not overwritten, for the waves superpose one
on the other. And the superposed waves are in a sense eve-


rywhere throughout the vacuum. Laszlo speaks of holo-
grams here, much in the sense of Michael Talbot in his
study The Holography Universe (1992). Of course, Michael
Talbot’s theory gains a much greater importance after these
revelations on the actual nature of holograms, and how
they are created. Laszlo ends the chapter with the lucid

The quantum vacuum generates the holo-
graphic field that is the memory of the universe.
(Id., 55).

Here is also the answer that was left open in Shel-
drake’s A New Science of Life (1995) in which he considers
the existence of the ether as ‘vitalism’ and then somehow
replaces the unified field by the theory or morphogenetic
resonance. Laszlo shows that the field or quantum vacuum
can satisfactorily explain morphic resonance without need-
ing any specific terminology such as Sheldrake’s ‘morpho-
genetic germs,’ which after all are pure non-sense without
having an information field connected to them that regis-
ters and stores the information. When mouse A yesterday
went successfully out of the maze in Los Angeles, and
mouse B does that today in New York, then mouse A has
given in-formation to mouse B which has traveled through
the field.

Another important information provided by the author
is the fact that evolution on planet earth cannot be ex-
plained with a simplistic early Darwinian theory of chance


mutations, as so many materialistic scientists believe it to
be. Laszlo writes:

The evolution of life on Earth did not rely on
chance mutations, nor did it require the physi-
cal importation of organisms or proto-
organisms from elsewhere in the solar system,
as the ‘biological seeding’ theories of the origins
of life suggest. Instead, the chemical soup out of
which the first proto-organisms arose was in-
formed by the A-field-conveyed traces of extra-
terrestrial life. Life on Earth was not biologi-
cally, but rather informationally seeded. (Id.,

Laszlo, as a growing number of scientists, among them
Fritjof Capra, clearly contradicts the early Darwinian the-
ory (while he still accepts the newer post-Darwinian the-
ory), and interestingly the hypothesis of alien seeding as a
creational myth can be found, since long, in esoteric and
religious writings, channeled messages and, else, in the
writings of enlightened minds such as Terence McKenna,
who contended to have received this information from
psychedelic mushrooms.
The good thing about Laszlo is that he takes risks for
what he says, much to the contrary of many of his col-
leagues. Regarding the big question what is reality, a ques-
tion so big that all religions tackle it, Laszlo gives a stu-
pendously clear, and straightforward answer. He posits the
quantum vacuum as the primary reality, which we can also


call information field or plenum, as it ‘underlies our uni-
verse, and all universes in the Metaverse.’
How does reality come about? How do we create real-
ity? How is our brain involved in this process? How can
we in-form all connected personal realities? Laszlo ex-
plains that our brain creates information-carrying vortices,
that it ‘makes waves.’ These waves propagate in the vac-
uum and interfere with the waves created by the bodies
and brains of other people, giving rise to complex holo-
grams. These individual holograms integrate in a super-
hologram, which is the encompassing hologram of a com-
munity, culture or society. These collective holograms in-
terface and integrate in turn with the super-superhologram
of all people. This is, then, the collective information pool
of humanity.
There is more material on human evolution to be found
in Laszlo’s book Science and the Reenchantment of the Cos-
mos: The Rise of the Integral Vision of Reality (2006). The con-
ventional view, as we all know, is that the universe consists
of matter and was created by the so-called ‘Big Bang.’ This
view that Laszlo calls ‘a colossal mistake,’ is still propa-
gated by mainstream science. Yet Laszlo considers the the-
ory as ‘definitely superseded.’ He pursues that the oneness
of the universe is ‘deeper and more thorough than even
writers of science fiction could envisage.’ And he calls such
a cosmos, which is connected, coherent and whole an ‘en-
chanted’ cosmos, reminding us that this idea is as old as


In ages past the connectedness and wholeness
of the world was known to medicine men,
priests, and shamans, to seers and sages, and to
all people who had the courage to look beyond
their nose and stay open to what they saw.
Theirs, however, was the insight that comes
from mystical, religious, or aesthetic experience
and was private and unverifiable—even if it
appeared certain beyond doubt. Now, in the
first decade of the twenty-first century, innova-
tive scientists at the frontiers of science are re-
discovering the integral nature of reality. They
lift the private experiences that speak to it from
the domain of unverifiable intuition into the
realm of interpersonally verifiable public
knowledge. (Id., 2).

I would say a mediocre scientist needs calculations for
hiding his ignorance; a brilliant scientist knows when it’s
time to put his tools in the drawer and contemplate the
whole of his scientific insights, in a state of contemplation,
thereby grasping the entire truth of his findings intuitively.
Laszlo observes that behind the abstruse mathematics
of the new sciences, the basic concept of a coherent, con-
nected, and integral universe is simple and meaningful.
This book also contains valuable information regarding
systems theory. Laszlo considers the network structure of
living systems as correlating all parts of the system, even
those that are distant from one another. This is important


for the organism needs to react to stresses and strains as a
whole, mobilizing all its resources wherever they are lo-
cated. Living systems are information systems. Their reac-
tion to stimuli is total because the information flow within
nested networks is total, and immediate.
In fact, there would not be time for an integrated re-
sponse to occur by a random process of jiggling and mix-
ing; the molecules need to locate and respond to each other
specifically, whether they are proximal or distant. Laszlo

The body’s high level of internal coherence
makes possible a high level of sensitivity to the
external world. In the insect world a few
pheromones in the air are sufficient to attract
males to prospective mates many miles away.
In the human being the eye can detect single
photons falling on the retina, and the ear can
detect the motion of single air molecules. The
mammalian body responds to extremely low
frequency electromagnetic radiation, and to
magnetic fields so weak that only the most so-
phisticated instruments can register them. Such
sensitivity is only possible when a large num-
ber of molecules are coherently linked among
themselves. (Id., 8-9).

This book also presents one of the best criticism of ran-
dom mutations, as Charles Darwin explained them as the
chore of the evolutionary process. Ervin Laszlo argues that


chance mutations would reduce, rather than enhance the
viability of a species. They would end up impairing fitness
to the point that the species would disappear. Mutations in
the genome therefore are not always piecemeal and ran-
dom, but are sometimes even massive and systemic. If they
are to be successful, the mutating elements of the genome
must be highly coordinated among themselves, and must
likewise be in harmony with the conditions in which the
species finds itself.
In addition, Laszlo provides scientific evidence of psy-
chic phenomena, a research topic that is recurring in this
book because these phenomena are definitely a result of
the quantum field effect. Experiments namely show that in
altered states of consciousness, the electrical activity of the
frontal hemispheres of our brain becomes synchronized.
By the same token, the left and right brain hemispheres of
an entire group of people can become to be in sync while
sitting in deep meditation or in complete silence, without
these people having sensory contact with each other.
Our separative and individualistic culture never really
fostered coherence in people and between people, but my
experience is that, for example, Japanese culture does very
much stress, and positively value, the fact that people in a
group act in some coherent, organized, and mutually sup-
portive manner. I have seen this happening when in the
train from the railway station to downtown Tokyo. There
was a moment about halfway the distance that one person
in the compartment was falling asleep. It was very visible,


as the person had their head just hanging down, in a care-
free yet relaxed position. To my great surprise, about five
minutes later all other Japanese were sleeping. And when
about half an hour later one of the people woke up, about
five minutes later all were awake again. Now you have to
see that these people were not a group, were not people
who knew each other, and had been randomly put, by
prior reservations, to sit with each other, or close to each
other, in that compartment. I also wondered why my brain
was not affected and I did not feel sleepy, while the whole
compartment was asleep. And here we read:

A growing storehouse of evidence indicates that
when the brain functions coherently, conscious-
ness is not limited to the signals conveyed by
the senses. This is a surprise to modern people
who view extra—or non-sensory perception
with skepticism, but it is not surprising for
other cultures. Traditional tribes knew and ac-
tively used some form of extrasensory percep-
tion in their daily life. Shamans and medicine
men could induce the altered state of con-
sciousness where spontaneous information
transmission becomes possible, and their spiri-
tual powers appear to have been a consequence
of this state. (Id., 19).

If I applied the results of this research to Japanese peo-
ple, I would have to conclude that, because they are more
coherent in their relatedness, they must have higher extra-


sensory perception abilities. This was confirmed to me by
another piece of information the locals in Japan talked to
me about. It was about earthquakes.

I was told that earthquakes are very frequent in some
parts of Japan but that there is hardly ever any damage, let
alone human suffering as a result. I asked why.
I got to hear that first of all in these regions houses are
built from very light material, virtually paper, carton and
wood, and do not contain heavy objects, nor lamps hung at
the ceiling, and that even more importantly, people are or-
ganized in their community spirit, and are strongly intui-
tive, virtually sensing the quake coming, and doing all prepa-
rations needed, always in joint-effort, so that all major
damage is avoided.

The Web of Life
We have seen that our science tradition is characterized
by a kind of historical triad, a developmental process that
can be explained in Schopenhauer’s terms as a condition of
thesis, antithesis and synthesis. The thesis is what I termed
‘perennial science’ and that generally is referred to as the
‘hermetic tradition,’ which spans from pre-history until
about the 17th century. This science tradition was based
upon philos sophia, the love for knowledge; it was holistic
and integrative.

However, with the split between science and religion,
and under Newtonian physics and Cartesian mathematics,
and the mechanism of the industrial revolution, clockwork

science was born, which was essentially disintegrative,
fragmented and reductionist. This interlude could be consid-
ered as the antithesis. With the birth of quantum physics,
and of systems theory, we collectively entered the synthe-
sis, a sort of renaissance of the ancient way to perceive life
as whole and unfragmented. This is the science of living
systems, and the understanding of pattern; it was beauti-
fully expressed by Ervin Laszlo as a ‘reenchantment of the
The Web of Life (1997) is perhaps Fritjof Capra’s best and
most important book, for it defines his approach to ecol-
ogy, thereby making ecology, or deep ecology, a concept
that is part of a new science paradigm, powerfully intro-
duced and promoted by one of the most important science
theorists of our times.
What is deep ecology? Capra writes that the old para-
digm is ‘anthropocentric’ while deep ecology is grounded
in ‘ecocentric’ values. It is thus a worldview that goes be-
yond the primacy of humanity in that it intrinsically values
nonhuman life.
This book’s quest is enormous, in that it requires mod-
ern science to fundamentally shift its regard upon nature,
and with regard to living systems. The way we are facing
nature has been conditioned by patriarchy since about five
thousand years; it’s a defensive, distorted, if not schizo-
phrenic regard, so much the more as both our mainstream
religious paradigm and science have contributed heavily
to this reductionist view of nature. Capra looked back in


history and found amazing intuitions and truths propa-
gated by our great thinkers, poets and philosophers, such
as for example Immanuel Kant, Johann Wolfgang von Go-
ethe or William Blake.
On the same line of thinking, Capra investigated what
the earth, the globe, the planet means for us today, and
why our science and technologies are so deeply hostile to it
and so little caring for its preservation? He found conclu-
sive answers in ancient traditions that fostered what we
today call a Gaia worldview, a respectful attitude toward
the earth, the mother, the yin energy and generally female
This is how Capra, always grounded in common sense
and meaningful retrospection smoothly introduces the
novice reader to the concept of systems theory or what he
calls the systems view of life. Historically we can observe a
certain evolution in post-matriarchal thought, which was
naturally systemic, from the ‘Atomistic Worldview’ (De-
mocritus), over the ‘Cartesian Worldview’ (Newton, La
Mettrie, René Descartes) and the ‘Relativistic Worldview’
(Einstein, Planck, Heisenberg), to the ‘Systemic World-
view’ (Bohm, Bateson, Grof, Capra, Laszlo, etc.) and the
‘Holistic Worldview’ (Talbot, Goswami, McTaggart, etc.).

In all systems, we have to deal with different levels of
complexity that are woven in each other, thus rendering it
almost impossible to dissect parts of the system for closer
scrutiny without distorting the whole of our research re-
sults. This means that, contrary to earlier vivisectionist sci-


ence, we have to leave the system intact and focus our re-
search onto the whole of it—which makes research com-
plex by definition. In addition, we had to develop a new
mathematics, which today is called the mathematics of
complexity, in order to deal with the high complexity lev-
els in living systems. This also means that our usual way of
analysis as a scientific method was no more functional for
our inquiry about living systems.

This is so because the essential properties of a living
system are properties of the whole, not of the parts. They
arise from the interactions and the relationships among the
parts. These properties are destroyed when the system is
dissected, either physically or theoretically, into isolated
elements. Although we can discern individual parts in any
system, these parts are not isolated, and the nature of the
whole is always different from the mere sum of its parts.
At each level of observation the nodes of the network
reveal themselves as smaller networks. Networks are not
organized by hierarchical structures, for there are no hierar-
chies in living systems, but networks nested within larger
networks. Hence, networks are expanding not up-to-down
but horizontally by ‘neuronally’ linking segments to larger
molecular structures that distribute information with the
speed of the light over the whole of the network. We can
also say that a living network is a system of total informa-
tion sharing where there is not one single molecule that is
uninformed at any point in time and space. The fact that
horizontal networks are nested within other horizontal


networks, while the different networks all possess a differ-
ent level of complexity, makes research so intricate.
High-performance computers have greatly aided in
developing systems theory. But the most revolutionary in-
sight is that our usual habit of dissecting parts of a whole
for further scrutiny and scientific investigation does not
work with living systems. This is so because there are no
parts at all in living systems. There are no elements to be
found either. Living systems are organized by pattern. This
means that we do not encounter objects in living matter,
but relationships.
Hence, the whole of our approach to scientific investi-
gation has to shift from an object-based to a relationship-
based research approach when we deal with living sys-
This requires the researcher to change his inner setup;
this is what quantum physics revealed to us: the observer’s
belief system will be reflected in the outcome of the re-
search, as it is part of reality, and not to be separated from
And there is one more crucial element in systems re-
search that Capra explains and elucidates. It is what we
already learnt within the revolutionary reframing of sci-
ence by quantum physics, the fact namely that in ap-
proaching quantum reality, and organic behavior, we have
to learn the mathematics of probability. What is probabil-
ity? It is the approximation of behavior. Dealing with ap-
proximations means that we leave the certainty principle


and venture into what Heisenberg called the uncertainty
principle. Giving up certainty triggers fear. And this fear
was very vividly described by Max Planck and Heisenberg
when the paradigm began to shift and quantum physics
slowly but definitely began to undermine Euclidian ge-
ometry and Newtonian assuredness.
Why has certainty about the universe been under-
mined? Well, when we look at Hindu philosophy and an-
cient Chinese science, certainty is not an element of holistic
science; but in modern times it became well a part of frag-
mented science. When we abandon certainty, we begin to
grasp the notions of approximation, and of probability, and
accordingly we will shift our mathematical constructs.

The next important centerpoint in the Web of Life is the
introduction of the notion of open systems. Living systems
are open systems, which means that their main characteris-
tic is change and flow, and not continuity and static behav-
ior. And they are far from equilibrium, which is the single
most revolutionary discovery of systems research.
This means living systems are constantly struggling
against decay. And decay here means equilibrium. This is a
very important discovery as when we extrapolate this in-
sight from organic systems into our metaphysical reality,
we see that it applies also to human beings, and even to
religions. When we are settled, we are dead. This is what it
all boils down to. And this insight from systems research
may help us to survive in a state far from equilibrium, put-
ting our assuredness or fake assuredness away, to stay


with probability, the beginner’s mind, as it is so wistfully
expressed in Zen.
I stress in my books the importance of understanding
the nature of our universe as a basically patterned universe.
Capra explains the importance of pattern when he ex-
plores the meaning of self-organization, which is a major
characteristic of living systems. Capra writes:

The idea of a pattern of organization—a con-
figuration of relationships characteristic of a
particular system—became the explicit focus of
systems thinking in cybernetics and has been a
crucial concept ever since. From the systems
point of view, the understanding of life begins
with the understanding of pattern. (Id., 80).

In order to scientifically explain pattern we need to up-
grade our basic toolset of scientific investigation. Patterns
can’t be measured or weighed; they must be mapped as a
configuration of relationships.
In other words, structure involves quantities, while pattern
involves qualities. This new way of observing nature repre-
sents a radical change in our scientific thinking as main-
stream science was quantity-based and measure-oriented,
while systemic science is quality-based and relationship-
We see that clearly when we look at the properties of
living systems. Typically, systemic properties are proper-
ties of pattern. What is destroyed when a living organism


is dissected is its pattern. The components are still there,
but the configuration of relationships among them—the
pattern—is destroyed, and thus the organism dies.

An important self-regulatory function in living systems
are feedback loops. Without feedback loops, living systems
could not be self-organizing. Capra explains:

For example, a community that maintains an
active network of communication will learn
from its mistakes, because the consequences of
a mistake will spread through the network and
return to the / source along feedback loops.
Thus the community can correct its mistakes,
regulate itself, and organize itself. Indeed, self-
organization has emerged as perhaps the cen-
tral concept in the systems view of life, and like
the concepts of feedback and self-regulation, it
is linked closely to networks. The pattern of life,
we might say, is a network pattern capable of
self-organization. This is a simple definition, yet
it is based on recent discoveries at the very fore-
front of science. (Id., 82-83).

Another centerpoint in this book is Capra’s focus upon
the intrinsic quality of living systems as nonlinear systems
that require, to be understood, an equally nonlinear mathe-
matical approach.
Because of feedback loops, even small changes within
the system can trigger big results. These processes are
called ‘nonlinear feedback;’ they are the basis of the insta-


bilities and the sudden emergence of new arrangements of
order that are characteristic of self-organization.
One early realization of mathematical nonlinearity was
the introduction of the fractal in mathematics. In fact, in
my exchanges with the Swiss mathematician Peter Meyer
who was the collaborator of Terence McKenna for the re-
alization of the Timewave Zero calculus as a part of Nov-
elty Theory, I learnt that time is a fractal.

Capra explains that today the mathematics of complex-
ity helps us to better understand the patterned structure of
the living world around us. It is crucial to understanding
the living world around us.
After having elucidated that systems research involves
a process-based scientific approach rather than an object-
based one, Capra presents the perhaps most important re-
search topic in this book: the reinvestigation of cognition
based on the insights from systems research. Capra pur-

The identification of mind, or cognition, with
the process of life is a radically new idea in sci-
ence, but it is also one of the deepest and most
archaic intuitions of humanity. In ancient times
the rational human mind was seen as merely
one aspect of the immaterial soul, or spirit. (Id.,

In fact, the whole debate about information processing,
vividly criticized in the early writings of think tank Ed-


ward de Bono, and the even larger debate about cybernet-
ics make it all clear that cognition is currently in a process
of profound reevaluation. Capra explains that the computer
model of cognition was subjected to serious questioning dur-
ing the 1970s, exactly at the time when the concept of self-
organization emerged.
These observations suggested a shift of focus—from
symbols to connectivity, from local rules to global coher-
ence, from information processing to the emergent proper-
ties of neural networks.
In my scientific exploration of emotions I revisited our
scientific grasp of emotions, as it was cognized within a
fragmented and reductionist manner under the clockwork
science paradigm. Fritjof Capra comprehensively explains
that emotions are not singular elements but coherently or-
ganized within a patterned system in which cognition and
response are intertwined in a self-regulatory and organic
whole. The most important fact systems theory teaches us
about cognition is that it does not at all work like a com-
puter processes information.
Information processing was already years ago in the
words of Edward de Bono a ‘preoccupation’ of Western
scientists, and this obsession was not justified because our
brain does not process information as a computer does.
A computer merely manipulates symbols based on cer-
tain rules. The symbols are fed into the computer.
The structure of the machine called computer does not
change when information is processed by it. However, a

living system does change and the information it processes
does not come from the outside world. We could rather say
that the system brings about a world in the process of cog-
Unfortunately this is veiled by cybernetics. Computers
do not have humanoid intelligence because human cogni-
tion is based upon common sense and is always contex-
tual. Computers are limited to formal operations and their
‘intelligence’ is not contextual.
Real intelligence is human, and original, not mechani-
cal, and artificial! True intelligence is contextual, as lan-
guage is. No computer can understand meaning.
A rat’s intelligence is a million times closer to that of
man than that of the most powerful and sophisticated
computer. The reason is that language is embedded in a
web of social and cultural conventions that provides an
unspoken context of meaning.
We understand this context because it is common sense
to us, but a computer cannot be programmed with com-
mon sense and therefore does not understand language.
This is so because mind is not a thing but a process—
the process of cognition, which is identified with the proc-
ess of life. The brain is a specific structure through which
this process operates. Thus the relationship between mind
and brain is one between process and structure.

Chapter Three
The Vibrant Nature of Pleasure, Emotions, and Sexuality

The Secret of Happiness
Is there a secret to happiness? How can we transcend
the materialistic worldview that is based on an inflation of
the ego?

Most business gurus teach that only money can bring
you a full and rich life. Is that true? I think it is true and
untrue at the same time. It is true that with the money you
can realize your dreams, whatever they happen to be. But
it is also true that most natural children are happy without
needing money; they are happy regardless of the fact that
their father gives them a dime, or not. They are happy with
what they have.
So what is the secret of happiness? Is it to be content
with what you have? Yes. And it’s not true that focusing on

your status quo holds you in bondage, provided you look
at your present riches with pleasure, and not with scorn!
The secret is that when you are happy with what you
have, you are focusing upon abundance. When you think
that you need money for realizing your dreams, you are
focusing on lack. Your subconscious mind gives you more
of what you are focusing upon. Hence, when you focus on
what you have, and connect happy rich feelings to that,
you get more of it! While the run to accumulate money re-
quires a superior effort, to focus upon what you have re-
quires no effort at all. It is completely effortless because it
is spontaneous.
Some ‘get rich’ gurus say that people are poor because
they are content with what they have; that they are lacking
ambition. Is that true? I ask you one question. Do you want
to be rich, or do you want to be happy? You will say that
you want to be both. That is smart in one way and not so
smart in another way. When you are happy, you do not
need to be rich. When you are rich, you are not for that
matter automatically happy, for we cannot ‘buy’ happi-
And yet most money gurus take it for granted that
money makes us happy because we can fulfill our dreams,
by the fact that we can buy what we need, that we can
travel and educate ourselves in ways not so easy to fulfill
for people who are lacking money. Let me give a squared
statement here. In my younger years there were times in
which I was poor and times in which I was rich. During


both kind of times, I never was happy! I was the same per-
son, suffering from the same complexes, the same han-
gups, the same lack of self-acceptance, and the same mys-
terious longing for some kind of superior or outlandish sex
that would turn out to satisfy me so completely that I
would be happy forever!
I know this sounds absurd, funny, almost childish, but
seriously, there are many people, I mean grown-up people
who think that way. You may replace the longing for sex
with the longing for love, as the greater and more emo-
tional experience; you also may replace it by ‘good food,’
‘world travel,’ ‘staying in luxury hotels,’ owning the ‘ulti-
mate home,’ driving the ‘ultimate car’ and so on and so
I have met poor and rich people in my life, both beg-
gars and kings. None of them was happy. And I met many
small children during my career as an educator, and al-
most all of them were happy, not so happy when they were
older than about eight.
I have studied the biographies of happy people. Let me
give three examples, Einstein, Rubinstein and Picasso.
They were childlike, and grew very old. They were
genuinely original and also genuinely happy people. They
defied ‘the system,’ were drop-outs but very high achiev-
ers. They went their own way, with no intention to ‘make
it,’ to ‘make a fortune’ and other silly goals.
They simply wanted to be themselves and were really
doing much for achieving it. They did not go to gurus,

though … as they were their own gurus. Their lives, con-
trary to appearance, were not easier than our lives, much
to the contrary. Actually, Rubinstein as a young boy went
through years of the utmost poverty as his father, a small
Polish merchant, had to declare bankruptcy. As a result,
the living standard of the whole family dramatically de-
clined. Yet his musical talent was discovered early.
Rubinstein was not thrifty, however; in his younger
years, during a period of financial downturn, he made a
suicide attempt. He tried to hang himself in his hotel room,
as he could not pay the bill and felt he was ruined. After he
woke up from the coma in the hospital, he felt suddenly
that life is incredibly beautiful and worth living, and he
never got defeated again and became the most loved and
cherished pianist of the 20th century. In his own words, he
was not the most gifted pianist, though, not the most tech-
nically perfect pianist, but people felt something when he
played, as I myself felt it as an adolescent when I first lis-
tened to his recordings. There was a message, a very deep
message that was not just musical, but philosophical. This
message was three words followed by an exclamation
mark: ‘I Love Life!’ People loved to receive that message,
which is why they loved the messenger.

Albert Einstein had a hard time in all the boardings his
father sent him for a ‘good education,’ but he would sim-
ply get over the wall, and run away. His life was no glam-
our at all when he first wrote relativity theory back in 1905.


He got a little assistant job in the patent office in Berne,
Switzerland. His task was to help examining electromag-
netic devices. During this period Einstein had almost no
personal contact with the physics community. Much of his
work at the patent office related to questions about trans-
mission of electric signals and electrical-mechanical syn-
chronization of time: two technical problems that show up
conspicuously in the thought experiments that eventually
led Einstein to his radical conclusions about the nature of
light and the fundamental connection between space and
time. And he was to become the most famous and popular
physicist of the 20th century!
Pablo Picasso’s childhood was less of a strain and his
genius was recognized by his father, José Ruiz y Blasco, a
reputed painter and art teacher at the art school in Malaga,
Spain. But despite the fact that his father supported him,
Picasso had to go through major hurdles in his younger
years until he gained recognition as the ever most original
and most influential of all modern artists of the 20th cen-
The greatest challenge for him were the years of pov-
erty he spent in Paris, a time during which he had to sell
paintings as a street artist in order to make a living, and
the confrontation with the German occupation in Word
War II. Friends urged Picasso to emigrate to the United
States, as there was real danger the Nazis would burn his
paintings, but Picasso was unmoved and stayed, while at
times he had to stay home for a week in a row. And as it


turned out, he left the utmost challenge of his life un-
touched, and all his daring art survived that time of great

What is it that these three men have in common who
all became wealthy and very wealthy later on in their lives,
while they all had gone through poverty.
All three of them never really turned ‘adult’ in the
sense that they stayed true to their inner child, their source
of originality and high creativity. They had in common that
they adored life, beauty, good food, laughter, women, and
a lavish kind of independence that not many people dare
to realize. They had in common that they loved their work,
and were addicted to their work as a means for deriving
pleasure from it, highly active still in their latest years, and
hardly ever sick. All three of them died a natural death.
And these three men knew each other, respected each
other and were the best friends for many years, if not for
decades. They shared a philosophy that was always un-
popular and that today is perhaps even more unpopular
than ever before. It’s the philosophy that never complains,
and that takes full responsibility of one’s life, even when
things go queer.
It was a terrible blow to Einstein that after he had given
the atomic bomb to the Roosevelt administration in order
to fight the dangerous uprise of Hitler, he was bypassed in
the development of the bomb by the military-industrial
complex, to be finally thrown over the head when two nu-
clear bombs were dropped upon Hiroshima and Nagasaki,


Japan. But Einstein took full responsibility for it and wrote
in his memoirs that giving the bomb to America in order to
fight Hitler had been ‘the greatest mistake’ of his life.

And here we see that on top of their glory, these three
men also have in common this deep serious humility.
Picasso never got a visa for the United States because
he had been a member of the communist party. It’s admit-
tedly a ridiculous argument to defend a famous artist to
enter a country that was very much promoting his art. But
Picasso did not for that matter take up a dispute with the
American government. He may have reasoned himself just
as Einstein and declare his visa application simply as ‘a
mistake.’ He was content to live in France, the Côte d’Azur
and the Provence, and he hardly traveled anywhere else.
And Rubinstein did not feel defeated that Vladimir Hor-
owitz, and not himself, was becoming for many years the
house pianist for the ‘White House,’ and several American
presidents. He just accepted it and did not need it actually.

After all, the entire nation was at his feet, so why
should he have made a trouble because the government
preferred Horowitz over him?
And this is, then, a marked trait that these men have
also in common: it is the faculty to accept disfavor and go
through life with a stoical attitude. It is an attitude that
takes good and bad in the same way, a way of living that
despite all remains basically positive. This is the grain of
happiness these men have had that I have not seen in the
bulk of other people, rich and poor. It is the childlike spirit


that is unmoved by obstacles because of a firm belief in self
and in one’s mission. This is not egotism, behold, and it is
not arrogance! It is a form of non-resistance that is a form
of wisdom because it saves a lot of vital energy.
Most people spend far too much energy in their phases
of anger and depression, and their rages and resentments.
Inner turmoil is not favoring a tranquil mind, and only a
tranquil mind is able to go through life stoically, unmoved
by any kind of resistance experienced in one’s immediate
or not so immediate environment.
But that is not all. We all want to attract what we de-
sire. We want to be happy also as a result of attracting right
people, things and experiences.

The secret is that only a tranquil, calm and stoic mind
is able to attract the good, not a mind in turmoil. When
you are fighting an inner war, you will attract conflict, and
So let us ask, why are so many fighting against them-
selves, thereby becoming their worst enemies? It is a long
story, and there are many factors. There is no clear-cut an-
swer. If there was one, many selfhelp books would have
done their job.
But the welfare of humanity has not basically changed
since the times of old; in the contrary the social injustice
and gap in income and distribution of wealth has become
much worse compared to about a hundred years ago. In a
total population of around 7 billion now, one third, 3 billon
people are at the brink of extinction, meaning the worst

kind of poverty one can ever be subjected to. On the other
hand, 1% of the world population, the size of a minor
town, owns more than two third of the financial resources
on the globe. And this despite all the wonderful selfhelp
books, and all the wonderful government policies, and all
the wonderful corporations who bring technological inno-
vation, and all the wonderful NGOs who work ‘nonprofit’
and yet make huge profits.

We all know that without the will, there is no way, and
the will, sorry, is lacking, to change this course of events,
and to create a new economy that is at least basically fair.
Of course, there is lots of discussion about it lately, and
that is after all a good start, but nonetheless but a start. We
are still in the middle of the mess.
Now, only a tranquil mind attracts positive events, ex-
periences and support. When you are stricken with pov-
erty, it is very difficult to have a tranquil mind. But when
you are rich and you are full of desire to become even
richer, you are also stricken with lack, because you have a
mind in turmoil, and in sorrow. The truth of my statements
here can be seen right now, during this so-called financial
crisis (which is only one of many during human financial
history). There is a man called George Soros who continues
to win and gain huge profits. There is a man called Warren
Buffet who is in the same boat. Both are speculators, inves-
tors, experts of bond and stock markets, experts of cur-
rency exchange trades. There are people we can learn from,
but most of us don’t. And there are the Rothschilds. We


can learn from them as this brilliant family who first origi-
nated from the squalor of the Jewish ghetto in Frankfort,
Germany, became the banker clan that ruled governments
during most of the 19th century, and amassed the greatest
private fortune ever made in human financial history!
And here we are at the quest of this book, that can be
put in the simple question: ‘Are you and me able to turn
our essential misfortunes into a major cause of luck?’ The
Rothschilds did. Not many others.
The Rothschild family is the one single most important
example for how fortune can be accumulated, and stocked
up, without for that matter comprising one’s integrity. In
fact, the three guiding principles of the Rothschild family,
in their business dealings, was: Concordia, Integritas, Indus-
tria (Unity, Integrity, Diligence). It is a set of principles that,
according to Napoleon Hill’s research on more than 500
business magnates works, and really produces results.
And yet, so many who also look bright and have great
university degrees in business and finance went under.
What is the difference? It is smart and stoic mind. Our
great financial advisors and experts are known for the un-
wavering and supreme control of their empires, despite
the bullying and the storms they certainly go through from
time to time. But they were not wiped out during any fi-
nancial crisis, while dozens of others, even of such out-
standing calibre, were. And it is a fact demonstrated inter
alia by the books of John Reeves, The Rothschilds (1887) and
Niall Ferguson, The House of Rothschild (1998) that the


Rothschild clan, pretty much as the Medici banker family
from the early 14th century, were known for their thrifty
lifestyle and sound business principles.

So let us summarize for a moment. If it is not a univer-
sity degree that makes the difference, if it is not knowledge
only that makes it, what is it? It is a state of mind. The state
of mind of the three sample geniuses I was quoting before
and those of Buffet or Soros, and the Rothschilds, are not
fundamentally different. They all swing in their own vibra-
tion, they all cook their own soup, and they do not listen to
their friends ‘when the friend inside tells them ‘Do it!’
They trusted and trust in their own star, not in the me-
dia, not in big headlines that today laud A and tomorrow
condemn B, that usually are far behind the real events, and
thus always provide the wrong information, so to say ‘sys-
temically.’ The reason is that the media represent the mass
mind, the mind that is dull and fearful. While those peo-
ple, the real winners, rely on firm expert knowledge cou-
pled with lucid intuition.
And let us not forget that they are deriving huge
amounts of pleasure in doing what they do, and which is
the ultimate reason why they win, and continue to win.

How do happiness and stoicism hang together? Stoi-
cism is somehow the defense shield for happiness. It pre-
vents us from gliding into the abysses of fear and demoti-
vation. Both fear and demotivation are destructive for a
successful career and a happy life. Knowing this fact, we


stop wondering why most people on earth are just joining
ends instead of leading winning lives. They take fear for
granted. They take episodes of demotivation and depres-
sion for granted. They look upon their lives and riches, as
little they may be, not with joy, not with pleasure, but with
disgust. They say to themselves that one beautiful day they
will be out of the mess, but the day never comes. Why?
What you focus upon gets manifest. When you focus
upon your here and now with disgust, you create more of
disgust, more of situations that are disgusting.
See, ‘rich’ and ‘poor’ are easy words; they seem to be
insignificant. And they are! They are absolutely relative. If
tomorrow you and me win the lottery and we receive one
million dollars, we will consider ourselves as ‘rich.’ If Bill
Gates or Warren Buffet get that million tomorrow they will
probably not consider themselves substantially richer. And
for the Rothschilds, both Gates and Buffet are no ‘rich’
men; for the Rothschild clan presides over trillions, not just
billions of dollars.
On the other hand, if you give a small child a one dol-
lar bill or a hundred dollar bill, the child will give you the
same happy smile, for the boy or girl may not even notice
the difference in value.

If it is enough for buying an icecream, it is fine.
Let me thus summarize. Happiness comes from con-
necting our existence with pleasure, with joy, with positive
emotions. In order to preserve that happiness and make it
lasting, we need to develop a stoic mind, and an unwaver-

ing attitude. This attitude is also called a ‘positive attitude.’
Am I talking about ‘positive thinking’?
Well, it’s funny that people when they are anyway
positive are talking about positive thinking! The only time
when they need positive thinking is when they are nega-
So we can say positive thinking is quite a strange per-
fume; the trick is not to remedy negativity, but to stay posi-
tive despite all. That is precisely why I am talking about an
attitude: a way of thinking may change while an attitude is
consistent. That’s an important difference! An attitude is a
condensed way of thinking; it’s consistency that character-
izes a way of thinking to become an attitude.

