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Integrate Your Emotions
A Guide to Emotional Wholeness
by Peter Fritz Walter
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 the United States, Dr. Peter Fritz Walter (Pi-
erre) 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. Pierre publishes via his Delaware
company, Sirius-C Media Galaxy LLC, and under the im-
prints of IPUBLICA and SCM (Sirius-C Media).
To Victor

The author’s profits from this book are being donated to charity.
Introduction! 13
What are Emotions?

Chapter One! 21
Science and Emotions
The Myopic View
What Emotions Really Are
How Emotions Become Pathological
What Scientists Say
Emotions and Schizophrenia
The HeartMath® Research

Chapter Two! 49
Handling Emotional Flow
Emotions are Functional
What is Emotional Flow?
1) Change (Flow)! 58
2) Tao (Intelligence)! 59
3) Yin & Yang (Duality)! 63
4) The Five Elements (Interactivity)! 66
5) Harmony (Equilibrium)! 69

Rage and Courage

Mourning and Individuation

Joy and Sorrow

Integrating Emotions

Chapter Three! 91
Healing Sadism
What is Sadism?
The Two Faces of Sadism
Growing Up Sexually

Chapter Four! 105
The Energy Nature of Sexuality
The Energy Nature of Sexuality
Carl-Gustav Jung (1875-1961)! 118
Paracelsus (1493-1541)! 125
Swedenborg (1688-1772)! 126
Mesmer (1734-1815)! 127
Reichenbach (1788-1869)! 129
Reich (1897-1957)! 130
Lakhovsky (1869-1942)! 131
Burr (1889-1973)! 134
Summary! 136
The Huna Knowledge
The Sexual Energy Field
How Emotions Turn Demonic
Erotic Intelligence

Chapter Five! 165
Healing the Demonic Affliction
Healing the Luminous Body
Shamanism and Hypnosis
Paracelsus’ Aura Healing
From Hermetics to Quantum Physics

Chapter Six! 181
Six Steps for Changing Your Emotional Reality


Step 1/6

Practicing Acceptance

Step 2/6

Realizing Your Love

Step 3/6

Facing Your Now

Step 4/6

Making a Value Decision

Step 5/6

Taking Action

Step 6/6

Affirming Your Identity

Chapter Seven! 211
Harnessing the Power of Emotional Identity
Allowing Emotions
Developing Emotional Awareness
Developing Self-Vision
Becoming Flexible and Permissive

Work Sheets! 223
Doing the Work
Your Ultimate Decision

Your Ultimate Decision and Contract

Your Ultimate Decision


A Contract With Yourself

Your Needs

Your Needs Statement

Your Expectations

Your Expectations Statement

Practicing Acceptance

How I Practice Acceptance

Realizing Your Desire

How I am Realizing my Desire

Facing Your Now

How I am Facing my Now

Making a Value Decision

How I am Making a Value Decision

Taking Action

How I am Going to Take Action

Affirming Your Emotional Identity

How I am Affirming my Emotional Identity

Allow Emotions

How I am Allowing Emotions

Develop Self-Vision

How I am Developing Self-Vision

Become Flexible and Permissive


How I am Becoming Flexible and Permissive

Book Reviews! 241
Books on Vibrational Healing
Donna Eden
• Energy Medicine! 243
• The Energy Medicine Kit! 249
Richard Gerber
• A Practical Guide to Vibrational Medicine! 253
Jonathan Goldman
• Healing Sounds! 261
• Healing Sounds DVD! 276
• Tantra of Sound! 279
Alexander Lowen
• Pleasure! 289
• The Language of the Body! 305
Michel Odent
• The Functions of the Orgasms! 312
Otto Carl Simonton
• Getting Well Again! 327
Alberto Villoldo
• Healing States! 342
• Shaman, Healer, Sage! 348
• Healing the Luminous Body! 355
• The Four Insights! 358

Bibliography! 363
Contextual Bibliography

Personal Notes! 411

What are Emotions?

What are emotions? To answer this somewhat intricate
question, let us look what emotions do. The answer is that
emotions heal. And you may ask what it is that they heal?
And I say emotions heal sadism. So we are not yet really
in the light, as we don’t yet know what sadism is. We have
heard of it; some people think that sadomasochism is nor-
mal, and others say it’s a perversion, and others still say
that it all depends, for example on the age of the partners.
But that doesn’t really help us to get to know what sa-
dism is. I propose to have a functional regard on sadism,
and on emotions.

Our task is, individually and collectively, to help our
emotions get to flow again and thereby heal our individual

and cultural sadism. You may think it’s obvious that sa-
dism is a pathology where emotions are stuck or absent.
But in our culture this truth is veiled because the bio-
energetic nature of emotions is generally ignored. Hence, it
is generally not known what emotional flow means and
what it does, functionally, in our organism.
More than twenty years of research on emotions re-
sulted in my discovery that emotions today still are con-
sidered by modern science and psychology as static ele-
ments of cognition. The problem here is that their energy
nature is generally denied or overlooked in scientific litera-
ture. The truth is that emotions flow and that flow is what
most characterizes the nature of emotions.

That is why I speak of emotional flow. I would go as far
as saying that flow is inherent in emotions in the sense that
when the flow is obstructed, the emotion explodes, and its
polarity is reversed to the opposite. This change of polarity
means that the bioenergetic charge contained in the emo-
tion changes from plus to minus; this in turn leads in most
cases to the emotion becoming abrasive, chaotic and de-
structive, and thereby harmful. Natural unobstructed emo-
tions never are harmful, even when they are hot and viru-
lent, such as anger, rage, hate or feelings of revenge. These
hot emotions are not destructive per se, but healthy as long
as they flow. As long as they flow, emotions are temporary
and constantly change and cycle. This is why it’s so impor-
tant to be conscious of emotions because consciousness en-
hances emotional flow.


Consciousness itself is fluid, which is why it enhances
flow. In addition, emotions are relational in the sense that
they are not isolated in nature, but always to be found
within relationships, not forcibly relationships between the
beholder of the emotion and somebody else, but prior to
such outside communication, they serve cognitive and
communicative functions inside of the person: emotions,
when they are vivid and fluid, open communication links
between our inner selves. In this function, emotions are to
be considered not as elements or parts, but as dynamic pat-
terns of cognition.
While elements are situational, static and material, pat-
terns are relational, dynamic and immaterial or energetic.

As this is so, emotions cannot be properly understood
using the phraseology of mainstream psychology for it de-
liberately ignores the fact that life is coded in patterns.
Without understanding the energy pattern, it is impossi-
ble to grasp the nature and functionality of emotions. This
is so because emotions are energy, and not thought or ele-
ments of the cognitive process, as modern science still pos-
Life is energy. It is as simple as that. Historically, in our
past, knowledge about life was forbidden and left to al-
chemists who risked persecution and death if pursuing the
only real science that existed at that time: alchemy. Yet even
during our so-called scientific era of humanity, the basic
knowledge taboo continues to persist and the dominators
only changed camps. What formerly was the privilege of


Church officials, was handed over to scientists. Paracelsus,
Mesmer and Reich, three outstanding researchers, healers
and early pioneers of a holistic energy science, were perse-
cuted throughout their lifetimes and suffered the utmost of
disdain by their own colleagues. Yet they are among the
few who understood in the West what life really is made
With the discovery of the Dead Sea Scrolls in the 1920s
by Dr. Edmond Bordeaux-Szekely and their worldwide
propagation, many of those who were formerly believing
in organized religion began to rediscover their true relig-
ious identity, and the original knowledge about life that
was once the tabooed fruit of the tree of knowledge, was
found to be an intrinsic part of perennial philosophy.
What was most taboo in this strangely reductionist sci-
ence of the West was the energy, not kinetic energy in the
sense of conventional science, which is a quantitative term,
but the very energy that animates all living, the life force or
bioplasmatic energy, which cannot be quantified because it
is subtle, and that in all non-Western science tradition was
and is recognized and scientifically explored.
Paracelsus, Goethe, Mesmer, Reich, Hahnemann and
other scientists who originated from the perennial holistic
science tradition all were systemic and holistic thinkers and
saw the inter-connectedness, inter-relatedness, and inher-
ent communication in all organic matter. To find teachings
separated that are in reality the same comes from a world-


view that is residual, fragmented, schizoid and separative, and
that sees life as a strange conglomerate of unrelated things.
In reality life is an integrated whole that is conscious, or-
ganic and budding of aliveness, vibrant and pure, and in
which all the parts are connected and functional. Perennial
science, and also modern holistic science paradigms start
from the premise that life can only be understood once we
view it not as static and physical, but as dynamic and en-
The same I found to be true for emotions. This can eas-
ily be exemplified by looking at the intrinsic quality of
flowing water.
Water was always considered by Eastern sciences as a
source of healthy ch’i energy. This law of energetic flow in
the living organism, and its corollary, when the energy be-
comes obstructed, is equally true for emotions.
Freely flowing emotions are healthy and foster growth;
they are like flowing water, building and enhancing vital
energy, and they change quickly, as water changes its form
according to its container. By the same token, emotions
turn stagnant when the vital energies retrograde, that is
when emotions are denied, rejected and blocked, thereby
obstructing their free flow, typically by repressing particu-
lar emotions. What then happens is that their healthy vital
energy becomes unhealthy, and violent.
Holistic sciences are systemic, not mechanical, and see
relationships between things and events that are seemingly

For example, the Chinese science of Feng Shui teaches
how to interact with nature and our environment in a way to
positively influence destiny. By observing landscapes and
measuring ch’i in different landscape formations, this age-
old Chinese science has discovered that we can influence
the flow of ch’i by arranging the relationship of objects in a
certain way, be it inside or outside the house, be it in a
company or in its surrounding landscape.

However, if we start from a basically static paradigm
that reigned since about Aristotle in the West, we would
indeed find it doubtful to act upon the invisible by trigger-
ing changes in the visible, or in other terms, to act upon the
inside by touching the outside. A closer look at the princi-
ples underlying blessing ceremonies for new houses, for
example in Bali, reveals an energy-based concept of life
that, similar to Feng Shui, assumes that we can purify and
transform energies so as to trigger multiple blessings. It is
interesting to note that even in the West, before the Church
exerted its absolute and tyrannical control of knowledge,
forbidding what it called alchemistic research, scientists
and astrologers in the West had an understanding of what
at the time was called the ether.
These alchemists knew about the forces of nature in as
much as their colleagues in the East. Paracelsus’ large col-
lection of healing remedies and knowledge of plants’ in-
trinsic vital energies is deeply rooted in the popular wis-
dom of the Pagan Germanic culture.


We can follow it through until Goethe whose scientific
writings were profoundly influenced by that same animis-
tic worldview.

In the following chapters I shall discuss the scientific
and psychological grasp of emotions, and how they were
understood and explained by perennial science, and by
Eastern science and philosophy; the next step will logically
be to ask how to handle our emotions, and how we can heal
pathologies that are created by the mishandling of emo-
tions. This is namely done by integrating our emotions!
I will also show how violence, in the various forms that
we encounter in modern society, can be paradigmatically
explained and understood by using a bioenergetic, func-
tional and dynamic grasp of emotions.

Chapter One
Science and Emotions

In the present first chapter we shall see that emotions
were never truly identified and understood in the Western
world because of the general denial to recognize that life is
energy; the recent attention emotions get at some universi-
ties is after all necessary, as mainstream science now has to
catch up with quite a body of knowledge it so far has per-
sistently ignored and rejected.
The astounding research Dr. Wilhelm Reich did single-
handedly on this important subject, is never mentioned by
mainstream scientists; this ignorance is not based upon
rational evaluation. It is probably based upon no evalua-
tion at all, as Reich was rejected in some proven cases by

people who have never even read a single one of his nu-
merous books. Yet it would be a possible venue to bring in
the lost tree of knowledge and integrate a functional and
energy-based view of emotions into cognitive psychology
and psychoanalysis. The few researchers who have shown
the truth have been shunned and persecuted throughout
their lifetimes and their revelations and important findings
have not found the acclaim and the interest they truly de-
The emotional plague, and its foremost tool, moralism, is
raising instead of decreasing; the chance of Western culture
growing into an emotionally more balanced and conscious
culture was by and large postponed by the recent upsurge
of international conservatism that tends to cover up, si-
lence and repress scientific and cultural achievements that
were being made mostly during the 20th century. We thus
need to wait until a more complete body of holistic research
is going to elucidate what emotions are and why we need
lively emotions for living peacefully and constructively.
Because of the almost total misevaluation of emotions
and the role they play in the healthy unarmored human
and animal organism, sexuality has never been truly un-
derstood; the Freudian dogma that assumes all our sexual
emotions being unconscious drives (automatisms) is simply a
cultural myth, as so many of his acclaimed and slavishly
followed theories.
Sex research needs to restart from scratch to see where
the truth is in matters of sexual attraction; putting the


myths aside, we then clearly see that at the start of every
sexual attraction there was an emotional attraction at first;
sexual attraction follows emotional attraction, and not vice
versa as most sexologists believe.
I shall explain in this chapter that when I say emotions
impinge upon our sexual attractions, I do not imply this in
a mechanistic sense, such as when you experience joy or
anger, you react sexually upon it. Not at all. What I am say-
ing is that emotions are cosmic energy streams and as such
are consciousness carriers.
In this quality, then, emotions make the link between
our awareness process and our sexual attractions. Contrary
to mainstream sexology I am saying that all sexual attrac-
tion, when it’s not repressed and denied, is conscious in the
sense that it can be easily controlled. It’s only in neurotic or
psychotic disorders that sexuality becomes compulsive,
especially in sexual sadism.
In the normal case, the natural functional link between
emotions and sexual energy streamings makes that we are
lucidly aware of our sexual processes and thus do not need
laws and draconian punishments for controlling them. As
the HeartMath® research, which I am going to report be-
low, clearly shows, our heart at all times adds on to the
sharpness and correctness of our cognitive functions.
In this sense, the heart, and emotions flowing from the
heart, help us to act correctly toward others, also in natural
sexual behavior.


This is something that really was never understood in
the whole of Western scientific history, which is why our
whole criminal law system is based upon ignorance, and is
widely ineffective as far as passion crime and sexual crime
is concerned. There are thus political, legal and social pol-
icy considerations flowing out from my reevaluation of
emotions in the setting of modern culture.
Perennial science, especially in China, knew that emo-
tions are nothing but flowing ch’i, which is why Chinese
medicine can so effectively regulate emotional disorders.
As the root cause of many physical diseases are emotional
disorders, which are energetic misbalances, Chinese medi-
cine can cure many more diseases than Western medicine
can cure. This is among other reasons why in Asia, sexual-
ity is much better understood than in the West, and doesn’t
encounter the fear that surrounds sexual matters in the
Western world. This fear is largely the fear of the unknown, a
result of ignorance and superstition, as the nature of sexu-
ality can’t be understood in a society that is mechanistic in
its understanding of the psychosomatic unity. This is only
now gradually changing for the better, but we are still far
from the understanding Chinese science has about emo-
tions and sexuality, and their interaction.

Chinese medicine can explain in detail how emotions
turn pathological, while Western science and psychology
completely tap in the dark here, with the result that sadism
is not understood by psychiatry, and which is why there


are no recommended strategies to prevent sexual and non-
sexual sadism from unfolding.
Schizophrenia is a good test forum for seeing the valid-
ity of what I am saying. Not for nothing schizophrenia was
incurable, until Wilhelm Reich used techniques very simi-
lar to Chinese medicine, and could cure it, probably for the
first time in our psychiatric history. This is because Reich
understood that schizophrenia is an energy misbalance, an
obstruction of the emotional flow, and is cured once the emo-
tional flow is again intact. All our cognition, our percep-
tion and also the information processing in our brain is
dependent upon our emotional flow.
When the emotional flow is obstructed, the perception
process works upside-down in a sense to create delusions,
because the clarity of perception is veiled. That is why the
functional understanding of emotions is paramount for the
correct cognitive evaluation of both physical and mental ill-
ness. Functional emotional flow is the foundation for psy-
chosomatic health, it’s as simple as that.

The Myopic View
It has often been stated that emotions are difficult to
grasp by modern research. No wonder, with a mechanistic
science paradigm, this is inevitable for it has no measuring
devices for what is in a flow condition.

And emotions, if there is one main characteristic that
we can be sure of, are in a state of flow, and not like static
objects that can be easily observed.


Science, since about the times of the Industrial Revolu-
tion, suffers from a schizoid split between mind and mat-
ter, while non-Western scientific traditions recognize that
nature cannot be put in either-or concepts that dissect life
as early medical science dissected cadavers. This rigid sci-
entific dualism is one of the reasons why modern science
remains ignorant to this day about the true nature of our
emotions, and especially about the fact how emotions impact
upon our sexual attractions.
The reason for the split is the lack in of a unifying en-
ergy concept as it existed for millennia in the Chinese sci-
ence tradition as ch’i, and in the Indian science tradition as
prana. For example, with the wistful Chinese science tradi-
tion, the perennial science of Feng Shui has formulated the
laws pertaining to the cosmic energy. While some rather
singular heretics affirmed a similar science concept in the
West, official science rejected their amazing research with
stereotype arguments that clearly were and are conse-
quences of the materialistic worldview.
My research on these subjects extended over the last
twenty years, and I considered not only perennial Asian
science traditions, but also the heretical Western holistic
science tradition as well as recent discoveries in quantum
physics, cellular biology, and cell resonance research.
In addition, I have considered spiritual traditions and
the teaching of the various religions in matters of con-
sciousness, and I clearly found a unifying theory for the
cosmic energy field to be existent as a perennial science


concept, that however suffers from the lack of a unified
terminology. My task was thus to come up with this termi-
nology and formulate it rigorously from A to Z, or rather
from E to Emonics.

What Emotions Really Are
Human emotions are not what our science assumes, or
rather projects upon them. They are not part of thinking,
while they are well patterns of the cognitive process and thus
serve cognition, and very importantly so because they are
intelligent at a much higher level than mere thought or
thinking. They are what we use to call mind.
Now, under the new science paradigm that is being
forged under the pulpit of quantum physics, eventually sci-
entists agree that the brain and the mind are not synony-
mous but that the brain is something like an interface for the
mind, the mind being the larger notion. The mind bears an
essential connectedness with the whole of the universe and
This holistic vision of brain-mind replaces the former
view that saw mind and brain as separated and that gave
an undue importance and exclusiveness to the brain in ex-
plaining cognition. Typically, this scientific residue para-
digm was unable to explain extrasensorial perception (ESP),
multisensorial perception (MSP) and generally, psychic phe-
nomena. In clear text, our emotions are directly sparked by
divine energy and thus by divine consciousness. In addi-
tion, I will try to demonstrate further down that every in-


dividual bears a unique cosmic identity code which is a vi-
brational code, a unique vibrational ID tag that is scanna-
ble; clairvoyants and generally highly sensitive humans
are able to recognize this cosmic energy code as an emo-
tional identity code.
I have myself this sensitivity since childhood. I clearly
recognize persons in dreams by their vibrational code. For
example, it often occurs that I dream of a specific person
that I know well, a friend or relative but then forget about
the dream, yet after waking up, I experience a clear con-
sciousness hint that lets me intuit that I had a dream about
somebody I know well. Thus, what I receive first, is not the
dream, but something like a red flag that guides me to-
ward recovering the dream. I only need to sit down and
focus, not upon the dream but merely upon that vibration
that emanated from the person in the dream. And typi-
cally, doing this for a little moment, I remember the person
and the whole of the dream.

The hanger is invariably that vibrational code that I in-
tuitively grasp as something like a cosmic identifier that dis-
tinguishes that specific person from any other person.
In other words, my research approach to emotions is an
attempt to scientifically describe a unified field theory of con-
sciousness in which certain laws are contained that cannot
be explained and apprehended by a Newtonian or gener-
ally mechanistic science paradigm. The first of these laws
can be put in the simple formula E ! Consciousness.


This formula says that the supreme energy molds con-
sciousness and that consciousness, in turn, is a cosmic en-
ergy field. The practical consequences of a unified field the-
ory regarding the cosmic energy are gigantic! To name only
a few of the more immediate results that this science para-
digm would trigger:

‣ A direct impact of consciousness upon time;

‣ A direct impact of consciousness upon psychic health;

‣ Consciousness-travel back in time and forward in time;

‣ Space ships that fly way above the speed of the light;

‣ Full dominion for handling psychosomatic disease;

‣ Full dominion over emotional and sexual conditioning;

‣ Intelligent and smooth handling of sexual paraphilias;

‣ Consciousness-based instead of morality-based education;

‣ A deeper understanding of love as an emonics key;

‣ and many more.

How Emotions Become Pathological
In fact, generations back in time Chinese wisdom and
science were already knowledgeable about the true roots
of life and the fundamental metarational connectedness and
cyclic nature of all living. Chinese Medicine always saw
emotions as directly related to the flow of the bioenergy.
Traditional Chinese medicine emphasizes the relationship


between diseases and emotions. Seven emotional factors
are recognized: joy, anger, melancholy, worry, grief, fear, and
fright. They are the main pathogenic factors of endogenous
diseases. These seven pathogenic emotions are physiologi-
cal reflections of the state of mind of the person or are in-
duced by environmental factors.
Under normal conditions, however, these physiological
phenomena will not cause disease. Only when emotions
get out of balance, losing their kaleidoscopic nature by one
emotion dominating another, then they may induce long-
standing changes that result in diseases. Pathogenic emo-
tional factors are considered capable of disturbing the
functional activities of ch’i, the bioenergetic flow.

Traditional Chinese medicine considers that the normal
or abnormal function of an unrestrained and free flowing
ch’i is directly related to emotional activities, and that the
mental state is not only dominated by the heart but also
the liver. When ch’i activities are normal, the body enjoys a
harmonious circulation of ch’i and blood, an easy mind
and happy emotions. If there is a dysfunction in the free
flow of ch’i, it will directly affect the individual’s emotional
According to the late Dr. Wilhelm Reich, sweet and
melting organ sensations are the natural state of a bioener-
getically freely flowing organism. Vital energy is in a con-
tinuous flow; this flow is enhanced when we love and feel
attracted to another organism. The two organisms then be-


gin to vibrate in unison which reinforces the bioenergetic
streaming in each of the organisms.
Streaming is something that only the normal unarmored
character can perceive, usually as heat or a pleasant warm
flow circulating from the top of our head until our toes,
and back. However, as in our culture from babyhood our
body sensations are veiled, repressed and called sinful and
bad, the organism’s vitality begins to shrink and finally,
usually within or after puberty begins to exhibit character-
istics of an armored or sadistic character.
The sadistic character is the result of a bioenergetic lock
that comprises primarily the pelvis region, the upper neck
and the region between the eyebrows. In these regions,
muscles are particularly crisp and inhibit the free flow of
the vital energy. What happens is that emotions that nor-
mally are warm and agreeable are perceived as threatening
and anxiety-inducing. Typically, more the person is locked
in neurosis, which represents reduced perception, the more
the natural organ sensations are perceived as alien to the
organism and thus as outside forces. This is particularly
pronounced in the extreme case of a total bioenergetic lock
that we know as schizophrenia.
Michel Odent stated in one of his books that emotions
are fully functional modes of perception, genuine antennas of
lucid and aware consciousness. While this view was here-
tic under the schizoid Newtonian or Cartesian worldview,
it is now gradually becoming the natural ingredient of a
truly holistic science paradigm that we are presently for-


mulating under the spell of the rigorous and highly para-
doxical science of quantum physics.

What Scientists Say
Amit Goswami writes in his book The Self-Aware Uni-
verse (1995), p. 24:

Almost a century ago, a series of experimental discoveries
was made in physics that called for a change in our world-
view. What started showing up were … anomalies that could
not be explained by classical physics. These anomalies
opened the door to a revolution in scientific thought.

Baron d’Holbach (1723-1789) said that knowledge be-
comes comprehension when it swings with emotion.
It has often been asserted that emotions were difficult
to grasp by modern research. This may be true, but mainly
because of the nature of modern science, and its almost
neurotic split between mind and nature, whereas in what
Riane Eisler coined as the partnership worldview, mind is
imbedded in nature in the sense that our mind is part of a
larger, more universal mind that inhabits all beings, ani-
mated or inanimate.
By the same token, almost all cultures somehow recog-
nize the energy nature of life and living. Fritjof Capra, in
his book The Turning Point (1987), p. 19, notes:

In human biology masculine and feminine characteristics are
not neatly separated but occur, in varying proportions, in
both sexes. Similarly, the Chinese ancients believed that all
people, whether men or women, go through yin and yang


phases. The personality of each man and each woman is not
a static entity but a dynamic phenomenon resulting from the
interplay between feminine and masculine elements. This
view of human nature is in sharp contrast to that of our pa-
triarchal culture, which has established a rigid order in
which all men are supposed to be masculine and all women
feminine, and has distorted the meaning of those terms by
giving men the leading roles and most of society’s privileges.

The same split between mind (yang) and matter (yin), so
typical for our recent past, is reproduced in our culture by
matter medicine that is yang and authoritarian, a typical
male profession—while in antiquity it was a female profes-
sion. Today, it is a bullet science that tries to jerk out un-
wanted intruders in the form of bacteria and viruses, with
the doctor as war marshal, the laser gun in his hand to cut
off cancer tumors. It’s a frontline science running with the
stupid dullness of soldiers rather than marching with the
enlightenment of wistful healers. Capra notes that our so-
ciety has consistently favored the yang over the yin—ra-
tional knowledge over intuitive wisdom, science over re-
ligion, competition over cooperation, exploitation of natu-
ral resources over conservation, and so on.

In fact, generations back in time we were much more
knowledgeable about the true roots of life and the funda-
mental metarational connectedness and cyclic nature of all
living. Capra writes:

According to Chinese wisdom, none of the values pursued
by our culture is intrinsically bad, but by isolating them from
their polar opposites, by focusing on the yang and investing


it with moral virtue and political power, we have brought
about the current sad state of affairs. (Id., 22).

One of the few if not the only occidental researcher
who has understood the role of our emotions was Wilhelm
Reich. In a case report entitled The Schizophrenic Split (1945/
1972), p. 45, Reich states:

Emotions are bioenergetic, plasmatic, and not mental or
chemical or mechanical, functions.

Fritjof Capra affirms in The Turning Point (1987), that
Wilhelm Reich’s orgonomy quite closely and accurately re-
flects the energetic truth that was always recognized in
Eastern science and worldview:

It is evident that Reich’s concept of bioenergy comes very
close to the Chinese concept of ch’i. Like the Chinese, Reich
emphasized the cyclical nature of the organism’s flow proc-
esses and, like the Chinese, he also saw the energy flow in
the body as a reflection of a process that goes on in the uni-
verse at large. To him bioenergy was a special manifestation
of a form of cosmic energy that he called orgone energy.
Reich saw this orgone energy as some kind of primordial
substance, present everywhere in the atmosphere and ex-
tending through all space, like the ether of nineteenth-
century physics. Inanimate as well as living matter, accord-
ing to Reich, derives from orgone energy through a compli-
cated process of differentiation. (Id., 378).

The mentioned case study on schizophrenia that Reich
conducted is highly revealing. Actually, it shows not only
that schizophrenia is a purely emotional or biophysical dis-


turbance, but also that the mental state of the patient is
impeccable, and in most cases even superior to a control

Emotions and Schizophrenia
Hence, schizophrenia is not a mental illness. But beyond
that insight, Reich’s case report gives us hints on the na-
ture of emotions. Reich notes repeatedly that schizophre-
nia comes about through the repression of our perception
of emotions. Early in childhood we all have been told that
the hot melting feelings that we experience when we feel
attracted to a person are bad and guilt-inducing and have
to be blinded out. Sweet and melting organ sensations are
the natural state of a freely flowing orgonotically rich or-

But schizophrenia is only an extreme case of what po-
tentially is already present in the civilized repressed hu-
man. We can clearly distinguish two levels of paranoia, a
socially accepted paranoia, on the one hand, and the pa-
thology schizophrenia, on the other.

The difference is not one in quality but only one of de-
gree. The first vintage is religion, or what is commonly
called religion. The devil is exactly all those desires and
longings that are disintegrated and kept at stake by a strong
rigid character armor and that, thus, are perceived as alien
by the person, alien both in the sense of outside of the body
and in the sense of guilt inducing.


One step ahead we are right in the circus of schizo-
phrenia. It’s really only a small step, after all, because the
whole crazy belief system is already fully developed in so-
cially accepted paranoia in the form of organized religion.
As Reich remarks:

In contradistinction to the schizophrenic structure, the struc-
ture of homo normalis keeps one or the other of the contra-
dictory structures continually in a state of repression. Thus,
in homo normalis, the split of the personality is hidden. (Id.,

From these important insights, Reich reached alarming
conclusions as to the the structure of our society:

Thus, we must conclude that the mental functions of self-
perception and consciousness are directly related to, and
correspond to, certain bioenergetic states of the organism, in
kind as well as in degree. (Id., 45).