Stoicism is just another word for consistency. I am of
course not talking about that old Greek and Roman phi-
losophy that was bearing this name. I could as well talk
about Epicureanism.
While these philosophical movements were opposing
each other in a certain way, they essentially mean the
same. They are ways to look at life in a positive way, and
to avoid both negativity and overindulgence.
And here we are at the other extreme, for to be sure,
overindulgence brings about displeasure. Why is that so?

It’s because it destroys the innocence of true happiness.
When you have won your million dollars, you go out and
try to make the world happy. You spend money here in the
morning and waste it there in the evening, you get drunk


every day, you begin to play Roulette and soon get used to
lose large chunks of your fortune, and so on and so forth.
In the early morning you wake up with strong headaches,
and a faint remembrance of how much you have lost again
last night. But then you affirm to yourself that you still
have more than enough …
You know the story of the lottery millionaires, don’t
you? It is the same story in whatever country or culture.

Statistically speaking, those fortunes last about one
year, one single year, and then not only the fortune is gone,
but the person is close to suicide because they are heavily
This is the way not to do it, agreed?

And behold, I was talking about statistics. That means
there are exceptions from the rule. There are people who
do it wisely, who know that they don’t need to make the
world happy; they will use that million as a starting point
for making more money, or for building a secure retire-
And here we again see the value of stoicism. The stoic
does not mind the categories of ‘rich’ and ‘poor;’ he does
not consider life as poor before the lottery gain, and they
do not say to be rich afterwards.

The stoic mind will continue to lead basically the same
life, doing basically the same things in both situations.


Of course, you may substitute ‘stoic’ mind with ‘con-
sistent’ mind or with ‘Zen’ spirit; it doesn’t matter how
you express it, but you know what I am talking about.

The Process of Individuation
We were trying to find out what happiness truly is; and
we found that it is a basically positive attitude coupled
with consistency or what I call a ‘stoic’ mindset. I may also
use another expression. I may talk about inner peace or a
tranquil mind. All says the same. When there is nothing
that can rob you of that inner firmness, then you are pro-
gressing toward more of the good, and you are reducing
more of the bad. Then you are attracting riches.
But one more quality is needed. You have to get away
from the mass mind which basically vibrates around the
scarcity paradigm. This does usually not happen over-
night. It is a process that I call ‘individuation.’ You are be-
coming an individual through this process of individua-
tion, and this happens gradually, not once of a sudden.
Depending on the way you were brought up as a small
child you may be more or less conditioned to the wrong
beliefs, fears and superstitions of the mass mind. In this
respect we are therefore very different, but as a general
rule in our society, most of us were not really encouraged
to be independent.

And the more we have been groomed into dependency
relations, the more we are actually dependent on others,
and care what others think about us. And the more we

have been spoilt, and protected, the more we are afraid of
taking the risk to display our real character in front of oth-
ers, or to say what we really think and feel. Many of us
have not only been protected as children: we have been
overprotected! And this, then, later on makes us crave for
mild and mellow relationships, for harmony, and peace
with others, to the detriment of our individuality.
When you dare to be yourself, you will see how quickly
others, even your best friends, may take a distance. If you
avoid any risk to be yourself and you play roles for others,
pleasing roles, you may feel comfortable for a certain
while. But you can’t betray your individuality forever, it
will burst out in one way or the other. And you will see the
repercussions in your business life, in your finances. For
you will see that every time you follow others’ advice in-
stead of trusting your own instinct, you are losing an op-
portunity. But that’s not even the worst. The worst is that
when this becomes a habit, you are not just losing money
or opportunities for growth, but you are losing self-respect
and dignity!
And there is another intricacy that was discovered by
psychiatry. Addiction is largely the result of a mindset of
dependency. Most people who are addicted to alcohol or
other drugs are also dependent on people; they tend to
build codependent relationships with others. In other words,
addiction is by and large the result of a lack of individua-


And here is where pleasure comes in, really as a rem-
edy. In the first place, what brought about a mindset of de-
pendency was actually a withholding of pleasure. It is an
intrinsic pleasure of life to be oneself, to think originally
and independently, and to act in accordance with one’s
free will and judgment ability. This pleasure gets thwarted
early in life if parents ask a child to be ‘obedient’ in a way
to slavishly follow the way their parents think and act. The
result is later on a problem with addiction, and people ad-
diction in the form of craving for companionship.
These people suffer from sometimes unbearable fears
of loneliness and abandonment. Only in a stable partner
relation do they feel secure and of course, once again, ‘pro-
tected.’ Hence, that partner must assume ‘parent’ qualities,
and if that codependence is not going to work out, one will
run away and head into another dependency relation.
The only way this vicious circle can be broken is to de-
velop a feel for the pleasure of being oneself. In the begin-
ning of this uncanny process, there is lots of guilt. One
feels guilty for being ‘so egotistic.’
Parents and educators have taken good care to instill in
us the confusion between ‘egotism’ (or selfishness) and
‘self.’ To make a long story short, being oneself has nothing
to do with selfishness. The people in psychiatric care are all
truly unselfish; it’s with unselfishness that schizophrenia
starts. It’s a lack of ego.
More precisely, it’s the lack of a structured ego. A struc-
tured ego helps to set the necessary boundaries in all kinds


of relationships. Boundaries, there must be, or we drown
in Gaia; in other words, a lack of boundaries is a pre-psychotic
condition. Research on domestic violence has clearly re-
vealed that people with dependency problems tend to be
more violent and more chaotic in disputes and confronta-
tions than people who have structured egos and are able to
set clear and respectful boundaries between self and oth-

Parents and educators who seek out codependent rela-
tions with their children, or children in their care, tend to
be very violent once they feel threatened in their rather
fragile emotional security.
And worse for the children, their own process of indi-
viduation then gets delayed for they are daily around par-
ents or educators who are not individuated themselves. In
other words, these children build confused, not structured,
egos, and they will have a problem with setting bounda-
ries, and with respecting boundaries set by others. In rela-
tionships they seek security, not love, ignoring that love is
not security.
Having received only conditioned love by their parents
or educators, they largely ignore that fact that love grows
only in freedom, not in relationships of bondage. The re-
sult is that they take security for love. When the partner
develops new ideas or gets into a growth cycle, they feel
threatened and throw a tantrum, or quit the relationship.
A vibrant life is denied to you when you constantly
seek to be comforted by others. Nobody has the will, the


time and the patience to live for comforting others. In psy-
choanalytic terms, to ask a partner to comfort you is a per-
verse request because it represents the starting point of a
corrupted exchange of ‘services.’ Even when there is a true
and mutual love relation, this love can get lost when one
asks the other for ‘serving’ instead of carefree being.
Please see that when you are truly yourself, you don’t
care. You are carefree. When you need to care for others
just for being yourself, then you are not free; it’s like you
are asking others to ‘allow’ you being yourself. But that
kind of thinking is the result of the perverse education you
have received; you were told to protect your parents’ emo-
tional insecurity in exchange for their protecting you from
harm. While the natural rule is that parents protect their
children from harm because they love them, and because
it’s their role as parents to do so, not because their children
give them something in return.
Now let me produce scientific evidence for this process
necessary for a life of fulfillment. We start the journey of
individuation by pulling away from the tribal mind to be-
come a congruent, self-organized vital energy cell. We do
this by getting all the seven chakras lined up with a more
mature will. The conflict with the mass mind is necessary
as a trigger for forming our personal self, because we need
to eventually look through the veil of our beliefs, and un-
derstand how we have been programmed by others, and
by society.


As Gary Zukav writes in Russell di Carlo’s A New
Worldview (1996), we are now going collectively through an
evolutionary transition that has no precedent.

In other words, there is nothing in our past from which
we could possibly draw water in order to extrapolate our
This transformation can be described as a move from
sensory perception to extrasensory or metasensory percep-
tion. Zukav speaks of the ‘multi-sensory human.’ Feeling
then becomes lesser important than intuition. This means
that we move somewhat away from our purely physical
understanding of reality into a perception where soul is the
prime mover, so to speak. We are then also becoming more
and more aware that we can attract every condition we would
like to realize in our life. It is easy to see that this alone will
make us far more responsible toward ourselves, the whole
of the human race, our environment, and our relationship
with the earth and the cosmos.

This process of aligning personality with soul thus ulti-
mately brings about responsible choices, and the insight
that it does matter what we choose, and that we choose.
For if we do not choose consciously, we choose uncon-
sciously. Then it is likely that we recreate our past, and
bring about more pain than pleasure, as we all went through
pain and our conscious memories tend to be more vivid as
to the pain we experienced than the pleasures we had. This
transformation in our human species will be changing all
of our social structures, including economics. The econom-


ics in which our current commercial activities are embed-
ded is based on the assumption of scarcity and the orienta-
tion of exploitation. Economic theory assumes that it is
natural for a significant portion of the human family to be
in need, to be lacking the basic necessities of life, in addi-
tion to many things that are necessary for physical com-
fort. This perception is contrary to the reality of abundance
as it is to be observed as a foremost reality in our universe.

In other words, the more we are aligned with our soul
values, the more our life has meaning, and the more we
feel happy and fulfilled. This brings about what I call soul
power or primary power. This transformed reality we are
going to create collectively is also marked by a different in-
tellectual function.
We use logic and understanding that originates in the
mind. Our logic is linear. This was expressed mathemati-
cally by the dictum ‘tertium non datur,’ issued authorita-
tively by Aristotle. That is, we cannot think of one thing
without excluding others. However, in a holistic soul real-
ity, we can well understand something in one way and yet
understand it in other ways simultaneously. This will bring
about a higher order of logic and a metarational understanding
that originates in the heart.

The heart is inclusive. It accepts. The intellect is separa-
tive; it judges. Gary Zukav affirms that the higher order of
logic and understanding that originates in the heart ‘com-
prehends nonlinear realities and simultaneous realms of


In addition to the individuated person, Jacqueline
Small writes in Russell di Carlo’s A New Worldview (1996)
that there are ‘transformers;’ these persons are not only
perfectly individuated but their transformative mind im-
pacts upon other people’s mind and vital energies. She ex-
plains that ‘the transformer’ is flowing through life, allow-
ing others to be, having learnt to be non-judgmental; they
have deliberately given up a preconceived notion of what’s
right or wrong.
They also have a greater perception horizon than ordi-
nary people, which is why they can help people open up to
their higher reality at moments where they were trapped
in an anxiety pattern, an addiction, a belief system, or a
particular conditioning that limits the person’s potential. It
may also help people to get beyond their ‘persona’ or so-
cial mask and become more genuine and authentic in their
overall behavior and relationships.
Not ego is the problem, but the identification with ego.
This is often misunderstood; people believe they had to
throw their egos overboard and become ‘more altruistic.’
In fact, many people suffer from the exact opposite
condition in that they are considering others more worthy
than they consider themselves, thereby undermining their
self-esteem and ending up in poor social roles where they
are the losers and victims, or projection targets.
In this sense, a structured ego is well necessary to lead
a fulfilled life, for it shields us from becoming footmats for
those who need poison containers for compensating for


their own defaulted inner setup. Jacqueline Small explains
that often times transformational experiences are centered
around the themes of death and rebirth, and that in these
situations a strong ego is necessary to forecome psychotic
episodes. People with weak egos are psychologically more
fragile to go through life-transforming experiences, and
they may become suicidal along the way.
Soul reality is much more volatile and ‘in the present’
than material reality. It is much more aware of the unique
presence, and much less affected by the past. Our intellec-
tual mind, according to Jacqueline Small, serves as a filter
to restrict our awareness to as much of soul reality we can
handle at a time. But to be only steered by the intellect, as
many overly rational humans are, is a clear limitation to
the unfolding of our soul reality. It is too much focused on
the past, and the ‘unfinished business’ around past events
and hangups. While the intellect sees the details in life, our
higher self, the perception antenna of soul reality, operates
from the greater picture, an expanded state of conscious-
ness; it thinks holistically and perceives whole patterns.
Individuation also means to master attachment, jealousy
and possessiveness, which are all in the way to a free-
flowing interrelatedness to all beings. First of all, we need
to be really incarnated in our bodies.
Many people today are not; they are like floating in the
thin air like the proverbial Peter Pan. These people suffer
from a narcissistic wound, and they usually confound love
with attachment and control; they try to possess another


instead of bonding with a partner from a position of
authenticity. The same is true for the codependent person
who tries to bond for not feeling their inner void, and who
is unable to give love in return in an unconditional way.
Jacqueline Small illustrates this truth when she writes
that we start realizing that we are soul in human form, and
not humans who try to somehow acquire a soul. Our in-
trinsic reality is soul reality, not the limited reality of our
senses, nor the material reality all around us.
We can also call it our ‘essence’ or our ‘flavor.’
She writes that our souls are wanting to ‘spiritualize
matter,’ and in this sense our soul reality is always trans-
formative, and contributes to our elevation and our ascen-
sion to more meaningful existences than the grey ‘day in
day out.’
Let me summarize. There is nothing wrong with expe-
riencing the pleasure of being yourself, the pleasure to think
originally and to create freely. This is the natural condition.

This pleasure is more than culinary pleasure, it is even
stronger than our sensual and sexual pleasures.
This is why it is directly connected to our inner selves.
It’s the pleasure to vibrate at your own frequency, and to
respect others to vibrate at their own frequency, and to do
this without muddling around with these frequencies.
When you begin doing that, you will sooner or later
realize how deeply satisfying it is to experience, perhaps
for the first time, the frequency of another person.


However, as long as you are not individuated, and
mutual boundaries are confused, you will not be able to
sense the frequency of another person for you will always
muddle up theirs with yours.
This is why you cannot really get a feel for the reality
of that person’s life with the result that you tend to ‘like’
only people who have a low personal frequency, or one
that is similar to your own. But that in turn means that you
will avoid exactly those people you need as business part-
ners and friends, those namely who are individuated and
dare to be themselves. These are your best friends simply
because they are able to respect you, and your own indi-
vidual frequency, your own vibration. The others may kiss
your feet, and offer you various ‘services’ but they are un-
able to even sense your frequency because their own is
muddled up and confused by corrupt relationships.
Another secret of happiness is one that is often men-
tioned in the writings of Chinese sages, and especially the I
Ching. It is the secret to treat favor and disfavor alike, and
to actually not ask for favor. All, again, depends on your
attitude. You may ask another person to help you getting a
certain job, you may ask friends or business partners for an
endorsement, or a letter of recommendation.

But when they remain aloof, you need to take that re-
fusal with the same stoic spirit, as you would take the en-
dorsement if you had received it. You can have mutually
binding relationships, you can well have win-win relation-
ships, but that’s a different matter. Asking for favors is a


different attitude when it becomes a habit. Of course, boast-
ing that you ‘never need others’ for achieving your goals
also could betray a wrong attitude, namely one of arro-
The secret here is, once again, a balanced approach.
Okay to have relationships, okay to sometimes ask for
support, but first try to do without, and most importantly,
have a balance between give and take! You may ruin your
pleasure of living if you always take from others and re-
fuse to give, and the other way around also.
When you begin to create your own sparkling life, to
author it as an author writes a book, to live every day in
the sparkle of it and enjoy your own frequency, you will
discover how much pleasure it gives you to be around
people who have high frequencies, a clear and strong char-
acter, and a mindset of fairness, transparence and inde-
pendence. And do not fall in the other trap, which is hero
worship, by considering these individuals as the great
leaders; for when you do that, you are building a gap, a
ravine, between them and you.
By idealizing them, you actually deny their intrinsic hu-
manity, their simple humanness, and their approachability.

The Pleasure Areas
After this presentation about the subject of ‘pleasure’ in
its most important variant, that is, the pleasure to be your-
self, let me deliver on my promise to provide you with sci-
entific evidence for the fact that pleasure, in all its forms

and manifestations, is the real motor of life and sanity, and
that denial of pleasure, most often in the form of moralistic
doctrines, brings about violence and insanity. While this
fact is largely ignored in our society, the evidence we have
from neurology, psychiatry, psychology, child psychology
and psychoneuroimmunology is clear-cut.
It was the British neurologist Herbert James Campbell
who, perhaps as the first researcher, discovered the pleas-
ure areas in the human brain. In his book The Pleasure Areas
(1973), Campbell summarizes research on pleasure and vio-
lence that went over more than twenty years, not only his
own research but also the research of many of his col-
leagues in Europe and the United States. The formula he
found is that pleasure and violence are mutually exclusive!
In other words, when the pleasure center is activated in
the brain, the violence center is inactive. Vice versa, when
the brain functions mainly on violence because of that per-
son’s conditioning toward violence, the pleasure center is
This means that a person who is carefree and derives
much pleasure from life, whatever this pleasure happens
to be, is basically a peaceful, nonviolent person. If however
a person grew up with a denial attitude toward pleasure,
within an ambiance of moralism, secrecy, prohibition of
shared nudity, and strong fear to be sexually outgoing, that
person will invariably become violent.
Campbell then reflected on what is the natural condi-
tion of human beings, clearly refuting the traditional view


of religions and moralistic teachings that the human is by
nature violent. He and other researchers found that the
original urge is pleasure, and that humans whose pleasure
seeking behaviors have not been thwarted in their child-
hood and youth, remain pleasure seeking and peaceful
throughout their lives.
Violence, then, clearly can be seen as a perversion in
the form of pleasure denial, individual or collective, or as a
‘perverted form of pleasure.’ I believe, after my twenty
years of research on human emotions and sexuality that all
kinds of sexual attraction are human and natural, and that
there is only one perversion: violence!
There is more to Campbell’s research for it equally
shows the link between pleasure and intelligence and be-
tween pleasure and memory! Now, let me expand that notion
of pleasure, for Campbell did not mean only tactile, sensu-
ous or sexual pleasure. He concluded that humans experi-
ence pleasure on different levels.

The sensuous level is only one of several. There are
namely non-sensuous, intellectual or spiritual pleasures,
and it seems that individuals with a higher IQ experience
those extrasensuous pleasures much more vividly than or-
dinary people. Why is it?

During childhood and depending on the outside stim-
uli we are exposed to, certain preferred pathways are traced
in our brain, which means that specific neural connections
are established that serve the information flow. The num-


ber of those connections is namely an indicator for intelli-
The more of those neuronal pathways exist in the brain
of a person, the more lively appears the person, the more
interested she will be in different things, and the quicker
she will achieve integrating new knowledge into existing
memory. High memorization, Campbell found, is namely
depending on how easily new information can be added-
on to existing pathways of information. Logically, the more
of those pathways exist, the better! Many preferred path-
ways make for high flexibility and the capacity to adapt
easily to new circumstances.
Campbell’s research indicates that the repression of
pleasure that is since centuries part of our culture has
strongly impeded evolution and impaired the integrity of
the human psyche and health.

Pleasure and Violence
Not only neurologists have researched about the basic
functions of life and living, but also people who were for-
merly active in totally different fields of science.
The American scientists Ashley Montagu and James W.
Prescott had very different points of departure for their
extensive research. Montagu wanted to know why in ani-
mal experiments small rhesus apes died when they were
deprived of their mother while they survived when a ‘vel-
vet mother’ doll was hung in the cage as surrogate of
motherly tactile affection. Prescott researched on the ori-

gins of violence, and the relationship between pleasure and
violence. He was from the start skeptical regarding the age-
old myth that man was per se a violent creature even
though human history seems to show it as a recurring pat-
Both scientists came to the same results, namely that
tactile stimulation of the infant as a main source of early
pleasure gratification is the primary condition for human
health, for harmony, and for world peace. Ashley Mon-
tagu’s research developed quickly a specific focus on the
importance of the human skin as a primary pleasure pro-
vider. Grant’s Method of Anatomy defines the skin as the
most extended and the most varied of all our sensory or-
gans. Montagu’s study Touching: The Human Significance of
the Skin (1971) was the final result of years and decades of
skin research, not only his own, but also of other research-
ers whose findings he has summarized and evaluated. His
research elucidates the importance of tactile stimulation in
early childhood.
Montagu’s specific focus in his research was upon the
mammal mothers’ licking the young. He found astonish-
ing unity in zoologists’ opinions as to the importance of
motherly licking for the survival of the young. Montagu
namely discovered that it was in the first place the perineal
zone, the region between anus and genitals, of the young
animals that the mother preferably and repeatedly licked.
Experiments in which mammal mothers were impeded
from licking this zone of the young resulted in functional


disturbances or even chronic sickness of the genito-urinary
tract of the young animals. Montagu concluded from his
research that the licking did not serve hygienic purposes
only, but was intended to provide a tactile stimulation for
the organs that are underlying the part of the skin that was

—See Ashley Montagu, Touching (1971), 15 ff.

Montagu further concluded that licking rarely happens
in the mother-child relationship with primates or humans.
Most researchers found that during evolution, licking was
gradually replaced by eye or skin contact between mother and
child. The tactile needs of the small child correspond to the
desire of the parents to express love through tactile affection
such as kissing and fondling, pressing the child’s body
against one’s own during play hour, and the naked co-
sleeping of parents and children, which is common today
not only with Eskimos or Indian tribal cultures, but also
with emotionally intelligent parents in our own culture.

In the run of industrial revolution, from about the end
of the 17th century until very recently, this has changed.
Modern pediatrics or child psychologists until recently
recommended parents to put their children in separate
rooms and beds so that parents and children are physically
separated. This is why the consumer child by and large
gets much less tactile stimulation in early childhood than
children from most tribal cultures, a fact that was observed
even by casual observants of native lifestyle, such as Jean


Liedloff, a cinematographer and author of one of the most
revealing studies on tactile deprivation of infants. Liedloff
also is credited with having coined the expression Contin-
uum Concept, title of her book, that has been accepted by
most of postmodern anthropological and psychological
research on early tactile deprivation.

—Jean Liedloff, The Continuum Concept (1977)

Ashley Montagu and James W. Prescott, coming from
different scientific angles, concluded as to the importance of
early tactile stimulation for the psychic and physical health of the
child. A direct relationship was discovered between early
tactile stimulation and the functioning of the immune sys-
tem of the child. This relationship was scientifically cor-
roborated by Frederick Leboyer and Michel Odent. As Mi-
chel Odent writes in his book La Santé Primale (1986):

It is not yet completely understood that senso-
rial perceptions at the beginning of life can be a
way to stimulate the ‘primary brain,’ at a time
when the ‘system of primary adaptation’ is not
yet grown to maturity. More specifically, this
signifies for example that, if one fondles a hu-
man baby or an animal baby, one also stimu-
lates his immune system. (Id., 24, Translation

James W. Prescott’s findings bring statistical evidence
as to the malleability of the human individual through his
early tactile experiences or the absence of such experiences.


Prescott uses R.B. Textor’s supra-cultural statistics to
scientifically prove his highly explosive political conclu-
sions. He writes in his paper Body Pleasure and the Origins of
Violence (1975) that violence can’t be fought by violence, as
our law enforcement officials believe, and that imprisoning
people will by no means solve the problem of violence in
our society. Dr. Prescott sees one of the pillars of the vio-
lence paradigm in the physical punishment of children and
the deprivation of physical pleasure through moralism. He
concludes that although physical pleasure and physical
violence seem worlds apart, ‘there seems to be a subtle and
intimate connection between the two;’ hence we need to
understand the unique relationship between pleasure and
—James W. Prescott, Body Pleasure and the Origins of Violence,
Bulletin of the Atomic Scientists, 10-20 (1975), partly reprinted in: The
Futurist, April, 1975, 10-11

Referring to laboratory experiments with animals,
Prescott could detect a sort of reciprocal relationship be-
tween pleasure and violence, that is the presence of pleasure
inhibits violence—and vice versa.
Furthermore, Prescott found a direct relationship be-
tween the child rearing methods of a given culture, and the
violence potential present in that culture.
In detail, he found that societies that tend to rear chil-
dren in a Spartan way, hostile to pleasure and with little or
no tactile stimulation, cherish in their value system various
forms of violence, do warfare, torture their enemies, prac-


tice slavery and progeny and concede to women and chil-
dren a rather low social status; these societies also exhibit a
high crime rate.

Another violence-indicating parameter in a society is
physical violence towards children in form of corporal
punishment. Furthermore, repression or tolerance of chil-
dren’s sexual life plays a decisive role in the assessment if
a given society has a high or low violence potential.

Prescott elucidates that physically affectionate humans
are unlikely to be violent. Accordingly, when in a society
physical affection and pleasure in children and youth are
met with violence and when premarital sex is punished, or
made a crime, there is a high indicator that this society is
In later publications, Prescott explains that there are
variations in how our brain is built, depending on children
experiencing tactile pleasure or the deprivation of tactile

When infants and children experience tactile pleasure,
they build a brain that is ‘neurointegrative.’ This cultural
brain is basically nonviolent.
In the opposite case, when infants and children are fre-
quently punished for self-gratification and when they ex-
perience a deprivation of tactile pleasure, they build a
brain that is ‘neurodissociative.’ This kind of brain is wired
for violence. Important in this context is prolonged breast-
feeding in that it essentially prepares infants’ brains to be-
come ‘neurointegrative.’

Dr. Prescott recommends breastfeeding 2 1/2 years and
more, as a measure for violence reduction.
It goes without saying that for forging new social poli-
cies for the reduction of violence in society, we need to un-
derstand that we have to do away with ‘religious’ moral-
ism and other ‘public morals’ that are defeating our chil-
dren to experience pleasure.
It is through more pleasure that by and large we be-
come less violent! To summarize, James W. Prescott, a de-
velopmental neuropsychologist, suggests changes in the
process of child birth and our educational system, a per-
missive nonviolent child-rearing paradigm, social permis-
siveness regarding premarital sex and a definite legal pro-
hibition of physical punishment of children in both the
home and school together with effective government col-
laboration in fighting domestic violence.
Regarding infant care, Prescott stresses the importance
of the primary mother-infant symbiosis in the first eight-
een months of the infant, abundant tactile stimulation of
infants and babies, using techniques of child massage, as
well as co-sleeping between parents and small children.
Specifically for violence prevention, Prescott suggests
in his DVD The Origins of Love and Violence: Sensory Depri-
vation and the Developing Brain (2009) the development of
the subcortical brain, which he terms the ‘emotional-social-
sexual’ brain. He explains that our neocortical brain devel-
oped after and is profoundly influenced by what has been
programmed into the subcortical brain. In the subcortical


brain, pleasure is connoted positively while pain is bad and is
avoided. This equation is reversed in the neocortical brain
when pleasure is equated with evil, to be avoided; and
perversely so, pain, suffering and deprivation are connoted
positively, supported by a neocortical belief in ‘salvation’
and a moralistic setup of cultural values. Cultural and the-
istic value systems invert millions of years of psychobio-
logical evolution resulting in a war between the body and
the mind. 
Unfortunately, modern therapeutic approaches fail to
recognize this basic conflict. Manipulation of the neocorti-
cal symbolic brain does not address the basic needs of the
emotional-social-sexual brain which is the primary source
of our dysfunctions.
As a result, prevention consists in providing nurturing
experiences for our developing emotional-social-sexual
brain. This, then, is the key to global peace.
The sensory experiences of affectionate touch, move-
ment, breastfeeding and play are nutrients that build a
healthy emotional-social-sexual brain in the same way that
vitamins, minerals, water, exercise and sunshine build a
healthy body.
We all understand how sleep deprivation throws eve-
rything off, physically, emotionally and mentally.
The same is true for the deprivation of pleasure and
affectionate touch. Absence of pleasure, sensory depriva-
tion, can be compared to chronic malnutrition. Deprive the


early developing brain of the sensory experiences it needs
and you stunt the development of that brain for life.
Prescott’s work makes abundantly clear how emotion-
social-sexual malnutrition looks like and how it retards
human development lifelong.

Pleasure and Transcendence
Michel Odent’s book The Functions of the Orgasms: The
Highway to Transcendence (2009) is a cutting-edge study on
the human pleasure function in its largest contextual frame-
work, and with a special regard upon female sexuality and
the sexual function of birthing and breastfeeding.
The study confirms and fully corroborates the earlier
psychological, neurological and sociological research done
by Wilhelm Reich, Herbert James Campbell, James W.
Prescott, Ashley Montagu, and others.
The title of the book is deliberately coined to allude to
Wilhelm Reich’s pioneering study The Function of the Or-
gasm (1942) as the author expressly notes, saying that his
intention had been to ‘rewrite The Function of the Orgasm in
a new scientific context.’ It is natural that one ventures out
from one’s own pleasure continuum. Everybody does that.
In other words, the way we perceive life is conditioned
by how we experience pleasure. But it is also a limitative
view when one ventures to know only about one’s particu-
lar emotional or sexual addiction.


Michel Odent’s approach is larger. While his focus is
primarily upon female sexuality and the sexual nature of
the process of birth, and breastfeeding, he is saying that
the experience of pleasure, in its ecstatic dimension, con-
nects us back with our source, and thus becomes an expe-
rience of transcendence, an experience that is not just subjec-
tive and personal, but essentially transpersonal.
Odent links back to the oldest of traditions that even
Reich probably ignored, the times when women had free-
dom and power to live the whole of their feminine erotic
But now this is scientifically proven, not just a remem-
brance of olden times of matriarchy. Odent’s research has
been corroborated also by Candace Pert’s discovery, back
in the 1970s, of the opiate receptors, the so-called endor-
phins, the ‘molecules of emotion’, as she calls them.

—See Candace B. Pert, Molecules of Emotion (2003)

Odent’s main tenet in this book is that the female has
been disempowered to give birth autonomously, because
there is a fetus ejection reflex that is connected to the limbic
system and the hypothalamus, and that is overridden by
the neocortex.
Hence, all kinds of procedures that ‘assist’ the mother
in the birthing process are dysfunctional; all support, even
midwifery, as Odent largely demonstrates, is dysfunctional
as it activates the neocortex in the laboring woman and
suppresses the fetus ejection reflex as a result. The same is


true for the orgasmic experience of breastfeeding that was
overridden, according to the author, by guilt and shame as
a result of cultural conditioning.

Odent also reports that the rise in cesarean birth led to
the fact that mothers do not want to breastfeed any more
or only a short time. He advances evidence demonstrating
that breastfeeding should be a matter of years, not of months,
with humans.

He also reports interesting details about certain apes
and especially dolphins and their non-reproductive sexual
life, which is based, as with humans, exclusively upon
pleasure and exchanging pleasure. 
Besides, he speaks of a ‘cocktail of love hormones’ that
is involved in any kind of sexual experience and a special
hormone called oxytocin that triggers in the laboring
woman an altered state of consciousness that leads to the
mother ecstatically embracing the newborn with all her
soul, making for deep bonding between mother and infant.

Needless to add that because of all birth assistance and
machinery, the flow of those hormones has been largely
blocked, which is the ultimate reason why women do not
like to breastfeed their infants any more, nor really bond
with them in the first moments after birth. This makes, as I
show it through my research, for the enormous problems
with codependence in modern society.
I namely show in my extensive research on parent-child
co-dependence and emotional abuse that one of the key factors
in this etiology is lacking mother-infant symbiosis during

the first eighteen months of the newborn, including a lack
of breastfeeding and tactile care for the child from the part
of the emotionally frigid mother.

—See my site

Generally speaking, it is the inability of the mother to
derive pleasure from the birthing and the post-birthing ex-
perience with the infant, and as a result of this blockage of
the emotional flow, an ability of the mother to give to the
baby later on a sufficient amount of autonomy to explore
the world without the symbolic ‘bondage’ of the matrix.
When one grasps the universality of pleasure in the
higher vertebrates and especially in the human, one’s per-
sonal addiction loses importance and one ventures out into
a larger realm of human experience. This then makes for a
higher level of erotic intelligence and better overall judg-
ment ability in matters of human emosexual experiences
and their cognitive, emotional and social importance.
I have discovered eight dynamic patterns in the lives of
native peoples around the world, which are lifestyle pat-
terns, patterns of individual and collective behavior. The
first of this set of patterns is autonomy, the second is ecstasy.
I also found that ecstasy is of paramount important in
shamanic experiences, and in deep healing.

Odent’s research shows that besides the importance of
the woman having full autonomy over her body during
parturition, ecstasy is of high importance in the whole of
human sexual life, and especially the experience of moth-


erhood, with its demand on being abundantly tactile with
the child. To fully understand the similarities between or-
gasmic states and other ecstatic states, we need to go far
back in time, namely to the Eastern Tantra, a culture that
preceded the pleasure-hostile Vedanta by thousands of
years. While Vedanta is a relatively new religious para-
digm in Hindu culture, Tantra was much longer-lived, and
for good reasons. Odent also cites the ‘age of sacred prosti-
tutes’ as being besides Tantra one of the cultures that un-
derstood this hidden connection.
Generally, the author speaks about a distorted scientific
worldview in which the main paradigms were forged only
by men:

It is as if there are female ways to evaluate the
comparative importance of different perspec-
tives in exploring human nature. All scientific
hypotheses are more or less based on intuitive
knowledge and intuitive knowledge is gender
related. Until recently the scientific world was
highly dominated by men. We are entering a
new phase in the history of sciences, with a
more symmetrical input from each gender. (Id.,

From this insight into cultural bias, which is intrinsi-
cally a bias of perception, the author explains how the fe-
tus ejection reflex could be overlooked for so long:


There are several reasons why we’ll first look at
the fetus ejection reflex. The first reason is that
after thousands of years of culturally controlled
birth very few people—including the natural
childbirth advocates—can imagine what it is
about. Another reason is that, in the current /
scientific context, when the fetus ejection reflex
is understood, it is easier to look at the other
orgasmic/ecstatic states. We must add that this
climax probably corresponds to the top of the
highest possible ladder human beings may
have the opportunity to climb. (Id., 4-5).

In accordance with the oldest religious teachings of the
world, not only Tantra, but also Taoist doctrine and espe-
cially the teachings of Lao-tzu and Chuang-tzu in China,
Michel Odent advocates the cultivation of sensuality and
‘orgasmic states’ as the ultimate pathway to transcendence,
and the realization of unity with all-that-is. It is wonderful
to see that a medical doctor, famous obstetrician, scientist
and author of our days has found this perennial wisdom
that I equally dug out of the cultural treasure house of an-
cient wisdom traditions. And equally in accordance with
these traditions, Odent warns of the danger to overstimu-
late the neocortex through an exaggerated focus upon lan-
guage, and concepts.
This was exactly what the Ayahuasca plant teachers
taught me, during my voyage and wisdom quest in Ecua-
dor, back in 2004, which I described and published. In all


natural processes that require a let-go and an utmost of
spontaneity, such as the sexual embrace and particularly,
as the author shows, the birthing experience, the neocortex
should be at rest, for otherwise it interferes with the quite
automatic processes that nature has set in place for regulat-
ing and maintaining these processes in a sane manner.
Dr. Odent summarized two decades of research done
on spontaneous birthing, to demonstrate that when nature
is followed, there is neither excruciating pain involved in
giving birth to a child, nor any psychological symptoms
that let birthing appear as anything like a disease.
We don’t need to look back very far; still recently birth-
ing was done in hospitals in pretty much the same way as
operating a tumor, in antiseptic rooms, under strong lights,
with metallic instruments making sharp noise, and with
cameras installed for monitoring the ‘operation.’
I may add here, since I am living in Asia since more
than ten years, that all those positive developments that
the author reports about the change of parturition toward
a more ‘homely’ process, in a more home-like setting and
ambience, has not taken place at all here in South-East
It is here as it was in Western countries twenty or thirty
years ago, with women giving birth to their children in an
operation-hall kind of setting that is worse than anything
before the advent of ‘modern childbirth’ in the West.
Please allow me to recount here what I saw in a docu-
mentary on German television in my younger years, and

thus already thirty years ago. That reportage was showing
how women from a mountain tribe in Caucasia give birth
under conditions that for most of us seem to be extreme.

The film showed a strongly built woman walking na-
ked into a mountain lake, at about –20º C. At the shore, a
crowd of people was standing there in silence, her ex-
tended family and friends. In walking ahead, she had to
break the thick ice layer with her hands and feet, until she
reached a spot that she found suitable for giving birth. She
broke the ice in a circle around herself, and was then tak-
ing a position that in Chinese Kung Fu is called the ‘horse’
position, with her feet firmly on the ground, and her legs
slightly bent, as if riding a horse.

Then she seemed to get into a state of trance or medita-
tion, as she suddenly was completely silent and immobile.
A few moments later her pelvis began to exhibit strong
contractions or convulsions that seemed to wanting to
push the baby out. And it was as one would expect it, as
those pelvic contractions were very strong. It took no more
than about three of those major spams and the baby was
falling out of her womb, in her hands that she had held
wide open, while bowing down with the last contraction.
She took the newborn up, smiling, and bate through
the umbilical cord. This was a matter of seconds. Then she
slowly and peacefully walked back to the shore where the
crowd attended her in silence.
This report fascinated me to a point that to this day I
have not forgotten a single detail of it. And it of course

came to my mind right when reading the present book. It
shows that, while Michel Odent makes believe that tribal
populations practice or practiced quite abusive and insane
birthing rites, what the author claims to be a medical or
obstetric novelty, is none. It has existed since millennia in
tribal populations, while much of this wisdom was lost for
our own culture, mainly because of our patriarchal past.
The book also contains a professional and one would
perhaps find, surprising, criticism of midwifery.
But the argument is not far-fetched when we see that
any kind of assistance or ‘coaching’ may suggest to the la-
boring woman that she is not in control of the process, but
that other people are, who are ‘professionals.’

The fetus ejection reflex can also be inhibited by vagi-
nal examinations, eye-to-eye contact or by the imposition
of a change of environment, as it happens when a woman
is transferred to a delivery room. This natural reflex is in-
hibited when the intellect of the laboring woman is stimu-
lated by any sort of rational language, for example if the
birth attendant says: ‘Now you are at complete dilation.
It’s time to push.’ In other words, any interference tends to
bring the laboring woman ‘back down to Earth’ and tends
to transform the fetus ejection reflex into a second stage of
labor which involves involuntary movements.
In addition, there is another important key element in
the birthing process that was traditionally overlooked in
our medical tradition. It is the hidden truth about how the
mother bonds with the newborn, and what the mecha-


nisms are of this bonding. This was notoriously a matter
fervently discussed in religious and transcendental circles,
as science was saying since quite a few decades that no
mother loves her newborn ‘automatically’ but that there
must be something like a mutual kind of adoption. This
was also what psychoanalysis is saying and what, for ex-
ample, Françoise Dolto was telling me in an interview back
in 1986 about the matter. Of course, in those circles this sci-
entific view was and is debated and it is alleged that ‘natu-
rally, all mothers love their babies.’
What is true here, and what is myth, we may ask?
Michel Odent shows that both views are somehow true,
depending on how we define ‘love.’ Nature has not over-
looked this important clue as most cultures have.
It is namely that same ‘cocktail of love hormones’ that
makes giving birth to a child a natural and easy process,
and that triggers mother-infant bonding immediately after
birth. Candace Pert would have called it a matter involv-
ing the ‘molecules of emotion.’
Finally, the author emphasizes the importance of ex-
tended breastfeeding, which is not only a concern for bring-
ing up infants within a continuum of utmost tactile stimu-
lation and optimum nutrition, but also a concern of public
sanity. As the American neuropsychologist James W. Pres-
cott showed in more than twenty years of research on the
roots of violence, the turndown of breastfeeding within
both violent tribal cultures, ancient patriarchy, and modern


consumer culture is one of the primary factors in the etiol-
ogy of violence.

—James W. Prescott, Body Pleasure and the Origins of Violence,
Bulletin of the Atomic Scientists, 10-20 (1975), Deprivation of Physical
Affection as a Primary Process in the Development of Physical Violence,
A Comparative and Cross-Cultural Perspective, in: David G. Gil, ed.,
Child Abuse and Violence, New York: Ams Press, 1979, Affectional
Bonding for the Prevention of Violent Behaviors, Neurobiological, Psy-
chological and Religious/Spiritual Determinants, in: Hertzberg, L.J.,
Ostrum, G.F. and Field, J.R., (Eds.), Violent Behavior, Vol. 1, Assessment
& Intervention, Chapter Six, New York: PMA Publishing, 1990, The Ori-
gins of Human Love and Violence, Pre- and Perinatal Psychology Jour-
nal, Volume 10, Number 3: Spring 1996, 143-188, Prevention or Therapy
and the Politics of Trust: Inspiring a New Human Agenda, in: Psycho-
therapy and Politics International, Volume 3(3), 194-211, London: John
Wiley, 2005

The author also clarifies that before the advent of the
‘lifelong strict monogamy,’ most babies were breastfed for
two to four years, which was a practice that started in an-
cient Greece and went along all the way up until the 19th
In agreement with Riane Eisler who wrote in her book
Sacred Pleasure (1996) that pre-patriarchal cultures such as
the Minoan Civilization were essentially peaceful because
they knew about the importance of the pleasure function, I
would go on to say that in our attempt to formulate better
social policies, we need to emphasize pleasure. Research is
unequivocal that it is pleasure that turns down violence,
and only pleasure, and that means that we have to under-
stand ‘orgasmic states’ as the real pathways to transcen-
dence, not as a form of individual or social entertainment.


In a way, the quest for reinstituting the natural pleasure
function in all its dimensions is a holy, sacred quest because
life, birth, death, and sexuality are all sacred constituents
of our existence as humans!
Michel Odent gives conclusive examples out of the life
of the higher apes and dolphins that demonstrate that
these animals, that are the most closely genetically related to
the human race, enjoy a sexual life that is non-reproductive.

This research is really important for it shows the inva-
lidity of the view forwarded by fundamentalist religions
that considers sexuality as exclusively procreative in the
whole of the animal realm, and that shuns the pleasure
function by asserting that humans have ‘transgressed’ this
‘natural law’ by being ‘pansexual’ to the utmost degree.
In fact, the argument of ‘pansexuality’ is turned down
by ‘Christian’ scientists such as Jeffrey Satinover who con-
sider both homosexuality and sexual paraphilias as un-
natural, with the argument that with mammals sexuality
was highly regulated and procreation-focused, not pleas-
ure focused.

—Jeffrey Satinover, Homosexuality and the Politics of Truth (1996)

Michel Odent emphasizes also the fact that humans
have genetically tight relations with aquatic animals, a fact
that has been overlooked by philosophers and scholars for
thousands of years. It is significant that human babies can
stay erect and walk in water before they are able to walk
on dry land. Dr. Odent then concludes on page 94 that ‘all


chapters of human anatomy, physiology, behavior, pathol-
ogy, and evolutionary medicine must be rewritten in the
light of the ‘aquatic-ape theory.’

We also should keep in mind that cutting-edge quan-
tum physics and consciousness research demonstrated that
even particles possess consciousness and actually choose
where they wish to be and in which orbits they wish to cir-
culate around the nucleus. In a sense, we can say that it is
up to them where they are located, until the moment they
are observed, and localize, but without observation, they
may determine their locality as a matter of pleasure.
We have good reasons to assume that the pleasure func-
tion is not restricted to human beings alone, but that all of
creation basically ‘runs on pleasure,’ which means that
positive sensations are the stimulus for evolution, for life
to unfold.
It is deplorable that over the last five thousand years,
and with the turn of Tantra into Vedanta, and the historical
turn to devolution, the pleasure function was demonized
in a way that is unprecedented in human evolutionary his-
tory. This namely led to forging laws that are punishing
life, and that are countering the positive evolution of hu-

There cannot be an evolution of the human race as long
as we demonize and prohibit pleasure, as long as we re-
gard human sexuality as basically dangerous and biologi-
cally aggressive. Our criminal laws, and here particularly
our sex laws, do not display much respect of the human


nature; in fact they seem to consider us to be an ‘impossi-
ble human’ instead of a ‘possible human,’ which is why
these laws need to be fundamentally revised, if not com-
pletely abolished.
For anyone who is engaged in law reform and the nec-
essary reform of our basic social policies, the scientific con-
tribution Michel Odent has made in this book, and his
other books, is substantial and important. It is important
because it shows that the natural pleasure function is in no
way to be taken as a ‘potentially chaotic behavior’ but is
regulated by nature in a way that no harm is done.
When harm is done, it is not the result of the natural
pleasure function, but exactly the denial of that function
through moralism and fundamentalist life-denial.

Sacred Pleasure
It’s an old idea that pleasure is sacred, too old for most
folks of today to understand it, or even know it. This is be-
cause it’s an idea that precedes patriarchy and had its hey-
day in matriarchy and, more generally, shamanic cultures.

In Minoan Civilization pleasure, and especially sexual
pleasure, was sacred and connoted with the divine life
force. The same is true for ancient Persia, Egypt, India and
China. It was our great authoritarian religions, from the
time matriarchies were overthrown, and under the header
of male dominance (patriarchy), that the strange idea was
put in the world that pleasure is a form of personal corrup-
tion, sinful: a result of lacking ‘self-control.’

However, the turndown of pleasure through moralism
was more an issue with females; for males, the paradigm
was to be outgoing and sexual as much as possible. Hence,
the rationale behind frowning upon pleasure, or pleasures,
was implicitly an attack upon female sexual freedom.
It was an attempt, unfortunately successful, to educas-
trate the female in order to put her into a golden prison of
‘marriage and procreation’ that served, if ever, male needs
only. In fact, over time it became rather obvious that this
paradigm did not serve anybody as it weakened the life force,
and brought about violence, slavery, torture, war, civil war
and destruction. And when from about the beginning of
the industrial revolution, in the second half of the 17th cen-
tury, the sex-denying paradigm was applied to children as
well, consumer society was born.
Riane Eisler has tackled these issues with great courage
and competence in her books, and she is outspoken about
the evil consequences of pleasure denial. In her in-depth
analysis of matriarchal tribal societies of old, she empha-
sizes that they were by and large peaceful and artistic, re-
spectful toward the female and mother earth, and very fer-
tile in every respect. She also shows in which often hidden
ways patriarchy, and its religious ideologies, have pathed
humanity’s way to global self-destruction.
Her second book Sacred Pleasure: Sex, Myth and the Poli-
tics of the Body (1996) is not less of a stroke of genius than
her first, The Chalice and the Blade (1995). In fact, both books
are complementary in a way, they should be edited as a


two-volume reader, in my opinion. The point of departure
of this book is turning upside down most of our opinions
about sexuality.

I agree with Riane Eisler when she says that most peo-
ple are not really aware of the fact that their sexuality is
not some god-given habit, but represents a carefully condi-
tioned and socially constructed behavior:

In short, sex does not, as a once-popular song
had it, ‘just come naturally.’ Rather, as illus-
trated by the jarring differences in the prehis-
toric and contemporary sexual symbols and
images we have been comparing, sex is to a
very large degree socially constructed. (Id., 22).

Human sexuality is not, as modern sexology makes us
believe, a matter of instincts, drives and automatisms.

Sexuality could be entirely different from what we
think it is, and what our sex laws make it to be. In fact,
sexuality has never been a comfortable issue in our society
and for that reason already, the book may not be a com-
fortable read for everyone.

Eisler makes it very clear that the underlying problem
is not a feminism issue, but lies in a social system in which
masculinity is defined and associated with violence and
dominance. Many people tend to believe that the emanci-
pation of women in modern democracies has changed this
situation, but this is an erroneous belief. In fact, what mod-
ern society characterizes is that violence has become struc-


tural much more than personal. In other words, modern
society has institutionalized patriarchy in its big corporate
hierarchies that are today the global leaders and the silent
pushers behind our political leader puppets.
In such a culture, to democratize pleasure and to free it
from moralistic stigma is both a necessity and a challenge.
We will not be able to reform this abysmally violent society
before we collectively understand that pleasure is the very
foundation of peace, prosperity and the advent of the pos-
sible human in the form of the human who transcends their
merely material existence.
This is so because pleasure, as we have seen, is an es-
sential pathway to transcendence, and therefore somehow,
a form of religious freedom!

Molecules of Emotion
We have gone a long way in the West to understand
what was carefully hidden by patriarchal life denial: the
intelligent self-regulatory function of our primary emo-
tions. It was Dr. Wilhelm Reich who, at a time when emo-
tions were still held to be ‘irrational thinking,’ asserted that
emotions are energy, bioelectric or bioenergetic currents
that serve an important function in the metabolism of the
human organism.
That emotions are somehow related to, and controlled
by, chemical releases and glandular activity, was known by
science not before the 1970s.


Here we see a new science emerging called ‘psychoneu-
roimmunology,’ and at the same time the discovery of re-
ceptors. Candace Pert was from the start active in the
propagation of this knowledge, and that was not an easy
Molecules of Emotion (2003) by Candace B. Pert is not
only an extraordinary scientific study, but it also comes
with much autobiographic content. Candace Pert persisted
since the 1970s in her vision of finding molecular evidence
for the functionality of our emotions, and our sexuality,
and more generally, for mindbody medicine, within the
boundaries of modern science.
The book, if all that additional information was taken
out, would be a research paper, too thin to fill a book. And
it would probably miss its goal entirely. It’s this holistic
and empathic, and also artistic approach that makes this
book so unique. And it shows that the author is actually a
great human! In fact, clearly not for nothing was she one of
the few scientists who had the honor to be interviewed for
the film What the Bleep Do We Know!? And she makes a
strong point in the film.
Actually Pert, together with the brilliant animations in
the film, made transparent how the human sexual function
operates. The main part of the message was that human
sexuality is not a mechanical ‘automatism,’ not a mere in-
stinct or ‘drive’ as Sigmund Freud called it, but a direct
manifestation of our emotional predilections and addic-


To give an example, how she explains this rather com-
plex matter in a very readable, comprehensive way, let me
put this quote:

If receptors are the first components of the
molecules of emotion, then ligands are the sec-
ond. The word ligand comes from the Latin li-
gare, ‘that which binds’, sharing its origin with
the word religion. Ligand is the term used for
any natural or manmade substance that binds
selectively to its own specific receptor on the
surface of a cell. The ligand bumps onto the re-
ceptor and slips off, bumps back on, slips back
off again. The ligand bumping on is what we
call the binding, and in the process, the ligand
transfers a message via its molecular properties
to the receptor. Though a key fitting into a lock
is the standard image, a more dynamic descrip-
tion of this process might be two voices—ligand
and receptor—striking the same note and pro-
ducing a vibration that rings a doorbell to open
the doorway to the cell. (Id., 24).

From that perspective, sexuality loses much of its myth
to be a mere automatism, and it becomes obvious that it’s a
matter of taking options and making choices at any given
moment in life. This is so because neuropeptites do not be-
have randomly but as a function of consciousness, as a func-
tion of conscious thinking, of intent. In addition, these new
scientific insights show that sexuality is a moving dynamic


thing, not a static conditioned soup that you’ve eaten once
and that stays in your guts for the rest of your life. This
means that we can change sexual conditioning, if we want
Candace Pert’s project was since its humble beginnings
in the 1970s very daring, as until now mainstream psy-
chology treats emotions as ‘floating parameters’ that are
hard to grasp by our as yet mechanistic science paradigm.

Candace Pert gives a hint how this abstruse paradigm
came about in the first place:

If psychological contributions to physical health
and disease are viewed with suspicion, the
suggestion that the soul—the literal translation
of psyche— might matter is considered down-
right absurd. For now we are getting into the
mystical realm, where scientists have been offi-
cially forbidden to tread ever since the seven-
teenth century. It was then that René Descartes,
the philosopher and founding father of modern
medicine, was forced to make a turf deal with
the Pope in order to get the human bodies he
needed for dissection. (Id., 18).

But in her own words, her vision went beyond. She did
not just want to succeed in her personal research project,
but desired to help bring about this huge paradigm shift.
And she wanted this paradigm shift to expand also
into medical science, so that the psychosomatic unity of


body and mind is definitely recognized in modern medi-
cine. What I shall refer to in the next sub-chapter regarding
Infinite Mind (2000) by Valerie Hunt, we are now much
closer to the truth as to how and where emotional memo-
ries are stored in the human organism. Already in the first
chapter, I was relating the research by Dr. Alberto Villoldo
who locates emotional memories in the luminous body, the
human energy field.

For Pert things look a bit more technical in this regard.
She still asserts that memories are stored in the brain, but
also in the ‘psychosomatic network’ that extends into the
body, ‘particularly in the ubiquitous receptors between
nerves and bundles of cell bodies called ganglia.’

She further believes that the decision about what be-
comes a thought rising in consciousness and what remains
an ‘undigested thought pattern’ buried at a deeper level in
the body is mediated by the receptors.
I am not sure if these different views about how and
where emotional memories are stored can be conciliated. I
find Pert’s explanation after all rather mechanical. Her point
is that chemical processes within the organism is what is
binding memories, while we are just about to get beyond
the older reductionist view that our organism is ultimately
driven by cell chemistry, neuronal connections, hormones
and gland output.
I think we cannot ignore specific research that makes it
clear that the human energy field that organizes life and
that is at the basis of the storage of emotional memories


because this bioplasmatic energy is the very fuel of our
emotions. In the next sub-chapter this is going to be the
point of discussion, and may lead to a more convincing
picture of how the ‘field’ organizes our emotions!

The Emotional Field
Valerie Hunt’s Science of the Human Vibrations of Con-
sciousness contains true revelations on the nature of what
she calls the ‘emotional field.’ Her research was published
in Infinite Mind (2000), within the larger framework of
what today is called consciousness research.
There is a staggeringly simple experiment that was re-
peated over and over and where observations coincided
over time, and with various researchers.
It is an advanced form of guessing or intuiting answers
that usually is done with a computer and where the test
person clicks the mouse or hits a pad every time, and as
fast as possible, to give the answer to a specific question.

We observed that before the brain wave was
activated and before stimuli altered the heart
rate, blood pressure or breathing, the field had
already responded. This led us to postulate that
a person’s primary response in his world takes
place first in the auric field, not in the sensory
nerves nor in the brain. (Id., 25).

The same results for the same kind of experiment were
reported by Dean Radin and Michael Talbot, in their own


research on the human energy field. It was clearly shown
in these experiments that the field reacted long before the
stimulus was getting to the brain, let alone triggered the
response of the hand and arm muscles to do the actual
clicking of the mouse or hitting of the pad. This important
experiment shows that in many responses in life, especially
in vital ones, but also to a certain extent in intellectual re-
sponses, a pre-intellectual decision-making takes place that
is totally intuitive, and that can be located not in the brain,
because it’s pre-cognitive, but in the aura, energy field or
etheric body of the person. What answers here is thus not
the brain, not the cognitive apparatus, but the field itself,
the bioenergy.

But the most important research is the one done di-
rectly on the emotional field, research that formerly was
called aura research and that we now call research on the
human energy field.
There are references in the books of both Dean Radin
and Michael Talbot that lead to further references, and this
research is so vast today, branches out so abundantly that
my guess is it will be the foremost research topic in the fu-
ture. It will probably open the door to our passing way be-
yond the speed of the light and allow us to build magnetic-
driven spaceships, as we know them from science fiction.
Besides, the applications in daily life are so countless
that I do not even mention them here. Valerie Hunt writes:


Not until we investigated practices of Eastern
medicine and acupuncture did we give serious
attention to human energy fields. Still, Western
science does not consider the human auric field
a credible area for research. If one cannot see
the aura and discussion of it is couched in un-
familiar language from other cultures, one
doubts its value. Ancient writings claiming that
chakras are the auric field source with meridian
pathways the circulation route do not fit snugly
into the current understanding from structural
anatomy. Nonetheless, the few who have cho-
sen to research this uncharted human field area
discover facts unique to living fields that also
correspond to universal laws. The human field
looms as primary to life. (Id., 65).

I will focus here further on Chapter VI of the book enti-
tled ‘Emotions: The Mind-Field Organizer’ because I be-
lieve this is one of the most important topics of the book
and also because I have myself done extensive research on
Reading Hunt’s study, it was for me the first time in
twenty years of research on emotions that I met a mind
who understands the energy nature, or ‘vibrant field’ of
emotions. Hunt writes that our emotions carry the essence
of our unique and collective consciousness, and that they
are ‘the organizer of energy fields.’ As a result, the author
believes that the psychology of human emotions needs to
be rewritten. As I found it through my own research, Hunt

writes that the energy nature of emotions has never really
been understood by science. While constantly new schools
of psychology are established, there was nothing essen-
tially new discovered about emotions since the beginning
of the 20th century.
I have done this re-evaluation of emotions research in
several of my books and I speak of a unique emotional iden-
tity code. Dr. Hunt speaks of a specific personal emotional
field signature, which she describes as a form of steady state
of emotionality that represents something like a unique emo-
tional patterning that differs from one person to the other.
She writes:

At the deepest level, all things are composed of
vibrations organized into fields that permeate
the entire structure. Fields, / whether biological
or otherwise, have their own integrity. They are
organized, not random, and they have the ca-
pacity to selectively react, interact, and transact
—to respond passively, and to cooperatively
unite with other fields. In other words, the
mind aspect of the field, the aspect with the
highest vibrations dynamically guides all
choices and transactions as it influences and is
influenced by all other fields. (Id., 109-110).

Chapter Four
The Vibrant Nature of Life Cycles

The Astral Plane
Astral Plane: Its Scenery, Inhabitants and Phenomena
(1894) by Charles W. Leadbeater is quite a dumbfounding
account of the astral world from the perspective of a highly
developed clairvoyant. Leadbeater was not a dreamer and
high-strung delusionist, but possessed a scientific mind
and sound judgment ability. Evaluating what he wrote
from the perspective of the lesser developed ‘ordinary con-
sciousness’ would be a pitfall of perception.

When I came in touch with theosophy, almost twenty
years ago, by reading Helena P. Blavatsky’s Secret Doctrine
and even more so after joining the Theosophical Society of
Adyar in Germany e.V., I went to study the biographies of
the notorious and more or less famous founders of theoso-
phy, Blavatsky, Leadbeater, Besant.

With regard to Leadbeater I was reassured that he was
not the high-strung and sadly scandal-ridden Anglican
bishop, but a refined British gentleman who made his life’s
mission from his extraordinary gift of clairvoyance by intelli-
gently exploring its phenomena, by taking a phenomenol-
ogical approach and studying it and by building some-
thing like a scientific framework for it, which today we can
value and appreciate as a superior intellectual and spiri-
tual achievement.
Today’s intelligent elite in the West surely has less of a
problem to accept paranormal gifts than this was the case a
hundred years ago, and a person such as Reverend Lead-
beater would probably not come over in the same suspi-
cious manner in the press than this was the case at a time
when these phenomena were to be seen only in circuses,
but were seldom subjected to serious scientific investiga-
Leadbeater argues that the world consists of a set of
layers that are superimposed on each other, and that he
calls planes—a very interesting idea! He develops some
kind of theory that these layers are all connected and be-
have interactively, and that our experience of them is not
sequential, but simultaneous.

Actually, the idea of a sequential order of experiencing
the present world and the afterworld, an idea very much
influenced by Christian thought, is disproved by the very
fact that we travel every night into the afterworld or astral
world, using the same astral body that we are going to use


when we pass over to this realm of existence. So it would
be highly unscientific to speak about a sequential behavior
of these worlds or dimensions of existence.

There is now a huge body of evidence that shows that
time travel is possible both forward and backward in time,
and this clearly would be impossible if the planes were se-
quential. The astounding characteristic of our universe is
that, while it is multi-layered like an onion, it is intercon-
nected and interacts simultaneously on all levels at once.
In addition, on the astral plane objects are not definite but
shapeshift constantly.
Now, there are certain laws of geometry, for example
the law of perspective, that we are used to in our dimen-
sion, that do not apply in the astral region, and yet we can
say that the view of matter on the astral plane is less of an
illusion than in our present view. Leadbeater explains:

Looked at from the astral plane, for example,
the sides of a glass cube would all appear equal,
as they really are, while on the physical plane
we see the further side in perspective—that is,
it appears smaller than the nearer side, which
is, of course, a mere illusion. (Id., 9).

On the other hand, while the astral point of observa-
tion, according to the author, offers very minutely detailed
view of objects, this view is limited to that very plane and
a look ‘over the fence’ seems to be excluded. That our ‘real’
existence here on earth is not a very high level of evolution


in our present cosmos can be seen in the fact that vibra-
tionally or energetically it is related to the lowest of the
seven subdivisions of the astral plane.

For clarification purposes, it is useful to see our recent
advances in holistic research confirmed and preceded by
more than one hundred years: death is not what it appears
to be in popular culture. Leadbeater writes:

To begin with, of course this very word ‘dead’
is an absurd misnomer, as most of the entities
classified under this heading are as fully alive
as we are ourselves; the term must be under-
stood as meaning those who are for the time
unattached to a physical body. (Id., 23).

Another fact that is hardly known is that our emotions,
and emotional memories, and also our emotional scars, are
not just stripped off at death; they are transported in their
vibrational essence into the astral, and here they can cause
distress. In this sense, death is not the leveler it has been
looked at by many poets. To summarize: we are not born
equal, and we don’t die equal either.

An important rectification that theosophy has brought
forward right at their creation by Helena Petrovna Blavat-
sky concerns the so-called heavenly punishment of ‘bad
deeds’ that was a constant theme in Catholic dogma—and
that was unveiled for the first time in religious history as a
complete misnomer, and even a blasphemy. Grief over de-
parted family members and friends is not only unwise but


is to their detriment, a fact that is stressed now frequently
by channeled messages, and begins to be known even in
modern society.

Another important insight from astral knowledge re-
lates to the consideration of suicide. There are in the West
many people who suicide themselves for the mere reason
of ongoing depression, and most of them have not the
faintest idea what they are doing to their astral vehicle.

Suicide is the single most unintelligent act one can
commit in one’s life. And as we are with the example of
selfish longings, and generally behavior that is by most
considered as asocial, Leadbeater firmly contests folk wis-
dom in stating that it is difficult for even the most villain of
villains to be villain enough to deprive himself or herself of
spiritual support in the afterlife. In fact, his observations
have brought him to be convinced that human beings are
basically good, as the human nature is quite flexible, and
very difficult to be forced in one single direction. In so far,
moralistic teachings that attempt to divide humanity in
‘good souls’ and ‘bad souls’ are all basically flawed.
Another subject that was discussed by countless phi-
losophers over the course of human history is that ques-
tion ‘what is thought?’ Leadbeater very clearly states that
we do not own our thoughts and that we do not often
think our own thoughts, as we pick up thoughts from the
Field that links us all together.
On the same line of reasoning, Leadbeater stresses the
fact that we can hardly judge a human being by their acts


only; in fact, as thoughts are much more important as an
influence upon the world than most of us believe, when
we laud somebody for their achievements and judge them
‘a good person,’ we may be wrong, because that person
may in truth have exerted a ravaging influence upon oth-
ers by their way of thinking about them, and by their way
of judging others harshly over years and years, in their
mind. What this creates are elementals or thought-forms and
these thought forms are more or less permanent, and gain
permanence over time and also depending upon the emo-
tional energy we invest in those thoughts.
And I think it’s a good thing that Leadbeater addresses
this point so clearly here because most people in our cul-
ture are completely ignorant about the impact of thought
on the world, on others and upon their own karma. Lead-
beater explains that elementals are not autonomous in the
sense that they can begin to act on their own and trigger
changes; they must be pushed to do so.

Now let us have a look at the field nature of spirits, es-
pecially fairies, for they belong essentially to the astral
realm of existence. In fact, fairies were studied scientifi-
cally by Dr. Evans-Wentz and research findings were pub-
lished in his book The Fairy Faith in Celtic Countries (1911/
2002). Fairies also were carefully described by clairvoyant
Dora van Gelder in her book The Real World of Fairies (1977/
1999). Reverend Leadbeater writes that fairies have certain
well-defined characteristics that are quite different of those
that characterize human beings. Leadbeater explains:


We might almost look upon the nature-spirits
as a kind of astral humanity, but for the fact that
none of them—not even the highest—possess a
permanent reincarnating individuality. Appar-
ently therefore, one point in which their line of
evolution differs from ours is that a much
greater proportion of intelligence is developed
before permanent individualization takes
places; but of the stages through which they
have passed, and those through which they
have yet to pass, we can know little. The life-
periods of the different subdivisions vary
greatly, some being quite short, others much
longer than our human lifetime. We stand so
entirely outside such a life as theirs that it is
impossible for us to understand much about its
conditions … (Id., 61).

Let me comment on the very last pages of the book that
treat the exciting question of how superphysical forces are
The author wonders what the forces are that move ta-
bles at spiritistic sessions for example, or that can levitate
objects of quite considerable space and weight?
And as Leadbeater’s explanations here closely antici-
pate what later was discovered by the amazing and con-
troversial research of Wilhelm Reich, I will comment on
these interesting parallels.


Reich, who called the cosmic energy orgone, came to
discover both an inner, organismic or bioplasmatic orgone,
and an outer or atmospheric orgone. Actually, the same
truth was found in Chinese medicine and philosophy al-
ready thousands of years ago: acupuncture was the han-
dling of the inner ch’i, while Feng Shui was destined to
handle the atmospheric ch’i. Another astounding parallel
to current leading-edge science jumps in the eye when
reading about Leadbeater’s idea of sympathetic vibration.
We can say that this is in the meantime recognized by
modern science, while still being controversial, under the
name of morphic resonance or morphogenetic resonance, a
term created by the British systems researcher Rupert
Another insightful book helps to understand the world
of fairies. While it is not written from the perspective of a
scientist, but by a clairvoyant, it has scientific and episte-
mological value. The Real World of Fairies (1999) by Dora
van Gelder is one of the few really mind-opening books I
have found in my life. I do not just mean that the book is
brilliant, excellent, daringly novel or outstanding in terms
of intellectual achievement. More than that, I mean that my
whole worldview was suddenly opened, widened and
brought to a higher level of consciousness.
This happened to me in the past only a few times,
probably the first time when at my turn into adulthood I
was meeting with the scientific worldviews of Wilhelm
Reich, Paracelsus and Franz Anton Mesmer, then more than a


decade later when I studied the phenomenon of ectoplasm
through the books of Albert Baron von Schrenck-Notzing
and Charles Richet and was widening my overall world-
view through channeled literature. Then, again a decade
later it happened through the teachings of J. Krishnamurti
and Ramana Maharshi, the books of Joseph Campbell and
last not least Fritjof Capra’s mind-boggling books The Tao
of Physics (1975/2000), The Turning Point (1982/1987), The
Web of Life (1996) and The Hidden Connections (2002).
And another decade later, it happened again when
reading the writings of Charles Webster Leadbeater, Shafica
Karagulla and Dora van Gelder.
And my knowledge expanded as a result. I never be-
lieved in fairies, and now I learnt that I had been right; for
there is nothing to believe about them, but much to know!
Once I had learnt about the astral dimension of living, I
was beginning to understand why only certain people can
see these creatures.

One must be clairvoyant; in other words one has to
possess the ability of the ‘astral view’, which I also call
‘hypnotic view.’ These fairies, pixies, elves, dwarfs, lepre-
chauns, and other enchanted little people: where do they
come from?

Folklorists consider them byproducts of ancient relig-
ious beliefs, occultists term them nature spirits, and the
peasantry call them fallen angels—creatures neither good
enough for redemption nor bad enough to be forever lost.


Evans-Wentz’ report of elfin creatures in Wales, Ire-
land, Scotland and Brittany ranks among the most schol-
arly works ever published on the subject. The Fairy-Faith in
Celtic Countries (1911/2002) by Walter Yeeling Evans-Wentz
presents the author’s collection of firsthand testimony
from living sources, classified by country and introduced
by leading authorities on anthropology and folklore. The
book is not only a fantastic, unprecedented and precious
resource for anthropologists and lay persons, but also, and
I would say primarily for people like parapsychologists,
energy and spirit healers, dream researchers, bioenergy
researchers, theologians, theosophists, shamans, and poets.
The Fairy Faith in Celtic Countries is the final account of
an immensely complex and long-standing research on
fairy faith in Britain and Brittany, the French Bretagne. The
research Dr. Evans-Wentz conducted on fairies was meticu-
lous. There was obviously an effort from the part of the
researcher to somehow classify and objectivize the fairy
world, and this was perhaps necessary at a time when ho-
listic science was not yet born in the West and scientists
had to give an appearance of ‘pedantic detachment.’ On
the other hand, this old-fashioned Cartesianism is perhaps a
good counterpoint to the hairy stories the book abounds
But are we not outgrown from the times where as good
as everybody was to dismiss all this as superstition? Are
we not more mature today to have a compassionate and
participatory regard on these intriguing phenomena? Well,


I believe we are, and that therefore this study appears like
the first volume of a greater vision—and the second vol-
ume still needs to be written!

It has to be seen that the author wrote this book at a
time when the overwhelming majority of people in West-
ern countries were dismissing fairies as pure folk belief.
Indeed, what Evans-Wentz did was to collect and cata-
logue stories about fairies, in a scientific way, with all per-
tinent information like tags put on needled ants, much like
Béla Bartók catalogued most of Hungary’s folk melodies
and made a fantastic music from that scurrilous repertoire
of century-old musical lines. And this adds on to the credi-
bility of the author. Because some of the stories are so hair-
rising, bold and unheard-of that surely without this en-
hanced credibility of the author, I would not have consid-
ered this book as a source of research in parapsychology.
Evans-Wentz correctly evaluates the fairy faith as being
a part of a tradition of worldwide animism, and he does
his best to convey to the reader that this is a good thing,
and not something to dismiss as pseudoscience. The theory
of worldwide animism was also held in the face of one of
the greatest holistic scientists, Johann Wolfgang von Go-
ethe, and yet today we know that his color theory is a valid
alternative scientific approach in its intent to contradicting
Newtonian science.

—See, for example: Johann Wolfgang von Goethe, The Theory of
Colors (1970) and Frederick Burwick, The Damnation of Newton: Go-
ethe’s Color Theory and Romantic Perception (1986)


You can travel the world and ‘collect beliefs,’ for cata-
loguing them. And you can also trust human intelligence
and travel the world to find evidence for scientific truth
that is as yet uncharted and populates the myths of the
world. There is a subtle difference between the two ap-
proaches, while they both lead probably to the same dis-
Myth and reality are one: myths are not-yet-discovered
reality, that’s all the magic about mythology.
So we can speculate that as a second step in fairy faith
research, and on the basis of the invaluable descriptive re-
search done by Evans-Wentz and others, we can now go
and tackle the problem from a non-descriptive perspective,
inquiring what really is going on energetically when we see
a fairy?
And we may come to surprising conclusions, as for ex-
ample that such phenomena are likely to appear where ley
lines are crossing, and not just everywhere, and randomly.