The view that emotions are genuine antennas of lucid and
aware consciousness is highly uncommon in our science tra-
dition, while HeartMath® research has created a pathway
to integrate emotions into our understanding of cognitive
functions. Still in the recent past, it was a heretic view.
Long before Frederick Leboyer and Michel Odent and
the fashionable approach to so-called nonviolent childbirth,
Wilhelm Reich showed the disastrous effects of early emo-
tional and tactile deprivation during conventional birthing
and infant circumcision. Based upon his clinical work with
neurotic and psychotic patients, Reich concluded that most
misperceptions of reality go back to early childhood and

have their roots in early life-denying prohibitions and re-
peated harsh punishments of small children.
Historically, as many studies have shown, small chil-
dren were considered as insensitive or, as for example in
the Calvinistic belief system, generally sinful creatures.

—See, for example, Lloyd DeMause (ed.), The History of Child-
hood (1974). See also Herbert James Campbell, The Pleasure Areas
(1973), James W. Prescott, Body Pleasure and the Origins of Violence
(1975), R. B. Textor, A Cross-Cultural Summary (1967) and James W.
Prescott, Deprivation of Physical Affection as a Primary Process in the
Development of Physical Violence (1979), pp. 77, 78. See also R.E.L.
Masters, Forbidden Sexual Behavior and Morality (1962).

Reich corrects this wrong perception, stating:

If no severe damage has already been inflicted on it in the
womb, the new-born infant brings with it all the richness of
natural plasticity and development. This infant is not, as so
many erroneously believe, an empty sack or a chemical ma-
chine into which everybody and anybody can pour his or
her special ideas of what a human being ought to be. It
brings with it an enormously productive and adaptive en-
ergy system which, out of its own resources, will make con-
tact with its environment and begin to shape that environ-
ment according to its needs.

—Wilhelm Reich, Children of the Future (1950), 20

When Reich examined healthy babies raised in a way
that is bioenergetically correct, babies who enjoyed a lov-
ing and supportive upbringing and who received lots of
tactile affection, he found that these babies did not at all
resemble to the kind that for example were known to Sig-


mund Freud when he established his theories. In one
word, these children, like little David, have no sadistic
drives at all:

His body was soft; it yielded easily to any kind of passive
movement. There was no rigidity, apart from some restric-
tion in the pelvis, which will be discussed later. His skin was
warm and radiated orgonotic heat, particularly in the region
of the solar plexus. His parents reported that when he slept
his ears became red and his face strongly flushed. His gait
was coordinated, soft and yielding. There was no imbalance;
he caught his balance easily when he tripped. He ran well
and was very active most of the time. David gave freely,
shared what he had, but got desperate when other children
only took from him without responding to his kindness.
Even as a small child he used to share things with his par-
ents or other children. He was not taught to do so; these
qualities developed quite spontaneously. We may assume
with some certainty that an organism which yields to its
natural emotions is also inclined to be outgoing in other re-
spects. The parents admitted they had often wondered and
worried about how this yielding attitude would affect his
later existence when he met the ‚take, hit and run’ attitude of
armored character structures. David was social to a very
high degree; he got along with nearly everyone and made
friends easily. On the other hand, he disliked noise and
roughness intensely. (Id., 26-27)

This was with even more convincing clarity visible by
the fact that David and other of those freely raised children
had no interest at all in playing with their feces, as Freud
had considered it as a normal behavior for a baby. Reich’s
findings clearly invalidated Freud’s assumptions and showed


that Freud more or less was creating myths as his findings
were based upon repressively raised children, but were gen-
eralized for all children:

Neither was he in any way taught to be regular or clean. He
showed repugnance to excretions of his own accord. This
fact is in agreement with the natural cleanliness seen in dogs,
cats, research mice, etc. Thus tales about ‚natural, inherited’
liking for fecal pleasures turn out to be a myth, which came
about because psychoanalysis derived its observations from
armored character structures and mistook secondary drives
for naturally given tendencies. This mistake led to the notion
that the child is born with inclinations towards dirtiness and
has to ‚sublimate’ its pregenital anal desires. The observa-
tions were correct, but they pertained only to already dis-
torted human structures. (Id., 29).

From his observations, Reich again extrapolates and
lets us perceive the high political impact of his findings:

The peace revolutions are, at best, no more than desperate
attempts at curing political malignancy, and they probably
are the worst means of cheating people out of peaceful lives
in the interests of political power machines. On the other
hand, knowledge of how to prevent the development of sa-
dism in our children would make most of the campaigning
for peace unnecessary. There would be no secondary-drive
structure in the human animal on which to build for wars.
(Id., 31).

To conclude, Reich’s research on infants and his earlier
research on adults clearly shows that the sadistic structure
of modern man, the general high destructiveness of large


civilizations and the craving for authority in most of little
men in our world are not inborn faults in the human setup,
as most religions have taught, but are secondary pathological
effects of anti-life education and repressive, sadistic and brutal
child-rearing that disregards most of the emotional and tac-
tile needs of the child.
With children raised in a naturally nurturing setting,
Reich observed the qualities that we wish were common
characteristics of the human condition: fearlessness, honesty,
flexibility, emotional balance and high contact ability. (Id., 33-

The HeartMath® Research
The insights I formulated and presented in this chapter
are based upon intuition and experience. I drafted them for
the first time in the 1990s. I expected that one day scientific
research would prove them to be true, but I was not sure
that it would happen still in my lifetime. Now this has well
been the case. Stephen Covey reports in his book The 8th
Habit (2004) that controlled double-blind scientific labora-
tory studies ‘are producing increasing evidence of the close
relationship between body (physical), mind (thinking) and
heart (feeling).’

—Stephen R. Covey, The 8th Habit: From Effectiveness to Great-
ness, London: Simon & Schuster, 2004, 51

Before I go more into detail using the original research
report, let me outline here the quite far-reaching conclu-


sions that Dr. Covey drew from it, calling it our four intel-

‣ Our physical intelligence (PQ);

‣ Our Mental Intelligence (IQ);

‣ Our Emotional Intelligence (EQ);

‣ Our Spiritual Intelligence (SQ).

The IQ is our classical intelligence concept as affirmed
by psychology and early brain research. It was widened in
the 1970s by the understanding of ‘emotional intelligence’
or EQ.

—See for example Daniel Goleman, Emotional Intelligence, New
York, Bantam Books, 1995

Goleman writes in one of his later books, summarizing
his many years of research on emotional intelligence that
‘for star performance in all jobs, in every field, emotional
competence is twice as important as purely cognitive abili-

—Daniel Goleman, Working with Emotional Intelligence, New
York: Bantam Books, 1998, 31

The intelligence of our body, namely our gut, and our
spiritual intelligence have however been discovered more
recently only. Doc Childre and Bruce Cryer write in their
research report:

The human body is an incredible system—roughly 7 trillion
cells with a mind-boggling level of physical and biochemical


coordination necessary just to turn a page, cough, or drive a
car. When you consider how little of it you have to think
about, it becomes even more amazing. When was the last
time you reminded your heart to beat, your lungs to expand
and contract, or your digestive organs to secrete just the
right chemicals at just the right time? These and a myriad of
other processes are handled unconsciously for us every mo-
ment we live. Intelligence manages the whole system, much
of it unconscious.

The notion that intelligence is a purely cerebral, aloof activ-
ity uncontaminated and unaffected by emotions has been
shown in this and much other recent research to be an out-
dated and misguided myth.

—Doc Childre & Bruce Cryer, From Chaos to Coherence: The
Power to Change Performance, Boulder Creek, CA: Planetary Publish-
ing, 2004, 27-28, and 33

What I was trying to point out in my own words, that
is, that self-regulation is built in our body and mind system,
and that peak performance is a result of inner peace is now
confirmed by HeartMath® research.
These scientists have termed the inner state that is con-
ducive to success ‘inner coherence.’ Based on this insight,
they are talking about the need for inner leadership and in-
ternal self-management as the starting point of all highly ef-
fective leadership. This revolutionary research confirmed
what mystics already knew under the oldest of traditions,
namely that the world is an ‘internally created phenome-
non.’ We all live in a different world after all for we take
the inputs received through our senses and process that


sensory data through our mental setup, our beliefs and out
emotions to create what each of us experiences as ‘the
world out there.’ The authors write in their report:

Creativity, decision-making, health and well-being all im-
prove when mind and emotions are coherent and relatively

—Doc Childre & Bruce Cryer, From Chaos to Coherence: The
Power to Change Performance, Boulder Creek, CA: Planetary Publish-
ing, 2004, 3

From my several years of work experience as a corpo-
rate trainer in South-East Asia, I know that today organiza-
tions not just in Asia but everywhere in the world are chal-
lenged at a very high level. The mechanistic management
solutions most executives have learnt and believed in are
not working any more because they disregarded the hu-
man element, which means the human being that has also
an irrational side, and is emotional, rather than an always
rational robot. Under the old leadership paradigm and be-
fore globalization, this was still quite workable, but with
the networked world economy and the relocation of pro-
ducing markets to virtually everywhere on the globe, the
old model proves to be increasingly in sufficient. It is not
surprising, then, that the authors summarize their research
in these alarming terms:

In an age of chaos, emotional management or mismanage-
ment is more important in determining the long-term suc-
cess of an organization than product success or process im-
provements. This is as true of start-up firms that experience


rapid success but are unprepared for its operational realities
as it is for the massive older organization or institution af-
fected by large-scale emotional turmoil and malaise of its
workforce. It is also true that 80% of the Fortune 500 compa-
nies of 1970 have disappeared off the list.

—Doc Childre & Bruce Cryer, From Chaos to Coherence, 34

This is why the individual learning experience assumes
such a great importance. When executives and workers in
a company are left alone to self-manage their emotions and
learn new knowledge, they will fall back on old memories,
those namely they had in school or even earlier.

Without conscious thought or choice, a person often avoids
learning environments and challenges because of unpleasant
feelings imbedded in neural tracks in our brains during ear-
lier learning experiences.

—Doc Childre & Bruce Cryer, From Chaos to Coherence, 34-35

What this research also revealed is that the cognitive
capacities of employees become far more sharp and effec-
tive as emotions become balanced, understood and inte-
grated. If organizations continue to leave people alone and
without professional support in handling their emotional
conflicts and challenges, or believe that it’s enough to have
a psychologist in the house, they will not be able to help
their staff handle the enormous stress that today is part of
organizational life everywhere on the globe. Abundant re-
search delivered the proof that millions of people today are


maladapted to handle the stress of life in our modern con-
sumer societies, both at work and at home.

—See, for example, Hans Selye, The Stress of Life, Revised Edition,
New York: McGraw-Hill, 1978/1984, with many references

Hans Selye was the first researcher who found that not
all forms of stress are harmful. He even asserted that some
basic level of stress is needed for advancing in life; in other
words, our emotional system can cope with stress if stress
levels remain within reasonable boundaries. According to
HeartMath® research it depends on the person’s ability to
handle their individual ‘stress response.’ In so doing, a
person skilled in self-management can actually take stress
as an opportunity for personal growth. Thus chaos is not
the problem; but how long we need to build inner coher-

Research in emotional intelligence has shown that the most
successful people in life are the ones who have learned to
manage their emotional reactiveness, neutralizing or trans-
forming negative emotions in the process of gaining a new
richness of experience.

—Doc Childre & Bruce Cryer, From Chaos to Coherence, 43-44

This research also demonstrated that when the electri-
cal patterns of the brain synchronize with the rhythmic
patterns of the heart people operate with greater physio-
logical coherence, resulting in increased conscious aware-
ness and greater intelligence.


The ability to self-generate feelings such as care, apprecia-
tion, and compassion is key to greater brain efficiency, en-
hanced learning, and a more emotionally balanced life. This
is one reason why heart intelligence is such a powerful
metaphor for increasing personal and organizational effec-

—Doc Childre & Bruce Cryer, From Chaos to Coherence, 45-46

One of the most cutting-edge findings of this research
is that, contrary to more traditional neuroscience, people
can learn to ‘rewire’ maladapted neural tracks that inhibit
learning, growth, and emotional maturity that are neces-
sary for achieving success. The brain has showed to have
an enormous plasticity for those processes of rewiring neu-
ral networks and change preferred pathways that were
laid down in early childhood.
This fact alone opens enormous possibilities for assist-
ing employees with professional mind and brain changing
tools targeting at not only boosting their performance level
but changing their self-understanding in virtually limitless
ways. We need, as a society, and even more so, as an em-
ployer, to stop blaming our emotional nature for misman-
aged emotions and start to see the heart for what it is—the
source of our core power intelligence.
This is so much the more important as, although the
heart and brain each radiate electrical frequencies, the am-
plitude of the heart’s signal is 40 to 60 times stronger than
that of the brain!


A mind or organization without heart is scattered, impul-
sive, and easily distracted. Emotions and organizations
without the intelligent balance that comes from the heart
create flash fires of instability and waste, causing people to
stay locked in self-justified mental loops, missing a heart
intelligent perspective that could offer deeper understand-
ing. Incoherences rules. People leave. Groups operating only
on instinct arising from gut feelings and often based in fear
stay constrained in modalities that imprison the spirit and
age prematurely. The heart puts first things first, from the 7
trillion cells it nourishes to the life it sustains to the vitality it
ensures—intuitive, intelligent, businesslike; core, fundamen-
tal; the first priority.

—Doc Childre & Bruce Cryer, From Chaos to Coherence, 51, 55

The results measured after implementing this research
are staggering. They included reductions of 65% in tension,
87% in fatigue, 65% in anger, and 44% in intentions to
leave the company.

Chapter Two
Handling Emotional Flow

In the present chapter, I shall be asking how we can
handle our emotional flow? I have explained that emotions
are streamings, currents that are manifestations of the bio-
energy, and thus are fluid. Systems research has shown us
that where there is life, there is flow! When our blood flow
is obstructed in any way, we die within a few minutes.
Without flow, there is no life; by analogy, without emo-
tional flow, there is no emotional life.
Many people in our culture are emotionally dead be-
cause education or abuse has triggered in them a ‘No’ re-
sponse to life, with the result that they suppressed some of
their emotions. Narcissism, as a pathology, is characterized
by the fact that the person has become like an automaton,

speaking in monologues, unable to relate empathetically to
another. The reason is that the emotional flow is blocked.
In addition, alternative cancer research and therapy, as
it is applied, for example, by Simonton & Simonton in Cali-
fornia, is an approach that cognizes and systematizes the
impact of emotional wounding on the whole of the mind-
body, considering the wounding itself combined with a
certain lack of ability to handle emotional wounds as the
prime factors in the etiology of cancer.
The five basic patterns that regulate our emotional
states are flow, resulting in change, intuitive intelligence, or
Tao, duality, represented by the alternating cycle of yin and
yang, interactivity, symbolized by the five elements interact-
ing upon each other, and equilibrium, typically to be recog-
nized in the fact that there is balance and harmony. Please
note that this concept of equilibrium is not to be confused
with the same term in systems research. Applying the ter-
minology of systems research, living systems are namely
far from equilibrium, as the state of equilibrium would equal
death. We can thus observe that what in perennial science
is called harmony of all living systems means in modern
terms that they are far from equilibrium. This is only seem-
ingly a contradiction as what counts is simply the ‘natural
flow state,’ however we describe it.
All emotions are interactive in the sense that they are
linked together in what I call a dynamic kaleidoscope; this
means that when you suppress one emotion, you suppress
them all. This is exactly why people can be emotionally


numb, as we have seen above, because for this to happen,
it is not required to suppress all emotions, but just one of
them. If a person, for example, suppresses rage, the person
will never be able to achieve courage, because courage is
the higher octave of rage, functionally speaking. (See only
that the word rage is contained in the word courage …).
The same is true for mourning and individuation. When a
person suppresses mourning, the state typical after a trans-
formation, after leaving behind a serpent skin, the person
cannot grow emotionally, and individuation will be greatly
impaired. When a person suppresses sorrow, she cannot
attain true joy, etc.
Thus the lesson to learn is to handle emotions construc-
tively in the sense to accept them, to understand them, and to
integrate them. It namely means that ‘controlling’ emotions
is the wrong approach, as it’s counterproductive, bringing
about a state where emotions become more and more un-
ruly and difficult to handle.

All crime is in last resort the result of too much of control,
not of too little control, while this is generally not under-
stood in most cultures that are based on a principle of
‘high morality,’ or where the general approach to life is
principle-ridden instead of yielding and spontaneous. Mo-
rality is about the worst regulatory principle that ever was
coined to regulate human behavior. In other words, moral-
ity is the very contrary of love; it’s love that is the prime
energy life is founded upon, not morality.


Emotions are Functional
Our emotions are functional. They can only be under-
stood if we grasp their nature as e-motion, bioelectric mo-
tion. Our emotions are actually bioelectric currents.

The subtle emotional body was known to parapsycholo-
gists, psychics and bioenergy healers since times immemo-
rial: it is part of our ethereal or luminous body, a shining
fluid shell that surrounds our physical body, a few inches
away, transparent and invisible.

Humans, for the psychic, are eggs; the form of the ethe-
real body is egg-like and wobbling, always in dynamic ex-
change with the environment, a synapse for osmotic ex-
change between the energies that surround us and those
that are contained in our individuated shell.

Understanding the energetic and flowing nature of our
emotions challenges us for learning about life. The most es-
sential characteristic of energy, as we have seen already, is
that it flows, that it moves, that it cycles. Its movement is
circular, and not linear, spiraled, and not one-dimensional.
The DNA is a spiral but not one that extends on one di-
mension but that climbs at every cycle one step higher in
The DNA is a very good metaphor for life as a whole,
and also for our emotions. Our emotions recycle, they are
not linear, and they are not static, but dynamic. Their pre-
dominant characteristic is change. I express this truth by


speaking of a kaleidoscope of emotions. When blocking one
emotion, you block them all.
Once we understand the bioenergetic nature of emotions
and the fact that they constantly cycle, we will become
aware that it is unhealthy to keep stuck in one emotion and
impede it from changing; we will then also see that it is
dysfunctional to suppress one emotion or, even worse, to
interchange one emotion for another by repressing the one
we find too queer by another that we find more acceptable.
Let us have a closer look at the etymological roots of
these words: ‘emotions’, and ‘expression.’ When I write e-
motion, and ex-pression, I get closer to the truth because
language is often significant. Emotions do connote motion,
and thus movement.
An e-motion is a movement out of something and into
something else. An ex-pression describes the fact of press-
ing, squeezing something out.
Wilhelm Reich, as perhaps the first Western physician,
saw the linguistic truth as well as the energy truth of emo-
tions. He spoke, at that time still writing in German, of an
Ausdrucksbewegung, a movement of pressing or squeezing
something out. What is it that is squeezed out and from
where? It’s bioenergy, and it’s squeezed out, or, to use a
better term, irradiated from the cell plasma into the aura
and from there into the whole of the universe. We are light
bulbs in fact and our emotions are patterns of bodily elec-


The essential characteristic of e-motion thus is that it is
but the continuous movement of the cell plasma itself.
Pleasure-inducing sensations cause an e-motion of the
protoplasm originating from the nucleus and emanating
toward the periphery while painful sensations or fear rather
cause a contraction of the system, and thus a movement of
the sensation from the periphery toward the nucleus.
Reich concludes that, as a result of these expansion and
contraction movements in the plasma responding to the
nature of the incoming emotional stimulus, we can talk
about two basic emotions: lust, which is expansive, stream-
ing from the nucleus toward the periphery, and fear, which
is contractive, returning from the periphery to the nucleus.

What is Emotional Flow?
We can put it in simpler terms and conclude that emo-
tions are how we perceive the natural flow of the vital en-
ergy in our organism. Anger or sexual desire are centrifu-
gal forces from the cell nucleus toward the periphery of the
cell, and beyond—we can say that they have a bioelectrical
function of discharge; vice versa, the emotions that are cen-
tripetal such as fear, contract the system and thus charge
the system bioelectrically.
It is only because modern science used to be blind to the
bioenergy function within the organism that it was not able
to measure, and was not able to develop devices to meas-
ure the bioelectric charges and discharges that emotions cause
to happen within the cell protoplasm. However, by the


time of this writing, modern energy science, as for example
reported in William A. Tiller’s book Psychoenergetic Science
(2007). This very movement of the bioenergy, either expan-
sive or contractive, in the cell plasma according to the out-
flow or inflow of bioelectric currents in the form of emo-
tions is exactly what makes the living and the difference to
non-living matter. It is not just a word game; language de-
scribes organ sensations.

This is so because our body movements reflect our in-
ner bioplasmatic movements in a stunning manner. What is
conveyed here is not a singular phenomenon, but a sort of
holistic total expression of our being, a Gestalt, an informa-
tion that cannot be given by verbal language alone.

We can thus observe a bipolar directional movement of
our vital energy, manifesting as expression and impression.
Expression is the bioenergetic flow from the nucleus to the
periphery of the cell, and accordingly from the innermost
of the body toward the energetic ethereal energy reservoir
of the aura. We talk about the expression of our emotions.
We affirm that emotions need to be expressed. Impres-
sion is the bioenergetic flow of the vital energy from the
cell’s periphery toward the nucleus, and accordingly from
the aura into the cellular protoplasm. We talk about impres-
sions when we talk about vivid emotional, sensational or
pictorial experiences, the impression a sunset made upon
us, the impression that a film left on our memory, or the
impression we had of a certain person.


After this functional explanation of emotions, it may be
more easily understood why the moralizing distinction of
emotions in ‘good’ and ‘bad,’ as part of traditional patriar-
chal education, has done almost irreparable damage to psy-
chosomatic wholeness and as a result fragmented us into
split personalities that function in a schizoid manner.
Let me demonstrate this fact by an example; let us look
at rage, the quintessentially ‘bad’ emotion within a civiliza-
tion that builds on the repression of emotions. In our cul-
ture, rage is considered as per se dangerous; people who
experience temper tantrums once in a while, be it children
or adults, are considered as imbalanced and maladjusted
to society.

The truth is that they are better adjusted than those
who repress their rage! Wilhelm Reich once said that why
we have so many wars, violence and genocide in the world
is not because we are too emotional, but because we are too
little emotional!

And guess who is more likely to die from a coronary or
a cancer, those who express their anger or those who sup-
press their anger? The answer is obvious: those who sup-
press their anger.
Alternative cancer therapists such as Dr. O. Carl Si-
monton focus on liberating pent-up emotions in an alterna-
tive setting where, instead of just looking at the specific
cancerous tumor, the entire life of the patient is subject of
the therapy, and that means in the first place, the whole
emotional life of the patient, or rather their lack of an emo-


tional life, their suppressing basic emotions since years if
not decades.

—See Dr. O. Carl Simonton, et al., Getting Well Again (1978)

Cancer, truly is a problem of cellular communication,
much as all of our emotional problems.
It was established by Simonton and other alternative
cancer therapists that cancer cells, contrary to common
myths, are not strong and powerful, but weak and confused
and do not attack healthy plasma but just overproduce be-
cause they contain wrong genetic information.
And whereas normal cells communicate effectively
with their environment to determine their optimal size and
rate of reproduction, the communication and self-organization
of malignant cells are impaired.
As a consequence they grow larger than healthy cells
and reproduce recklessly. Cancer thus can be said to repre-
sent an emotional disturbance, just that, and not an incurable
fate that needs bullet medicine and expensive chemother-
The emotional disturbance is most often brought about
by a lack of inner communication on an emotional level,
earlier in life. In fact, the same principles that are valid for
energetic and systemic processes in the cosmos, nature and
our organism are valid for emotions.
The five basic patterns regulating our emotional states


‣ 1 Change (Flow)

‣ 2 Tao (Intelligence)

‣ 3 Yin and Yang (Duality)

‣ 4 The Five Elements (Interactivity)

‣ 5 Balance and Harmony (Equilibrium)

1) Change (Flow)

The I Ching, a five thousand years old wisdom and
oracle book from China, also called Book of Changes, repre-
sents in its sixty-four hexagrams millions of possible com-
binations of change. In fact, change is only in part depend-
ent on our acting and influence upon destiny by our con-
scious and unconscious thought and emotional patterns;
change also depends upon cyclic change processes that are
rooted in cosmic processes, although most of us today ig-
nore them.

—See Peter Fritz Walter, The Leadership I Ching (2014)

Studying the I Ching since many years, I am aware that
there is no end in finding out about the deep mystery of
life, and that there are and will be no masters in it. Change
and its laws are a mystery for most of us.
However, the I Ching, if consulted regularly, brings in
our lives a factor of predictability that is very valuable in
unstable times or phases.
What the I Ching basically teaches is that stability can-
not consist in rigidly adhering to a present situation or


status quo but only in the capacity to flexibly and intelli-
gently adapt to the changes that life invariably brings about,
and to predict those changes to some extent. The same is
true for our emotions; they are in constant flow, just as our
blood. If you obstruct the blood flow, the blood will coagu-
late and lose many of its naturally positive characteristics.
When blood coagulates inside the blood vessels, we die
very shortly thereafter from heart insufficiency. This fact
suffices to make us understand how important the flow
character is for all of the substances that our body is com-
posed of. The same is true for our emotions.

2) Tao (Intelligence)

The principle of Tao admits the existence of one single
undivided force or energy, or state of emptiness as the source
of all life and creation. The Tao is considered as the supe-
rior principle: it is supremely intelligent, supremely profi-
cient and supremely wise in selecting the right measures,
the right potential and the right moment for everything to
be realized in its greatest possible form and content.

Tao is by no means a mental concept like the ‘god’ con-
cept of Christianity, Judaism or Islam, but a driving force
inherent in nature, that we could also call creator principle
or cosmic intelligence. The Tao is within us, not outside. It
is within all. It cannot be seen or heard, yet is omnipresent.

In modern science language we would speak of a uni-
versal intelligence that is creating, sustaining and animat-
ing life and all-that-is. It is the caring providence that heals


us when we are wounded. It is the anticipating knowledge
that keeps somebody away from entering a boat that later
on was going to sink—because the person got a strange
feeling shortly before going on that trip.
This intelligence is equally present in our emotions.
Emotions have their own intelligence. They act and interact
with each other in a very intelligent way. Most psycholo-
gists have not noticed this fact yet. That our science and
psychology still are almost blind to emotional wisdom has
to do with our patriarchal past, while since a few decades
this picture is changing: the idea of emotional intelligence
entered not only our talk shows but scientific publications
on the highest level.

Once we understand that emotions are intelligent, we
will be less inclined to suppress or belittle them; we may
really want to listen to them as in many cases when emo-
tions get out of hand, they give a signal, and these signals
are generally important for our personal evolution. As we
will see further down, it is not inherent in emotions that
they unleash in all directions, but only if we handle them
Nature has setup our emotional processes in a way that
they interact with each other intelligently so as to enrich
our lives. If we trust our emotional intelligence, the intrin-
sic intelligence inherent in all our emotions, we are gener-
ally more intelligent! With other words, a person will score
better in an IQ test if their emotions are non-obstructed


and alive than a control person with lesser or blocked emo-
While this was not seen by most scientists still about
two decades ago, this insight is now influencing the way
IQ tests are designed. It is self-understanding that an IQ
test that only tests linear or logical intelligence will not be
able to adequately describe a person’s emotional intelligence
because this intelligence is nonlinear and holistic. It is a
higher logic or a systems logic, an inductive logic also, and
not a mechanistic and deductive logic.
People who believe in so-called logical reality are deeply
mistaken in that they take the part for the whole. For them,
anything that is not to be detected by our five senses does
not exist. As a result, they tend to dominate any conversa-
tion with left-brain arguments that partly or totally miss
the point.
In their lives, they tend to adhere to a highly reduction-
ist pragmatism that excludes any holistic reality and dis-
tills their beliefs in an arrogant dominator doctrine that is
backed by Darwinism and mainstream science.
These people are not only emotionally blocked, but
truly dangerous because they are capable of any atrocity,
can it only be justified by so-called ‘pure logic.’ Emotions,
for them, are human weaknesses or just junk, and they are
here on the same line of reasoning as biotechnologists who
declare all the unused parts of our DNA as junk.
In the contrary, emotional intelligence enhances linear
logical intelligence, instead of interfering negatively with

it. The vast intelligence of the late physicist Albert Einstein,
while he was certainly a brilliant logical thinker, was pre-
dominantly emotional intelligence. Einstein, in daily life, was
all but a dry bureaucrat, but in the contrary a quite eccen-
tric person with many interests, a very good musician (vio-
linist), a charming talker and a man with a very high level
of fantasy and childlike behavior. Einstein came over as an
artist or a daydreamer, if not a street peddler. Few would
have guessed that he was the greatest mathematician and
physicist of the 20th century and one of the greatest gen-
iuses of all times. This is so because Einstein trusted his
emotions, the emotional nature of his intelligence and in
the universal intelligence in all living.