That means that you are going to see fairies but in cer-
tain places. And the secret is not really in the fairies, but
the places!
Evans-Wentz’s study presents hearsay evidence, to use
a legal expression in that it contains an abundance of in-
terviews with all kinds of people from Brittany, Ireland,
Scotland and England who say they have heard of fairies,
seen fairies or fairy paths, or know about the existence of
fairies, but the author himself resides in a distant intellec-


tual chamber, as it were, to report all this from an alien
world he himself was seemingly never in touch with.
Modern science has a tendency to give more credit to
such a researcher, who strictly speaking knows nothing
about the subject he researches about, compared to a clair-
voyant such as Dora van Gelder, who actually saw the
fairy world and actively communicated, from little girl to
elder woman, with them. Modern science, still haunted by
the idea of a possible disentanglement between observer
and object of investigation, argues that in the latter case the
evidence was biased because of that entanglement. While
quantum physics clearly demonstrates that there is no sci-
ence at all without an entanglement between observer and
object of observation. This is exactly how modern science
discards more of life than it actually embraces in its resi-
due science paradigm.
Generally speaking, I would go as far as saying that if
you are not entangled with the subject of your research, to
a point to have sleepless nights about it, and experience
moments of euphoria on its account, you will not be a bril-
liant researcher, and your research will not really convince
others. It will remain a dry lifeless study that reads as a
dissertation and that brings people, at best, to yawn!

I regard Dora van Gelder’s book more scientific, and
providing more tangible evidence for the existence of the
fairy world than Evans-Wentz’s epic and sophisticated
tales that make for a nice and elegant book cover in your
home library.


To begin with, and similar to my own scientific ap-
proach, Dora van Gelder implores the fact that our science
tradition has never even looked at the very root and foun-
dation of life: the cosmic energy field.
She writes that we live in a world of form without un-
derstanding ‘the life force beneath the forms.’
Then she explains that there is ‘a real physical basis’ for
clairvoyance. In her opinion, the clairvoyant ability is lo-
cated in the pituitary gland, which has a sensitive transmit-
ter point between the eyes, above the root of the nose
‘which acts as the external opening for the gland within.’
The book really starts with the second chapter entitled
A Typical Fairy, in which van Gelder meticulously describes
as it were a standard fairy, an exemplary of a variety of va-
rieties, so as to give the reader an understanding of the
high vibrational and etheric nature of these creatures. I quote
it in detail as these are rather uncanny observations:

The material of his body is a loosely knit as the
vapor from the spout of a boiling teakettle and
is somewhat of the nature of a cloud of colored
gas. In fact it is exactly that, only the gas is finer
than the lightest we know and is less readily
detected even than helium or hydrogen. But
this does not prevent it from being held to-
gether in / a form, for it is not a chemical but a
living substance which life saturates and holds
together. In truth, his power of this matter as a
living creature is shown by the fact that his


body is composed of two distinct densities of
material. The body proper is a true emerald
green and fairly dense, considering the stuff of
which it is made; around this on all sides, both
front and back, is a much thinner cloud of the
same matter in which he is not so vividly alive.
This thinner portion, which extends from all
sides of this body proper, is a lighter green. (Id.,

Van Gelder explains that fairies are essentially being
made of energy and that the material they are built of is
feelings, vital matter, emotions, streaks of energy which are
modulated under their emotions, their movements, and
their desires.
The matter they are made of are in fact emotions, not
veins, muscles or nerves, and when they feel an emotion,
their body directly responds and transforms itself accord-
ing to the emotion. She says they have a heart which is a
glowing and pulsating center that emanates golden light,
and further, that the secret of fairy life is rhythm. While we
have sensations, she explains, fairies are sensation, all sensa-
tion, and they do not perceive life like we do, through spe-
cial organs, but with their whole highly vibratory organ-
There are some very interesting and important details
here because some of what van Gelder says confirms my
research on emotions and the unified field. I have namely
found that there is a kind of consensus among holistic and


clairvoyant researchers that all beings possess a unique
vibrational identity code, which is related to their emotions,
something like an emotional ID tag. Regarding fairies, van
Gelder writes that each fairy comes into the world with a
limited and definite range of ‘rhythmic power;’ within this
range, the fairy controls the rhythm of vitality by their de-
sires and feelings. Another highly interesting detail in this
context is the way fairies establish relationships with other
fairies, and with plants and animals, and at times also with
humans. There is a unique way they do this, namely by
adapting their vibration to the vibration of the being they
want to relate to.
Apart from the form fairies present themselves in,
which greatly varies, and which they can deliberately alter
as well, van Gelder’s observations are highly uncanny. On
the subject of the energy that fairies dispose of, and han-
dle, the author affirms that fairies take the essential part of
their energy from the sun.

In addition, Dora van Gelder reports that fairies have a
power of mimicry and sense of drama. They can change
their form at will and also can materialize all the clothes
they like, virtually within minutes. They do this by concen-
trating their thought energy. This is so because they do not
live in a world of form as we do, but are directly swinging
in the ocean of energy. They also exchange energy directly
with the plant world, a tree, a flower or an animal. This
gives them the advantage of having an immediate and
non-conceptual understanding of all life.


Van Gelder’s classification of fairies is highly original
as she aligns them with the angelic realm, as a sub-realm
actually, and I think her observations are in alignment with
theosophical teachings. She reports that fairies are under
the direct order and observation of angels, and the way she
describes these angels is very intriguing, and scientific. I
haven’t found it in any other book:

Over all, an angel is brooding—over the fairies,
the trees, the hills, and streams which are part
of his life and are his trust. He is a powerful
personality, and the valley is just as much part
of his body as the trunk of a tree is the body of a
tree spirit, except that in this case, the angel has
intelligence and emotions as powerful as our
own, and he is as much a being as we are, if not
more so. When he takes form he looks like a
beautiful human being, a clean-shaven youth
with fine dark hair and a powerful aquiline
face, his body enveloped in a lovely apple
green. His presence permeates the life of the
forest and valley. (Id., 106).

Life After Death
Let us inquire further what the astral body is made of
and how it functions when we leave the earth plane. We
will namely see confirmed much of what Dora van Gelder
observed with the body of fairies, when we inquire into
the nature of our own astral body. There are astonishing
parallels that are noteworthy here. As a matter of fact, the

astral body is in a constant motion which means that its
particles are not ‘specialized’ areas or ‘senses’ but it per-
ceives all with all its surface. It can materialize an object
and feel its density. While in ordinary consciousness we
see only a part of reality, as we are blind to the vaster gase-
ous and etheric parts, on the astral plane we experience a
wider range of perception.
In our research about life after death, we are interested
to know how long we are going to stay in this ‘life between
lives’? This depends on our karma and our attitude toward
that phenomenon called ‘death’ during our lifetime.
According to Reverend Charles Leadbeater, our astral
body is formed directly by our passions, emotions and de-
sires, and by our actions, and all the details of our physical
life, including our thoughts.
The coarseness or finesse of our final astral body is a
direct result of the coarseness or finesse of our thoughts,
emotions and desires.

Here is where mental and emotional, as well as spiri-
tual development sets in and plays a decisive role. While
ordinary people are more or less thrown about by their
surroundings and the hassles of daily life, a thoughtful
person, who is conscious and determined, has a much greater
impact upon the formation of their astral body.
Whatever we experience in the astral world bears a di-
rect correlation to what we have prepared for during our
lifetime. Grossly speaking, when we had evil thoughts and
indulged in actions that harmed self and others, we will

tend to project negative experience in the astral; vice versa,
if we have lived a basically positive life, we will have posi-
tive experiences in our life after death.

Leadbeater explains that when we die, the etheric part
of our physical body is withdrawn from the denser part,
and within a few hours, the astral breaks away from the
etheric body, and we begin our journey on the astral realm.
This is important to understand for our ethereal body at
lifetime is not per se our astral body for life after death. As
I explained already, this body needs to be created through
a more or less conscious process of preparation for the af-
This gives the developed being the opportunity to go
beyond their karma, namely by building their astral body
in a deliberate manner through their mental body. This
was referred to in times of old, namely by Taoist sages, as
the creation of the ‘spiritual baby.’
Now let us inquire how we can do this. It is mainly by
experiencing dreaming more consciously and deliberately
than the ordinary person does. We for example meet de-
parted friends or family, and know that when that hap-
pens, we have been in the astral realm. The realism of such
an experience teaches us that it was not just a stretch of our
imagination! For example, I have done psychopomping for
my deceased mother for six months after her passing over;
this was deliberate and premeditated. I actually had made
something like a contract with my mother three years be-
fore she died. We said that we would psychopomp each


other, depending on who will die first. As she was at that
time in her seventies and I was in my thirties, the probabil-
ity was that she would depart first, hence I prepared my-
self carefully for the task by psychopomping other people,
deceased friends, in the meantime.
My mother did as she had promised; she came to me in
a dream, about two months after her passing over. She
gave me first an account of her situation. It was quite hor-
rible. She said she was surrounded by what seemed to be
fire, extreme heat; her face was swollen and reddish in
color. She also said it was being told to her that she had
done much harm to others, and also to me, her only son,
and that her karma was bad for the afterlife. As a result,
she would have to stay on that plane of suffering and ret-
ribution, a low astral level for a long period of time, but
that if I was willing to pray for her and psychopomp her,
she would perhaps be able to leave that astral realm earlier
than foreseen.

I promised her to pray and help her in any way I could.
She seemed to be relieved, and promised to tell me more
about her life, some family secrets she had never told me,
and that would explain to me to some extent why she had
become so fatally negative in her thinking and in her rela-
tionships with males, including my father, her brothers
and myself.
We went on and on in our work, and she came many
times to see me in my dreams, and we talked. And one day
she told me the story of her older brother abusing of her


sexually when she was around 11 years old. I saw it all as
in a film. She was standing there naked, a beautiful bud-
ding blonde, while she told me the sad story.

I was not very surprised, to be honest. She had always
hated her older brother, and I was never sure why, having
thought it was merely because he was a heavy drinker, just
like my father. But I had anticipated that there might have
been more, without having had any cause to believe in
domestic abuse.
From the day she had revealed to me that secret, her
condition clearly improved.
I had done regular daily prayers for her, for several
months, and she thanked me for that and announced that
soon, she could leave the astral world because of my help.
After about six months, she did leave to a realm of exis-
tence far superior and said she would not return to see me,
and that she wouldn’t reincarnate as she had gained an
acute sense of self and wished to serve others from her
new home in the higher realms of existence.
The whole experience was not that unusual the reader
may think, for my mother had met her own mother often
in quite the same way. She never said she had dreamt of
her mother, but that she had met her in a dream vision that
was ‘totally real,’ and that her mother had expressed her
love to her in a way that really made her happy.
I was actually growing up in an environment where
psychic experiences are daily business, so to speak; both
my mother and grandmother were highly psychic, and so

was I. It was common that we predicted the caller for each
incoming phone call, and equally who is going to stand
behind the door when the door bell rang. My grandmother
told us that during World War II, there was a time she ig-
nored where her four children were, but that by and by it
was revealed to her in lucid dreams.
Let us inquire now how we can more consciously pre-
pare ourselves for the afterlife, if we have gained sufficient
knowledge of all of these realities?
Leadbeater speaks about a conservation of energies by
means of thought power; he means that we need to control
our thoughts and carefully avoid ‘evil, unkind and selfish
thoughts.’ He also speaks about a ‘thought bank’ or
‘thought charity’ and invites us to send good and positive
thoughts out to people on a daily basis.

Life Between Lives
There is now a growing body of literature about life
after death and the life between lives.
An eminent expert on the matter is the American hyp-
notherapist Michael Newton. He has helped thousands of
people to regress into their last life between lives, the
world in which they have been before they were born. In
his book Life Between Lives: Hypnotherapy for Spiritual Re-
gression (2006), he first explains what this realm of exis-
tence actually is like, and what its vibrational nature is.
Traditionally, it was called the ‘Bardo’ in the Tibetan Book of
the Dead, and ‘astral plane’ by Charles W. Leadbeater. What

is important here is to see that Dr. Newton has created a
totally new, daring and absolutely original way of hyp-
notic regression that fills the gap between the already fash-
ionable past-life regression and standard hypnotherapy,
which typically regresses back to childhood and the realm
between conception and birth.
And in this respect, Dr. Newton was a twofold pioneer.
He is a pioneer both regarding the professional conduct of a
hypnotherapist (who was traditionally not supposed to
engage in this kind of regression), and he was a spiritual
pioneer because he opened a new channel for truly relig-
ious experiences. This is, to say the least, highly unusual
for a respected and professionally well-adjusted American
To begin with, Dr. Newton confirmed in at least one
instance my own research, namely the fact that every sin-
gle human emits a specific tonal vibration that no other
being possesses and that works much like a cosmic identi-
fier. He writes:

No two sessions are exactly the same because
each soul has a specific energy pattern for re-
covering stored immortal memories and their
own unique history of existence. (Id., 4).

For Dr. Newton, the existence of the cosmic energy
field that I was trying to conceptualize in my own research
vocabulary is not a matter of doubt, but a simple fact of
life. He confirms the old perennial wisdom tradition, espe-


cially Taoism, that probably has inspired him to create his
own approach to spiritual regression:

I have great respect for Taoist philosophy. The
Taoists believe that inspiration occurs when
one’s conscious mind gets out of the way of
their natural unconscious energy. In a sense,
our cosmic chi (energy) is what brings harmony
and clarity to the body. Having a keen internal
focus also makes you a better therapist. (Id.,

He also affirms soul values by affirming the higher re-
ality of a soul-based continuum and karma that reveals
itself during Life Between Lives (LBL) hypnotic regression.
His advice to practitioners is to help the client find
their own personal identity by getting the complete (lost)
picture of their soul reality. Also regarding the human en-
ergy field, his expertise delivers precise practical informa-
tion about the natural ways in which our vital energy
moves and unfolds.

He explains that prana is not the breath itself nor the
oxygen involved with breathing, but the energy connected
with breath, hence our intrinsic connection with the ‘uni-
versal life force’ or ‘cosmic energy field.’
In my research on sound and energy, I have seen that
the human voice is a powerful musical instrument and vi-
brationally very important, when used correctly. Now, I
was wondering what the relationship was between sound


and bioenergy, and reported some clues earlier in this
book, by referring to Jonathan Goldman’s books Healing
Sounds (2002).

Now, Dr. Newton writes on the subject of a hypno-
therapist modulating his or her voice, thereby manipulat-
ing vital energies:

I have mentioned how a subject’s own mental
compass within their higher spiritual self can
assist them in reaching the depth they require
for specific soul memories. Also, that one must
always be aware of the two different magnetic
energy fields which are activated between the
minds of client and facilitator working together.
I bring this concept up again to remind spiritual
regressionists that the voice is another means of
reaching through the subject’s energy field and
is useful in both removing emotional blocks
and deepening. (Id., 41) … Carefully pacing a
session and using different voice inflections in-
volving the application of sharp, soft, encourag-
ing, and calming techniques takes on greater
hypnotic importance during a long mental
journey. (Id., 42). … I work to pitch my vibra-
tional voice tones to match both the sound and
type of responses coming from my LBL subject.
(Id.) … Before the arrival of my clients, I take a
few minutes to exercise my voice range and
sustain certain notes, especially in the lower
registers. Calibrating my voice with that of the


client from time to time fosters the merging of
vibrational energy. (Id.)

That voice modulations have an impact on not only the
vibrational frequency of people, even a group of people,
but also on the coordination of the brain hemispheres and
memory has been demonstrated with particular stress by
Dr. Georgi Lozanov, Bulgaria’s unique learning guru and
creator of Suggestopedia, today sold under the name of
Superlearning®, which really has revolutionized language
Dr. Newton’s experience with voice modulation and its
vibrational effect on his clients is another valuable piece of
evidence for the interested cosmic energy researcher, apart
from its usefulness for the hypnotherapist.

Chapter Five
The Vibrant Nature of Health

Medical Science vs. Self-Healing
Health is a harmonious state of mind; healing simply is
the process that leads to a healthy state of mind. Illness is
the result of a disturbed state of mind, one that is frag-
Dr. Larry Dossey writes in Russell di Carlo’s A New
Worldview (1996) that we can take prayer into the labora-
tory and make it subject to testing, and show that it works.
While this insight was first felt as something like quack
wisdom, now natural healing, and ancient insights about
self-healing enter more and more the medical professions
around the world.
To begin with, let us first see what prayer really is.
While it was in traditional religions considered as an act of
asking for something, now science begins to understand

that prayer is more like a psychological act which brings us
closer to the transcendent reality of our soul. In this sense,
prayer is not immediately correlated with religion, and turns
out to be rather a personal quest for a more complete and
harmonious existence. When I pray, I am sending out lov-
ing feelings for other beings, and even for myself, and of-
ten also, for the entire universe. This means that I am irra-
diating a positive vibration!

This is the key to how prayer induces self-healing. As
Dr. Dossey rightly argues, materialist thinkers cannot ac-
count for nonlocal events.
Fortunately quantum physics has helped us under-
stand that in truth all in the universe is nonlocal, uncertain
and consciousness-related, and therefore always subject to
change and transformation.
This is the starting point of understanding that prayer
can indeed bring about a transformation of matter, and
material life, and therefore, changes in the body.

It has been proven in the meantime that prayer can af-
fect the molecular level of reality as on this level, all is in-
terconnected. That is why prayer effects on people, situa-
tions and relationships even over long distances.
It was for many years a paradigmatic discussion, espe-
cially within the circles of materialistic scientists and medi-
cal doctors, if distant healing is real, or a mere fiction, or
imagination of an excited mind? It was a question that af-
fected the worldview and belief system of an entire profes-
sion that pleased itself to operate above superstition and

the muddy waters of approximation, and that is able to
produce tangible results. However, prayer and distant
healing call into question the certainty of the hyper-rational
worldview; it also calls into question the adequacy of a
purely materialistic medical science that operates on the
basis of inflicting chemicals to the human body to bring
about a response, if this response is real healing or not.
Medical doctors traditionally considered it an insult to
be called ‘healers’ and this is really symptomatic in this
context! Dr. Dossey reports that the physicist Max Planck,
commenting on the controversy surrounding quantum
physics said that science changes ‘funeral by funeral.’
That’s of course often true; people need to be replaced
if they are not able to change their minds. But we also have
to see that by 1992, according to a Harvard survey, 60 mil-
lion Americans went to alternative therapists that year. It is
one-third of the adult population.
And that was 21 years ago! In the meantime the picture
has changed even more, much more, in favor of alternative
medicine and many new paramedical disciplines like sponta-
neous diagnosis, aura healing, acupuncture, reiki, radion-
ics, osteotherapy, distant healing, phytotherapy, spirit heal-
ing, energy psychology and many others.

Larry Dossey’s studies on prayer for healing show that
under laboratory controlled conditions, it becomes obvious
that some aspect of the psyche is eternal, nonlocal, immor-
tal, or spiritual. Hence, he concludes ‘the great divide be-
tween science, religion and spirituality is false.’


The Chakras
In my years of research on the human energy field, I
have not encountered that much information about such
esoteric a subject in one single book. This book is entitled
The Chakras: Correlations between Medical Science and Clair-
voyant Observation (1989) and it is authored by Shafica
Karagulla, a medical doctor, and Dora van Gelder Kunz, a
The author herself, Shafica Karagulla, is the kind of
traditional physician who writes with a lot of ‘faculty
terms,’ so to speak, using medical terminology all over the
place. For me, it was indispensable for my research. There
are some elucidations in this book that I found earlier in
my research, but only after studying tedious manuals and
old hermetic writings. One detail also is important some-
how. Dora van Gelder died before this book was even in a
draft, and therefore Karagulla was not always sure when
she gave detailed accounts on Gelder’s paranormal per-
ceptions. This is obviously a bad fate, as part of the theory
rests on assumptions. On the other hand, from her mem-
ory, Karagulla could relate many an anecdote demonstrat-
ing the powerful personality of the famous clairvoyant and
her lucid intelligence. One thing she relates to have been a
constant in van Gelder’s sayings was:

There is nothing ‘supernatural’ in the universe;
whatever phenomena appear so to us are the
result of our ignorance of the laws that govern
them. (Id., 5).


And we are reminded of the German poet and scientist
Johann Wolfgang von Goethe, himself an initiate, who said
that all secrets of the universe could be known to the
common man, if only he could free himself from ‘school
wisdom,’ which was the eternal parody of real knowledge.
This being said, there truly is precious knowledge con-
tained in this book. The following three sentences alone
contain more than a whole library of non-scientific ‘eso-
teric’ samplers full of assumptions and half-truths:

From clairvoyants we learn that the personality
includes three types of energy fields—the eth-
eric or vital, the astral or emotional, and the
mental—all of which surround and interpene-
trate every cell of the physical body. The inter-
play among these three fields may be likened to
what a musician calls the major chord, which is
composed of three frequencies that in combina-
tion with four other notes form an octave of
seven frequencies. It is said by some that every
human being emits a unique tonal pattern
which is created by his individual energy fields
working in unison. This is sometimes referred
to as the personality note. (Id., 2).

This elucidation is precious in the present scientific de-
bate about what the human energy field is and especially
the question if it is one single energy field, or several en-
ergy fields.


It is true that the etheric, astral and mental fields have
been recognized since times immemorial as different den-
sities of the cosmic energy field. The etheric field is the
densest, while the mental field the most transparent energy
While my point of view is not authoritative, I am con-
vinced that in accordance with Reich’s observations on the
orgone, the electric and magnetic fields are manifestations
of the primal cosmic energy field, and not different fields.
The following quote may point to a similar interpreta-
tion. If we can admit a universal field, as it has recently
been done, for example through the research of Lynne
McTaggart, exposed in her brilliant book The Field (2002),
then we are back at the ground, and can affirm there is
only one field:

This growing perception of the interrelatedness
of all living things has many implications. For
our purposes, however, we focus on the fact
that there is a continuous energy exchange be-
tween the individual and the environment
which every living system (whether human,
animal, vegetable, or even chemical) regulates
in terms of its own self-organization. This en-
ergy exchange is so constant and so indispensa-
ble for all living organisms that it can be re-
garded as a universal field effect. (Id., 12).

Another important detail in the research for their book
was the authors’ focus on energy patterns. I have seen in

my own research on the bioenergy that we can establish as
fact the observation that life is coded in energy patterns,
and not in any form of ‘matter’ as a primary substance of

At a more fundamental level of physical being,
we are becoming accustomed to thinking of
ourselves in terms of systems, processes, and
patterns of energy, rather than of dense materi-
ality. (Id., 20).

In the view being developed here, man is a sys-
tem of interdependent force fields, within
which energy patterns are not only appropriate
to the particular field but are also ordered by
special processes and mechanisms. Further-
more, these energy patterns are responsive to
changes in consciousness, a fact which gives us
a very different perspective upon many of the
troubling problems of human life. (Id., 26).

Now, going in medias res of this book, we have to ask
the pertinent question how, once we know that all disease
is a result of either lacking or misdirected bioenergetic flow
in the etheric body, we can balance the bioenergetic setup
so as to bring about health? Karagulla notes:

We found that abnormalities observed in the
major etheric chakras were an indication of a
tendency to a disease process, and that the area
in which this would occur could be predicted


even years before the symptoms began to mani-
fest. (Id., 6).

The authors focus upon the question ‘what is health,’
first of all, and then, more specifically, ‘what is vitality;’
they reach the conclusion that it’s a state of energy:

Vitality per se is not is not recognized as a form
of energy in the West, but in the East, where it is
known as prana, it has always been perceived
as a universal force in nature connected with
breathing and breath. (Id., 28).

How is this energy being supplied and replenished in
the organism? Not all is known about it, but the direction
is from the subtle to the dense, from the ethereal to the ma-
terial, from the higher energy level to the lower, and not
vice versa. And how does chronic illness look like? What is
the imprint it makes in the luminous body and how can
these imprints be identified?

In the healthy organism, there is a constant interaction
between the emotional and etheric fields, which means a
rhythmic flow among all the energy fields. I have called it
‘emotional flow’ in my book Integrate Your Emotions (2014).
Fear, hostility, and generally negative emotions, when
they are constant, disturb this flow of emotional energy;
then the field becomes disordered. From there, then, an
illness comes up as a somatization of the disordered field.
Shafica Karagulla writes:


To take another example, fear and depression
tend to cut down the normal flow of energy, so
that organs like the kidneys become less able to
function normally. Thus the emotions closely
affect both the etheric and physical bodies. (Id.,

More specifically, what is the role of the chakras? Usu-
ally, most of us know only about the seven ordinary chak-
ras, but there is more to it, as there are also chakras in both
the emotional and the mental bodies, so in total there are
not only 7, but 24 chakras because the seven etheric chak-
ras have counterparts on the astral and mental levels.

Like the physical body, which is continually
disintegrating and rebuilding itself, the etheric,
emotional and mental fields are constantly
changing, but at a much more rapid rate. The
chakras are involved in this change. (Id., 34).

What the chakras do is basically to transmit and trans-
form energy, and their mechanism synchronizes the emo-
tional, mental and etheric energies. You may know from
popular books that paranormals see ‘colors’ in the aura.
What does that mean? Can the colors be associated
with certain characteristics? Indeed, a simple clairvoyant
regard on the chakras can reveal much about the spiritual
evolution of the person, and their level of consciousness. In
a person who is not developed spiritually, the chakras tend


to be small in size, slow in their spinning movement and
rather dull in color:

In a more intelligent, responsive and sensitive
person they will be brighter, of finer texture and
with a more rapid movement, and in an awak-
ened individual who makes full use of his pow-
ers, they become coruscating whirlpools of
color and light. (Id., 36).

Another interesting parallel that only a clairvoyant so
far is able to detect is that the chakra network in the hu-
man organism bears a resemblance with the endocrine sys-
tem. The principal function of the etheric chakras is thus to
channel the vital energy in the form of a certain frequency,
as the vital functions of the body need it. Each chakra pro-
vides energy of a different frequency; the chakras also vi-
brate with each other; this vibration is harmonious in the
healthy organism. When the spin of a chakra gets too slow
because of inharmonious thoughts and emotions, the vibra-
tional resonance between the chakras get disturbed, and ill
health will be the result.

Today, we know that meditation and yoga have a posi-
tive influence upon keeping our chakras in a healthy con-
dition. Meditation does not only bring harmony to our
thoughts and emotions but in a much more direct manner,
it keeps our emotional flow in good shape, and can even
increase the spin, color and vitality of our chakras.


More than twenty years ago, I found in one of Wilhelm
Reich’s books the surprising statement that emotions are
energy. As I looked around, I saw that Reich, at his time,
was quite the only medical doctor, scientist and psychia-
trist who was saying this.
I was intrigued and began a long research on emotions.
But I couldn’t find anything but the notorious assumption
that emotions were ‘difficult to grasp research objects’ and
that their nature was little known, while in the esoteric lit-
erature it was always assumed that emotions are related to
the vital energy. Now, this book by a doctor and a famous
clairvoyant gives some conclusive evidence for the emo-
tional field. This is also highly important: the emotions are
by no means ‘in the brain,’ but flow pretty much like elec-
tric currents in the emotional body, which is the second
subtle body we carry around our physical body. Karagulla

The emotional field is permeated by energy, as
are the physical fields, but in this case it is mov-
ing much more rapidly, and is therefore per-
ceived as a higher octave of color and sound.
The form of the individual emotional field (the
astral body or aura) has certain structural / fea-
tures which correspond to those of the etheric
field and the physical body itself. To the clair-
voyant, this structure appears as a multicolored
aura extending thirty-nine to forty-five centime-
ters (fifteen to eighteen inches) beyond the
physical body. It looks rather like an ovoid, lu-

minous cloud surrounding the body, as though
the individual were suspended inside a semi-
transparent bubble of changing colors and pat-
terns. (Id., 48-49).

When we interact emotionally with others, there is a
field effect involved in this communication. To make a long
story short, when we exchange with another person, or we
interact with an animal, the emotional fields are sending
and receiving vibrational signals. This process can be in-
fluenced. For example, people who identify themselves
with their emotions tend to respond readily to the emo-
tions of others, but they also may fall victim to other peo-
ple’s emotional disturbances.
There is another interesting parallel with Reich’s dis-
coveries about emotions. Reich was talking all through his
books about the ‘emotional plague’ as a major pathological
development in humanity that he thought was caused by
mishandling our emotional flow through the moralistic
reprehension of strong emotional reactions, as for example
the prohibition of sexual arousal through the taboo of
shared nudity. The authors of the present book basically
say the same:

Over the years, humanity has produced a great
deal of smog or debris in the emotional atmos-
phere. (Id., 51).


The importance of emotions as they are seen and
evaluated by van Gelder and Karagulla by far surpasses
even the most avant-garde research about emotions, to
name only Candace B. Pert’s admittedly uncanny research
on the ‘molecules of emotion.’ From what they say, in fact
we can conclude that our idea of the rational mind is a
pure fiction, because our mind is constantly connected
with our emotions, and therefore colored by emotion.

From here, it’s but a step to bring forward a more gen-
eral theory about the interaction between mind and brain,
which is one of the most important topics of current neuro-

Vibrational Healing
All creation is sound because it’s vibration. All life is
vibration because it eternally pulsates, and alternates be-
tween charge and discharge. Every sentient being emits a
unique sound that is unlike any other sound in the uni-
verse, much like a cosmic vibrational identifier.
A healthy human body possesses the characteristics of
that total vibration being in harmony with itself; a sick
body signals a disharmony on the vibrational level, which
then disturbs the psyche, and finally somatizes as symp-
toms of a specific disease.
Jean Beaulieu, in his book Music and Sound in the Heal-
ing Arts (1987) affirms that there is a functional relation-
ship between music and the vital energy circulation. Sound
healing can be defined as a return to the fundamental, to

speak in musical language. In this sense, our inner har-
mony can be defined as being in deep resonance with our
own fundamental. In this sense, we can use our voice to
stimulate our vital energies in specific ways, and we can
also do this by using a tuning fork. The use of a set of tun-
ing forks is an ancient method of bringing the body in
harmony with cosmic vibrations, each tuning fork emitting
another vibration. It is then the tiny interval between their
respective vibrations, an interference pattern, that makes
for highly uncanny and beneficial effects upon the psyche.
The ratios of vibrational sequence can be found every-
where in nature, according to the law of proportions dis-
covered by Fibonacci (Leonardo Pisano) during the Ren-
aissance. Another application of this insight are so-called
binaural beats, discovered by Robert Monroe, which have
various interesting effects, some of which, next to healing
and inner harmony are remote viewing, out-of-body expe-
riences and lucid dreaming, as well as astral projection.

Barbara Brennan writes in Russell di Carlo’s A New
Worldview (1996) that the human energy field is the matrix
structure for our physical body, and that in between the
structured layers of this field there is a bioplasma-like en-
ergy that flows along the lines of the structured field pat-
tern. This energy field changes with the nature of our
thoughts and emotions, as there is a direct correlation.
Hence, when we change our thought patterns, the pat-
terning of the field changes.


Brennan affirms that self-healing essentially starts with
forgiving ourselves. When we deny a certain pattern or
desire within us, tension arises and the vital energy stag-
nates; this then creates a distortion within the energy pat-
tern and that, in turn, can bring about disease.
Why is this so?
Life is associated with constant flow within the lumi-
nous energy field, hence any attitude of non-forgiveness
within the self will create a flow blockage. When we are
caught in a denial pattern or we repress certain desires, for
that matter, the flow of the vital energy gets blocked and
anxiety arises. That in turn leads to our field becoming
rigid and its strength decreasing.

Typically, when we repress an emotion or desire, we
project it upon others and then become judgmental about
their behaviors or preferences, or else their sexual attrac-
tions. However, when we remain non-judgmental, by em-
bracing all of our desires, we allow love to come into our
field, and we connect with others by this loving vibration.
Then our field becomes energized and stronger.
When we accept all that is in there and out there, we
surrender to the simplest and most existential reality there
is. That’s essential because it allows a connection to take
place between the self and the deeper regions of the hu-
man being, the core essence or the divinity within. The in-
tense energy from the core essence then irradiates out. It’s
as if a corridor opens from the core essence of an individ-


ual, and the energy is able to flow out and into the entire
Also, the connection from the personality to the spiri-
tual or divinity within, is open and made more solid. In
addition, being loving and basically grateful puts us in
sync with the universal energy field that connects all of
life, the flow of the life force, or the morphogenetic fields
of the whole planet and the solar system.

Energy and consciousness are one.
When the energy moves, our consciousness follows it
and we become aware of that vibrational change. This is
the way to bring about personal transformation and long-
lasting change.

We humans are basically an onion, a layered and pat-
terned field of consciousness, or energy egg. At the core is
our prime vibration or soul, and at the periphery there is a
sort of osmosis that connects us with the energy fields of
others, animals, plants and mother earth, and even the en-
tire universe.
In other words, our responses to life form patterns that
influence our vibrational circuitry. This means essentially
that we have to take responsibility for our attitudes and for
the thoughts that we generate because every thought is but
a vibrational pattern that certainly has a consequence in the
physical world.
I have in fact studied sound theory during my musical
studies at our conservatory that I had engaged parallel to


my law studies, and I remember to have read a thick book
written by the German composer Paul Hindemith about
harmonics. To begin with, why should you study sound,
harmonics and sound healing? If you are not a healer, and
if it’s not specifically for self-healing, there is a reason that
Jonathan Goldman gives in his book Healing Sounds (2002),
and that I find very important. He states that sound plays a
key role in our time, for ‘sound is helping us adjust to the
frequency shifts that are occurring on so many levels.’
Presently, we are going through revolutionary shifts in
human consciousness that are indeed reflected by a rising
energy vibration on the cellular level, as it has been af-
firmed by many esoteric and scientific authors. This is why
it is a good idea to learn more about sound and vibration,
in general. For everything is virtually in a state of vibra-
tion. Goldman affirms that sound can change molecular
structure, and it can create form.
But first, let me ask: ‘What are harmonics?’ Harmonics
are mathematical extrapolations of sound vibration pro-
jected again in sound, but sound that most of the time we
do not consciously ‘hear’ but perceive as timbre. For ex-
ample, the special timbre of a trumpet is created by the
harmonics of the sound coming out of the trumpet. The
same tone played on a piano sounds like ‘piano’ because it
has got different overtones than those created by the trum-
pet. Different instruments will all produce specific over-
tones that are also called ‘formants.’


The striking characteristic of harmonics is that they are
affecting all vibrations that are in the immediate environ-
ment, and they affect most the ones that are mathemati-
cally closest related to the one that is the triggering vibra-
tion—and therefore are called ‘harmonics’ of it. But har-
monics are not only an essential part of music, they are
simply a part of life. Goldman writes:

The entire length of the body can be viewed as
adhering to the Golden Section if we first divide
the length of the body into the proportions of
the Golden Section at the navel. These propor-
tions are then found at the nipple dividing the
entire width of the human body if the arms are
stretched out. The loin divides the distance
from the ground to the nipples in the propor-
tions of the Golden Section. These proportions
are found in many other aspects of the body:
when the knee divides the entire leg; when the
eyebrows divide the head; when the elbow joint
divides the entire arm. These proportions of the
major sixth (3:5) and minor sixth (5:8) can be
found in other bodies, such as those found in
the plant, insect and animal kingdoms. (Id., 35).