Once we understand the functional nature of our emo-
tions, and their inherent intelligence, we will perhaps stop
brushing them off or belittling them. Many men, in fact,
have much more of a problem with their emotions than
women and children, because of their patriarchal or ‘ma-
cho’ mindset. The best way to thwart your true intelligence
is by blocking your emotions or by denying their very exis-
What then happens, namely, is that they begin to live
their own life and will control you without you being con-
scious of it. And this causes many problems in life, in
health and in relationships.


3) Yin & Yang (Duality)

The primordial energy, when working on the earth
plane, manifests in dualistic form, as two complementary
energies, Yin and Yang. Both of the energies can be associ-
ated with certain characteristics. Yin can be associated with
the female principle; this does however not mean that it is
identical with it. We talk about corresponding characteris-
tics or elements, and the system as such is one of corre-
sponding relationships. Accordingly, yin can be said to cor-
respond with water, the female principle, the color black,
the direction down or a landscape that is flat. Yang can be
said to correspond with fire, the male principle, the color
white, the direction up or with a landscape that is moun-
tainous. In every yin there is a bit of yang, and in every
yang a bit of yin.
This bit is the essence that is multiplied once the point
of culmination has been passed. What that means is that
for example yin moves towards its fullness in order to
culminate and swap its nature into yang. Yang, when it
culminates, becomes yin. That is why we can say change is
programmed into the very essence of the yin-yang dualism
and thus, change cannot be avoided. We can even go as far
as saying that the very fact of change is the proof that we
deal with a living thing. If there is no change, there is no
movement and, as a result, no life.
Life is change, living movement!
The yin-yang duality principle is very far-reaching. It
also encompasses the art of cooking. The Tao of Cooking


prescribes that every dish should be composed in a way to
balance yin and yang and the four tastes sweet, salty, sour
and bitter. Every vegetable, every kind of meat or fish, and
every other food has been qualified by the sages of old to
be either yin or yang.
This knowledge forms an essential part of the Chinese
system of health care and of the martial arts, which can be
expressed in the slogan ‘food is medicine.’ In the martial
arts, the same principle applies. The beginner of learning
the art of Kung Fu is developing consciousness. And sec-
ond breathing. The right way of breathing stresses that we
exhale on the effort. It is not the muscles that do excep-
tional things, but breath or ch’i. In Kung Fu exercises the
perfection of the movements is impossible to achieve if the
breathing technique is wrong.
You can even say that the movements have no value in
itself besides forcing us to breathe correctly. By balancing
yin and yang in our mindbody, the very source of our be-
ing, the Tao within us becomes activated and can more eas-
ily guide us and enrich us from inside. It is our true power.
But without balancing yin and yang in our mindbody, its
power is spoilt by the many negative influences that mod-
ern life inflicts upon it.

Our emotions, like all in life, are reigned by the duality
principle, they ebb up and they flow down, they increase
and they decrease, and eventually they go through a cul-
mination point and then change.


Let me demonstrate this again with an example. When
you are enraged, your rage will increase until it reaches a
culmination point. What happens when rage reaches this
point? The astonishing thing is that you will not experi-
ence lesser rage then, but no rage at all.
Your rage will change into another emotion, for exam-
ple joy, or it will completely cease with no other emotion
overtaking: you are at peace. Why is that so? This is so be-
cause all our emotions are interconnected in what I call a
kaleidoscopic succession.
A kaleidoscope is a device where the prism is split off
by a lens into its basic spectral colors. These devices that
many of us know from our childhood, were designed like
little photographic cameras or glasses and you could look
at any object or landscape using the kaleidoscope as a fil-
ter. You would then see life in many different colorful
shades. This metaphor fits emotions very well.
Our emotions are the basic spectral colors of the light
beam of life which is like a bundled beam of white light.
Every emotion, by the frequency of the spectral color
that it adds on to the beam of the bioenergy, completes the
white beam. As you know from optics, light can only be
white if the spectrum is complete.

And so it is with our emotions. Your vital energies are
only complete and strong, if all your emotions are active
and contribute their specific bioelectric frequencies to the
main frequency of the bioenergy that flows through your

When you block one of the emotions, that part of the
frequency is lacking or becomes distorted. As a result, your
white beam of vital energy will not be really white any-
more and thus will be weakened. That is why the duality
of our emotions is so important and must be functional if
emotions are to flow healthily.

4) The Five Elements (Interactivity)

The principle of the five elements suggests that nature is
interactive and in a continuous process of transformation.

The five elements wood, fire, water, earth and metal are
mutually constructive and also mutually destructive. For
example, wood is positively enhanced by water whereas
water destroys fire. These two parallel processes of crea-
tion and destruction can be seen as two circles or cycles, a
cycle of creation, and a cycle of destruction.
The principle of the five elements teaches us that noth-
ing in nature is static or stagnant, but that all is subject to
continuous flow, continuous change. It also teaches us that
all elements naturally interact with each other, mutually
depend on each other, and that nothing is really isolated.
As a result, we can verify if our understanding of nature is
in accordance with the laws of nature.
Studying and observing these laws, we notice a high
degree of interdependence in nature and a high interactivity,
a fact that in the Western sciences has only recently been
given the focus it deserves. It is modern systems theory
that deals with the interactive processes in nature.


The principle of the five elements, as simplistic as it may
seem on first sight, is a wonderful teacher of real-life func-
tions that can help us to correct our way to see the world,
ourselves and others and to more accurately evaluate the
impact that every single of our actions might have on life
as a whole. It is the point of departure of a holistic view of
Our emotions are interactive in two ways, they interact
with each other and they interact with the environment,
with other people’s emotions and even with surrounding
natural energies such as the weather.
Yes, our emotions influence the weather; this is not a
superstition but one of the findings that Wilhelm Reich’s
orgone research has corroborated. Vice versa, the macrocos-
mic energies contained in the earth atmosphere, and even
solar spots influence our emotions. There is nothing really
separated in nature.
All of us know the disastrous influence negative people
can have over even a mass audience. Adolf Hitler, when he
declared the doctrine of ‘total war’ at the time was freneti-
cally applauded by thousands of people, while the speech
and many other similar speeches that led him to that point
of victory were filled with a hot soup of emotions, and
very little or highly distorted intellectual content.
Hitler knew that emotions are fluid and can be trans-
mitted, be they constructive or destructive. Many people
however use this example for declaring emotions them-
selves as destructive, which is of course a childish error: if I


spoil a pizza by putting too much salt in it, this does not
mean that pizza is per se bad food.
By the same token, positively inspired politicians use
uplifting emotional content for convincing the masses of their
good intentions and their firm and decided attitude. Well-
known examples are John F. Kennedy, Martin Luther King
Jr., Mahatma Gandhi, or Nelson Mandela.
When we look at interactivity of our emotions, we can
observe that it has two main characteristics.
The first characteristic is that emotions are generally
exclusive in that they come up in a pure manner and very
seldom mixed. When I am enraged, I am not joyful. When
I am bathing in joy, I am not exploding of anger. Have you
ever seen somebody who was furious and joyful at the
same time?
The second characteristic is that emotions are replacing
each other. When rage has reached its culmination point, it
vanishes to either peace, with no other emotion coming up,
or joy.
It is important to be conscious of this interactive play of
emotions because it indicates that we should not violently
interfere in emotions or block them because that will pro-
long an emotion and really can lead to destructive effects.

When I am enraged and try to not be enraged, this very
effort to suppress my anger will rather make it worse and
the emotion may become uncontrollable as a result.


5) Harmony (Equilibrium)

Harmony is a state of balance where all self-regulatory
processes in a living system are working smoothly, and
where nothing obstructs the natural flow of the ch’i. Yin
and yang may be in balance, or there may be a cyclic pre-
dominance of yang or of yin, but this does not disturb the
balance because it is within the cyclic and changing nature
of living organisms.
The reason why many people, especially in modern
society are emotionally unbalanced has its cause in the fact
that they subscribe to a moralistic life paradigm that makes
them judge emotions, trying to suppress those that they
judge bad and at the same time trying to bring about emo-
tions they judge good.

The moralistic judgmental attitude toward emotions is
highly destructive. It makes for all kinds of inner and outer
strife and war. It makes for destruction worldwide and is
at the root of all evil. This is so because interfering in the
kaleidoscopic change of our emotions destroys the natural
equilibrium between them and thus inhibits their bioener-
getic flow.
Let me explain this organic functionality of emotions
with three examples:

‣ Rage and Courage

‣ Mourning and Individuation

‣ Joy and Sorrow


Rage and Courage
The problem is that in what we call civilization, all our
hot or yang emotions such as anger, rage and jealousy are
considered as ‘bad’ emotions. This is why since several
millennia they have been repressed and became subcon-
scious secondary drives. They have their comeback collec-
tively in war, torture, genocide, and individually through
domestic, sexual and structural violence. None of the na-
tive cultures have ever reached the destructiveness of our
major civilizations in which the repression of emotions is
praised as a virtue and where such repression plays an es-
sential part in the educational paradigm. In reality, rage is
an important and positive emotion, a total expression of
our bioenergetic flow! This energy however turns negative
and destructive when it is blocked and pent up.
Rage as an original, primal emotion is positive because
of its signal function. It blinks like a red warning light every
time when we are going to disrespect ourselves. Rage is a
sign that we have yielded to foreign direction that pulls us
out of our center. Often it warns that we have been dishon-
est with ourselves or engaged in a codependent relation-
ship with others.
It is therefore not surprising that rage is the predomi-
nantly conflicting emotion to be subject in all therapies. This
is so because it is the emotion that in our culture is the
most repressed. Often rage is the explosive expression of a
deeply rooted revolt against abusive authority represented by


parents, educators or other adults during our own child-
The second aspect, as I mentioned already, is the vis-
ceral rage we feel when others interfere with our growing
into autonomy. This form of rage often can be traced back
to early childhood where an inadequate mother felt threat-
ened by a child who wanted to grow and expand his or her
grasp of the environment.

This autonomy-preserving function of rage is thus a
healthy and even life-sustaining mechanism in our emo-
tional and psychosexual setup. This is so because the will
to grow into autonomy is built into the genetic code of
every creature.

Carl Jung, in his study on the child archetype, writes
‘child means something evolving towards independence.’
The will to grow is an expression of the right to live. No-
body wants to be born to remain a dwarf. Children who
experience that their mother or both parents do not recog-
nize their becoming and rather want them to grow back-
ward into the matrix feel threatened in the very essence of
their life. They will show typical signs of anxiety and inse-
curity, manifested by clinging behavior, contact inhibitions,
stuttering, sweating, uneasiness in front of a group, and so
forth. Their basic confidence not only in the mother or the
parents but in life as a whole will remain weak. As a result,
these children will try to free themselves during their ado-
lescence: they revolt!


More there is codependence with one of the parents, or
both, prior to adolescence, the harder the revolt. The basic
feelings that we encounter in such bonding on the side of
the child typically are anxiety, insecurity, rage and a des-
perate state of powerlessness.
But even as adults, every time we engage in symbiotic
relationships we will again trigger these same base feel-
ings. Unfortunately, in today’s global industrial culture,
symbiotic relationships are idealized. This idealization is a
collective cover-up of our basic fear of life, which mirrors
our basic fear of death. These feelings are messengers tell-
ing us about the despair we have experienced as small
children in the absence of our mothers.

Naturally, the human mother and her baby are symbi-
otically attached to each other during the first eighteen
months of the infant. The crux is that today many mothers
in our modern global culture are often no more able to re-
spond adequately, because of contradicting career choices,
to the emotional, physical and psychosexual needs of their
infants and thus cause their babies to suffer emotional and
tactile starvation. The price we pay for this deprivation of
our primary symbiosis with our mothers or parents is a
partial or total separation from our true self.

Rage, contrary to common belief, is not per se an ex-
pression of violence or aggressiveness. Cultures are quite
different in evaluating emotions that are part of our daily
life experience. In South-America, Asia or the Middle East
it is not unusual to see some people gather in a street who


shout or bombard each other with reproaches. The energy
of such disputes is hot, and such is the climate and the
general mentality. Thus, there is no contradiction. People
would pass with a smile or stand still a moment, shaking
their head or throwing a funny word in the heated conver-
But imagine the same scene on a street in Switzerland!
People will isolate the group, make a bow around it, look
scared, run away and/or call the police. In the former cul-
tures emotions are valued as inherent in human interac-
tion, whereas in emotion-hostile cultures they are stripped
off normal communication and relegated to a taboo sphere
or even criminality.

He who mistrusts emotions, mistrusts life; life mani-
fests through flow, emotions, and hot energy. Don’t forget
that we have warm bodies and that only dead bodies are
completely cold! Also consider that it’s not hot rage, but
cold rationality that has invented the napalm bomb and
weapons of mass destruction; they are called ‘defense sys-
tems’ or ‘deterrents.’ Only on the basis of repressing our
natural emotions a civilization could grow that destroys in
a manner that is ice-cold, highly efficient, and indeed—to-
tally rational.

Emotions are also efficient, but not in the way of short-
sensed left-brain logic that disregards cyclic events in life
and is unable to grasp its wholeness or holiness, but ac-
cording to the principle of free flow, the bioenergetic law of
cycles. Emotions are the infinite riches of life. They make


that we are feeling-failing beings, that we are passionate and
thus compassionate. Most destructive acts come not from
auto-regulation, but from over-regulation, the too-much-
of-control that is so typical for modern society.
Only an emotionally sensitive individual can feel com-
passion with another. An individual who has put on ice his
or her emotions will not surprisingly react ice-cold facing
the open hand of another. Only if we recognize that we as
human beings always potentially and often really fail, we
can develop a constructive humanism that encompasses the
wholeness of life and of our emotions.
It is essential to see that rage is an emotion that pushes
us to build identity. Without an identity, without distinction
from the group, the collective, the social field or group, we
cannot develop our soul power. For this to happen, we must
find our limits, and find out about our difference. Every
time we forget this truth and are going to dissolve in the
alienating overlay of the mass spirit, rage calls us back to
our own mission, our uniqueness, our truth.
Let us look at how children handle rage! Small chil-
dren, if not subjected to repressive or anti-emotional edu-
cation, are often enraged. There are phases in the devel-
opment of children where they regularly get out of temper;
during these times children build their identity by becom-
ing conscious of their difference.
Have you ever seen that little children who play with
each other and get enraged, irreparably damage another or
even kill a playmate? The fact this virtually never happens


shows us how important it is to exteriorize emotions, and
on the spot. Integrative coaching or therapy tries to re-
establish our inner harmony through re-integrating our
emotions while showing the way how to accept rage as a
positive emotion. To summarize, the way to building self-
respect is aligned with the way to begin respecting our
emotions. However in many of us emotions still lead a
shadow existence, and this shadow leads some kind of
separate life.
In extreme cases of schizophrenia, caused by a splitting
off of non-accepted emotions, this shadow has become a
monster-like creature that puts the person at times under
tremendous terror. However, we can at all times enter in
constructive dialogue with that shadow and make him our
friend. To express it poetically, it is our shadow that gives
depth to the picture we represent in outer life; it is our
shadow, and our integrating its energy, that lets us come
over, in social dialogue and exchange, as authentic and
In this accumulation of rage that is frozen into an inner
shadow, there is an immense energy potential. Once we
manage to get in touch with the shadow and integrate its
energy potential, we are substantially enriched and get a
sense for the depth of life. The result is a fountain of crea-
tivity and joy in life.
Through the dialogue with our shadow, as part of our
inner selves, the energy in us that always negates, we get in
touch with our true self. Moreover, this work will step by


step free the energy contained in the repression of the un-
desired emotion.
This energy is then available for creative purposes as well
as for changing the behavioral pattern which led to an ac-
cumulation of frustration and negativity.
To put this truth in a catchy formula, negativity and
destructiveness can only be acted counter by the admission
of emotions, not by their remission.

Another part in us that often expresses rage is our inner
child. With many of us the inner child has been hurt or be-
trayed. It may be in a cataleptic state, a state of total mute-
ness, and it may not respond at first to any attempt to get
in touch.

This state of affairs was brought about in most cases by
the denial of our caretakers to let us grow into autonomy.
Our primary visceral reaction was blind rage since we felt
utterly powerless in front of an overwhelming world of
adults that we felt did not understand our natural desire to
grow out of childhood.
The magic of childhood is that no child wants to be a
child, but rather is an adult in spe. As this visceral need for
autonomy was not attended to by our early environment,
we have as adults the urgent responsibility to parent our
inner child.

—See also Peter Fritz Walter, Coaching Your Inner Child (2014)

Rage is not a big problem when expressed by a child,
yet can be difficult to handle when pent up over years in


an adult who refuses to integrate their inner child energy.
Destructive human beings are often destructive children
since they did not give their inner child the chance to grow.
By the same token, a destructive culture is an infantile cul-
ture, a culture that did not mature inside while being pow-
erful and sophisticated outwardly with all its knowledge
and proud aggressiveness. Integrating our inner child, we
heal our fundamental wound. The result is a fantastic flow
of creative energy, spontaneity, youth and wisdom, and a
strong will to live. Moreover, our capacity to love will be
renewed and we will have higher energy in all we do.
When our inner child is furious, we must understand
the reasons for this rage, while at the same time seeing that
we, adults, do not need this rage since it is but a condi-
tioned behavior pattern that we can change if we want to.
Once we recognize deep down that true adulthood is
to be vulnerable and open toward life, the pattern will
change by itself. The vital energy contained in the pattern
which was blocked will then be freed and serve creative
Please note that the words rage and courage are related.
Rage is part of courage, not only literally, but also in real
life. Courage is but sublimated rage. When you suppress
your rage, you cannot become courageous. This fact is ex-
pressed in mythology by the tale of Hercules killing the
lion and putting the lion’s fur around his shoulders, thus
symbolizing that Hercules had become the lion himself,
the lion being the quintessential example of courage in


most of the cultures of Antiquity until today. Once you can
handle your rage, and not before, you are eligible for the
small circle of those who have real courage, the coura-
geous souls.

Mourning and Individuation
Mourning is important. It gets us in touch with our in-
ner depth and lets us feel the whole of our being. It also
serves to free us from attachment, be it to a person or an
object that we cherished. Mourning is essential for renewal.
Attachment has always the tendency to pull us out of our
center and alienate us from our true self.
However, it would be an extreme position to live with-
out attachment. Some sages show us that it is possible to
renounce the world and live a life in isolation. Yet this is
rather the exception and could mislead us to believe in an
extreme position that would be against our nature. There
are spiritual teachers like Ramana Maharshi or J. Krishna-
murti who tell us to stay in the world and not escape from
attachment or worldly endeavors and instead sharpen our
attention to the many small details of life, inwardly and
In fact, attachment and detachment are somewhat dia-
lectic movements and have both their place in life. De-
tachment which is forced and not accompanied by mourn-
ing would end in arrogant self-isolation which would not
only cut off our outside relationships but also erect a bar-
rier against our inner self. There is deep meaning hidden


in every process and in every circumstance of life. If we do
not grasp this meaning we cannot create new constructive
life cycles. Our influence on life would then be disturbing
or hindering the evolutionary processes programmed into
our cells from the very beginning of creation.
And there is also meaning in attachment! Many young
people and also adults who live in deep attachment or fu-
sion with others project upon them their infantile symbio-
sis and implicitly try to free themselves from their fusional
bonds. Attachment, paradoxically, understood as a process
of detachment, and one of liberation, can lead to personal
autonomy. However, this requires that there is awareness of
the whole process of codependence and the dialectic of at-
tachment and detachment. It is not per se unhealthy to be
attached to other persons and material things as long as we
are conscious of these attachments and observe them pas-
sively. Doing this, you will see that attachment is a process;
then you will remain open for a gradual transformation of
attachment into freedom.
Autonomy is a natural state of being that enables us to
be fully responsible for our being and our present incarna-
tion. Mourning is thus truly empowering and helps us take
responsibility for our life and individual fate. Out of every
mourning process we grow newborn, and reconnected to
our deepest roots. Every mourning liberates us from the
old skins and peels us more true. Often we progress first
on the inside level before we incarnate this inner evolution
in our outside life and relationships.


In relationships it happens that one partner thinks to
carry an obligation towards the other partner by remaining
attached to him or her. However, such a belief veils a mis-
conception, a confusion between one’s own needs and the
needs of the partner. Second, the partner who feels obliged
to stay with the other disregards that every relationship is
based upon the consensus of both partners. Furthermore,
the law of attraction, one of the fundamental laws of the
universe, rules not only the relationship of celestial bodies
but also of human beings.
If in the particular relationship, this law indicates not
attraction, but repulsion, all efforts to keep such a relation-
ship will be vain and result in strain, hurt and disruption.

If one person does not feel attracted any more to an-
other, the magnet which once attracted these beings to each
other has lost its force. It is of secondary importance that
only one of the partners sees this fact whereas the other dis-
regards it and wants to stick to the relationship. The fact
that the attraction fails on one side points to the truth that
it lacks in the whole of the relationship.
In this case the partner who wants to continue the rela-
tionship must go through mourning, which is a process of
self-transformation and leads to a new and deeper connec-
tion to self.
Mourning leads to a stronger sense of identity by cen-
tering us upon our own truth and reality. Mourning is a
process that teaches us the capacity to let go and accept.


The pain in mourning decreases at the speed we accept
and let go. There is an inner connection between mourning
and melancholy in its form of creative daydreaming. If we
accept to remain free inside and are able to let go, we do
not need to escape into obsessed activity but can take time
in order not to disturb the inner growth process.
Mourning is linked to our capacity to love. If we can let go,
we can love. If we allow to mourn, we purify ourselves of
all that impedes us from loving. Therefore mourning is not
a negative emotion. It is entirely positive.
Mourning, in the same way as love, heals our inner
bioenergetic flow. However, if we refuse mourning, escap-
ing into vain activities or indulge in bitterness, hate or fri-
volity, we block the energy flow—and thus block life and
All natural emotions have a deep meaning. They lead
us back to our inner being, reconnect us with our true self
and let us feel life with all our senses as a wonderful proc-
ess of spontaneous wholeness.

Joy and Sorrow
It may seem unusual that I talk about joy, while we are
used to talk about sorrow. Why is that so? Because you will
say that there is no question about our preference for joy
and that joy is nice and desirable, and sorrow not. How-
ever, it is not that easy. He who allows rage and mourning,
will experience joy. Yet he who represses rage and mourn-
ing, will have difficulty to really feel joyful and light.


What is joy? What is sorrow? Is joy pleasure? No, pleasure
and joy are fundamentally different in that the first needs
an object while the latter not. Joy does not need a reason.

Joy of life requires deep trust in that life has a sense, a
meaning, and that living is meaningful. This does not im-
ply that life must contain a task or provide a sense-giver.
Sense is contained in life as a basic layer or a base fea-
ture. When we are joyful, we en-joy to live, and we enjoy to
enjoy because enjoying is an immediate expression of life
itself. True joy is not possible when our heart is charged
with negative feelings, especially guilt, regret and all that
is linked to the past. Sorrow is an accumulation of guilt,
regret and sentimentality. If we carry our past like a bundle
on our back, we carry it in our heart. And then, we are in
sorrow. However, when we are in sorrow, we do not see
that the object of sorrow is itself sorrow.
Sorrow is not something genuine, but an imprint of the
past, a trickster of your memory surface, if you will. The
past is not threatening us; it is rather a bunch of old flow-
ers, simply anecdotic, a collection of letters of which some
smell like roses and some like rotten apples.
The past is like a box of toys and dirty clothes in which
is hidden a forgotten diamond that forgot to shine. The
past is the garbage in our cells. Joy is free of the past. It is a
creative and reformative process. It often comes with all its
force right after mourning and represents a new birth, a
new beginning of life in the present. Joy is not related to


circumstances. It comes from inside, moves from the shell
outwards, centrifugal, toward life.
At the same time joy is an emotion that gives us the
feeling to be in deep and mysterious communion with the
whole of creation. Be embraced millions! wrote Schiller in his
Hymn to Joy that Beethoven used as the text for his 9th
Symphony, prayer in music that goes beyond all religions.
Our kaleidoscope of emotions does not only consist of
joy, but the other emotions have also their place in it. To
restrict our inner life to only one emotion would equal im-
If we try to maintain constantly one single emotion in
us, be it joy, we block the bioenergetic flow of the kaleidoscope
of our emotions. But many of us who come out of negative
early environments try to repress the emotions they con-
sider negative while at the same time trying to express
only positive emotions. The result is a considerable impov-
erishment of affection and sensitivity and a heightening of
the violence potential because every emotion, if repressed,
reacts like the tiger in the cage, and becomes thus more
virulent and more explosive.
Accepting all our emotions, we can with some exercise
attain an inner state of harmony and joy that is permanent.
The first step on this path is to accept all of our so-called
negative emotions and passively observe them. Then we
are gradually able to express them in a constructive way.
We simply must recognize that these emotions belong
to us, that we are in a way these emotions, at least at times

and that they are meaningful in expressing parts of our
soul. Once we study the kaleidoscope of our emotions, we
will find that all emotions are linked to each other in an intelli-
gent interdependence and that we need all of them for our

Integrating Emotions
Why are we not robots, pure thinkers, analyzers and
ruthless executors? Why do we have feelings? Feelings al-
low us to experience life as a direct contact with reality. We
speak of an experience that went ‘in our bones.’ It is as if
we had felt that event with our whole body, not only with
our mind and our feelings. What do we mean when we
speak of a ‘touching’ experience? Does it not mean that the
intensity of our feelings, or our emotions during the expe-
rience was very deep?
Behold, controlling emotions is not the most construc-
tive way of handling them! I even should avoid using the
term ‘controlling emotions,’ but talk of integrating emo-
tions. Integration means that we accept and passively observe
the creative interplay of all emotions in us. This in turn
means we affirm the inner reality our emotions create and
orchestrate and that we respect their right of existence.
It also means we recognize being constantly enriched
through our emotions and that we develop a feeling of
gratitude for these riches.
When we have hurt others by an explosion of rage or
anger, if we are often irritated or in bad mood, the problem


is not the fact that we have emotions, but that we disregard
the part in us that represents our emotions. More or less
uncontrolled eruptions of emotions are always the result of a
repression of the specific emotion which causes us trouble.
We have seen already that emotions are expressions of
vital energy. This energy can either flow freely or accumu-
late. In the ideal case it flows and emotions then replace
each other, as we saw, in a dialectic movement. We then
experience the whole spectrum of our emotions.
One could represent emotions with the colors of the
spectrum, produced by a prism. When you fix your regard
too long on a certain color, your eye muscles get tired and
the color causes you a feeling of repulsion or aversion,
simply because it impregnated your retina for too long.
When we are focused too much on a specific emotion
because we block the spectrum of emotions in us, the en-
ergy flow which is caused by the change of our emotions is
blocked. As a result, we begin an inner fight with the emo-
tion that we have blocked since we try to get rid of it.
However, the more we fight this energy, the more it
will bother us, just like a fish caught in our hand escapes
just in the moment we press most hard to keep it.
Integrating our emotions means to recognize their exis-
tence and the necessity of their free flow. An emotion that
manifests for the first time is always relatively harmless. If
repressed, however, it will make a stronger and tougher
appearance the second time. The third time, it may already
take frightening, dangerous or destructive forms, and so

on, until we recognize its right of existence and listen to its
The fact that we accept emotions and observe them
passively does not mean, as some of you may think, that
we have the right to hurt others with our temper tantrums.
For example, if someone has enraged you, you should nei-
ther choke down this rage nor deny it nor else let it ex-
plode like a bomb.

To express rage constructively means to simply tell the
person that you are angry or furious because they did this
or that to you or hurt you in one or the other way. In sim-
ply communicating the fact you recognize the emotion and
choose at the same time a constructive way to express it.

Of course, this requires a certain amount of self-discipline
and also some practice. Using verbal expression to com-
municate our emotions, we humanize every kind of feeling
how negatively we may perceive or qualify it.
Language has been given to us not only to communi-
cate thoughts, ideas or concepts, but also the things that
move our heart. Culture in the true sense is a metaphor for
our ability to humanize feelings and desires, be they aso-
cial, through verbal and artistic expression and communi-

We gain inner unity and integration of thought and feelings
only if we recognize our emotions and respect them so that
we can respond sensibly and effectively to every situation
in life. Doing this requires intuition and sensitivity as well
as respect for ourselves and others. And we should always

observe the golden rule that we should not do to others
what we do not wish to be done to ourselves.
In Transactional Analysis (TA), a healthy positive atti-
tude toward life is expressed by finding oneself okay and
finding others okay. What does this mean? It means that
work on our emotions should lead to their integration and
constructive expression in order to harmonize body and
mind. Many of us grew up in a moralistic and affectively
poor environment and have therefore developed schizoid
character traits; we have split emotions off from reason.
One symptom for this phenomenon is that a man
searches warmth an affection with his wife or partner, sex-
ual fulfillment and adventure however with a girlfriend.