Now, for the modern reader it is probably not self-
evident why sound can be used for healing, even when
knowing the theory of harmonics.
We have to see the greater context. For example, the
ancient mystery schools both in the West and the East had


a vast understanding of the relationship between music
and healing; they knew that vibration is the basic creative
force in the universe.

It is important to know that in Antiquity science and
sound were not separated as it is today but sound theory
was part of the perennial science traditions, as for example
the Hermetic tradition. In Antiquity, the sage was mathe-
matician in just the same way as he was musician and mu-
sical theorist, writer, poet, philosopher and teacher of the
youth, and also political theorist, orator, government con-
sultant, astrologer, fortune teller, life consultant and coach
—all in one single person! Goldman studied one example
of this ancient archetype of the universal scholar and
found it embodied in the Greek mathematician Pythagoras:

Pythagoras believed that the universe was an
immense monochord, an instrument with a sin-
gle string that stretched between the heavens
and the earth. The upper end of the string was
attached to absolute spirit, while the lower end
was connected to absolute matter. Through
study of music as an exact science, one could
become familiar with the aspects of nature. He
applied his law of harmonic intervals to all the
phenomena of nature, demonstrating the har-
monic relationship within the elements, the
planets, and the constellations. (Id., 30)

The German scientist Hans Kayser, back in the 1920s,
developed a theory of ‘world harmonics.’


He was convinced that through understanding the
connection between music and mathematics, it would be
possible to create an understanding of the relationship be-
tween tone and numbers. According to this scientist, the
whole number ratios of musical harmonics corresponds to
an underlying framework existing in chemistry, physics,
crystallography, astronomy, architecture, spectroanalysis,
botany and the study of other natural sciences. Harmonics
is not just an intellectual fancy but has its roots in human
evolution, and most probably, from the information we
gain from the old myths and sagas, preceded verbal lan-
guage. And looking in the future, we may be able to en-
gage in time travel by simply manipulating sound and fre-
quencies, probably through the use of powerful quartz crys-
tals that act as energy transducers.
Another important body of knowledge regarding the
nature of sound and vibration is native wisdom. Most na-
tive peoples utilize a form of harmonics in their sacred
ceremonies that is not created by an instrument, but by the
human voice. A striking example for this age-old wisdom
tradition is one-voice overtone chanting of Tibetan monks
and Mongolian shamans.
The Gyuto and other monks from Tibet namely chant a
bass voice that is entirely unknown to professional singers
in the West. Scientists formerly stated that it was impossi-
ble to produce a sound of less than 150 Hz with the human
voice. But these monks prove the contrary.


It was almost twenty years ago, when I was still living
in the Suisse Romande, when I first heard about the famous
French acoustic research scientist and medical doctor Al-
fred Tomatis who has revolutionized our understanding of
sound and sound healing.
Tomatis studied chanting throughout the world; he be-
lieves that due to the high altitude of Tibet it was necessary
to chant in the extremely deep voice in order to create
higher overtones.
When we talk about sound and vibration, we need to
learn to distinguish between ‘hearing’ and ‘listening.’ Ac-
tive listening, as opposed to hearing, involves using our
ears as an organ of consciousness. When we hear, we do not
discriminate between the sounds around us. We may be
unaware of them. Through listening we can begin to open
up to sound.
That all life is coded in sound, we know from ancient
times, but it has been completely disregarded in modern
science until very recently. Now, based on this ancient un-
derstanding of the human body as a resonance emitter and
receiver, we can indeed develop from this insight a genu-
ine sound healing approach that is based upon the map-
ping of frequencies. Goldman writes:

Every organ, bone, tissue and other part of the
body has a healthy resonant frequency. When
that frequency alters, that part of the body vi-
brates out of harmony and this is what is
termed disease. If it were possible to determine


the correct resonant frequency for a healthy or-
gan and then project it into that part which is
diseased, the organ should return to its normal
frequency and a healing should occur. (Id., 90).

A Practical Guide to Vibrational Medicine (2001) by Dr.
Richard Gerber is an excellent book while it may not be as
practical as the title suggests. It is perhaps not as practical
as for example Donna Eden’s book Energy Medicine (1998).
The book is conceptual in the first place, and practical
in the second place, and it’s paradigmatic, and cutting-
edge in its overall perspective. It contains also a very valu-
able and practical resource section with pages of organiza-
tions that can lead you further in your research project. But
the book from its overall style is a sound academic study,
and when I say academic, this is for me surely not a nega-
tive thing to note.

The merit of this book is the vast research the author
has done, and it can be considered as being a condensation
of this research, in that it produces something like a synthe-
sis of a lot of material that is only mentioned in the notes.
What is also very strong in this book is how the author
connects our modern perspective of vibrational medicine
with the old teachings, the medical tradition of Antiquity,
the esoteric knowledge of the Mystery Schools, Chinese
medicine and acupuncture, or Chinese QiGong. Gerber


Ancient approaches to understanding disease
and body healing often viewed illness from the
perspective of the human spirit, or the body’s
life-force energy. These somewhat mystical
viewpoints may now hold the key to under-
standing why people become ill and how they
can regain their health. Yet modern medicine
tries to distance itself from ideas of spirit and
life energy. Mainstream healers long ago gave
up the belief system referred to as ‘vitalism’ or
the theory of vital energy. But is vitalism really
such an outdated concept when we begin to
factor into the human equation some of the new
discoveries in the field of quantum and Ein-
steinian physics that describe the underlying
energetic nature of the physical world? (Id., 2).

This is indeed a very important and at the same time
daring question. And all starts with a sound definition of
what in fact is this thing called ‘vibrational medicine’?
Richard Gerber writes that vibrational medicine is
based upon modern scientific insights into the ‘energetic
nature’ of the atoms and molecules making up our bodies,
combined with ancient mystical observations of the body’s
unique life-energy systems. Dr. Gerber continues:

Rather than seeing the body as a sophisticated
machine, animated only by electrochemical re-
actions, vibrational medicine views the body as
a complex, integrated life-energy system that


provides a vehicle for human consciousness as
well as a temporary hosting for the creative ex-
pression of the soul. (Id., 3-4).

While traditional Western medicine never bothered
about other than mechanistic and strictly causal, and lin-
ear, relationships in the etiology of disease, which is why it
can be called a reductionist approach to healing, this is to-
tally different with vibrational medicine as it refers to an
evolving viewpoint of health and illness that takes into ac-
count all the many forms and frequencies of vibrating en-
ergy that contribute to the ‘multidimensional’ human en-
ergy field.
Another important point of validation in the transition
to a holistic model of medicine is human emotions, and
how they are thought to impact on human health, or on
Dr. Gerber notes that the conventional medical model
considers emotions as influential on illness ‘through neu-
rohormonal connections between brain and body.’ By con-
trast, the vibrational medical model posits emotions as in-
fluential on illness ‘via energetic and neurohormonal con-
nections among body, mind, and spirit.’ The following
quote puts it all in a coherent model, as it shows how the
new medical model evolved from the former mechanistic
model of medicine:

The concept of the body as a complex energetic
system is part of a new scientific worldview


gradually gaining acceptance in the eyes of
modern medicine. The older, yet prevailing,
view of the human body is still based upon an
antiquated model of human functioning that
sees the body as a sophisticated machine. In
this old worldview, the heart is merely a me-
chanical pump, the kidney a filter of blood, and
the muscles and skeleton a mechanical frame-
work of pulleys and levers. The old worldview
is based upon Newtonian physics, or so-called
billiard-ball mechanics. In the days of Sir Isaac
Newton, scientists thought they had figured out
all the really important laws of the universe.
They had discovered laws describing the mo-
tion of bodies in space and their momentum, as
well as their actions at rest and in motion. The
Newtonian scientists viewed the universe itself
as a gigantic machine, somewhat like a great
clock. It followed, then, that the human body
was probably a machine as well. Many scien-
tists in Newton's day actually thought that all
the great discoveries of science had already
been made and that little work was left to be
done in the field of scientific exploration. (Id.,

Traditional medicine was vivisectionist in that it had to
kill an organism before it would inquire in its functionality,
thereby from the start dealing with a distorted view upon
nature. Traditional medicine was studying death, instead


of life, for gaining information about life, which could ob-
viously not result in a functional medical system.
The result was that as Paracelsus reported in his books
many more people were dying from official medical prac-
tice rather than as a result of illness or old age, virtually in
the blossom in their youth. While the Chinese, already
thousands of years ago, had observed the living body, and
never resorted to vivisection. Chinese medicine tradition-
ally focused upon health, and preventing disease, while
Western medicine focused upon illness, and how to pre-
pare for death. More importantly even, vibrational medi-
cine has got a model for the vibrant nature of human emo-
tions as it considers emotions not just as a result of neuro-
chemical reactions in the limbic system, but as driven by
the human energy field.
Wilhelm Reich wrote that emotions are bioenergy in
flow, energy in motion, which is why, as he explained, they
are called emotions: as they are e-moted or moved out,
squeezed out from the bioplasma. I think one can hardly
express it in better terms. But this view was clearly mar-
ginal until recently in modern science.

The Hypnotic View
I have studied Huna for many years. Then I stumbled
over a booklet entitled Etheric Anatomy (2004), by Victor H.
Anderson and Cora Anderson. Because of my previous
studies primarily of the writings of Max Long and Erika
Nau on Huna, I did not find anything really new in this


book, but it clarified many things through expressing them
not in modern scientific terms but in the language the na-
tives are using.

To begin with, as I found through my own research,
there is something like a hypnotic view, which is a way to
see reality through the eyes of the astral dimension or eth-
eric vibrational field.
While under hypnotic trance, I was seeing the faces of
people in different ways than in ordinary reality. For ex-
ample, I had seen a large third eye, a really huge human
eye in the center of the front of an energy healer, during a
treatment with Bach Plants.
Victor and Cora Anderson confirm this uncanny obser-
vation by explaining that the trance view of human being’s
genitals shows surprising anomalies in that with a male,
some parts of female genitals are observed, and with fe-
males, some archaic representation of a male organ.
They call this process the ‘etheric view,’ and it is identi-
cal with what I call the ‘hypnotic view.’ It is a way of per-
ceiving reality visually in a non-ordinary space-time con-
tinuum that some call ‘trance,’ others ‘hypnosis’ and again
others, the ‘clairvoyant reality.’
Besides, the authors of this book also assert that the
human soul consists of a ‘trinity structure’ in that the hu-
man soul consists of three distinct entities.
The authors have a unique manner to express phenom-
ena known from psychology, psychoanalysis, parapsy-


chology and quantum physics, as they use the terminology
of the natives, and not the language of modern science. But
for this very reason, their account actually gains vivacity
and authenticity. Some observations are strikingly original,
such as the idea, to be equally found in other clairvoyant
literature, that the human body emits a specific sound, a
sound that is different from one individual to the other, a
frequency that identifies the individual.

Generally speaking, the field of research that quantum
physics calls subatomic, is in the language of the natives
the world of the spirits. I have found this confirmed in the
overwhelming part of shamanic literature.
A particularly interesting field of study has become
aura research, and even aura healing, the healing of the
luminous body. What years ago was still relegated to ‘eso-
teric traditions’ is now beginning to be sternly integrated
into the official body of medical science and psychology.
However, in the popular literature, the aura is often
presented in a misleading manner, probably because of
lacking knowledge. Contrary to common belief, the aura is
not limited to living beings, but is an energy-related phe-
nomenon that is to be found with all objects, be they ani-
mated or inanimate.

For the clairvoyant it looks like a shadowy substance
around the object, which varies in color, density and di-
mensions, depending on the kind of matter. This is even
true for a piece of rock, let alone a piece of wood, because
the latter is organic matter. Even if we break a rock apart,


we will see that the aura or etheric part follows the outline
of the break. What has been seen by the use of Kirlian Pho-
tography is described also by energy healers who heal re-
curring pain in phantom limbs by impacting energetically
upon the luminous field of the missing or amputated limb.

Energy Medicine
It is good to see that for one time, professionals in the
alternative sector realize and acknowledge that their dis-
coveries are not a product of our time, but simply, a redis-
covery of ancient wisdom.
Donna Eden and David Feinstein, in their book Energy
Medicine (1999) speak of a ‘return of energy medicine,’ not
for that matter about the ‘emergence’ of energy medicine.
They acknowledge that this new science is a ‘legacy of our
ancestors in harmonizing with the forces of nature.’ It also
seems that Donna Eden’s collaboration with David Fein-
stein led to a very wholesome mix of energies.
The authors have done ground-breaking research on
the ubiquitous quality of the energy concept, thereby hav-
ing laid the theoretical groundwork of energy healing, and
this is truly a good thing to happen, as there are still many
healers who learn from hearsay and practice methods they
don’t truly understand. Not so for these authors. They fol-
lowed up to their strong intuitive perception by a thorough
base of theoretical and cross-cultural knowledge, and this


makes the strength of this book. The authors write on the
cultural background of energy medicine:

Numerous cultures describe a matrix of subtle
energies that support, shape, and animate the
physical body, called qi or chi in China, prana
in the yoga tradition of India and Tibet, yesod
in the Jewish cabalistic tradition, ki in Japan,
baraka by the Sufis, wakan by the Lakotas,
orenda by the Iroquois, megbe by the Ituri
Pygmies, and the Holy Spirit in Christian tradi-
tion. It is hardly a new idea to suggest that sub-
tle energies operate in tandem with the denser,
‘congealed’ energies of the material body. (Id.,

To add that the Japanese call this energy hado, depend-
ing on how it manifests; when it’s about water, as Masaru
Emoto explained in his books, the cosmic energy field that
is called ki in Japan, is termed hado. Most native peoples, as
for example the Kahunas, call it mana. It is also of interest
that in the Western natural healing tradition the human
energy field was known by a whole line of alternative sci-
entists, which started probably with Paracelsus, who called
it vis vitalis, and that we see it reappearing with Sweden-
borg as spirit energy, with Mesmer as animal magnetism and
with Reich as orgone.
The base principle of what I would like to call the en-
ergy worldview, as opposed to the materialistic worldview,
can be expressed by the slogan ‘matter follows energy;’ in


this sense, when our vital energy is vibrant, our body is
And here we should realize a methodological hurdle.
When we pick out concepts from different cultural soils,
we cannot just put them in the same box and glue one la-
bel on the box identifying both. When we do that, we dis-
regard the truth that every concept is filled with meaning
and the meaning is contextual, and cultural. In our culture,
for example, we have a certain notion of ‘soul’ as being a
subtle energy that gives form to us; when spirit is the all-
pervasive, intelligent energy of creation, soul is the mani-
festation of it at the personal level.
Let me give another example.

In Chinese medicine, harmony means health. The an-
cient Chinese physicians discovered that when an organ-
ism is healthy, it is naturally harmonious, and there are no
extremes and all is in a state of balance. The same is true
the other way around: when an organism is found to be in
harmony, the physician could conclude that the organism
is in good health. This was ignored over centuries in West-
ern medicine, and energy medicine now brings this peren-
nial notion of harmony or balance into our medical para-
digm. The authors acknowledge balance as being a ‘pivotal
concept’ within energy medicine.
However, the book goes far beyond the theory. There
are many different ways to work on your vital energy, and
how to balance it if you have abused of yourself too much,
through stress, smoking, fatigue, drug intake or through


destructive relationships. For most common ailments the
book gives practical advice how to treat not just the symp-
tom, but the underlying energy misbalance to reestablish
health by opening the energy flow, as a first step, and by
balancing the energies, as a second step.
The authors explain that many health problems at their
early stage can be healed by dissolving the energy block-
age. How does the energy flow get blocked?

In most cases by mishandling our emotions, by repress-
ing certain emotions, or by trying to overadapt to certain
situations, disregarding feelings of anger or frustration
over long periods of time. This is how the vital energy can
become obstructed.

Alternative Cancer Cure
I learnt about Dr. Otto Carl Simonton and his wife
Stephanie Matthews-Simonton through Fritjof Capra’s
book The Turning Point (1982/1987). That was back in the
1980s. It was at a time when I was learning about natural
healing, parapsychology, mythology and ancient wisdom.

As I was enthralled by Capra’s exciting vision of a fun-
damental paradigm change in all sciences, I eagerly ab-
sorbed the information I got through his books, and from
there inquired into many sources he referenced.
Getting Well Again (1978/1992) is the account of a cou-
ple of French doctors who went out to coin an alternative
cure for cancer back in the 1970s. They had a lot of cour-


age. And they did not give up when others would have
done so, namely when things got hot and smelly. They did
not fear to lose their reputation while they were doing
things that were not quite tolerated, at that time, by the
medical establishment. They criticized the usual ways of
treating cancer—or should I say of mistreating cancer?
Their account is written in an honest and lively man-
ner, not theory-based but sanely experience-based. They
have walked their talk over so many years that nobody
questions it any more—or almost. I think they have greatly
helped to establish alternative cancer cure in our today’s
diversified medical servicing, and thereby have done a
great job for all of us! This is great news.

And yet, I have met so many people in my life, even in
recent years, who never heard of the existence of alterna-
tive cancer therapy! How can that be?
This is how our society is: there is well diversification,
but only for a few educated strata, or should I say for those
who have the money to buy books? The common man and
the common woman get their knowledge from the mass
media, and there you see same old soup, even now, thir-
teen years after the change into the new millennium, with
death-blow doctoral injunctions of the kind ‘Your life ex-
pectancy is maximum six months,’ chemotherapy, and all
the rest of it. And of course, you can find the Simontons on
the Internet, their well-done web site about the Simonton
Cancer Center, but if your mind is barren, and you believe
only what you are told on television, you are done, cooked,


boiled, eaten. And you won’t even search the Internet for
getting an information that you think does not exist.
Fritjof Capra mentions in his book The Turning Point
(1982/1987) that when he did his research on alternative
medicine, and wrote his critique of traditional Western
medicine, he was astonished to find that the words healing
and healer assume a pejorative meaning for most medical
doctors. In fact, these terms are associated by most medical
businessmen as relating to ‘charlatanism.’ That is why,
among other things, the Simontons did not have an easy
job. Their breakthrough were techniques today called ‘self-
awareness techniques’ that at the time when they started
where called visualization techniques or mental imaging.

It was one of several approaches they had tried out, but
as these techniques were more successful than others in
helping patients to getting well again, they stuck with
them. (There are many other alternative cancer therapies,
some are based on diet, some on bioenergetic treatment,
some on ozone inhalation, and so on and so forth).
If I have understood the book well, the most important
in the process of helping the patient to collaborate in heal-
ing their cancer is to get them to learn that they have at all
a role to play in their healing. For they are conditioned by
traditional medicine to be mere injunction-receivers, and
passive sufferers of a fate falling on their head like the
proverbial tile from the roof. The authors write:


Most of our patients, who come to us from all
over the country, have received a ‘medically
incurable’ diagnosis from their doctors. Accord-
ing to national cancer statistics, they have an
average life expectancy of one year. When these
people believe that only medical treatment can
help them—but their physicians have said that
medicine is no longer of much avail and that
they probably have only a few months to live—
they feel doomed, trapped, helpless, and usu-
ally fulfill the doctor’s expectations. But if pa-
tients mobilize their own resources and actively
participate in their recovery, they may well ex-
ceed their life expectancy and significantly alter
the quality of life. (Id., 4).

One of the most daring ideas that doctors ever came up
with was to offer patients placebo drugs, suggesting they
got drug XYZ, famous and tested, and proven to be effec-
tive according to pharmaceutical publicity. In truth, what
they received was a sugar pill. But it has been shown over
and over that it cures as effectively as a real drug, however
without the many side effects most chemical drugs display.
The authors relate a dramatic case that vividly illus-
trates the power of the so-called placebo effect.
Now as to the much debated question what causes
cancer, the authors review the following etiologies: carcino-
genic substances, genetic predisposition, radiation, diet and the
immune system.


Regarding carcinogenic substances, the authors explain
that there is no simple cause-and-effect relationship be-
tween harmful substances, chemicals, chronic irritants, and
cancer, and that the matter is rather controversial in the
Regarding genetic predisposition, the authors note that
a human-based research was not yet available, the research
being available having been conducted on mice, and that
this research left considerable doubt on any ‘it’s genetics
alone’ theory.
Regarding radiation, the authors note that background
radiation, also called cosmic radiation, is too universal a
cause to possibly contribute to the cancer etiology. Specifi-
cally with regard to fluorocarbons released from aerosol
cans that destroy the ozone layer of the atmosphere, lead-
ing to an increased exposure to ultraviolet radiation from
the sun, the authors admit that although this could cer-
tainly lead to potential health problems, high levels of ul-
traviolet rays were not normally associated with any can-
cer other than skin cancer.
Regarding x-rays and other radiation used in medical
diagnosis and treatment, the evidence was still unclear be-
cause many people who have been exposed to high levels
of x-rays or other radiation do not contract cancer. Regard-
ing diet as a possible cause of cancer, which is a relatively
recent etiology, the authors note that Japan has had over
years the lowest cancer rate, but those Japanese who are
working and living in the United States are prone to cancer


just like Americans. The authors argue that for under-
standing cancer, we have to look why some people have a
stronger immune system than others? As problems with
organ transplantation showed, the body’s immune system
normally is very strong. For example, a cancer-affected or-
gan would not be accepted by the receiver, and if forced to
do so, as was shown by experiments, the receiver would
indeed contract the cancer, but as soon as the organ was
again removed, the cancer would quickly disappear. This
research, as the authors conclude, has led to a broad medi-
cal acceptance of what is called the ‘surveillance theory’ of
cancer development.
Now, the answer is of course, as it trickled through in
the meantime even into popular science publications that
the real causes of cancer are related to emotional stress, in
the sense that the suppression of emotions, or certain emo-
tions, clearly contributes to the causation of cancer. An-
other factor is the inability noted in most cancer patients to
express their emotions and thus release themselves at times
from pent-up emotional tension. For example in a research
done by Dr. Thomas A. Holmes and his associates at the
University of Washington School of Medicine, the authors
report, and where a scale was designed that assigned nu-
merical values (1-100) to certain stressful events, ‘Death of
Spouse,’ is rated 100, followed by ‘Divorce’, with 73 and
‘Marital Separation’ with 65. However, even in Holmes’
study, 51 percent of the individuals with scores of 300 did
not get sick during the period of the study, which let the


authors conclude that an event, even stressful, is construed
differently from person to person. A decisive study done in
the 1920s by Dr. Hans Selye at the University of Prague
gave conclusive evidence for the stress-related etiology:

This evidence clearly demonstrates the very
real physical effects of stress. But it is still an-
other effect that is of greatest importance to the
cancer patient. Selye has discovered that
chronic stress suppresses the immune system
which is responsible for engulfing and destroy-
ing cancerous cells or alien microorganisms.
The important point is this: The physical condi-
tions Selye describes as being produced by
stress are virtually identical to those under
which an abnormal cell could reproduce and
spread into a dangerous cancer. Not surpris-
ingly, cancer patients frequently have weakened
immune systems. (Id., 53).

Selye’s research, the authors further report, was con-
firmed by other research and it was found that, for exam-
ple, lymphocyte function, a critical measure of the potency
of the body’s immune system, ‘was significantly depressed
in those who had lost a wife or husband.’ Another study
the authors report points to mental factors leading to the
suppression of the immune system where it was demon-
strated ‘that the body’s immunity to tuberculosis can be
profoundly affected by hypnotic suggestion,’ which leads
to the conclusion that mental and emotional stress impacts


on the body’s defenses. The authors conclude that there are
major themes of research in the etiology of cancer that
crystallized out and that can be summarized as follows:

High levels of emotional stress increase suscep-
tibility to illness. Chronic stress results in a
suppression of the immune system, which in
turn creates increased susceptibility to illness—
and especially to cancer. Emotional stress,
which suppresses the immune system, also
leads to hormonal imbalances. These / imbal-
ances could increase the production of abnor-
mal cells at precisely the time the body is least
capable of destroying them. (Id., 54-55).

But this is not yet the core of what we can learn from
the book. Yes, it may sound dramatic, but we are not yet in
the center of the hurricane, so to speak. The real causes of
cancer are still more subtle. The authors went further in their
research and found historical connections between cancer
and emotions, and that certain beliefs clearly create a pre-
disposition for cancer.
They finally found that it’s not down the road the fact
that we got stress, but how we cope with it. They note:

Most of the time, the ways in which we respond
to the stresses of life are habitual, dictated by
our unconscious beliefs about who we are, who
we ‘should’ be, and the way the world and
other people are and should be. These patterns


of behavior form a total orientation, or stance
toward life. (Id., 56).

I have always assumed that moralism is a strong factor
in the etiology of cancer, and the cancer patients I have met
in my life have corroborated this insight. They were in-
variably people who were thinking much on the lines of
‘should be’ and ‘ought to behave’ compared to the average
citizen who tends to rather think first of themselves!
In other words, the lesson cancer teaches us can be de-
scribed as: ‘Don’t try to be holier than the Pope!’
Quoting a researcher who published a book in 1893
with the title Cancer and the Cancer-Process, and who stated
that ‘idiots and lunatics are remarkably exempt from can-
cer in every shape,’ the authors go on to examine an array
of research findings that corroborate the insight that it’s the
way we cope with the loss of a relative or spouse, or gen-
erally with emotional stress, that decides about the fate to
contract cancer or not.
In other words, it’s our basic attitude toward life, how
we are facing life’s challenges, how we are encountering
situations, good or bad, how we react to experiences that
are stressful, or felt as ‘defeating.’

When we do not have a stoic attitude, as I have defined
it several times in this book, we tend to be virtually thrown
about like a ship without rudder when the sea is high. In
such a case, our mental attitude creates a ‘predisposition’
for cancer. Now, among the factors that cause a predisposi-


tion, the authors examine the research of Dr. Lawrence
LeShan, an experimental psychologist who found evidence
that codependence and emotional abuse may contribute to
the cancer etiology. He identified four recurring elements,
something like a fatally coincidental sequence, in the life
stories of more than 500 cancer patients:

The patient’s youth was marked by feelings of
isolation, neglect, and despair, with intense in-
terpersonal relationships appearing difficult
and dangerous. In early adulthood, the patient
was able to establish a strong, meaningful rela-
tionship with a person, or found great satisfac-
tion in his or her vocation. A tremendous
amount of energy was poured into this relation-
ship or role. Indeed, it became the reason for
living, the center of the patient’s life. The rela-
tionship or role was then removed—through
death, a move, a child leaving home, a retire-
ment, or the like. The result was despair, as
though the ‘bruise’ left over from childhood
had been painfully struck again. One of the
fundamental characteristics of these patients
was that the despair was ‘bottled up.’ These
individuals were unable to let other people
know when they felt hurt, angry, hostile. Others
frequently viewed the cancer patients as un-
usually wonderful people, saying of them:
‘He’s such a good, sweet man’ or ‘She’s a saint.’
LeShan concludes, ‘The benign quality, the
‘goodness’ of these people was in fact a sign of

their failure to believe in themselves suffi-
ciently, and their lack of hope. (Id. 63).

What I scribbled at the edge of page 63 of the book, in
big and angry letters was this: ‘Cancer is a Western plague.
These people never learnt the freedom to express their
emotions, and they never developed their real self.’ Think
about it! The authors conclude:

LeShan reports that 76 percent of all the cancer
patients he interviewed shared this basic emo-
tional life history. Of the cancer patients who
entered into intensive psychotherapy with him,
over 95 percent showed this pattern. Only 10
percent of a control group of noncancer patients
revealed this pattern. (Id., 64).

After reviewing some of their own patient’s life stories,
the authors inquire into the psychological process of ill-
ness. They come to stress certain factors they have seen in
all the life stories they reviewed, such as, for example:

1. Experiences in childhood result in decisions
to be a certain kind of person.
2. The individual is rocked by a cluster of
stressful life events.
3. These stresses create a problem with which
the individual does not know how to deal.
4. The individual sees no way of changing the
rules about how he or she must act and so feels
trapped and helpless to resolve the problem. /


5. The individual puts distance between himself
or herself and the problem, becoming static, un-
changing, rigid. (Id., 74-75).

For each of these categories, the authors cite very con-
clusive evidence from case histories, which I will not dis-
cuss here because of copyright. I can only say that this part
of the book is perhaps the most important as it provides
concise evidence as to the real causes of cancer, which can
be summarized as being emotional, behavioral, and belief-
related. But this is not all there is in the etiology of cancer.
The authors also provide conclusive evidence for the
fact that also the expectations a patient fosters about cancer
as a disease contribute to the etiology, and that there is also
evidence for the fact that the stiff neurotic adherence to a
life-denying ideology or religion or otherwise morality-imposing
belief system decidedly contributes to the causation of can-

Chapter Six
The Vibrant Nature of the Human Psyche

What is Creativity?
What is creativity? The question is age-old, and the an-
swers as well. And yet, Edward de Bono came up with an
uncanny concept of ‘business creativity’ which he himself
termed ‘serious creativity.’ In his book Serious Creativity
(1996), he deplores our lacking awareness of the difference
between human creativeness, in the genuine sense, and crea-
tivity, in the practical sense.
We all know that artists are creative. This is something
we got to hear as early as in school. What we however did
not learn, or most of us, is that all humans are creative, in the
sense that genuine creativeness simply is a natural add-on
to the human nature. It’s part of the vibrancy of the human
psyche! You see that with children. All children are crea-
tive. Why not all adults?

That’s one of the questions we are going to explore in
this last chapter. Picasso used to say that while all children
are creative, the problem is to keep being creative once one
has grown up! To say, there are precise factors that make
that human creativity, the practical day-to-day application
of creativeness, is thwarted. It’s like a muscle you hardly
ever use; it gets weaker and weaker, and then one day, the
muscle atrophies and becomes dysfunctional.

Creativity is as it were the muscle of genuine creative-
ness; or we can say that creativity is a kind of lens through
which human creativeness sees its day and becomes visible
in daily life.
When we are not creative in the practical sense, let’s
say in finding new ways of doing, drafting new concepts
or invent new things, we are still vibrant humans, but our
lacking creativity makes that our creativeness becomes
Krishnamurti came up with an interesting metaphor.
He said that in our modern technological culture, the only
form of creativity for most people is sex; he pursued that
this is the hidden reason why most people are so addicted
to sex! Sounds true?
Let me give some examples of genuinely creative peo-
ple, who were able to channel their creativeness into seri-
ous or not so serious creativity.
I would like to mention Pablo Picasso, Charles Chap-
lin, Albert Einstein, Nikola Tesla, Edward de Bono, Dale
Carnegie, Svjatoslav Richter, Arthur Rubinstein and Keith

Jarrett. These nine great men, two physicists, two corpo-
rate think tanks and life coaches, and five artists, have dis-
played, and display, high creativity.

When we study their lives, their art, their musical per-
formances, their concepts, their patents, we see that crea-
tivity is not limited to art or music, but displays its power
as well in the corporate world, in business, and in the
technical sphere.

This insight led me to distinguish four basic realms of

‣ Artistic Creativity

‣ Scientific Creativity

‣ Conceptual or Business Creativity

‣ Technical Creativity

I shall provide some examples of each type of creativ-
ity. When I look at artistic creativity, I see that Pablo Picasso
created art forms virtually from scratch that were nonex-
istent before. He ventured into realms of visual art creativ-
ity that were so daring that many people were rejecting his
art as ‘iconoclast vandalism,’ ‘childish immaturity’ or ‘de-
liberate ridicule.’ With Charlie Chaplin we see a man who
already well-known as an actor, broke with tradition and
his own former role image, to create the figure of the street
vamp and charming clown, virtually from hags and scratch
found in his studio, and dared into the unknown. He was


ridiculed at first, but finally became victorious after many
When we look at scientific creativity, we see two men
standing out, Albert Einstein, today recognized as a uni-
versal genius, brilliant physicist, mathematician and musi-
cian (violinist), and Nikola Tesla, maverick researcher, no
lesser genius, controversial inventor, and holder of about
700 patents on inventions that changed our world.

When we look at conceptual or business creativity, we
could look at the life stories of men like Dale Carnegie,
Edward de Bono or else Sergio Zyman, who have changed
our corporate world with their original and daring con-

Dale Carnegie became the first internationally known
life coach and corporate trainer and yet when he started
out, he was unable to hold a speech in front of small audi-
ence, and learnt it all from the bottom up. He created ma-
jor concepts for human resource training that today are no
more reflected about, because they are taken for granted.
This is even more so the case with Edward de Bono, so
far in human history the greatest and most reputed life
coach and corporate trainer, a think tank who has revolu-
tionized the business world with his brilliant concepts and
insights. He is credited with being the originator of ‘lateral
thinking,’ the ‘6 Hats’ brainstorming method, ‘tactical’ suc-
cess training, conflicts solution, the ‘six action shoes,’ etc.
With Sergio Zyman we see a businessman and grand-
style corporate leader who stands out not only through his

ruthlessness but also his great concept-inventiveness when
heading and guiding The Coca Cola Company to worldwide
and nothing less than gigantic success. While he’s a con-
troversial figure, his overall creativity for concept-design
cannot be downplayed or overlooked. It stands out as an
example for how to go beyond mere marketing and ‘run-
ning promotions’, and instead create lasting business suc-
cess with what de Bono called ‘deliberate concept design’.
That it works, his successes have proven it.
—Sergio Zyman, The End of Marketing as We Know it (2000)

Technical creativity is very important as well, and often
to be found in the media world, in fashion design, couture
and lifestyle business. It’s not only the creativity and solu-
tion thinking of an engineer, but also the creations of a cou-
turier, interior designer, architect, car maker, perfume dis-
tiller or shoe maker. We are thinking of Christian Dior, Pi-
erre Cardin, Bijan, Calvin Klein, or Karl Lagerfeld.
This kind of creativity comes over as so spontaneous
and natural that most people never even think about it.
And yet it’s an integral part of our culture’s, and all cul-
tures’ aesthetic achievements and craftsmanship.
But being creative is not all there is; you also need to
know how to recognize and develop your unique gifts and
talents, how to design your career, how to make yourself
stand out in the marketplace and compete with others,
how to develop a personal style, how to overcome timidity
and other communication obstacles, and how to accept


your difference. To begin with, let us have a look at ‘The
Creative Continuum.’

Your Creative Continuum
Let us shortly inquire what is the general impact that
creativity has in our life, and particularly why it changes
everything and brings everything to change, why it trans-
forms our body, our soul, our whole organism, why it even
influences the growth of our cells?
If you don’t believe in the miracle of creativity, if you
deny its existence, the whole process cannot unfold effec-
tively for you. It is very important that you develop first of
all a basic openness for wonder, for the unexpected, the mi-
raculous in life. And then, that you also expect it to happen
in your life! As it is written in A Course in Miracles, miracles
are habits, and should be involuntary. They should not be
under conscious control, and they are natural, they are an
exchange with love, the great potential of love in you and
in all. What I call The Creative Continuum (CC) is the whole
of this process.

One of the general traits of the Aquarius Age into which
we are presently heading is a strong emphasis on the indi-
vidual as opposed to the collective, the group.
This will have important repercussions on professional
choices and, in general, career options. While it is true that
many jobs are presently getting lost during this global
structural change, it is equally true that a lot of new pro-
fessions are surging up with the creation of new markets.