Machismo and sexism are basically signs of a schizoid
character structure, individually, in the group or even on a
national level. However, before we can change the world,
we must have done the work on ourselves, because the
faults we see on the outside have their roots inside of us. If
we want to achieve inner unity, we better first work on the
integration of our emotions. Doing this, self-confidence
and inner strength build up spontaneously.
It is one of the paradoxes of life that our inner force
depends on the extent to which we are able to accept our
and other people’s weakness. In accepting us as simply
human, we become more-than-human.
Those of you who have done some form of introspec-
tion know how imperfect we are as human beings, but
how unlimited our potential for perfection is. We gain ac-

cess to our deep affections only from the moment we stop
judging and criticizing us and end improving us. Without
being lenient, patient and graceful toward ourselves, we
cannot overcome the neurotic rigidity that led to the split-
ting off of our emotions, or certain emotions, in the first
place. This grace is the very condition that we become con-
nected, bit by bit, with our inner self that we have disre-
garded and put aside.

You could call this process a reunion with your soul.
The first step is to begin a dialog with all your inner selves.
The first step is to feel your feelings again, to gain aware-
ness about them. Many of us do not want to feel certain
emotions because these emotions were in our childhood
met by intolerance from the side of our close environment.
What happens if we repress one emotion? It will be re-
placed by another. For example, if you repress anger or
rage, typically a depression will be the resulting feeling
that compensates for the repressed anger. This means that
every time you are angry, you feel depressed, simply be-
cause you do not allow our anger to unfold. This hypocrite
game leads to deep confusion because we forgot the pri-
mary link between rage and depression. Instead of feeling
really angry or furious, we instead experience migraine,
insomnia, allergies, or fatigue. Through passive awareness
and self-observation you can gradually learn to break
through these inner defense mechanisms that you built in
childhood. We want to get rid of these mechanisms be-
cause now, as adults, they are no more functional, but ren-


der us emotionally numb, or hard and bitter, or even sexu-
ally cold or blocked.
The first step is thus to feel the undesired emotion again
and welcome her as okay! The second step is to express the
emotion in a way that is socially okay. What then happens
may come as a surprise! Expressing our rage will be felt as
something much more harmless and much less destructive
than we had imagined! The third step is a basic rewriting of
our life script or inner program. In being more integrated
and whole, many of our fears vanish, most of our phobias
just dissolve and our inner thought module changes fun-
damentally. It is as if its polarity switched from negative to

You may use positive affirmations to help changing the
content of your subconscious mind. When practiced in a
consistent manner, affirmations working similar to a ther-
apy in that they gradually reorient our inner attitude to-
ward accepting life as a whole.

Positively empowering affirmations bring about not
only awareness about the importance of respecting your
emotions, but also heals your emotional wounds of the
past. Affirmations for self-healing are for example:

From now I accept and feel my true emotions

I accept all my emotions with grace

I am whole and all my emotions are the expression of life in me


From now on I express all my emotions constructively

I accept myself as a complete thinking-and-feeling human

All my emotions are important and connect me with my inner self

Chapter Three
Healing Sadism

This present chapter is about the challenging task of
healing sadism. While psychiatry assumes that either sa-
dism is a variance of sexual attraction, and thus no pathol-
ogy at all, or that it’s well a pathology, but one that cannot
be healed, my research showed me that sadism is a pathol-
ogy, but one that can well be healed.

First of all, sadism is not part of our natural sexual setup,
which is tender, accompanied by hot melting emotions. If
you suffer from sexual sadism, that means that you are suf-
fering from a neurosis. Typically, in this condition, you will
feel your sexual wishes coming over as urges in the sense
that they are compulsive and explosive, and rather ‘cold,’

and linked together with violence, so that empathy for the
sexual mate ranges second behind the urge to abreact and
explode sexually through the accumulated excitement trig-
gered by more or less cruel acts inflicted upon the mate-
Typically, when you suffer from a sadistic affliction,
your superego (morality principle) is blown-up, which
means that you are virtually stuck in morality and on the
emotional level almost dysfunctional, unable to experience
true empathy. On the sexual level, you will be blocked
emotionally and the streamings of your sexual energy are
inhibited by your muscular armor which is the physical ex-
pression of the emotional stuckness and rigidity.

The body always incarnates what is in the mind. If
your mind is stuck and rigid, your body will become stuck
and rigid; if your mind is open and dynamic, your body
will be soft and alert, moving swiftly.
I argue that both the sexual and the nonsexual sadist
need help for coping with their affliction. The way to go is
to render the whole complex web of feelings and compul-
sions involved in these afflictions fully conscious, first of all,
then to gradually get to experience natural and tender sex-
ual exchanges with fully consenting and mature partners,
while practicing some form of self-restraint regarding the
sexually sadistic acts one longs to inflict.
Such a therapy or self-therapy needs time and progress
will always be incremental; there is no quick fix to heal sa-
dism as the original wounding that caused the sadistic re-


sponse is an imprint in the luminous body and accordingly a
groove within the neuronet that needs persistent effort to
be erased, and a relatively long laps of time to be made
completely undone.
Sadism can be healed, but consistent work on changing
the neuronet, the whole behavioral structure in matters of
erotic and nonerotic relationships, is needed, and the effort
needs to be consistent; this is why it is a good thing to be
assisted by a facilitator or therapist, and be it only for en-
couraging you to continue.
Besides personal or individual sadism, I argue that our
society is as a metagroup sadistic and has created quite a
number of institutions or ways of group behavior that are
to be considered as sadistic.

What is Sadism?
Sadism is a pathological constriction of the bioplasma that
comes about not through too much sex but through too
much abstinence, prudishness, sexual repression and mor-

Wilhelm Reich, as the first sex researcher in Western
culture and some if not all sexologists after him have dem-
onstrated that sadism is not part of our natural sexual setup
with its hot, melting and tender emotions, but a constric-
tion of the flow of sexual energies brought about through
prolonged virginity, insufficient sexual contact and experi-
ence during childhood, youth and early adulthood.


The emotional blockage in sadism is not only psychic;
it is not only manifesting through violent sexual fantasies,
but more importantly what happens is that the lack of the
capacity of deep yielding to the naturally streaming sexual
emotions causes somatization of the psychoemotional constric-
tion in the form of a muscular armor around the lower belly,
the pelvis and the anal region. Typically, sadism lowers
sexual arousal because the emotional flow is more or less
blocked in the most sexually vital regions of the body. As a
result, when arousal occurs it is felt not as a pleasant hot
and tender streaming but as a more or less unbearable ten-
sion that incites to a more or less violent acting-out, just to
get rid of the tension.

When that happens, you will in many instances be
afraid of your own violent urges and thus fear sets in
which further complicates the already hot and explosive
arousal situation. In addition, the orgasmic reflex is low-
ered in the sadistic affliction because body reflexes func-
tion well only when our musculature is basically relaxed.
The full bioenergetic discharge during orgasm is possi-
ble only in case the lower belly and pelvis muscles includ-
ing the anal sphincter are flexibly relaxed, and not when
they are constricted. With the sadist, typically, the orgasm
is shallow, almost imperceptible, or it is so overwhelming
that it causes a deep post-orgasmic depression, but it is
typically not felt as a joyfully pleasurable body sensation.
Because of the physical constriction going along with the
emotional constriction of free sexual streaming, it is diffi-


cult to heal sadism. To repeat it, until today, most psychia-
trists keep affirming that it was impossible to really heal
sexual sadism while palliative treatment of the psychoso-
matic tension can be successful in many cases.

The Two Faces of Sadism
As I mentioned above, sadism has two main branches,
nonsexual and sexual sadism. However, this is only the
outside façade of it because bioenergetically there is no dif-
ference; nonsexual sadists repress their pleasure function in
that they inhibit their sexual pleasure derived from the sa-
distic violence they inflict because of a still tighter superego
than that of sexual sadists. The sinful aspect of sexual pleas-
ure in the moralistically highly conditioned psychic setup
of nonsexual sadists makes them derive feelings of power
and dominance when they act out sadistically, and unfor-
tunately so much the more when the targets of their sa-
dism are children.
World literature abounds of examples of nonsexual sa-
dism inflicted upon children in the care of the Church, in
monasteries, religious schools and even state schools when
they are ruled according to a strict moralistic paradigm.
Examples can be found in the oeuvre of the British
writer Charles Dickens, especially in David Copperfield, the
French poet Denis Diderot, especially his tale La Religieuse,
as well as the author Robert Musil, especially one of his
novels that was turned into a film entitled Young Törless,


depicting the sadism of a group of youngsters at a military
They also can be found in autobiographies such as the
personal story of Charles Chaplin, published in My Autobi-
ography (1962/1992).
What these life stories amply demonstrate is that the
so-called chastisement of children is a form of nonsexual
sadism in the form of physical violence inflicted on them
for the pretext of bettering them. It is not of interest in the
present context if and under which conditions legally the
physical chastisement is considered by criminal law as a
violent assault and thus punished as child abuse.
As the media today so often portray sexual violence,
we should not forget that physical child abuse in the form
of brutal corporal punishment is a major issue still in mod-
ern society that needs to be responsibly addressed by the
lawmaker. From a selfhelp perspective—and this is after
all the focus of this present book—the way to go is to ren-
der all these desires first of all fully conscious; then, and
only then can therapists assist in healing the sadistic afflic-
tion and help the client to gradually get to living sexual
desire constructively; which means that for being able to
help the client, at the start of the therapy, the person must
agree and work hard on building sufficient self-restraint
from inflicting pain to any sexual mate, as the primary con-
dition. Such self-restraint, while it is a reasonable measure
in any case, is very difficult to observe for long-term sa-


dists as long as the psychosomatic tension is so high that it
interferes with and confuses cognitive processes.
If this was not so, all our great teachers and gurus of
virtue, religion, goodness and morality would have since
long eradicated violence and abuse from the human race;
unfortunately we must state the fact today more than ever
before that forcibly imposed self-restraint in the form of
moral teachings have made things much worse than they
were and are originally.
A solution can only be brought about when we apply a
purely bioenergetic paradigm and try to heal the root cause of
sadism, which is the constriction of the emotional flow in the

Growing Up Sexually
Our sexual behavior is largely the result of social con-
ditioning; this fact has been found both by sexological and
anthropological research. However, this does not mean
that sexual conditioning is turning us into sexual automa-
tons. Our sexuality, despite conditioning, remains a flexi-
ble, moving thing that is subject to change, and subject to
conscious choice. I have observed that in most cases pro-
found changes in sexual attraction are following up to pre-
vious changes in our emotional predilections.
As it is with natural sexuality, so it is with soul power.
It is not power that is ultimately destructive but power-
lessness, thwarted power. Every human being who is con-
scious of their natural soul power is loving and construc-


tive. Natural power is necessary biologically and socially
for us to defend ourselves, to mark our difference or for
building the courage to stand up for our preferences. How
do you want to build your personal reality, with all that it
implies, without this minimum amount of courage? And
for building courage you need a feeling of power!
When you feel powerless, you have very little courage
and every day becomes a riddle with a thousand open
questions. Should I do this? Should I engage in that? Is it
not too dangerous? Will I not hurt myself when I stand up
for my desire? Without courage, without taking risk, you
simply cannot live. How to find a partner? Without cour-
age to address a woman or man, you will remain lonely,
and possibly emotionally and sexually unfulfilled.
What happens when you repress the hot, melting and
streaming sensations that a naturally self-regulated body
experiences? Life cools down, your emotions cool down,
your sexual desire cools down, your appetite cools down
and as a result your humanity cools down. Then you experi-
ence the cold rigidity of control, and love and compassion
get lost along the way. This desire for controlling life is a
by-product of angst, the fear of our own destructiveness.
And here lies exactly the logical circle, the fundamental
error, because this destructiveness is not part of our natural
setup but a result of our striving away from it because of
the culturally induced perversion of genuine morality into
violent, false and smeary moralism. This perverse transmuta-
tion of natural power into powerlessness and sadistic con-


trol can be compared with the retrogradation of a planet
that we know from astronomy and astrology. When the
spin of a planet reverses, which is a natural event to hap-
pen in the life of every planet, the energy of the planet
changes as well. It changes polarity. Astrology assumes that
the naturally positive energy of the planet becomes nega-
tive and destructive as long as the retrogradation lasts. What
then happens is that the planet’s energy is interiorized and
can only serve our inner or personal development, but not
our social advance or recognition in society because on
that level, the energy is not conducive for advancement,
but for defeat.
This uncanny image from astrology can be generally
applied to the workings of the vital energies. For a positive
and healthy development of a child it is necessary that the
vital energy is in constant flow and that it does not stag-
nate, as it does for example in the case when sexuality is
forbidden or experienced only under strong guilt. What
then happens is namely an inversion of the energy, both
sexually and socially: the once heterosexually inclined
child becomes homosexually inclined, the originally socia-
ble child becomes a loner and the happy and adept child
becomes an anxious, morose and inept child.

This is often the result of being punished for sex play
in early childhood or because of religious prohibitions that
trigger guilt and that can severely block the further psy-
chosexual development of the child.


The child then begins to think and reflect instead of
acting joyfully and spontaneously and the creativity poten-
tial is more or less impaired.

When we want to penetrate deeper in this problem, we
have to look even more carefully at how children are
raised in our culture. I bring this up because you will find
the key to the door to freedom only when you see how you
became what you are. Except you had exceptionally permis-
sive parents and grew in a really loving home with lots of
affection and could express your exuberance and longings
early in childhood, you have been suffering, and this, to
make it worse, in the name of your own best.
This means in practice that as a boy, you were sup-
posed to fall in love to your mother, and as a girl, to fall in
love to your father, and not only platonically! You were
supposed to really desire sexually your parent of the opposite
sex and to compete with your same-sex parent for being a
better partner. If you did not turn with the wind, and re-
mained aloof to this social game called Oedipus Complex,
you were labeled a schizophrenic child, and you were put
in an institution. If you overdid it, however, and had actual
sex with your parent of the opposite sex, you were called
an oversexed child, and you were equally put in an institu-
tion, and your parent in jail.
And thus whatever you did had to go wrong in the end.
And if you did as you were supposed to, and fell in love to
your parent of the opposite sex while at the same time re-
pressing this desire, you were not put in an institution, but


you invariably damaged yourself, and became a timid, aloof,
powerless, authority-craving, conditioned, sickish and de-
pendent child, with one word a modern consumer child.

Let me get into still more detail, explaining how main-
stream child psychology and pediatrics define and explain
the psychosexual development of the child in our culture.
First of all, let us see how these professionals define what
they call child sexuality.