And these new professions deal a whole lot more with
entertainment, pleasure, health, beauty and lifestyle than
ever before.

This is so because Aquarian society is complex, plural-
istic, individualistic, hedonistic and freedom loving. This
means that everybody will attain a considerable capacity
of expressing themselves in public. All the tools will be at
hand for those who are willing to freelance themselves in
the adventure of self-expression. However, schools do not
educate our youth in any way for this new adventure. In
the contrary, our outdated, moralistic and highly patriar-
chal school system handicaps children emotionally and raises
them with very low self-esteem, like irresponsible slaves
who have to be protected.
The fundamental paradigm shift in networked culture
is one from uniformity to diversification, and one from
group choices to individual choices. This is why our edu-
cational system has to change as well, in order to reflect the
paradigm shift. For if we refuse doing this, we will end up
either producing people for non-existing professions or
have more and more unqualified people on the job mar-
kets. As governments are not seeming to see the urgency of
this task, there is no other way than to appeal to private
creativity to bring about this necessary change.
The secret of high creativity is a close contact with self or
soul. A continuum is something like a holistic framework
of references that determines our life and is at the very ba-
sis of our specific way of experiencing living. The contin-


uum concept also implies that this frame of reference is
harmonious and makes that our life is well balanced.

—See Jean Liedloff, The Continuum Concept (1977/1986)

When we live within our continuum we are generally
happy, aware that our life has a deep fundamental mean-
ing. We may even better understand this expression if we
look at it from a negative point of view.
Those who do not live within their continuum tend to
be unhappy, depressed, neurotic, schizophrenic, and they
often depend on artificial stimuli like the media, drugs, or
alcohol, if they are not outright suicidal. It means that one
is alienated from one’s inner self, determined by outside
forces, and regulated by random influences. Living in our
continuum means to lead a first-hand life. We have never
learned this in school since schools do not teach happiness
nor wholeness nor even understanding of the regulatory
principles of life, the truly religious principles in the sense
of the word religio that originally means back-link to our
true identity.
All our power hangups come from the fact that most of
us feel they are impeded from creating their own reality. But
this impediment is inside, not outside.
It comes about through inner fragmentation. We are split
into a real me and a moral me. The first lives with what is, the
second strives for what should be. As a compensation for
this basic lack of happiness, we condition and violate our-
selves into conformity, thereby conditioning us also into


violating others, into overpowering others, and in regu-
lating and manipulating others, instead of caring for our-
selves in the first place. At the same time, alienated from
our true source, we try to imitate and follow others, gurus
or political leaders. In following people who seek power, we lose
power! And, what is even worse, we may then equally try
to seek power over others, and so the vicious circle is taken
from one generation to the next.

We can avoid this pitfall by simply recognizing the soul
power in us, the universal wisdom in us and actively deny
any organization, be it political, religious or other, to de-
termine our life—which means that we take our life in our
own hands!

Goal Focus vs. Way Focus
We have seen that the only wisdom you can learn is the
one you have got already, that is contained in your contin-
uum, your own inner space, your timeless soul, your po-
All wisdom, all knowledge that we can find, we knew
it before, and if we wish, we can find it again. This is so
because of the principle of resonance that is embraced by
the unified field or life force; hence the law of resonance will
attract to you whatever you need for developing yourself.
I think we all have gone, as humans, through the loss
of connectedness with our true source. From this experi-
ence of loss we keep a deep-down memory, somewhere in
our collective unconscious. From this memory and the de-

pression and loneliness that followed, we have developed
a feeling of anticipation, a deep anxiety regarding the lost
knowledge. This is why many of us today still reject what
they call esoteric knowledge or make it down as superstition
or imagination.
My contention is that most of us today lead second-hand
lives, rather than living lives grown on the fertile ground of
what perhaps could be called self-ownership.

Most people today, as I have observed over more than
forty years, do not own themselves. They are neither the
owners of their bodies nor even of their thoughts or feel-
ings. They live shallow lives, at the periphery or even out-
side of their continuum. They are the product of input
given by others.
I believe that wisdom can only reach those who are ‘on
the way,’ not the ones who have settled down in their
graves of status, of establishedness, self-satisfaction, or
who are imbued with so-called authority. This is to tell you
that being-on-the-way is the Way, is the Tao. The point you
are going to reach is by far less important. When you look
closely at it, you will see that you are constantly reaching
points, and that you are constantly passing by points.
By doing so, you namely let them behind and face new
ones. Points, goals, achievements are transitory. This does
not mean that they are worthless; they possess the worthi-
ness to contribute to our growth.
They are valid and precious in their being transitory.
Were they not transitory, they would be useless.

Thus points, goals, and achievements are necessary but
not essential. They are steps on the Way, steps toward per-
fection. Mastering the steps does not per se imply master-
ing life. Many people confuse the steps with the Tao, and
forget that the most important is to be consciously and de-
liberately ‘On-the-Way,’ and not to consciously take the
In our business culture, it is fashionable to be goal-
centered instead of way-centered. If I understand that every
goal is transitory, how can I be goal-centered at all? To fo-
cus on the Tao is to see the futility of goals, without how-
ever disregarding them.
The difference between an excellent manager and a
daydreamer is that the first sees the futility of goals whereas
the latter completely disregards goals. There is a tremen-
dous difference between both, also an energy difference.
If I do not invest energy in achieving goals but invest
this energy in the Way to achieve them, I preserve my en-
ergy for the ultimate purpose which is the Tao, the Way,
itself. As long as I focus my energy, it is preserved. If, how-
ever, I daydream, I spill my energy without focus. This is
precisely the difference between a sage and a fool.
Creativeness is invisible. It only is seen or heard once
the creation is born, once action has been initiated at the
outside level. However, during gestation, when others per-
ceive nothing, there is most vivid action going on in the
invisible realms of the creator.


Lead A First-Hand Life
Life is our creation at every infinitesimal point of the
lifeline. The lifeline itself has no beginning and no end and
therefore is more appropriately described as the circle-of-
life, or the spiral-of-life. There is no doubt about our im-
pact upon the invisible threads out of which the Web of Life
is woven. However, many today believe that there is, if
ever, only negligible individual control over life and that
life is per se destined to be this or that way, according to
some mysterious heavenly plan. In reality, there simply is no
such plan. Contemplating the power of nature, of creation,
how can one associate anything but freedom with the fun-
damental force from which sprang all the million things?
This force has created unlimited freedom and power.
However, humans have limited it to the tiny stupid thing
that they have made out of life and that they use to call
their life. They talk of my life and your life, as if we indi-
vidually owned life, as if life could be owned at all. Only
things can be owned but life is not a thing, but a dynamic,
energetic process—a cosmic dance.
Very few people live first-hand lives. Compared with
the masses of imitators and robots that run around on this
globe, these people represent a tiny minority. And if you
look closely at them you find out quickly that they are al-
ways the contradictors, the ones who try to do things differ-
ently, the ones who are not satisfied, not easily duped into
some petty mediocre thing, be it a job or a partner or the
proverbial ‘million in the lottery.’


Their value system is strangely different from the one
most people have blindly adopted. When they were chil-
dren, they were keen, very curious, sometimes excessively
inquisitive, yet not out of low intention but from a deep
thirst for human experience and interest in the human
soul. In school, or more generally, in systems, educational,
military or otherwise, they are the big or small disturbers,
the ones who never fit in, the ones who won’t comply with
most of the rules, the ones also who spontaneously create
different rules that, typically, function better than the rules
they broke.
I do not say that you have to become a rule-breaker in
order to get to know your original self, while rule-breaking
at times does trigger a personal path of self-perfection. I do
say, however, that in order to get in touch with your own
originality, you have to become acutely aware of all the
influences you are exposed to at any moment of your life.
Why? There are influences that are beneficial for your
growth and there are others that are harmful for it or that
for the least are going to retard it. The art of life is all about
being able to distinguish the latter influences from the for-
Some gurus require an inner purification before they
admit that our soul can grow and develop. However, this
means to put a time element in something that is beyond
or outside of time. Matters concerning the soul or our
higher self are outside the time-space continuum. If we as-
sume that growth processes on this level can only take


place after going through a sort of soul graduation, we
assemble events on a timeline that have no place there.
It seems smarter to me to admit that the very process of
growing implies in itself a purification of old soul content.
There is probably, without our knowing of it, a continuous
process of renewal going on in the soul. In addition, it
seems more effective to think in terms of evolution than in
terms of purification. Purification focuses on the past, evo-
lution on the future. If I steer a car and watch the road too
closely, I am accident-prone, while I ride safely if I gaze
within a farther distance.
The same is true for personal evolution. Directed, vol-
untary progress is possible only if there is vision, and a vi-
sion that heads farther into the future than just tomorrow
or next week. True vision is created by your higher self, af-
ter deep relaxation, by centering within and focusing upon
your uniqueness. Many people, especially from the older
generation, find it against the rules of good taste to focus
upon themselves, to engage in self-improvement or gener-
ally to bestow attention on themselves.
Many of them carry deep guilt feelings from childhood,
having suffered mistreatment and neglect in their early
years. As a result, they tend to block off when they are
asked to take care of themselves.
They may indulge in a good deal of social help for oth-
ers, assist in welfare projects, or be otherwise useful to the
community. More often than not, their self-neglect is glori-


fied with a cancer or another violent disease that crowns
the big sacrifice they wanted to offer with their life!
We cannot be ultimately useful if we regard ourselves
as useless! We cannot bestow loving attention upon others
if we do not give it to us first. True religion, in the sense of
the word, begins with taking care of self. This is not a relig-
ion of egotism as you may haphazardly consider it, but the
only true religion. We never know others good enough to
judge their spiritual views, needs and belongings.
We are all on different levels of evolution and different
spheres of existence and belong to different soul groups
and energy fields; and we all have had different former
lives, incarnations and challenges, and we all carry differ-
ent visions about our individual evolution and the evolu-
tion of our clan or race. It is this difference about our soul
origins that makes us so helpless when we talk about what
we call spiritual matters.
Have you ever observed that people talk on different
levels of consciousness when they discuss about what is
called spirituality? The true lover of truth does not make a
distinction between spiritual and non-spiritual matters
since this distinction is artificial and without value. For the
spiritually minded being, everything is spiritual. For the ma-
terialistically minded individual, everything is material. Life
is a whole process and every attempt to divide it up, to sec-
tion it, to dissect it into various parts is detrimental to
grasping its perfume.


The central issue of this chapter, then, is about how to
gain a deeper understanding of this process that we call
life. We are part of this process and therefore, understand-
ing ourselves is a condition to leading a first-hand life and
at the same time goes along with understanding life as a
This holistic way of looking at things may seem strange
and you may not have looked at it that way until now.

However, much of the shortsighted views that have
been developed by mechanistic science were based upon a
fragmented view of life. We cannot understand ourselves
being part of this creation if we do not care about its other
vast aspects and dimensions. Religion, therefore, is truly a
science! True religion is the science of the interconnected-
ness of all creation and the study of this interconnected-
ness, which can only be a holistic study.
Since the intellect is only a smaller part of the mind, we
must pursue this study with a greater ensemble of tools
than mere intellectual understanding.
Meditation, in its original meaning, is a different form
of information gathering, and thus a way of holistic under-
standing of the patterned nature of living. As a matter of fact,
meditation does not require you to sit for hours cross-
legged on the hard floor, trying to control your breath, and
it isn’t forcing spirituality upon you, which is merely an-
other mental concept. It is more of being open and soft,
and able to gently flow with the currents of life, to adapt
flexibly to it and, most of all, understanding the why of cir-


cumstances, things and events. Meditation is a way of per-
ceiving the whole of the process and dynamics of life. It is
a form of direct perception.

Meditation is not different from any other activity. It is
not an exercise or a special thing to do for some chosen en-
lightened beings.
Krishnamurti defined meditation as being a form of
undivided attention and he repeated many times that we do
not need to take any special posture for doing it. He even
said that driving a car with full attention to every single
detail of the process of driving is meditation.
Read Goethe or Schiller, listen to Baroque music, and
you feel that in pre-industrial times, people were meditat-
ing when walking in nature, sitting in a boat, having a
pique nique in the forest, or go to a river or lake for an af-
ternoon. There are a thousand ways to meditate, and since
we are all different, everybody should freely find out about
his or her preferred way to meditate. Small children medi-
tate spontaneously and can even get into theta brain waves
for short moments, without however losing consciousness
of the outside world. It is a wonderful thing to happen.
You are challenged to perceive life in your own unique
way, once you are ready to open up your inner view. Then
you will see and understand to what extent our perception
of life differs, and that we all live in different worlds, even
though, outwardly, we seem to live here, in one and the
same dimension. Yet, inwardly, our range of experiences is
very different, depending on our mindset. Even if you take


two individuals who have lived through the same experi-
ence, they will report it differently because they have per-
ceived and felt it differently.

The True Meaning of Education
Once you are ready to guide yourself along, to educate
yourself, you are able to educate others. It works less the
other way around.
The word education has its origin in Latin, stemming
from the root educere which means something like to guide
along. Perhaps some of us were guided along by our teach-
ers, and others not, or they were misguided. However, the
decisive question is: How can we guide ourselves along?
The question opens a door since it gives rise to another
important question: the question about the direction.

Where do you want to go? Is there any predetermined
path set for us? Or did we choose such a path at the onset
of our incarnation? Many spiritual teachers tell us that, in
fact, we have chosen everything we want to realize in this
life, and in our greater life cycle of which the present incar-
nation is only one element. Such is also what we can learn
from karmic astrology. However, for most of us this ques-
tion is not really important, simply because we have for-
gotten about this decision we have once taken before we

What I want to convey is that we can at any time renew
that decision. We are not bound by any decision we have


once taken, be it in this or any other dimension. Each point
in the time-space continuum is of equal importance. There
is no reason why a decision taken before we came to incar-
nate here should be more important than a decision we
take after our incarnation.
In addition, there is good chance that if we focus inside
and look at the question innocently, we are likely to take
the same decision again. But it could also be that we have
matured to a point to change our self-vision and thus to
project another self into the future.
Educating ourselves, or guiding ourselves along, can
therefore only refer to our present valid self-vision.
We have to guide us along the vision that we have set
for ourselves and that we consider so fundamental for our
evolution that we reaffirm it over and over.
For that purpose, I do not consider it important to in-
dulge in regression therapy or deep hypnosis in order to
find out about that decision we may or not have taken be-
fore birth. Because of the cyclic nature of life, nothing is
lost forever, and there is no barren path to truth. If this de-
cision was so fundamental that it is part of our truth, we
will easily take the same decision again, once we center
and are connected to our inside reality, our continuum.

To get there, suffices to relax and ask the universe for
guidance. If, on the other hand, this decision was not that
important, it would be rather confusing to use the armed
forces of the hypnotist to get there again. Of course, those


who like to go this way at any price are free to do it. But it
is not necessary for soul development.
The only true education is the one we give to ourselves. The
only true guru is the one we carry within.
The only truth is that we grow, constantly, from life to
life, experience to experience and year to year of existence.
Our teachers and gurus are outside mirrors of our in-
ner guides. Education, as most of us have experienced it in
school is a most decadent whitewash of what education
was originally about and what it is going to become again
in a future Aquarian society.
Education in the true sense of guiding ourselves along
our primary vision is the highest task that is set for us dur-
ing life, within all its cycles, not only the earthly one.
It means to be truly responsible for our destiny.

What is Spontaneity?
We have seen that conscious living and realizing our
highest self-vision is the best armor against any form of
involuntary conditioning; this is why true creativity is the
best shield against alienation, in which form we face it.
Consciousness works in a somewhat paradoxical way.
The information we receive from the various sources
that our environment provides is filtered by the active con-
sciousness that functions like a screen, and the more active
it is, the more it is of our own making. There are three pos-
sible dimensions in consciousness.


‣ Spontaneous acting without thinking, without ob-

‣ Action based upon thought, involving the observer;

‣ Action based upon guilt, involving the observer-

The most direct action is spontaneous acting without an
observer. In this highest quality of action, thought is not in-
volved. This is beneficial because thought is based upon
the past thus conditioning the present pattern along previ-
ous ones that were initiated by different frames of refer-
ence. If there is no thought, the present pattern can fully
grasp the present framework and conditions and, there-
fore, effective solutions are easily in reach. However, most
of us unlearnt spontaneous action through the school envi-
ronment; while, when we were small children it was our
normal daily behavior.
Only sages and geniuses, it seems, consciously main-
tain and cherish the treasure of spontaneity until old age.
They are at odds with conditioning and the herd values
set by mainstream society. Spontaneous action is based
upon direct perception, which I discovered to be the secret
behind fast and effective learning.

Direct or immediate perception was once, in ancient
times, the regular mode of learning for the upper range of
society. It was taught in the mystery schools of the East
and the West. It was primarily the mode of perception to
be learned among philosophers and religious leaders.

In modern times, the only philosopher who has pre-
sented this truth again to the world was Krishnamurti.
Direct perception is rooted in the present moment.
Some call it the ‘eternal now.’ When perception is direct,
there is no need for interference of thought or of past expe-
riences to perceive reality. There is no judging involved in
this perception and no conditioned response. For these
reasons it can be said to be the purest way of perceiving
However, because of our strong conditioning in the
opposite paradigm, the intellectual or rational mode of
perception, immediate perception is not easy for modern
man to get into. Not by rejecting thought or trying to stop
thinking can it be achieved but solely by understanding
the mechanism of the thinking process. The brain must
learn to understand the brain, Krishnamurti put it.
Thought is not something we have to get rid of. It’s
impossible to ‘control thought’ because it means to control
the thinker.
While it is true that what is beyond thought cannot be
reached through thinking, many of our earthly endeavors
need thinking and rational planning. To reject thought
means to reject civilization or technology! Technology has
no absolute value, but it has a high relative value. It ensures
not only survival, but also comfort and, what is perhaps
more important, safety and worldwide communication
between humans of different cultures. Global international
culture could not have come to exist without the high


technology involved in electronic communication. Nobody
would fly an airplane, not even domestically, without in-
ternational conventions and agreements on inflight secu-
Action based upon thought, then, is not by itself bring-
ing about holistic or wistful action, but it plays a valuable
part in the preparation of such action. Action based upon
thought such as rational planning, logic reasoning or aca-
demic research is important, however limited because of
its adherence to the past and to cultural, social and relig-
ious conditioning.
Thought always is conditioned by the thinker since there
is no thought without the thinker who produces it. This is
why there is also an observer which is but another part of
the thinker. The observer looks at thought and comments
upon it. That is why action necessarily is delayed because
the incentive for action will be inhibited as long as the ob-
server does not fully agree with the action that the thinker
wishes to take.
In extreme cases the personality is going to split. In
schizophrenia or paranoia these two parts or processes are
so much divided that they incarnate different split person-
alities that lead their own lives.

In the normal, non-pathological state, the two parts are
still under the control of the ego but in either case immedi-
ate action is impossible; in situations of shock, however,
when the survival response is triggered and thought is
temporarily disabled, such action can spontaneously arise.


In situations of immediate danger, to be true, nature trig-
gers the flight-or-fight response that disables thought in
order to shortcut the observer.

The result is immediate action that is almost uncon-
scious but effective. Look at the example of the German
mother in World War II who was reported to have lifted a
car with her bare hands, so that her husband could pull
out the badly hurt child and save her. How can a human
being lift more than two thousand pounds? Not even an
athlete could. The answer is that the human being has got
infinite power. This power can be activated through ap-
propriate work on the self. Our inner wisdom or self un-
derstands the functional scope of thought so that it can reas-
sign thought the relative place in the whole of the human
consciousness process.
The least effective action is action based upon guilt. In
this action there are two observers involved in the thinking
process, the observer and the observer-observer.

The observer-observer is a second observer that ob-
serves the observer. This second observer is not originally
built into the human psyche; it is the result of guilt. Origi-
nally this observer is not there. While the primary observer
is a consequence of social conditioning, the secondary ob-
server comes about through guilt and shame. It’s the result
of a neurotic condition. The observer-observer is an inner
critic that judges and evaluates, sometimes very harshly,
every thought, every intention, every desire and every ac-


tion of the thinker and of the observer. Therefore its task is
twofold: observing the thinker and the observer.
You do not need much imagination to see how many
possible alternatives this observer-observer can come up
with regarding every single thought or intention of the
thinker. Action, then, becomes almost impossible or is con-
siderably delayed. And there will be a high level of procrasti-
nation. Even when action is taken, it will barely be whole
and consistent as the observer-observer will change posi-
tion many times during the process, trying to influence the
actor to modify his or her action according to the judg-
ments of this ultimate inner judge. Guilt feelings are de-
structive because they fragment the integrity of the per-
After this explanation about how consciousness oper-
ates, I come back to the original question of how to get to
live a first-hand life, a life that is our own unique creation?
It now seems easier to understand that direct percep-
tion is the way back to our original source of knowledge
and eternal wisdom, our higher self. Logically, the first
thing we must get rid of is guilt. Second, we have to un-
derstand the thinker and the observer so that they cannot
interfere with the action but act as mere inner consultants.

At this point, I am often asked the question why, actu-
ally, the observer, too, must get into a kind of limited mode
of action? The question is twofold, actually; some people
ask if the observer could be completely annihilated? They
seem to reason that if conditioning has brought about the


observer, then by abandoning conditioning the observer
will logically disappear.
This is of course a correct reasoning. However, it is not
that easy to completely free oneself from conditioning; it is
notoriously reported that when Krishnamurti, toward the
end of his life, was asked if he had the impression that his
teaching was understood by humanity and if there were
people who have realized total freedom from conditioning,
he answered that he himself had not known one single
human being who had mastered that decisive step during
his lifetime.
I tend to put a question mark behind this statement,
while I really do not know, until this day, if it is possible to
free oneself completely from conditioning.
Intuitively, I agree with the rather pessimistic outlook
of Krishnamurti in his old age.
I myself cannot say that I have got there, after so many
years of practicing direct awareness and even though I
learn relatively fast using direct perception as a learning
tool, at least at times. I can affirm that some years ago I
was able to annihilate the observer-observer and that, fur-
ther on, the primary observer has lost a lot of importance
for me and its voice has become rather soft. But I cannot
say it has altogether disappeared, while at least in medita-
tion, it is now completely absent.
However, I do not exclude the possibility that, during
this lifetime, I will be able to annihilate the primary ob-
server as well.

—Please do not confuse my terminology of primary and secondary
observer with the term ‘ultimate observer’ as it is used by Ramtha in the
movie ‘What the Bleep Do We Know!?’ We are talking here about apples
and pears. The ultimate observer is what I call E in my Emonics termi-
nology; it is a parallel notion to the unified field or the creator force.

I meditate for more than an hour without a thought
appearing on the surface of my mind, and even during the
day, I can find myself in a state of bliss where there is no
single thought coming up, something that, some years ago,
seemed sheer impossible to me.
When I discovered K’s teaching about twenty years
ago, I could at first master only a time span of one to three
minutes to be completely without thought. Now, this hap-
pens for several hours. Especially when writing and edit-
ing books, thought is completely absent, as I am doing all
repetitive work in a state of meditation. Although this text
looks like the production of thought, it is not. It is a prod-
uct of thoughtless intuition and spontaneous creation.

It is not thought that brings about original creations. It
is rather that something is coming through, in a state of
mind that is relaxed and comfortable.
Without practicing automatic writing in the strict sense,
I feel that when I write, draw or spontaneously compose
music, thought is absent and there is some kind of total
awareness or presence. In this total awareness, something
very clear and authoritative manifests through me. Without
these concrete results, I would not publish my hypothesis
about direct perception and the fact that indeed tremen-
dous learning results can be derived from it. When you do

something constantly and you get visible and verifiable
results with it, you can safely take it as part of reality and
not a mere fantasy product.

It’s you who is going to make up the techniques and
first of all the lifestyle you are going to adopt in order to
manifest your first-hand life. I can only know what is good
for me, but not what is best for you. This is valid for all
people, also your highest spiritual teachers for they if they
are honest at all, will tell you exactly that. Maharshi tells
you that, Krishnamurti told you that. Jesus told you that.
Buddha told you that. But you did not understand them.
The obstacle for your understanding is your lacking free-
dom and your stubborn obedience along with your crav-
ing for imitation. However, in spiritual matters nobody can
tell you anything. That’s the truth, the only there is and
that we can share.
Now, if this is so, how can I help you to free yourself
from all sense-givers that appropriate your religious quest?

Good news is that there are no sense-givers and that
only you yourself is going to give your life and destiny the
meaning it needs to assume so that it is a fulfilled and
happy one. You cannot get to realize the true sense of your
destiny in brushing away your material wishes and de-
sires, your longings for fulfillment, judging them childish,
nonsensical, selfish, irrational or megalomanic. There is beauty
in all our wishes, material, emotional, sexual, be they per-
verse. There is deep significance hidden in our wishes. In
brushing away your wishes and leaving it to dreamers to


fulfill their dreams, you will never access the true sense of
your life.
We all are dreamers, and that is the magic of human na-
ture! And the creator force that you may call God, Brahma,
Allah, Zoroaster or Buddha or otherwise is the greatest of
all dreamers. This force has dreamt this world into exis-
tence! We are not the kind of robots many so-called spiri-
tual teachers wish us to be in order to better manipulate us
for their personal glory!
Your spiritual side and your material side cannot be
separated without killing you. Then, when you die, they
separate naturally. But as long as we are incarnated and on
this earthly plane of existence, the two spheres are inter-
twined into one single whole. You may wonder how it can be
that the realization of material wishes contributes to con-
nect you to your true selfhood; truly, the split of our en-
deavors in ‘material’ and ‘spiritual’ ones is merely artifi-
cial. It does not exist. Every material wish is the manifesta-
tion of a higher purpose, an evolutionary quest of a higher
order that is hidden behind the wish—and that is often un-
known to us.
Let me try to explain more carefully what I wish to
convey. Spiritually and materially we do have classes.

Wherever you look, there are distinctions, classes, lev-
els and hierarchies, or castes. We all have a natural striving
to move upward in the hierarchy, be it in our personal evo-
lution or on a social scale. It is easy to belittle this fact and
to label such behavior as mere immaturity. Those who pre-


tend they are completely free of the need to grow upwards
are typically the ones that are the most addicted to hierar-
chical thinking. The best way to handle this need for con-
stant self-improvement is to be conscious of it, and not to re-
press or belittle it. You may not easily discover what the
higher purpose is behind your wish. You do not need to
discover it, to be true. It is more important to listen to this
inner voice and to work actively and in a focused manner
for making your wish come true.
Then you will see for yourself. For something in the
quality of your living will subtly change without you ever
becoming aware of that change.

The Vibrant Personality
Alexander Lowen writes in his book Pleasure: A Creative
Approach to Life (1970/2004) that a healthy personality is a
vibrant personality, and that a healthy body is a pulsating
and vibrant body. We have already discussed the vibra-
tional nature of all living, and even inanimate matter.
What science was lesser aware of is the dimension of
pleasure for bringing about and maintaining this state of
vibrancy in our mindbody. Lowen writes that we do not
need compulsive morality and endless ‘sex laws’ to behave
socially, without harming others. What is needed here is
building trust in life for it enhances natural self-control and
restores pleasure and happiness.
Furthermore, Lowen explains that there is also a rela-
tionship between pleasure and growth, which explains why

youth is closer to pleasure than old age; this is so because
young people have a greater capacity of excitement. Vibrancy
is the result of pleasure, while displeasure leads to bore-
dom and depression. In accordance with not only ancient
wisdom but also the newest findings about the human en-
ergy field, vibrancy is actually a bioenergetic phenomenon.
It leads to ‘lumination’ of the human body, denoting
the fact that the body is surrounded by a ‘force field’ or
aura body. The rate of pulsation is related to the degree of
excitation of the field.
At the same time, Lowen explains, the width of the
field extends farther from the physical body.
We can thus conclude that the freedom of emotional flow
is a bioenergetic fact as it can be explained by a greater mo-
tility and vibrancy of the luminous energy field. When we
follow nature and honor our body and our desires, our
luminous energy field will be strong and vibrant, which
means we are in a state of excellent health and the body
has an excellent immunitary response.
But as our society tries to direct us away from our bod-
ies, we more and more live in our egos and are focused
upon satisfying the needs of our blown-up egos, through
domestication and acquisitiveness, through ‘settling down’
in a marriage, in fixated relationships, and our vibrancy
decays. This affects children as early as in Kindergarten,
and it also affects their intrinsic learning ability and moti-
vation. Lowen writes that the values of a mass society are
success and power; as a result the person who accepts them


loses their true individuality. This in turn leads to confor-
mity and a lack of discrimination; born is the ‘status-seeker’
and ‘social climber.’ But worse, at home such a person will
judge his children, who ‘must measure up by being both
acceptable and outstanding.’ More about the relationships
between power and pleasure:

Power is antithetical to pleasure. It bears the
same relationship to pleasure that the ego does
to the body. Pleasure stems from the free flow of
feeling or energy within the body and between
the body and the environment. Power develops
through the damming and control of energy.
This describes the basic distinction between the
pleasure individual and the power individual.
Power develops from control and operates
through control. It has no other mode of opera-
tion. (Id., 82).

Parents use power to control their children be-
cause they were similarly controlled when they
were young. Having been the objects of power,
they are now determined to exercise power
even over their children, which is the easiest
way to exercise power. The exercise of power
seems to restore, in their minds, the idea that
they are individuals who have a right to make
demands and express them. (Id., 84).

I believe that the argument that children are by nature
powerless is wrong. It is simply because they have had


emotionally abusive parents that children, if ever, are pow-
erless—and for no other reason. Self-regulated and happy
children do not need all those gadgets and toys that con-
sumer society artificially produces for them; but those who
have been emotionally manipulated cannot link back to
that original continuum of body pleasure, that innate vibrancy
they once possessed.
It is through this sole and easy-to-understand mecha-
nism that consumer culture buys children ‘into the system’
of cyclical consumption.
These findings are based upon a deeper understanding
of the bioenergetic mechanism of pleasure transformation
into egoic power, and resulting ‘social morality.’ To avoid
this and other social pathologies and resulting psychopa-
thological behaviors, we need to return to the teachings of
nature, and at the same time, we need to abandon the dis-
torted teachings of religious authorities and their so-called

One thing is certain, without the bioenergetic way of
thinking, which is but the way nature itself thinks, we
wouldn’t be able to look behind the veil of our cultural dis-
tortions and we would not understand why we as a society
are hyper-violent and become more violent with each and
every year. It is that we turn down pleasure that we create
violence, and for no other reason.


Author Your Life
Not long ago, science and religion were tightly sepa-
rated, and some people even asserted that the two realms
of human behavior were hostile to each other. As we have
seen, while we know that in Antiquity science, philosophy
and religion were one body of knowledge, the Cartesian split
made for a schizoid situation, relegating science to a group
of people supposed to be atheist, and religion to the cleri-
cal profession. After this interlude, we are gradually build-
ing an integrative science, which will not be discarding the
infinite out to that extent. The result is a certain openness
even in the mass media to admit that science is not only
founded upon exactitude and rationality, but also upon an
ethical code and a spiritual base layer.

To be true, the most ancient of religions were always
both scientific and metaphysical because they knew that all
knowledge is limited; the myths of old were expressing the
unknown realms of existence, showing examples of how
hidden connections can manifest once the circular move-
ment of thought is disrupted by an unusual or tragic event.
For example, Taoism, the oldest known religion, from an-
cient China, was scientific in that it was based upon the I
Ching, the Book of Changes, and the immutable cosmic laws
that this wisdom book embodies and describes. So it is
with Huna, the ancient science-religion of the Kahuna na-
tives in Hawaii.
Today, even popular science books mention the I Ching
as a unique example for a supremely intelligent view of


life that explains dynamic patterns of living, correlations
between things, events and people, and the hidden con-
nections we use to call synchronicity, and that we express
through binary-code mathematics.
—See Peter Fritz Walter, The Leadership I Ching (2014)

The other element, that might be called the deliberate
uncertainty principle, in those traditional religions, is divina-
tion, which is a form of exploration outside the realm of
certainty, and that runs as it were on probability calcula-
tion, extrapolating the present content of consciousness on
a timeline into the future.
Ancient religious traditions were more wistful than
modern atheism and ignorance in that they saw that there
is no contradiction between the certainty of knowledge,
and scientific exactitude, on one hand, and uncertainty as
the tertium after thesis and antithesis, on the other; in fact,
they wistfully understood that the relationship between
both realms of human perception is one of complementarity.

What divination does, what it only does is to read our
habitual and repetitive thought patterns, and extrapolate
them on a virtual time line into the future.
This is what is called ‘predicting the future’ without for
that matter assuming the future was in any form predes-
tined. There is no predestination because we can change our
thoughts at every moment, thereby changing our future


When you explore religion with a scientific mindset, you
will find that much of what the hyper-rationalists held to
be superstition and magic is actually a body of knowledge
that belongs to perennial science; it is a highly interesting
field of study. While magic certainly is a discipline in this
Science of Mind, as it has been called by Ernest Holmes,
back in 1927, there are many other and lesser known disci-
plines that a spiritualist or spiritual-minded scientist, or
else a scientifically oriented theologian, may want to con-
After Holmes, it was Joseph Murphy and Catherine
Ponder who, in the 1960s and 70s, by founding the Relig-
ious Science churches in the United States gave rise to a
new way of thinking, and a new way of praying that vir-
tually revolutionized our religious habits.
The Science of Mind is actually a science of prayer. Jo-
seph Murphy called it scientific prayer. Indeed, this kind of
prayer is not founded upon belief, but upon knowledge; it
is based on insights in the functioning of the unconscious
as, perhaps first in history, Sigmund Freud described it.
Thus it can be said that we are exerting a form of par-
ticipatory consciousness when we pray. It doesn’t matter if
you believe in a divine superpower or in your higher self,
your guardian angel, your heavenly parents, your ancestor
spirits—or if you are simply agnostic.
Fact is that you, by an act of will, sit down to pray. By
doing this, you create the thought forms that are going to
trigger a positive and creative response from the universe


provided what you wish to happen for yourself or others
is non-harmful, constructive and ultimately in alignment with
cosmic purpose.

Joseph Murphy writes in The Power of Your Subconscious
Mind (1963/2000) that when we talk about the subcon-
scious mind, we talk about a natural law, not about some-
thing that is random or that is theory. I think this argument
is very important indeed for I have met many people who
told me they did ‘not believe in psychoanalysis’ or they
doubted ‘that there is really an unconscious’ and that ‘all
this might be just a Freudian theory.’ The crux is that some
of Freud’s ideas are really theories, and some of these have
been refuted in the meantime. But Freud did certainly not
‘invent’ the unconscious, he only discovered it and looked
at its behavior.
The unconscious is what the Kahunas call the lower self.
The law of unconscious mind relating to conscious mind is
a universal law that the ancient Egyptians and Babylonians
already knew.
Murphy writes further that because the subconscious
mind is a principle, not just a theory, our prayers are an-
swered, because the unconscious works according to the
law of faith, and he quotes the Bible as a reference for this

Whosoever shall say unto this mountain, Be
thou removed, and be though cast into the sea;
and shall not doubt in his heart, but shall be-
lieve that those things which he saith shall

come to pass; he shall have whatsoever he saith.
[Mark 11:23]

As faith is something within us, not something out
there in the world, it is actually our thoughts and our men-
tal images that create our lives; in other words, the creator
principle is within us, not in the world ‘out there.’
In this sense, our thoughts, feelings and visualized im-
agery are the organizing principles of our experience. The
outer world is but the expression of our inner mind’s im-
Now, the next step is to know how the conscious and
the unconscious interact with each other. What Sigmund
Freud observed here, again, is not theory but the observa-
tion of a universal mechanism that can be explained in very
simple terms. When the conscious and unconscious minds
are in harmony, when they work together peacefully, we
experience good health, success and happiness.

This insight, that may sound novel to you, is of course
well-known to tribal cultures who stress the importance to
listen, on a daily basis, to the messages of our dreams, and
to fulfill its commands, if ever. Our dreams are the voice of
our subconscious mind; hence, to disregard them means to
run around without the other half, and thus think and act
in a very fragmented manner. The wisdom of our subcon-
scious mind is unifying our mind, when we listen to it, and
observe it regularly.


The same is true for the relationship between our intel-
lect and our emotions. Here, too, we must strive for bal-
ance, and integration. As Murphy says ‘Motion and Emo-
tion must balance.’
We are often torn up by our frustrations which are due
to our unfulfilled desires. But what about desire? Why is
there desire? Desire serves us to continue and fulfill our
evolution. All desire attracts us to certain actions, to certain
pathways, which are pathways of realizing ourselves. And
here we are at the core of religious teaching: how are we
going to realize our desires? The Bible writes:

What things soever ye desire, when ye pray,
believe that ye receive them, and ye shall have
them. [Mark 11:24]

This means that the right kind of prayer is the one that
expresses the inner feeling and conviction that what we de-
sire, we already have acquired it, that it is already ours,
that it is actually existing. The stronger this faith and inner
belief, the higher chances are that our prayer will be an-
Another important question that comes up in this con-
text is how faith effects miracles?
And what is actually faith?
Murphy explains it in a very simple and comprehen-
sive manner: it’s the fact to accept as true what is desired.
It means to create the inner certainty that what you desire
to receive, you have it already!

At this point, the reader may understand that I am not
talking here about prayer as part of a religious ritual, the
prayer people do in churches, mosques, temples or syna-
gogues. Furthermore, the prayer I am talking about is not
based upon belief, but upon faith. Faith and belief are not
the same. Belief is an intellectual concept while faith is a
quality of the heart, something very basic, natural, and
something not reflected upon. People who say they have
no faith are wrong. I ask them one question:
—Do you make any plans?
They of course affirm. But even if they don’t make
plans, they still do have faith in that tomorrow morning
they are going to wake up to a new day and not just die
the same night. Clearly, without this basic faith, humanity
would never have achieved anything as people would just
not have any regard into the future. To conclude, we can-
not not have faith. It’s as simple as that.
Faith is not based on linear thought but on cyclic think-
ing, and more precisely, upon cyclic growth processes. Our
culture has created the line as a symbol for evolution.
However, the line is an artificial construct, inexistent in
nature, a purely mental achievement. Evolution is cyclic. It
allows the line only in combination with the circle, so as to
say, resulting in the spiral.
Merriam-Webster’s Dictionary defines the spiral as re-
lating to the advancement to higher levels through a series of
cyclical movements. The curving movement of the spiral is
what it has in common with the circle; the increase or de-

crease in size of the spiral is a function of its moving up-
ward or downward. The spiral is without a doubt the
dominating form to be found in nature, and in all natural
processes. It is a symbol for evolution in general.
Life is coded in the spiraled double-helix of the DNA
molecule. The spiral is the expression of the periodic, sys-
temic and cyclic development that is in accordance with
the laws of life. The progression of the spiral shows that it
always carries its root, however transporting it through
every cycle onto a higher level or dimension; whereas the
line leaves its root forever.
All towers of Babel are manifestations of the line: they
are linear and are created by linear thought structures.

True growth is assuming a cyclic and spiraled gestalt.
Liberated from linear thought structures, man finds
faith without effort. Or faith finds man. There is no better
means than positive suggestions used in scientific prayer
to trigger this liberation from linear thought.

Linear thought is purely causal and founded upon do
ut des, whereas the law of love is neither causal nor based
upon do ut des.
Neither is it teleological, but simply existing or existen-
tial. It is beyond causality and synchronistic. Truth is be-
yond causality and beyond time. Where all is synchronis-
tic, time ends.
The creation principle, being beyond time, beyond space,
beyond causality, beyond ratio and beyond thought cate-


gories cannot be grasped mentally. However, we carry it with
us in every single cell, in the tiniest entity of the hologram
of life. All what we know of this beyond-thought is that we
do not know about it. It therefore is the ideal soil for faith.
That is why one who knows much and not one who knows
little has the greatest faith. Ignorance is no fertilizer for re-
ligion, despite the fact that the power mechanisms of cer-
tain religions have exploited human ignorance for their profit.

When we pray creatively—which is not, to repeat it,
the prayer people do in religious ceremonies—we hold the
existence of all-that-is for more likely than its non-existence,
and thus we do not run around like a blind hen who finds
a corn here and there. We then are ‘seeing with other eyes
and hearing with other ears.’
Regarding this basic fact of our mental limitation to-
wards the unknowable, we really can be like children and
have the grace which is promised and which is based on
something like ‘une heureuse insouciance.’

The Heraclitean ‘All Flows’ is perhaps the greatest ex-
pression of faith in history although it has to my knowl-
edge never been considered as such. Prayer brings all our
inner parts into a state of harmony, a balance of yin and
yang. It creates a balance to all dualistic thought, between
mind and emotion, knowledge and belief, between male-
giving (yang) and female-receiving (yin), high and low,
good and bad, positive and negative, white and black, go-
ing forward or backward, and so forth. Prayer establishes
complete mental, emotional and physical health and well-


being. Next it is important to understand that scientific or
creative prayer is not based upon a god concept. It is based
upon all-that-is, the existence of a universe that is the re-
sult of all-that-is, infinite wisdom, silence, love and energy
—the creator principle, the word, the logos. What is beyond
thought cannot be put in words; the non-manifest cannot
be imagined as something manifest. Let us say, therefore,
that creative prayer is based upon the existence of potential-
ity or universal creative potential.
Prayer addresses the unified field or super-string field,
the quantum scale, the nonlinear continuum that is mostly,
but not exclusively, located in the invisible realms of exis-
tence. Furthermore, creative prayer is not a wish or a de-
mand, but an affirmation. We simply affirm a state of affairs
we wish to realize and that is not yet manifest, and we af-
firm it as if it was already manifest and realized.
Creative prayer helps imprint your subconscious mind
with positive images, images that heal and help you to be
successful and happy in all areas of life. In order to access
this part of your consciousness you must get into what is
called a light trance. Typically, this light trance is brought
about when your brain is in the so-called alpha state. Before
explaining you the details, let me shortly point out why we
need relaxation at all.
Once we are relaxed, we more easily focus inside. We
become still and listen to inside. Once we feel connected to
the source of peace in us, there is nothing that cannot be,
and we will be radiant, joyful, powerful, wonderfully suc-


cessful and blessed with all life can offer. In order to work
on the fulfillment of our desires, we need to connect with the
supreme power that we bear inside of us!

When we relax and let go, we let life offer its gifts
freely to us instead of chasing life for receiving those gifts.
What creative prayer does in fact is to gradually change
your mindset which is now perhaps a mindset of limita-
tion, to a mindset of infinite possibilities. Our destiny as
human beings is to be happy, powerful, joyful and blessed.
The only limitations there are, really are the limitations
we set for ourselves. Therefore, it is essential that you find
out about the black magic of negative thinking. It is negative
thinking, and, resulting from it, wrong action, that created
all the illnesses, all the hurts or deprivations you may be
suffering from right now.
Creative Prayer helps to create positive reality in trans-
forming our thought structures. Many of us are driven by
negative inner scripts written in early childhood. Some of
these inner programs may even have been imprinted on
our mind during former existences. These inner programs
drive us unconsciously and if they are negative, they bring
about frustration and unsatisfying or even hurting life ex-

This is because inner programs are made of thought pat-
terns and emotional patterns which, since they are repetitive,
hold us within a vicious circle of frustrating life experi-
ences that in turn seem to justify or to confirm our negative


Positive reality and success, happiness and fulfillment
are not a chance; they are programmed! However, the will
and intention alone to change our inner program are not
enough. They cannot do all the work needed to erase dec-
ades or even centuries of negative self-programming. This
is so because much of our inner program is unconscious.
We are not aware of it and have the impression that all
comes upon us from outside. Therefore the first thing to
do, if we really want to change, is to accept that we are not
driven by outside forces or other people, but uniquely by
ourselves. It means to admit that we are the only cooks of
our destiny soup.
Which in turn means that we have to forgive others
and ourselves, and this regularly, just like something we
do naturally, like breathing. After forgiving we are open to
access our inner program using relaxation or meditation or
some form of spontaneous art to get connected to our sub-
conscious mind. In the relaxed state then, we practice crea-
tive prayer which deeply penetrates into our subconscious
mind, especially if we repeat this procedure several times
per day over a certain period of time.
The problem for many of us is our lack of persistence.
We tend to give up after a short while, pretending that the
method did not work because we did not see immediate
results. Skepticism really is an impediment to personal growth.
It leads to nowhere, or, yes, it leads to more skepticism. High
achievement is easily brought about by an attitude that is
humble, and somewhat childlike. I know that most people


belittle this kind of attitude but not only does the Gospel
call it the direct way to heaven, but it is in my observation
also the attitude that most genially gifted people maintain.

To enhance creativity and to boost our talents, there is
nothing more productive than play. Our creativity is at its
peak level when we play, just like children do. This is so
because in this state of mind, the natural balance within
our inner selves is restored because our inner parent and
our inner adult are put to rest. It means that the inner criti-
cizer, the naughty observer is no more part of the game.
This is of course a temporary condition, but a very impor-
tant one, as every artist knows. We have to give our inner
child this freedom of expression once in a while, and these
are the moments of bliss every creator knows to tell a story
Positive thinking leads to faith, a strong conviction that
you will always attract the very best to you. Faith is not, as
some religious fanatics make believe, a mysterious grace
fallen from heaven for select beings. Faith is available for
everyone. It comes about not by chance, but by the constant
intention to benefit others that is sustained and nourished
by positive and empowering prayer. Faith leads to a har-
monious balance between ratio and emotion, knowledge and
belief, male and female, give and take, yin and yang.
It leads to inner harmony and has healing power.
Creative Prayer works with mantra-like formulas that
we repeat to ourselves in a relaxed state so that they become
part of our unconscious thought processes. Our overall men-


tal attitude reflects the program that we run in our subcon-
scious mind. This program is composed of rational and
irrational elements, and it seems that emotional content
and generally what is related to pictorial thinking finds
easier access to this part of our mind. Publicity exploits
this fact very profitably. Our inner thought of today is our
future tomorrow. That’s why working on our inner pro-
gram is so important!

Creative Prayer uses the greatly enhanced receptivity of
the brain during the alpha state, a state where our brain
runs on longer brain waves than usual, in order to trigger
significant changes deep down in our unconscious thought-
and-feel processes.

Humans are special in that they can re-create creation.
They do it with their mind, using imagination as a tool. All
our geniuses, artists, scientists and great business people
have shown that it is possible, long before we were talking
about virtual reality, to create worlds within a world. And if
we go through the biographies of very imaginative people,
we can see that they have created their own world, a world
that is usually quite different from the world of the com-
mon man who takes reality for granted.
We already asked the question what reality is; now let
us inquire further. Is reality a fixed concept that we can
define and that is the same for all of us? My observation is
rather that there are seven billion realities on this world, in
every head one—or even more than one. If we take multi-
ple personalities, we can see that their brain creates differ-


ent worlds, one for every split self. Different personalities
live in different worlds since they perceive reality in a dif-
ferent way.

Quantum physics with its puzzling insight that the
outcome of an experiment depends on the observer per-
spective corroborates this observation. There is a relativity
theory which goes far beyond the one Einstein is credited
with, or perhaps we have conceived Einstein’s observa-
tions in a much too limited fashion?
What if this relativity theory was actually a universal
concept in the cosmos, more than a mere science theory
but a philosophical concept? You only need remember how
you see the world when you are angry, and how different
it seems to you when you are content and happy. The in-
side and the outside are one! When we are black inside we
encounter black outside. It is very strange but when we are
filled with negative emotions, we encounter negative people,
unlucky, unfortunate people, those who are mutilated, ei-
ther physically or mentally. Yet when we are positive and
happy, the world seems populated with angels. This is not a
trick of our imagination. It is because we project our inside
world toward the outside and thus re-create creation.
We use to distinguish our emotional life from our men-
tal life or mental attitude, but in fact, the two are not sepa-
rated. Or, to put it more precisely, the mental encompasses
the emotional. The mental is the broader concept. It is di-
rectly linked to the universal or cosmic spirit. If we accept that
our mental reality encompasses all our feelings and emo-


tions, and also our irrationality, we can easily comprehend
the idea that the inner reality is at the basis of all our short-
comings, like a seed which produces a monster or a won-
derful landscape, a demon or an angel.
Yet we have to go farther and see that the dualistic con-
cept which distinguishes good and bad, white and black,
yang and yin, male and female, is a concept as well, a
product of our mind—and not the mind itself. The mind at
its origin is pure and untouched, and it is the source of a
multitude of virtual realities; it bears a potentiality full of
beauty yet a beauty that we cannot grasp nor evaluate.
Creative Prayer erases or neutralizes the negative con-
tent of our inner program bit by bit, replacing it by a new
and positive one.
Our inner program is reflected by our self-talk. If we
want to find out about it, we only have to watch our self-
talk or self-thought-talk during one day. Many of us are
not conscious of their self-talk; you will be surprised, once
you observe it, how negative it is, how cynical, disempow-
ering, or how colored by guilt and fear. We can transform
our self-talk so that it serves to bring us forward instead of
blocking us; we can change our inner black magician into a
white magician. If we wait for others to empower us, we
may wait a lifetime! We are at the root of our success or
our failure, we are the carpenters of our house of life, and
it will outwardly look exactly how we inwardly built it.
Many of us feel they need more creativity or spontane-
ity. They perform well within established ways and rou-


tines, but when it comes to invent, to create new forms, to
change established routines, to open up new pathways of
realization, they have difficulties and feel blocked or inhib-
ited. This is predominantly the result of a mindset that is
too much left-brain oriented, disregarding the wide range
of creation potential situated in the right side of our brain.
Our two brain hemispheres carry out different tasks
and are organized in different ways.

We reach our full creative potential only if we imply
the right brain hemisphere in our thought processes and
thus think with both brain hemispheres simultaneously
engaged. This means that our thought processes have to be
coordinated so that they work as one whole integrated thought
process that is based upon the harmonious functioning of
the full brain. Learning and creativity are greatly enhanced
from the moment we use the full brain and not only one
brain hemisphere.
With our brain hemispheres it’s a bit like with the po-
tentialities of two persons. We cannot say that one plus one
equals two when we talk of two people brainstorming for
new solutions. We all know that in this case we have a
multiplication factor or potentiality factor built in the co-
operation of these two people. In terms of human potential,
one plus one can go up to thousands. Left hemisphere plus
right hemisphere is not two, but perhaps millions.
Working on each specific answer given the the Eight
Loaded Questions below, you change your mindset which is


now a mindset of limitation, to a mindset of infinite possi-

Affirm that Infinite Wisdom in you wants your best and
finds your true place, the place in space and time where
you can and will be supremely useful to all beings and the
best of humanity.
Repeat the following affirmation about twenty times,
in the morning after waking up, and in the evening when
you go to sleep.

Infinite intelligence guides me now to the place, and
with the people and circumstances where I am truly
useful in that all my wonderful gifts and talents will be
serving others and humanity at their highest possible
level. I give thanks for the joy of the answered prayer.

Be confident, after having done this for about three
weeks every day, that your affirmation will come true. Do
not doubt it! Do not fear anything. Fear and doubt hold
your wishes from coming true. Every time you feel fearful,
every time you doubt, repeat the affirmation quietly in
your mind, at least ten times.

Affirm that Infinite Wisdom in you has created you once
with a perfect body and mind, and a perfect shape of this
body. Affirm that this supreme wisdom in you cannot fail


and will now rebuild your body shape in the most perfect
and the most beautiful way possible.
Visualize as you would like to see yourself when look-
ing in the mirror. Find the ideal picture of yourself and
imprint it on your mind while affirming that the infinite
love in you wants your best and wants you to be beautiful,
attractive, joyful and fulfilled in your love and your desire.
Repeat the following affirmation about twenty times,
in the morning after waking up, and in the evening when
you go to sleep.

Infinite intelligence knows my ideal body image. This
image is part of my essential life pattern and it is im-
printed and coded in my cells. I will gradually remem-
ber this original image and shall listen to the prompt-
ings and monitions of my higher self that guide me
toward the right diet. I give thanks for the joy of the
answered prayer.

Affirm that Infinite Wisdom in you has created you once
with a body and mind that did not know the need for smok-
ing. Connect to this supreme power within you and affirm
that from now on your desire to smoke will decrease every
day until it will vanish completely.
Do not punish yourself for smoking, do not blame your-
self for it, do not criticize yourself or others to have this
need. All punishing, blaming and criticizing will keep you


away from giving up smoking. In the contrary what it does
is to subtly justify your attachment.
Letting go your desire to smoke goes along with letting
go any justification of it and any rejection of it. Just quietly
affirm that you are now completely free of a desire to smoke
and that your body and mind will completely heal from
the damage you have done to it.
Repeat the following affirmation about twenty times,
in the morning after waking up, and in the evening when
you go to sleep.

Infinite intelligence knows my primary body condition.
When I was a small child, I was happy without smok-
ing. There is absolutely no problem with smoking; my
problem is that I abuse of it which is why I wish to cur-
tail it down. My higher self now reveals me the reason
why I am smoking and I shall understand it intuitively.
After receiving this knowledge, I shall easily quit with
the habit, as this is my intention.

Affirm that Infinite Wisdom in you has created you with
sexual desire and that this desire is good and healthy. Af-
firm that the infinite love in you wants you to be happy
and fulfilled sexually and that it attracts to you the ideal
partner for a complete union that brings you and your part-
ner supreme fulfillment of love and sexual desire.
Do not punish yourself for having strong sexual wishes
or urges, do not blame yourself for it, do not criticize your-


self or others to have this need. All punishing, blaming and
criticizing will keep you away from handling your urges
creatively. In the contrary what punishing yourself does is
to keep you addicted to your urge.
Repeat the following affirmation about twenty times,
in the morning after waking up, and in the evening when
you go to sleep.

Infinite intelligence is my constant guide and coun-
selor. This wisdom in me knows all my longings and
desires and it wants me to be happy and fulfilled in my
love. I am open now for its wistful guidance, and posi-
tively stimulated to meet the ideal and loving partner
who will cross my way. I know that, when this hap-
pens, I remember this prayer, to be sure it is the mate I
have attracted through this prayer. This is wonderful.

Affirm that the Infinite Wisdom in you has created you
to lead a life of abundance. Just observe nature all around
you and become aware that life equals abundance, fullness,
riches and variety. Detect your limiting beliefs and write
them down. Then visualize that Divine light dissolves all
those beliefs in you.
Affirm that Infinite Wisdom that has created you with
your longing to live joyfully and abundantly, in accordance
with Divine law and order. Affirm that all your wishes and
desires do not hurt anybody and bring riches and abundant
life and prosperity not only to yourself but to all beings.


Repeat the following affirmation about twenty times,
in the morning after waking up, and in the evening when
you go to sleep.

Life is abundance. I know that during intercourse, for
fertilizing one single egg, nature provides millions of
sperm cells in one single ejaculation. I thus can only be
abundant, and more abundant. I now attract more
and more of the good I wish to see in my life, money,
riches, variety of experience, and surplus.

Become still and grow in awareness that all your prob-
lems are your own creations, the fruit of past thought and
actions which were based on erroneous beliefs, the mass
spirit or limitations that you have set for yourself. Feel
united with this immense harmony and peace within you
and visualize your problems wiped out from the screen of
your mind, one by one.

I am here for living a life of abundance, in accordance
with the life principle, which is positive and life-giving,
attracting to me prosperity, and ever more prosperity. I
look upon money as a divine substance, for everything
is made by one spiritual force. I know matter and spirit
are one. Money is constantly circulating in my life, and
I use it wisely and constructively.


Become still and become aware that as an adult human
you should not depend on anybody, neither your partner
nor your parents, nor on any artificial enrichments such as
drugs, medicaments, alcohol, obsessions or anything else
that limits your freedom.
Become aware that your inner wisdom and power can
only work for your best once you are independent from all
and every bondage. This independence is the condition for
your true interdependence and connectedness to all-that-
Affirm that your true destiny is a free, unlimited hu-
man being, full of joy and growing every day in riches of
all kinds. Repeat the following affirmation about twenty
times, in the morning after waking up, and in the evening
when you go to sleep.

I am free, unconditionally and joyfully free from all
chains and from all bondage. It is my birthright as a
human being to be free and to be a being of choice. I
can only choose when I am free, which is why freedom
is the very condition human life is based upon. As a
volitional being, I do my choices every day, and I am
choosing peace, happiness, abundance, love, fulfill-
ment and prosperity. I choose freedom. I choose emo-
tional sanity, I choose mutually fulfilling relationships,
I choose all that is of good report.


Become still and grow in awareness that Infinite Energy
has created you according to its perfect image and that all
your illness is the fruit of your own destructive thought pat-
terns and the perpetuation, in your thought and feelings, of
negative or traumatic life experiences.
Affirm that the perfect image within you is becoming
manifest now every day more in your mind, psyche and
body, that the Divine in you cannot be sick and that you
are one forever with this Divine image within you that is
perfect, unspoiled, pure, healthy and radiant of joy and
life. Affirm that your true destiny is perfect health, joy and
growing vitality, strength and riches of all kinds.

Health is my natural condition, the natural condition
of all life in the cosmos. Health is balance, a balance of
yin and yang in me, a balance in my actions, in all my
behavior, in my thoughts, in my emotions, and in my
relationships. Health is radiance, vibrant strength and
power. Health is the nature in me at full blossom. I am
healthy by nature. Health is my birthright and I affirm
it now and every coming day when I wake up in the
morning and before I go to bed. I am healthy now, and
remain healthy, and this is wonderful.

Be confident, after having done this for about three
weeks every day, that your affirmation will come true. Do
not doubt it! Do not fear anything. Fear and doubt hold
your wishes from coming true. Every time you feel fearful,


every time you doubt, repeat the affirmation quietly in
your mind, at least ten times.

Embracing Your Selves
The prime spirit in all humans is the alpha spirit or in-
ner animal. It is not called so because it is animal-like; the
term is derived from the Latin word ‘anima’ which means
something like life soul or spirit. This spirit, in the scien-
tific worldview of the Kahuna natives, is not to be con-
noted with ‘lowness’ of any kind. The Kahunas call this
lower or primal self unihipili. Sigmund Freud called it the
Id and Eric Berne called it the Inner Child. We are dealing
here with always the same vibrational reality, while differ-
ent terms are used that are embedded in different tradi-
tions and theories.
Unfortunately Freud and Berne ever studied the energy
science of advanced native cultures such as that of the Ka-
hunas, which is why we have today a thousand pointers
to one and the same thing. This is called Babel in the Bible,
meaning confusion. It’s really a form of confusion when a
scientist creates a terminology without knowing that the
same things have been observed by other people, at other
times. Such a scientist simply is not a good enough scien-
tist in my view.
And because of this hopelessly myopic view of most
Western scientists and researchers, we have not been able
so far, as a culture, to integrate the amazing wisdom of


tribal peoples, with the result that we are hardly any more
intelligent than we were centuries and even millennia ago.
Besides, it’s in my view only native cultures that have
truly valued and integrated human sexuality; it is neither
of the great dominator cultures, and our own Western cul-
ture really is the worst here, as its whole morality is built
on pure blasphemy after all: to shun the creator force by
attributing the sexual part of creation to a negative projection
called Devil really is the utmost of human ignorance; it’s
cultural schizophrenia.
Therefore, we really have to look far to get out of the
vicious circle of sexual perversions that our cultural tradi-
tion has brought about through a worldview of denial and
projection! Most tribal cultures have a natural approach to
sexuality, and they see the divine nature of human sexual-
ity before all. The Kahunas, for example, believe that the
lower self releases vital energy or ‘mana’ to the higher self
(Aumakua), both during prayer and sexual activity; this is
why ultimately ‘feeling sexual’ signals an intimate union
with our higher self. In our culture this is quite an uncanny
view as we tend to believe that prayers are coming from
our middle self or rational mind before they reach the God-

Embracing Our Selves: The Voice Dialogue Manual (1989)
by Hal and Sidra Stone is the one and only manual I con-
sulted during the two years I was developing my own ap-
proach to the inner dialogue, and actively practiced dia-
loguing with my inner child and other inner selves. As I was


doing at that time a hypnotherapy and also was beginning
to practice scientific prayer, wrote a dream analysis and
practiced spontaneous art, I was in a thorough transforma-
tional workflow that later proved to be of a life-changing
Let us first clarify what voice dialogue is: it’s a syno-
nym for the inner dialogue with all our inner selves. The
authors explain that voice dialogue is neither a specific
school of psychotherapy nor a substitute for it, but rather, a
technique for psychological exploration and for the expan-
sion of awareness.
The Voice Dialogue Manual accompanied me with in-
valuable advice over these two years, and I appreciated its
clarity and depth that gives immediate credit to the authors’
reputedly broad expertise with facilitating personal change
and transformation. This is not just a technical manual that
teaches a method. It’s also that, but it is much more! The
authors appear to be beyond the mechanistic paradigm,
having integrated a true and living spirituality.
One of the objectives of their unique and empathic ap-
proach to personal development and transformational
change is to help people develop their own unique vulner-
ability, their openness to the whole of the grander life.

In my work, I have indeed become aware that vulner-
ability is a sort of key word, and can be set as a destination
in therapy. Vulnerability is our highest virtue, so to speak,
it’s the daringness, the courage, the boldness to really em-


brace our complete life cycle, to live fully and without
‘psychological fear,’ as Krishnamurti called it.
It’s a fact that the fear most of us are suffering from is a
sort of psychological hangup, something like general anxi-
ety that strangles and suffocates us because it consumes
most of our vital energy. Coping with this fear is a process,
and cannot be brought about by an instant, sudden insight;
while this can happen, too, more often than not people go
through a lengthy process of dissolving, one by one, their
shields, their defenses, and the projections which are the
result of these defenses. Then, gradually, they become vul-
nerable, open, and tolerant with themselves and others.
Now, there is one pattern that is stronger than the oth-
ers and which builds most of that character armor, as Wil-
helm Reich called it, and that keeps us away from truly
embracing life, ourselves and others. It is called in transac-
tional analysis the protector or controller, and I myself call
it the ‘inner controller.’ The authors write:

The protector/controller is the primary energy
pattern behind many other selves. For example,
it will utilize the energies of the rational self
and the responsible parent as a way of main-
taining control over our environment. When
most people use the word I, they are in fact re-
ferring to their protector/controller. For the
vast majority of us, protector/controller energy
is the directing agent of personality. It is what
many people think of as an ego. (Id., 15).


The authors express some things better than any of the
psychologists I have been reading, better even than Freud
and Jung. They speak of our psychic fingerprint, which is an
expression that beautifully expresses our cosmic identity,
when we are in the state of total consciousness, when there
are no defenses, when there is peace, when our inner lake
is reflecting life without ripples. I believe that this cosmic
identity is related not to our mind, but to our emotional
identity. It’s a vibrational code, and it’s related to the vibra-
tional nature of our emotional body, the human aura.
Another expression I find helpful for understanding
our inner life and that the authors use is the notion of dis-
owned selves. It is perhaps, but I am speculative when I say
this, what Dr. Alberto Villoldo calls ‘soul parts’—which he
says can get lost and be recovered by what he calls soul
retrieval in his book Mending the Past and Healing the Future
with Soul Retrieval (2005). The authors write:

We can be helpless victims to the multitude of
relationships in our lives that reflect our dis-
owned selves, or we can accept the challenge of
these relationships and ask: How is this person,
or this situation, my teacher? Asking this ques-
tion in itself represents a major shift in con-
sciousness. A great deal of the stress in our lives
results from our tendency to attract reflections
of our disowned selves in our relationships,
and we continue to suffer as the same patterns
are repeated in our lives. Unfortunately, for
most of us there is no support to learn this les-

son inherent in this process. Without this sup-
port the energy of our disowned selves grows
stronger and more twisted. (Id., 32).

Sigmund Freud was the first psychoanalyst who found
that the etiology of neurosis is primarily sexual; with other
words, when we repress sexual desire, we risk to become
seriously ill: neurosis is not a party time disease as many
people tend to believe, belittling the strong disturbance of
our vital energies that it brings about, with all the risk for
psychosomatic illness.
In addition, Wilhelm Reich found that not only neuro-
sis, but also psychosis, and especially schizophrenia are
disturbances of the vital energy flow that are brought about by
a distortion of body perception, which has its roots in our
body-hostile conditioning, and the triggering of shame and
guilt around all sexual issues in the child and later adult.
The same is true for the repression of hot and strong
emotions such as anger, hate or feelings of revenge that are
naturally present in children at times. What happens when
we are conditioned to repress our hot emotions is that they
will be replaced by depression. Thus, every time I would
be angry at somebody, I will ‘throw’ a depression. The de-
pression will lead me back, through dreams and intuition,
to the original wound, that was created when I was pun-
ished, as a child, for being angry.
When I can go deep enough into my depression, I can
trigger a therapeutic effect that comes about through re-


membering the original wound. But what we do most of
the time when we are depressed is to seek distraction or
we take anti-depressants, thus avoiding the catharsis that
the depression would naturally trigger.
And on it goes. Every time I get angry because some-
body interferes with my boundaries or lacks respect to-
ward me, instead of using my anger constructively and put
that person ‘straight’, as it were, I take the fight and flight
response, and escape into another depression.
Hal and Sidra Stone speak in such a case about dis-
owning the anger energy, which is a good terminology that
vividly describes the effect of such unhealthy repression of
desire, which is unfortunately an integral part of our patri-
archal tradition.
Now, emonic and demonic energies are related to one
another. The emonic flow is the natural positive flow of the
bioenergy, and the demonic energy comes about, as a
negative polarization, through the repression of the origi-
nal bioenergetic flow and charge. The authors explain:

The disowning of the seven deadly sins results
in a particular blend-up of instinctual energies
in the unconscious that we call demonic ener-
gies. They are among the major disowned en-
ergy patterns, and as a society we pay a particu-
larly heavy price for their negation. (Id., 33).


Spontaneity vs. Narcissism
We have seen earlier in this chapter what spontaneity
truly means and how important it is for a creative and ful-
filled life. As a rule of thumb to remember, spontaneity is
when the thinker disappears in their thought, and the doer
in their actions.
It’s when you are fully ‘within’ your course of action,
when there is no observer, and are not self-conscious. In
other words, when you are in this blessed condition, you
as a person dissolve within your desire, within your ac-
tion, within your mission. Then you are happy! The secret
to happiness is to virtually melt within your passion, to
fuse with your desire.
After more than thirty years of research on narcissism,
and after having overcome my own narcissistic affliction, I
came to an uncanny conclusion: narcissism is the result of
holding back; it is an unconscious avoidance of the deeper
yielding to desire. It is a fear to be vulnerable, to be ex-
posed, to be transparent and open, to fuse with life. This is
my own assessment of narcissism, not to be found in any
textbook. It is the result of my self-therapy and the amaz-
ing insight it gave me as to how to live life at its fullest,
and be happy.
I learnt about narcissism early in life, in my twenties, at
first in the 1970s through some of the books by Sigmund
Freund and Wilhelm Reich and later, more thoroughly
through the books of Alice Miller and Alexander Lowen,
back in the 1980s.


Both psychiatrists were specialized on narcissism and
it was through their unique input and unwavering efforts
that today the seriousness of the narcissistic affliction has
been recognized in mainstream psychiatry.
This was namely not the case when they started out to
publish on this matter, back in the 1970s. To be true, at that
time, narcissism was as good as overlooked in psychiatry,
and was not held to be a serious affliction.

Today, health care professionals recognize the serious-
ness of narcissism as a psychiatric disorder, but the general
public maintains a state of confusion and misinformation
about the very term and the nature of the narcissistic afflic-
tion that I have hardly seen for any other psychiatric prob-
It is often wrongly assumed that narcissism meant to
overly love oneself! If that was so, there would not be a
problem at all. But narcissism is the very contrary of love
of oneself, it is the very denial of love of oneself—and that
makes that it’s a problem.
Perhaps it was a chance that I never bothered too much
about the term itself, as it is confusing and misleads many
people. There is about no other subject where the clash be-
tween professional knowledge and the half-knowledge of
lay persons is so large as with narcissism. Everybody pro-
fesses to know what narcissism is, but when you inquire
further, you see that people maintain the strangest miscon-
ceptions about it.


Most people heard about the ancient myth of Narcissus
that is at the origin of the term ‘narcissism.’ But what does
this myth tell us? Here is where the misconceptions start.

Most people somehow got a scarce idea and extrapo-
late from the little knowledge they got, and the result is a
standard answer like:
—Oh yes, this strange guy who looked in the water and
saw his mirror! That guy loved himself too much, he was
fallen in love with himself …
And then they go concluding narcissism was a hangup
of people who ‘love themselves too much,’ who are fixated
on their own self-image, who are fallen in love with them-
—These people just love only themselves, they have no
reception antennas for other people, they are selfish and
even their erotic love is turned toward their own person,
instead of being turned toward others.
Needless to say that all of this is absolute nonsense!

The contrary is true. Narcissism is a pathology where the
person, through deep hurt suffered early in life, is unable
to love himself or herself, and thus lacks out on even a ba-
sic level of self-love. And what is worse with this affliction
is that the true self of the person, their self identity, their
feeling self, their ‘I Am,’ and also their body image, have
been buried deep down in the unconscious. The result is
that narcissistic people do not know who they are or, as it
is expressed in psychiatry, they deny their true self. This
denial of their own intrinsic being, their character, their


values and oddities, their depth and dignity is what lets
them appear like shadow dancers. They are generally flu-
ent talkers and take up new ideas quickly, but they do not
integrate novelty, because there is nothing they could inte-
grate it into, as they are out of touch with their true iden-
tity, the fertile soil of their human nature, their grounding.
I use to call them for this reason narcissistic comedians,
as they actually behave as if being on stage, as if life was a
huge stage where everybody performs a role—but where
nobody plays the role of himself or herself. It’s like a com-
edy or tragedy where people are wearing masks that hide
their true selves.
People who suffer from narcissism appear aloof, they
appear to float, as if their feet never touched the ground
beneath. There is often also something Peter-Pan like about
them, something fragile and strangely youthful, often ac-
companied by a sunshine smile that seems to suggest that
they know no sadness. While in truth, they are the saddest
people on earth, only that they can’t even feel their sadness,
alienated as they are from their feelings, because they have
repressed their deepest emotions.
In exchanges with narcissists I found that they deny
the reality of emotions, trying to grasp all of reality with
their pure intellect—and that usually works brilliantly
well. But that makes that they are truly alienated from
humanity because they more or less consciously discard
the irrational out of the world.


For them, all must be rational, clear and straight, and
they tend to condemn irrationality in people, out of touch
as they are with their own irrationality.

We humans are at times rational and at times irrational.
We are as good as never only rational or only irrational; we
are a mix of many qualities and oddities, and it’s our vivid
emotions that bring the necessary kaleidoscopic change in
our lives so that we are not for too long rational and not
for too long irrational. But for the narcissist there has to be
only rationality, and all the rest is as it were human weak-
ness …
And as they judge as weakness what is most ingenious
in the human, they fatally remain with that weakness and
cannot realize their infinite potential.
Native peoples around the world tend to say that these
people have lost their soul.
You can identify easily if you suffer from a narcissistic
fixation or not. Simply check if you play yourself in your
life, or if you are yourself. Check if you play a role that
fakes it is you. Then, when you ask this question and it
rings like ‘But who is myself?,’ you are getting on the right
track. When that question feels odd and strange because
somehow you have never asked who you are, and if in the
game of life you as good as never emphasize your quali-
ties, then you know you have a problem with narcissism.
Another reality check is if you are obsessionally altruis-
tic, ‘unselfish’ and ‘always good’ to others, to a point of
self-forgetfulness. Rings true?

Why should you forget about yourself? You feel it’s a
‘moral duty’ to be always concerned about others, while
putting yourself behind? No, it’s not.

But you probably have a hangup with narcissism, as
you are constantly denying your own self, replacing the
vacuum at need with child A, friend B or relative C that
you have to help out, to save from bad luck, rape or incest,
to heal, to comfort, to look after, to console, to protect, and
so on.
Narcissism is really not a complicated thing and it’s not
difficult to grasp. It has been ‘made’ difficult to understand
through popular psychology that loves to express simple
things in a confusing manner.

For example, it’s much more difficult to explain what
neurosis is or psychosis than to say what narcissism means
and what makes persons afflicted with narcissism suffer so
much in life. And suffer they do!
Narcissism is not a party affliction, not a gentleman
disease, and not an outflow of vanity, while it is often belit-
tled as such. Narcissism is an affliction serious enough to
be put on priority by most of today’s psychiatric services.
For when you’re out of touch with yourself and your
deepest emotions, you live a life that is not yours, you live
an ‘empty life.’ This emptiness when it’s constant, is some-
thing that can trigger other afflictions such as abuse, chain
smoking, depression, chronic fatigue, alcoholism, anxiety,
phobias, and sexual obsessions, aggression and perversion.


It also can trigger somatizations, which means that the
body gets ill for reasons that are not physiological, but

Thomas Moore’s bestselling book, Care of the Soul
(1994), is not a psychiatric manual for healing narcissism. It
is a philosophical study for understanding the roots of nar-
cissism both in our culture and individually, in our lives.
Moore speaks of soul and of lacking soul when he de-
scribes narcissism. His ideas are brilliant, and he points the
finger on the wound when he says that narcissism cannot
be healed by pushing the person into a growth cycle or by
otherwise suggesting the person ‘to grow up.’
Without the author having lived more than a decade of
his life in the monastic environment, this book would not
have been born. And without the author’s lifelong studies
of Renaissance art and literature, the depth of the book
would not have been reached.
Moore’s attitude toward narcissism is to take a distance
to the notorious positivist mania of ‘getting everything
fixed’ if only you buy the right book from the right life
coach, provided you fill out all the worksheets, and spend
a few thousand bucks for a weekend ‘power seminar.’
I am convinced that ‘quick-fix’ coaching doesn’t work,
because you can’t help somebody by bypassing the soul,
simply because there is no growth without soul growth.
The words ‘personal coaching’ and ‘personal power’
are misleading insofar as personal, looking at the etymo-


logical root of the word, means ‘related to the mask.’ It’s
polish. Clone a successful person, by modeling him or her,
as those hero-coaches express themselves, and you more or
less become that person—which means for most people to
become the wallet of that person. This means in practice
you become alienated from your true self, and ultimately
fail to realize your life’s mission.
So what is soul, and what are soul values?

There is no better book as this, to find the answers.
Thomas Moore writes that it is when we are the most hu-
man, that we have most access to soul. By the same token,
trying to avoid human mistakes and failures means that
we move beyond the reach of soul.

I affirm in my books that without love there can be no
cure, because love itself is healing. I am convinced that if
this truth was known and the nature of love understood in
our culture, we would not have the high amount of narcis-
sism, neurosis, depression and schizophrenia that strongly
mark our society. Moore writes:

The ultimate cure, as many ancient and modern
psychologies of depth have asserted, comes
from love and not from logic. (…) Often care of
the soul means not taking sides when there is a
conflict at a deep level. It may be necessary to
stretch the heart wide enough to embrace con-
tradiction and paradox. (Id., 14).


This is exactly what real coaching is about; it’s to show
options, to help the person out of an either-or dilemma.
Moralism creates inner war, and conflict, and this is the
misery of millions of people; they are trapped by alienat-
ing either-or choices in life because the synthesis is not given
(tertium non datur), and this is the abysmal and somehow
fatal consequence of Aristotelian logic that has subsisted
over the ages, like a virus, until today.

And it truly is a virus for it has perverted naturally in-
tegrated humans into schizoid angel-demons who act from
a personal base paradigm of compulsion, and not from a
sane and integrated mindbody. Moore shows with striking
clarity the pitfalls of moralism:

Moralism is one of the most effective shields
against the soul, protecting us from its intricacy.
(…) I would go even further. As we get to know
the soul and fearlessly consider its oddities and
the many different ways it shows itself among
individuals, we may develop a taste for the
perverse. We may come to appreciate its quirks
and deviances. Indeed, we may eventually
come to realize that individuality is born in the
eccentricities and unexpected shadow tenden-
cies of the soul, more so than in normality and
conformity. (Id., 17).

I would go as far as saying that moralism not only by-
passes the soul, it also bypasses life. It is a cadaver-reaction
of emotionally dead people, people who have from child-

hood been starved with love and who have learnt only one
thing: killing. They have learnt to ‘kill perversity’ in them-
selves, thereby killing life in themselves, and thereby creat-
ing the soil for abysmal violence within and without. This is
exactly how the hero culture works: it teaches people to
kill, by teaching them to kill off their emotions when they
are still in the cradle. Moore says that from the perspective
of the soul, perversity is meaningful, and has to be em-
braced instead of being discarded out and wiped under the

Care of the soul is interested in the not-so-
normal, the way that soul makes itself felt most
clearly in the unusual expressions of a life, even
and maybe especially in the problematic ones.
(...) Sometimes deviation from the usual is a
special revelation of truth. In alchemy this was
referred to as the opus contra naturam, an effect
contrary to nature. We might see the same kind
of artful unnatural expression within our own
lives. When normality explodes or breaks out
into craziness or shadow, we might look closely,
before running for cover and before attempting
to restore familiar order, at the potential mean-
ingfulness of the event. If we are going to be
curious about the soul, we may need to explore
its deviations, its perverse tendency to contra-
dict expectations. And as a corollary, we might
be suspicious of normality. A facade or normal-
ity can hide a wealth of deviance, and besides,


it is fairly easy to recognize soullessness in the
standardizing of experience. (Id., 18).

Embracing perversity is one leg of the integrated hu-
man, embracing suffering, or pain, or discomfort, is the
other. In order to become whole inwardly and in our lives,
we need to embrace simplicity, and imperfection. Living in
a robotic culture, we can resist becoming robots by embrac-
ing the ultimate truth that we are always imperfect.
Moore has found a tremendously wistful tradition with
the Renaissance saints and healers that warned, more than
five hundred years ago, of the pitfalls of perfectionism, which
has become, in the meantime, a real cultural disease in our
high-tech nations.
The two major problems young people experience in
our modern robot-society is narcissism and boomeritis.
The first condition is marked by an almost total ab-
sence of soul, the second is the inability to digest knowl-
edge in a way that it becomes a part of self. Boomeritis is
an expression that hints at the fact that these people, in-
stead of integrating new knowledge into their soul reality,
build layers around the person instead, leaving knowledge
basically unintegrated and volatile.

It is obvious that in such a case, even the most diligent
study has no meaning for the person for they are unable to
enrich themselves with it. They will always use knowledge
in a mechanical and fragmented way, thereby demonstrat-
ing that they have not really learnt ‘the lesson’ and remain


untouched in the literal sense of the word. Moore shows
that there is more to narcissism, that modern culture is pro-
foundly narcissistic in its very setup as a ‘scientific’ society;
this narcissism is also a collective problem, the hangup of
an entire society. Moore writes:

Nations, as well as individuals, can go through
this initiation. America has a great longing to be
the New World of opportunity and a moral
beacon for the world. It longs to fulfill these
narcissistic images of itself. At the same time it
is painful to realize the distance between the
reality and that image. America’s narcissism is
strong. It is paraded before the world. If we
were to put the nation on the couch, we might
discover that narcissism is its most obvious
symptom. And yet that narcissism holds the
promise that this all-important myth can find
its way into life. In other words, America’s nar-
cissism is its refined puer spirit of genuine new
vision. The trick is to find a way to that water of
transformation where hard self-absorption
turns into loving dialogue with the world. (Id.,

When we look at how America, with its strongly nar-
cissistic government, faces this ‘loving dialogue,’ we see
that the puer spirit is very strong. Not only is it strong but
Americans somehow like to choose their presidents among
puer personalities, and that may one day result in a fatal


outcome! Mature cultures choose mature leaders, senior
personalities, people who have grown out from the cradle
or from an adolescence where Peter Pan is the dominating
Curing narcissism involves an expansion of boundaries.
One may put it in the formula that curing narcissism is to
move from loving self to loving soul.
And here again, when we look at present-day reality in
consumer culture, boundary-dissolving substances, from
DMT, over LSD to Marijuana have all been declared illegal,
which thus shows the degree of narcissism at the top gov-
ernment level. Our notorious lack of time as an almost ob-
sessed manner is embodied in our business values, business
standing for busy-ness: it is one of the symptoms of our cul-
tural narcissism that is not a present-day phenomenon.
Peter Pan resisted to grow up, yet growing-up is not a
cure for narcissism; instead, it is to value the irrational, the
mythical dimension, all what is not boxed in neat catego-
ries, all that is vast, flowing and changing.

Think and Grow Rich
I have started the present book with a quote from Na-
poleon Hill’s book Think and Grow Rich (1937), and I come
back to that reference in this last paragraph and will show
what we can learn from this immensely enriching study.

If ‘The Vibrant Nature of Life’ was only a bland sum-
mary of some or the other research on the unified field, it


would miss its objective as a selfhelp book. But in my ap-
proach to selfhelp I have taken a route similar to the author
of that legendary classic. I have started with a thorough
and time-consuming research before I could validate its
usefulness and make it fruitful as some kind of guidance
for successful living. And again, if it was only with the
goal of getting us to learn from science, the present book
would miss its overarching purpose, which is to assist
people in living better lives. It’s as simple as that.
Napoleon Hill, after he got the notorious idea and as-
signment from Andrew Carnegie, studied the life stories of
more than five hundred highly successful people, and the
task took twenty years. Finally he published his book in
I got no assignment and idea from anybody and stud-
ied equally twenty years on my overall research about the
vibrant nature of life and living, and there is a significant
difference between Napoleon Hill’s approach to facilitate
success, and my own.
I well also studied many biographies, but that was only
one leg for my coaching solutions. The other leg, that I
consider more important, was to study science, and espe-
cially the science of the life force, for it is this vital energy
or zero-point field that is the secret behind both leadership
charisma and high achievement in whatever field of activ-
ity. Succinctly speaking, it is the way the person handles
their vital energies that they become winners or losers in
their lives. Our prisons are filled with people who ignore


to handle their vital energy. All crime is a result of mishan-
dled their emotions, their passions, their energy!
By the same token, all our great leaders and heroes are
people who learnt, in one way or the other, how to intelli-
gently, constructively and productively deal with their élan
vital. This is what Napoleon Hill intuited when he men-
tioned the importance of considering our brains as being
emitters and receivers of cosmic energy patterns. Only that
in the meantime we have had about eighty years of scien-
tific progress in finding out the intrinsic nature of the uni-
fied field and extrasensorial perception. All this validates
Hill’s research and confirms the thirteen success principles
he explains in his book.

It makes therefore sense to outline the main tenets of
this legendary study that is today as valid as it was at the
lifetime of its author. To begin with, the most fundamental
result of Hill’s research is that success is a state of mind, a
mental condition. Thus, it is not anything ‘out there,’ it is
not heritage, genetics, predisposition, fate and fortune, or
intellectual prowess; neither is success defeated by certain
personal characteristics that are not the norm, unusual or
even marginal. Most of the people that Hill studied were of
average intelligence, thus a genius IQ is not needed for be-
ing successful.
What millions of people around the world believed
since eons about success and failure simply isn’t true. I call
them the ‘Five Success Myths.’


Myth One

Success is inherited. People make it through because their par-
ents made it through, because their families have the ‘right
genetics’ in place.

Myth Two

Success is a matter of circumstances and upbringing. People
who made it have had excellent support, enjoyed a ‘good edu-
cation’ and had found the right mentors.

Myth Three

Success is a matter of bribing others for your cause. If you are
open and honest, you will never make it. You need to be cun-
ning and deceitful to really win others over, or you will be
killed by your competition.

Myth Four

Success is a matter of smart. All really successful people are
smart beyond average. And they have been smart already in
school and therefore have developed a ‘leader personality.’

Myth Five

Success is a combination between hard work and chance.
Without hard work, there can be no real success, but with hard
work only, there will be no success either, because everybody
must get their chance in life. That means you need good luck to

I have not mentally labored to work that out. I have not
reflected long about it. It was life that was teaching me
these insights, through life stories, biographies, and obser-

vation. For to be honest, the question stayed with me since
my high school years. I had well some examples around
me that seemed to confirm some or all of these myths.

It took me years, however, to see that these examples
were not representative; in hindsight I was eventually able
to see that I had forged a negative worldview by bestow-
ing a positive statistical value to merely circumstantial evidence.
We all do that! We are keen to see our assumptions
confirmed; that gives us an illusory yet seductive sense of
emotional security.
It was not before my fifties that I began to really ques-
tion these false assumptions, and hazardous observations
of others that I had deemed to be highly successful. And I
found that in each and every case where I had come to the
conclusion of affirming one of these five myths, my data
had not been complete.
Napoleon Hill has done a better job in this respect, and
the statistical value, and objectiveness of his research is out-
standing because of the large number of people he studied.
I had done what most people do by evaluating only my
close environment. I took their success in learning as their
success for mastering life, which was of course a logical
pitfall as I have not seen them after they were grown up,
and thus had and have no idea how they did later on in
life. And even if I had succeeded in knowing what kind of
job they had got later on, it would not say anything about
the quality of their lives, and if or not they are happy and
fulfilled, or miserable.

To make my biased observation even worse during those
youthful years, the ever most gifted friend of mine sui-
cided himself when he was just at the brink of adulthood.
This tragic event injected another poison into my veins, the
thought namely that ‘you won’t make it either when you
are a genius.’ And once you grab at any of these negative
ideas, you will easily find other examples. This is, again,
the law of resonance at play. It is easy to argue on the lines
of Einstein being ‘the guy who gave America the atomic
bomb,’ thereby ruining his reputation as a peace lover; or
to argue that Leonardo’s science was never recognized un-
til recently would ‘show that Leonardo was never success-
ful as a scientist.’

The faulty reasoning here comes from a mental projec-
tion. The facts are true, Einstein gave the bomb to Roose-
velt, and Leonardo’s science was not known until recently.

—See, for example, Fritjof Capra, The Science of Leonardo (2007)
and Learning from Leonardo (2013)

But these facts do not in any way diminish their gen-
ius, and they do not give an indication for lacking success.
The truth is that both were extremely successful through-
out their lives.
Now, after this honest confession of my faulty assess-
ment of success in my younger years, let me show with the
same candor what I learnt from Napoleon Hill’s study.
To begin with, the first of the 13 Success Principles that
he outlines and explains in his book is ‘Burning Desire.’ He


proposes six practical steps for rendering your mind ‘money
conscious,’ that is, convinced that what is desired has al-
ready been received.

Step One

Fix in your mind the precise, definite amount of money that
you wish to obtain.

Step Two

Determine what you intend to give in return.

Step Three

Be definite as to the date when you intend to possess the
money you desire.

Step Four

Create a definite plan for carrying out your desire, and begin
right away to put this plan into action.

Step Five

Write out a clear statement of the amount of money you intend
to acquire, put the time limit for its acquisition, state what you
intend to give in return, and describe the plan to put all of this
into action.


Step Six

Read this statement aloud twice a day, and imagine as you are
doing this, that you are already in possession of the money you

According to Hill, only those who become ‘money con-
scious’ can ever accumulate great riches. In simple words,
this means that your mind is saturated with the firm con-
viction that your desire is the magnet that attracts what is
By this method of imprinting your desire upon your
subconscious mind, you are compelling yourself to realize
your desire in practical terms. In addition, Hill writes that
Thomas Edison, America’s greatest inventor, who was one
of those he got acquainted with for his study, has expressly
approved of these 6 Steps to Riches.
The Second Success Principle outlined by Napoleon Hill
is faith. We have already discussed this principle within the
context of Creative Prayer. What Napoleon Hill says is es-
sentially the same, only that he terms the prayer technique
‘autosuggestion.’ He explains that the subconscious mind
picks up thoughts that have been ‘emotionalized’ and
mixed with faith. However, in order for this technique to
work, we need to develop self-confidence.
This literally means confidence in the self, our higher
self, and the guidance it gives. Hill outlines five steps for
building self-confidence.


Step One

I know that I can achieve my definite purpose in life. That is
why I demand of myself persistent, continuous action toward
its attainment.

Step Two

I know that the dominating thoughts of my mind will realize
eventually as physical reality. I therefore will focus for half an
hour a day upon the person I wish to become, thereby creating
a clear mental picture of that person.

Step Three

Any desire I persistently hold in my mind will seek expression
in outward reality. I therefore devote ten minutes daily for de-
manding of myself the development of self-confidence.

Step Four

I have written down my definite purpose in life. I shall build
sufficient self-confidence for its attainment.

Step Five

I will engage in no transaction which does not benefit all
whom it affects. I will eliminate negative emotions as much as
possible so as to attract into my psyche positive vibrations.

The Third Success Principle is ‘Autosuggestion,’ the me-
dium for influencing our subconscious mind. I have dis-
cussed this already in the present chapter under the header


of ‘Author Your Life’ and refer the reader to that sub-
chapter as Napoleon Hill basically says the same.
The Forth Success Principle is ‘Specialized Knowledge.’
It is important to have knowledge for carrying out the plan
that leads us to the realization of our desire, our chief aim
in life, or purpose. Hill discusses this under the header of
‘Education,’ and I have discussed it earlier in this chapter
under the header ‘The True Meaning of Education.’

The Fifth Success Principle is ‘Imagination.’ Hill distin-
guishes between ‘Synthetic Imagination’ and ‘Creative Imagi-
nation.’ The first means that one is able to arrange old con-
cepts, ideas or plans in a new way. It doesn’t create any-
thing, but works differently with already existing material.

Creative Imagination, however, is a faculty linked to In-
finite Intelligence. It is the result of a mind that is vibrating
at a higher than ordinary frequency, thereby able to receiv-
ing thoughts and inspiration from the universal field, that
Hill, in accordance with the older tradition, calls ‘ether’
and that today we would call the unified field or super string
Imagination is needed in the process of transforming
your desire to money, specifically for the working out of
the unique plan destined to bring the practical results you
The Sixth Success Principle discussed by Napoleon Hill
is ‘Organized Planning: The Crystallization of Desire into
Action.’ It is an elaborate chapter about how to draft your


practical plan that incarnates your desire into physical re-
The Seventh Success Principle is ‘Decision: The Mastery
of Procrastination.’ Hill provides statistical evidence for
the fact that for more than 25,000 men and women who
had experienced failure, the lack of making a decision was
near the head of the list of the 30 major causes of failure. In
addition, Hill writes that for several hundred people who
had made fortunes beyond the million dollar mark, each
and every one of them had the capacity to reach decisions
promptly, however to change them slowly and only if real
necessity there is.
As often in his book, Hill talks about Henry Ford as a
major example of an entrepreneur who was able to reach
decisions quickly, and was holding on to them, which gave
his decisions the quality of ‘definiteness.’ And it was this
kind of persistence after a decision was taken that greatly
helped Ford in his leadership, for the result of this attitude
was that his staff believed in the accuracy of the decisions
they were carrying out.
The Eighth Success Principle is ‘Sustained Effort Neces-
sary to Induce Faith.’ Hill sees a relationship between faith
and persistence, and that is a correct observation.

When you procrastinate, your faith vanishes off, and
vice versa, it might have been lacking faith which made you
slow down in your efforts. So both faith and persistence,
which means action, is needed to get ahead with your pro-
jects. Hill writes that Henry Ford was ‘generally misunder-


stood to be ruthless and cold-blooded,’ but that this was a
misperception of his strong persistence. We may say that
faith is an inner quality and that it is matched by persis-
tence, on the outward level of reality.
I should mention here that throughout his book, Napo-
leon Hill mentions another necessary step toward success.
It is to surround yourself with a ‘master mind’ group.
That is a few stout people who are supportive of your
goal and projects, and who provide you with the practical
knowledge needed to carry out your plan. Now in this par-
ticular chapter, Hill writes that your persistence is aided by
having your ‘master mind’ group giving you the necessary
positive feedback for upholding and renewing your persis-
The Ninth Success Principle Hill discusses in his book is
‘Master Mind: The Driving Force.’ He asserts that ‘power
is required for both the accumulation of money and the
retention of money after it has been accumulated.’

This power is in his words ‘organized knowledge’ He
mentions three sources of knowledge:

a. Infinite Intelligence

This is the power of creative imagination … It is the faculty of
the higher self to get information directly from Infinite Intelli-


b. Accumulated Experience

This is essentially book knowledge, or academic knowledge.

c. Experiment and Research

This is knowledge not readily available through ‘accumulated
experience’ and where, once again, creative imagination needs
to be used.

Napoleon Hill defines the ‘master mind’ as ‘coordina-
tion of knowledge and effort in a spirit of harmony, be-
tween two or more people, for the attainment of a definite
He asserts the necessity of the master mind group and
the leader to be harmonious in their mutual exchanges.
I have seen in my own biographical research that each
and every genius who achieved very high in any kind of
endeavor had and has around them a few dedicated souls
who are knowledgeable in certain areas that the genius needs
to know about, and who are dedicated to serve with their
specific expertise in order to support the leader.

What Hill also mentions, and which I have experienced
myself is that it can be a pitfall to ask or rely on other peo-
ple, family, casual friends or even a spouse for taking a cer-
tain action, carrying out a certain plan, doing a certain in-
vestment or engage in any action that is uncanny or novel.

This kind of advice is namely often not coming from an
informed mind and may be overly emotionally motivated!


The Tenth Success Principle, uncanny as it may sound, is
‘The Mystery of Sex Transmutation.’
Napoleon Hill explains that transmutation means ‘the
changing, or transferring of one element, or form of en-
ergy, into another.’
He expresses a truth here that was known by all sages
of old, both in the East and the West. It is the threefold
purpose of sexual desire, the first of which is the perpetua-
tion of humanity, the second of which is the maintenance
of health and the third of which is the ‘transformation of
mediocrity into genius through transmutation.’
What this means is that by applying will power and
self-discipline, sexual energy can easily be transmuted into
action energy.
Sigmund Freud called this ‘sublimation of libido.’ It is
something many highly gifted people do without even be-
ing conscious of it.
This fact was eventually backed by neuroscience, from
about the 1970s, starting with the neurological research of
Herbert James Campbell on what he called ‘The Pleasure
Areas.’ As I mentioned it above in The Vibrant Nature of
Pleasure, Emotions and Sexuality, Campbell established the
theory that pleasure for human beings is not restricted to
sensual or sexual pleasure only, but that any kind of activ-
ity a person is dedicated to and interested in will trigger a
pleasure that is extrasensual and that is felt by the person
herself as higher, more intense and more sublime than or-
dinary physical pleasures.

The Eleventh Success Principle is ‘The Subconscious
Mind: The Connecting Link.’ In this 12th chapter of the
book, Hill points out in detail how the subconscious mind
works and how it can be used for achieving our purpose in
life, and for reaching our goals.
I have discussed that above in all detail, and thus refer
the reader to my own long-term work with Creative Prayer
which I have outlined comprehensively in this book.

The Twelfth Success Principle is ‘The Brain: A Broadcast-
ing and Receiving Station for Thought.’ This is a chapter of
particular interest for Hill states here an intuitive scientific
insight so important that I have written about it almost
three quarters of the present book.

He reports to have worked ‘twenty years ago’ in con-
junction with Dr. Alexander Graham Bell and Dr. Elmer R.
Gates, in their research on brain waves, thought and vibra-
tion. As every word here is important, I shall quote:

Through the medium of the ether, in a fashion
similar to that employed by the radio broad-
casting principle, every human brain is capable
of picking up vibrations of thought which are
being released by other brains. (…) When
stimulated, or ‘stepped up’ to a high rate of vi-
bration, the mind becomes more receptive to
the vibration of thought which reaches it
through the ether from outside sources. This
‘stepping up’ process takes place through the
positive emotions, or the negative emotions.


Through the emotions, the vibrations of
thought may be increased. (…) Vibrations of an
exceedingly high rate are the only vibrations
picked up and carried, by the ether, from one
brain to another. Thought is energy traveling at
an exceedingly high rate of vibration. Thought,
which has been modified or ‘stepped up’ by
any of the major emotions, vibrates at a much
higher rate than ordinary thought, and it is this
type of thought which passes from one brain to
another, through the broadcasting machinery of
the human brain. (…) On the other hand, when
the brain is vibrating at a rapid rate, it not only
attracts thoughts and ideas released by other
brains through the medium of the ether, but it
gives to one’s own thoughts that ‘feeling’ which
is essential before those thoughts will be picked
up and acted upon by one’s subconscious mind.
(…) The subconscious mind is the ‘sending sta-
tion’ of the brain, through which vibrations of
thought are broadcast. The Creative Imagina-
tion is the ‘receiving set’, through which the
vibrations of thought are picked up from the
ether. (Id., 188).

As a student I was interested in Thomas Edison (1847-
1931). I researched on the genius of ‘inventing’ machines,
or whatever, and found that often in human history, the
same inventions have been made by different people who
were located near or far from each other around the globe.


And I had intuited this principle that Napoleon Hill men-
tions in the the 13th chapter of his book. I was wondering if
it was possible to ‘capture thought waves’ being sent from
either living humans or from spirits in the astral world?
When about twenty years later I started a spiritual re-
treat with meditation, fasting, vegetarian diet and regular
writing in ‘flow of consciousness’ style (which is a sort of
spontaneous writing similar to automatic writing), I was
for the first time picking up thought forms from universal
And the urge of creating was strong, from painting to
musical composing, over writing poems and short stories,
essays and novels, it was a time when my mind sparkled
with innovative and novel ideas! Hence I do know what
the author is talking about in this chapter, but it is difficult
to convey this uncanny information to novice souls who
have not yet discovered the incredible power of the crea-
tive and highly vibrating mind.

The Thirteenth Success Principle is ‘The Sixth Sense: The
Door to the Temple of Wisdom.’ This is the last, but not the
least, of the thirteen success principles outlined and ex-
plained by Napoleon Hill in his study on human genius,
and the power of creating wealth.

In this 14th chapter of the book, the author outlines
what I have explained in the first chapter of the present
book, under the header ‘The Nature of Psychic Phenom-
ena.’ Napoleon Hill says in this chapter that we should use


our latent psychic powers deliberately, and should develop
them as much as possible.

Your Journey Through Space and Time

I hope I have been clear to explain before-hand that the
present book is an uncanny and somehow novel amalgam
of heterogenous elements, that is, a science-selfhelp book.

My intention to write this book was to bring to you
good news, the good message that you can rely on scien-
tific research also for your own personal progress; the con-
dition is that you begin to see things that way, instead of

—Oh, I can’t see how science can have a direct impact
on my life and wellbeing? I thought that science serves the
industry, and helps the progress of technology.
But that is just one way to look at it, and it is not my
way to look at science. You can of course require just an-
other of the old-style selfhelp books, which are by and
large motivational. But I have an audience in mind for this

series of new books that is different in that this audience
consists of people who are self-thinkers and have a critical
mind. They tend to mistrust motivational books because of
the money-making factor behind this whole industry, and
also because they know that a big name is not going to
make a method more useful for its application.
In that sense, my name is not a big one, and you know
that! I am not in the headlines, nor at the forefront of mod-
ern guruism, nor featured in the rainbow press—fortu-
nately so. What I have done is to accumulate a certain fo-
cused research on one of the most important matters there
are in life: the life force and its implications upon health,
wisdom, success and happiness!

Now, imagine for a moment that you are in front of a
microphone, in the recording studio of a radio station. You
are going to address millions of people with a welcome
You have been a bit nervous about it all, and suddenly,
after you took a deep breath, and all your courage was
lined up, you say solemnly:
—Hello, dear audience, just a moment … I need to
clean up my life …
Pause. And I am next to you in the studio and ask you:

—Clean up your life? What do you mean? Don’t you
think that’s a bit too much, too big a task for one session?


And you answer that once, years ago, you’ve been at-
tending a lecture conducted by a famous guru who told his
audience that they had to clean up their lives.

Let me ask you honestly. Why do you like gurus?
But okay, let me get into this. What can you do for self-
purification if you do find that you need it? (This may be
questioned, though). I recommend you to clean your room.
Let me explain.

What I like is to clean my room. I do not care about gu-
rus, I do not care about politics, nor about predictions that
tomorrow is the end of the world. I care about my room.
I have to sweep it in the morning, and in the evening, I
have to clean my counter. I like oily food, I like cheese, all
that has fat components, then my granite kitchen counter
needs to be cleaned using kitchen roll and glass spray.
When I do that, I feel it cleans my inside, too. For doing
that, I do not need a guru, okay?
Then, when you have done your cleaning, it’s time to
think about which service you wish to render to others, to
humanity? The third thing to ponder is, if ever you want to
guide yourself along, to ‘educate’ yourself in the true
meaning of the word? (We have discussed that).
And at the breaking point, would you opt for atheism,
or would you want to opt for a value like purity, like ac-
cumulating good karma and helping others?


While typically in our consumer society, this is not con-
sidered as a value in a successful career, I am telling you it

But even more important is for you to know that tomor-
row you are really a different person, not the same person.
And I dare to predict that you are prone to a big illusion.
You think that time is constant and brings continuity to
your life, because of the repetition of certain things, for ex-
ample that in the morning you get up and in the evening
you go to sleep. This kind of structure is a delusion for you
repress the fact from your consciousness that you begin
every day with a different mind.
The problem is that in your dreams you are connected
with your past; about 90% of all your dreams are related to
your past. Only 10% of your dreams give you new creative
The reason why people can’t change is because of 90%
of dreams that are rooted in the past, all the wrong choices
you made, all the things that got you down into bad expe-
riences, and so forth.
I met highly successful people in my life and in some
way or the other these people are shutting out these nega-
tive dreams, they have some of the other technique at their
disposition to clean their mind from the negative resonance
of these dreams. They know that this kind of dreams only
drag them down. And I think that’s correct. These dreams
do not help you, they put you down in front of yourself,
which means that you are losing self-esteem and self-confidence

on a daily basis when you give credit to these dreams. On
the other hand, you should not struggle against these re-
membrances carved in your unconscious as that would put
up an inner conflict in you. The best way to handle these
dreams is to simply ignore them and say, okay, that was it
again. It’s the past! It’s a reflection, like I am looking in the
mirror and I see my past self from twenty years ago. That
doesn’t really help you now but at least it gives you a cer-
tain idea where you are coming from and what progress
you have done in the meantime.
That is a valuable insight, that is positive. So you can actu-
ally reframe these kind of dreams in a positive way, and
then they will not hurt you any more. Once you begin do-
ing that, you will get different dreams, which have another
quality about them. Then you will get many dreams that
are positive in character, that show you new and different
options, new ways of doing, how to realize your desire, or
not to realize it, how to avoid mistakes, or attract the right
helpers and associates for your projects. The secret is that
what defeated you makes you stronger. This is the ultimate
way to clean up your past, namely put not cleaning it up,
but by realizing that you always win, and that defeat is
always temporary!

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Energy Healing and Spiritual Transformation
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Frequencies of Healing
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The Power of Harmonies
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Hill, Napoleon
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The Landmark Bestseller
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The Master Wealth Builder’s Complete Lesson Plan for Achieving Your
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A Philosophy, A Faith, A Way of Life
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Krishnamurti's Journal
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The Penguin Krishnamurti Reader
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An Integral Theory of Everything
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Its Scenery, Inhabitants and Phenomena
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Hidden Cruelty in Child-Rearing and the Roots of Violence
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DNA and the Origins of Knowledge
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What Childbirth Should Be
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The Scientific Truth of Psychic Phenomena
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Genitality in the Theory and Therapy of Neurosis
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People in Trouble
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Record of a Friendship
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Selected Writings
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The Bioelectrical Investigation of Sexuality and Anxiety
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Originally published in 1935

The Bion Experiments
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The Cancer Biopathy (The Orgone, Vol. 2)
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Orgone Institute Press, New York, 1942

The Invasion of Compulsory Sex Morality
New York: Farrar, Straus & Giroux, 1971
Originally published in 1932

The Leukemia Problem: Approach
©1951, Orgone Institute Press
Copyright Renewed 1979
XEROX Copy from the Wilhelm Reich Museum

The Mass Psychology of Fascism
New York: Farrar, Straus & Giroux, 1970
Originally published in 1933


The Orgone Energy Accumulator
Its Scientific and Medical Use
©1951, 1979, Orgone Institute Press
XEROX Copy from the Wilhelm Reich Museum

The Schizophrenic Split
©1945, 1949, 1972 by Mary Boyd Higgins as Director of the
Wilhelm Reich Infant Trust
XEROX Copy from the Wilhelm Reich Museum

The Sexual Revolution
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Infant Trust

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Their Sacred, Healing, and Hallucinogenic Powers
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A Journey Through the 12 Principles of Wholeness
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The Emergence of a New Physics
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Conscious Acts of Creation
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The Real World of Fairies
A First-Person Account
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Villoldo, Alberto
Healing States
A Journey Into the World of Spiritual Healing and Shamanism
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Dance of the Four Winds
Secrets of the Inca Medicine Wheel
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Rochester: Destiny Books, 1995

Shaman, Healer, Sage
How to Heal Yourself and Others with the Energy Medicine of the
New York: Harmony, 2000

Healing the Luminous Body
The Way of the Shaman with Dr. Alberto Villoldo
DVD, Sacred Mysteries Productions, 2004

Mending The Past And Healing The Future with Soul Retrieval
New York: Hay House, 2005

Zukav, Gary
The Dancing Wu Li Masters
An Overview of the New Physics
New York: HarperOne, 2001

Personal Notes