The first thing to note in their rhetoric is that while it is
agreed upon in all other areas of life that one learns some-
thing best when doing it, this truth is put upside down
when we talk about child sexuality. It is assumed by those
professionals that a child becomes corrupt and socially in-
ept when having sex with peers during childhood. By con-
trast, it is considered healthy if the child directs his libido
upon the parents and thus develops incestuous wishes.
These wishes, then, are interpreted by the child psy-
chologist as signals for the child’s psychosexual dynamics
whereas at the same time all is done to prevent the fantasy
from being acted out, thus the child is supposed to remain
with their wishes without however be given a chance to
act them out. In one word, all psychosexual growth in our
society is a fantasy game, lived out only in a fantasmatic
dimension, and not in real life.
Regarding identification, the rhetoric in child psychol-
ogy is that it is natural for a boy to wanting to become like
his father and for a girl like her mother. The truth is of
course that down the road we want to become ourselves and


not tin soldiers modeled and cloned after our parents. But
this fact is occulted because it’s not politically correct to
bring that up in a culture of imitation and industrial ma-
nipulation in which the individual is legitimate only in his
or her capacity as a consumer, and not in their autonomy
as a self-thinker and self-feeler.
The first identification is called homosexual: the child
identifies with the same-sex parent, during the so-called
anal phase. Next comes the heterosexual identification with
the parent of the opposite sex, during the genital phase, and
here Freud spoke of the Oedipus Complex.
However, I believe that this latent homosexuality in
our culture is not inborn, but the result of psychosexual ma-
nipulation in early childhood, and therefore not a natural
component of the sex drive.
I will not comment here upon what I personally think
of the Freudian idea of child sexuality, as the focus of this
book is upon helping you for dealing with your emotions
and your sexuality, and not to enter a discussion about the
value or lacking value of Freudian psychoanalysis and its
From a selfhelp perspective it may be more important
for you to know that the way to heal sadism is by creating
abundant sensuality. Sadism and sensuality really are mutu-
ally exclusive. The more we are deprived of true sensuality,
the more we tend to develop sadistic traits; by the same
token, the more we redirect our behavior into sensing and
feeling more, and actively create more sensuality in our


lives, the more we move away from sadism and back into
natural and pleasurable giving-and-taking.
Getting away from sadism means two things, correct-
ing your vocabulary and putting words on your desire so
as to heal any linguistic confusion, and second create really
abundant sensuality. Only love can heal violent sex desires,
and thus love must be promoted and lived!
Love is a highly effective alchemical process; it means
to accept one’s desire unconditionally, however problem-
atic and disruptive it may seem.
Power only becomes a problem when it is repressed,
when it is thwarted. Love, too, has power, but it’s not a
power that degrades, abases and violates. Thus, the prob-
lem is not power but how we handle it. Power abuse then,
is not a result of power, but of the repression of power,
which creates depression. The high rate of depression today
in major civilizations testifies for this fact.

—Depression affects approximately 19 million Americans, or 9.5%
of the population in any given one-year period. At some point in their
lives, 10% to 25% of women and 5% to 12% of men will likely become
clinically depressed. It is estimated that 70% to 75% of all Americans
may suffer from chronic and recurring depression, without however
being clinically depressed—simply because they never consulted a doc-
tor. In addition, suicide has been found to be a major outcome of de-
pression. Suicide statistics in the USA show that up to 15% of those who
are clinically depressed die by suicide.

It shows that most people’s emotional sanity has been
thwarted and that they have lost their natural soul power,
and are striving to gain more secondary powers in form of


social status, material possessions, and dominance over
others. Once you understand that, you understand all. Life
itself is power. Nature is powerful. It cannot only create,
but also destroy its very creation. Think only of an earth-
quake! While we might not be able to ultimately control
the power of nature, we can positively influence it, as the
sages of old taught us, by handling our own human power

Chapter Four
The Energy Nature of Sexuality

In the present chapter, I shall propose a whole new re-
gard on sexuality, based upon the energy nature of all life, in
general, and of emotions and sexuality, in particular.
I have suggested a unifying terminology, to begin with.
The terminology could namely facilitate cross-disciplinary
exchanges between scientists, professionals, politicians and
the public at large. I call this scientific terminology Emonics
(Emotional Identity Code Science), an abbreviation that re-
flects the essential, the fact that we all possess as individu-
als a unique emotional identity, and identity code, which is a
vibrational fingerprint.

This means in practice that we are not automatons in
matters of emotions and sexuality, as psychoanalysis and

sexology believe. It means that we are emotionally aware
individuals who can make conscious choices in all matters of
emotional and sexual predilection. It means that when we
choose certain partners for sexual mating, this is not done
from a compulsion, except in neurosis or psychosis, but
from a point of view of emotional predilection.
Before you consciously choose a sexual mate, you, all
of us, make up in our mind a blueprint of that person. This
is when emotional predilection comes in, for your choice
will be pre-sexual in the sense that you have a certain emo-
tional preference for the type of partner you feel attracted
to. For example, I see a young woman, cashier in a super-
market where I shop almost daily, and I notice, without
any sexual afterthoughts, that she has the ideal body, very
petite, but that is not what first aroused my attention. It
was her smile. I noticed after several days that she gave me
a smile that was quite open and unusual for the culture in
which I am living—which is a culture in which free sex for
any woman from a decent family is out of question, and
not only free sex, but even a cup of coffee with a man, es-
pecially if he is a foreigner.
As I am living here since many years, I know the cul-
tural standard. If I wanted to invite her for a coffee, if ever
she agreed, she would have to come accompanied either
by a member of her family, or a female friend. But all of
this doesn’t disturb me for my emotional predilection is
firmly for her after in those many years living here, I never
had a similarly strong emotional attraction for any other


young woman. And what adds on to my attraction is not
just her perfect body and her smile, it is also her smart,
which may not be obvious but it somehow expresses itself
in her face, in her eyes. And there is one more detail, given
this kind of repressive culture in which I am living. When I
come to check out, she asks me how I am, how I am feeling
today! That is, frankly, rather unusual and it shows a genu-
ine interest in me for she takes a sort of initiative that fits
badly to the totally passive image of women here, as they
are depicted in the media, in the films, in the shows, and in
daily life. This then in turn corroborates my own emotional
attraction to her, no, it actually validates it!
Now, let us see how it goes in the mind. I can reason at
any time, if she was from a rich family here in Cambodia,
she would not work as a simple cashier, she would go to
university, and a man would be chosen for her by her fam-
ily, and this man would in most cases not be a foreigner.
What are foreigners doing here? Most of them, not inter-
ested in marriage, would choose bar girls, and there are
really very many here, and many beautiful and attractive.
But it’s all a different game. Foreigners are kinda supposed
to get that cheap food for a night, or a week, and then turn
off. This is one side of the medal. The other side is that the
man who is in my position would worry about a young
lady looking for a good marriage! And here is the differ-
ence, for it’s years that I am looking to remarry, not just a
fancy of the day. I did dating all over the place, and the
worst experience were Thai and Filipino women, where I


found there was no emotional bonding at all, but sheer and
blunt materialism, to get a ‘good man,’ to be cared for, to
inherit a fortune. Now if you are a man or a woman, you
will invariably have a reaction to this story, you will nod or
shake your head. But keep focused, and accept that there is
a clear and sharp distinction between looking for a sexual
mate or a partner! I argue that in both cases, our emotional
predilections prime, not just in case you want to marry. We
have been talking about sadism and I would like to make
the point here that of course when somebody suffers from
a sadistic affliction, these considerations of the heart and
the soul do not count—they are dismissed as ‘nonsense’ or
‘sentimentality.’ What such a person wants is the hard core
experience of pure sexual fun without complication. You
give me this, I pay you that! Contract made. Next morning
story buried, and another fun is waiting for me! To call
emotional predilection, as it’s often done, romanticism, is
one of the verbal perversions our culture suffers from. To
share with a woman a dinner at candle light is nonsense,
or old-fashioned conservatism? It’s here, in such kind of
argumentation, that you see how the mind, the pure ra-
tional mind, can actually silence the heart, and can reduce
an experience to something barely meaningful.

It is the heart that makes us really human, and that also
humanizes sex! For without the heart, and our emotions,
sex would be a barbarous and largely meaningless thing. It
would be mechanical, repetitive, like riding a bicycle, yes,
a sport, a pastime, a fun activity, but not something that


could in any way be associated with love, and lasting at-
tachment to a person!
Now, let us ask at this point how, if this is so, we can at
all regard sex as a mechanical function, as an automatism?
This question is the centerpoint, really, in this book, for it is
what motivated me to write it in the first place. We have
been discussing the value of emotions in our cognitive ap-
praisal and our personal setup, as a result of the amazing
HeartMath® research. But this research, while it is of great
value, only confirms a perennial science tradition that em-
phasized the importance of the heart in all questions of
decision-making, be it professionally or personally.
When we look at ancient fairy tales, they always em-
phasized the heart connection between the hero and the
heroine; they did not consider the quest for marriage to be
one of a mere sexual conquest of the hero over his female
partner, as a matter of one night, as a matter of dominance.
This is very important to understand, for sadism is ex-
actly the contrary, for it is focused upon ego-centered satis-
faction in a timely fashion, preferably against payment, to
secure there will be no ‘after effects’ and ‘the next morning
we are departing as complete strangers.’ It is a dehumaniz-
ing affliction.

Many psychiatrists, and especially those who work in
forensic research and for law enforcement authorities take it
for granted that abuse will be perpetuated through the fact
that the abused invariably become the abusers. As I oppose
this negativistic and cynical approach since years, I have


been looking for solutions that are little known to most
psychiatrists because they have been developed mainly
outside of the modern world and scientific frame of refer-
ence. Our psychiatry may well be right in that from their
reductionist view of the psyche, they will be short of tools
for healing the scars of early abuse, and this logically so
within their system simply because they, with the rest of
our science and medicine, negate the energy-nature of all life
in general, and of the human organism, in particular. And
here they represent truly a minority position compared to
the overwhelming majority of cultures that do explain life
since millennia as a manifestation of the cosmic life energy,
and which as a result have developed energy-based heal-
ing approaches for the body and the psyche.
One of the most generally known of these wistful tradi-
tions is Chinese Medicine, which I mentioned already. Be-
sides, there are innumerable tribal cultures that developed
long ago their own energy-based healing systems.

For example, there is Huna, the age-old spiritual cul-
ture and religion of the Kahunas in Hawaii. I will put a par-
ticular focus in this context on the research on Huna con-
ducted over many years by Max Long and Erika Nau.
The luminous body is one of several terms used for the
transparent energy emanation that wraps around our physi-
cal body and manifests as an egg-shaped aura of lesser
density than our physical body. Other terms I encountered
in the scientific and esoteric literature are aura, energy body,
transparent body, luminous body, light body, particle body, eth-


eric body, and spherical body. In addition to looking at newer
research on healing the luminous body, and summarizing
approaches to energy healing from the past that have been
suppressed and demonized by the dominator forces of re-
ductionist modern science I am going to propose first of all
a vocabulary created in an attempt to unify terminology and
help psychology develop an energy-based concept for under-
standing human emotions and sexual attraction. I do not arro-
gate myself to be a science creator; it is obvious that what I
am presenting here is but a vocabulary or terminology, and
not a complete science. What I do is trying to unify a very
split-up and nonsensical terminology that has grown histori-
cally, but not systemically.

This is done by looking at the bioenergy in a systemic
way, using the frame of reference of a modern holistic sci-
ence or systems theory. My focus is especially on emotions,
and how they impact upon the upcoming of sexual long-
ings. This is the core of my research, and this is where and
how I want to impact on current sexology. Up to a new
generation of scientists to take up my torso of research and
develop it into a grown-out science that can possibly and
hopefully one day replace the joke-forum of sexology with
its jesters, its clowns, its ridiculous assumptions and all the
fake-knowledge it is blown up with like a kermess balloon.
There will be a time when serious science authors will
deplore the decades the world has slept in safe hypnosis
and under the spell of such a treacherous accumulation of
myths and fairy tales that today is sold as official sexologi-


cal science. It will one day be proven that sexology was
one of the most Cartesian approaches ever to be found in
modern science, and even in the whole of science history!

The Energy Nature of Sexuality
One of my primary research targets is elucidating the
nature of sexual attraction and what I myself call emotional
The perennial science I rediscovered was a true science
because it never lost its original continuum of being a true
philos sophia, a science tradition that was inspired by the
love for truth, for wisdom.
Western culture stands out by its collective denial of
the most fundamental patterns of living. In our Western
scientific tradition, scientists who acknowledged the exis-
tence of the bioplasmatic energy were rejected, defamed and
persecuted by system conformists, and even some of their
books were burnt. And yet this denial of truth that seems
to be inherent in Western civilization is not found else-
where in human history and mythology, as Joseph Camp-
bell affirms in his books.
In fact, other great civilizations have since millennia
acknowledged the fact that life is basically an energy func-
tion and that’s dynamic and systemic, and not static and
mechanical. And from this principle, that in the Hermetic
tradition was metaphorically expressed with ‘as it is above,
so it is below,’ it appears in line with functional logic that
what is inside the cell will also be enveloping the body. In


fact, this bioplasmatic energy is both inside the cell and it
surrounds the physical body like a transparent shell. It
folds seven subtle energy layers around the physical or
dense body that extent more than just a few inches.

—See, for example, Shafica Karagulla, The Chakras (1989)

From their erudite energy-based worldview, traditional
Chinese and Tibetan medicine as well as Ayurveda from
India were able to discover in our organism the meridians
as the major pipelines of the bioenergetic flow, and could de-
velop the tremendously effective medical science of acu-
The successes this perennial medical science booked
already thousands of years ago are today still unheard of
in our mechanistic, symptom-oriented, entirely chemistry-
based and palliative Western medicine.
Despite quantum physics, which shattered much of the
traditional nature-hostile scientific worldview, Western sci-
ence continues to deny what is obvious, that life is holisti-
cally coded in energy patterns and that no living process can
be properly mapped and identified in its functional effec-
tiveness without knowing these patterns and the bioener-
getic charge they contain.
Even cutting edge systems researchers such as Rupert
Sheldrake deny what they call the ‘vitalistic approach’ de-
claring as simply ‘mechanistic’ any scientific approach that
integrates the perennial knowledge about the cosmic life
energy, against all scientific logic, as mechanistic.


—Rupert Sheldrake, A New Science of Life (1995), pp. 12 and 43-49.
In addition, Sheldrake says morphogenetic information is not related to
energy patterns, without giving a valid explanation for his hypothesis.

Sheldrake denies ‘vitalistic’ theories, of which he does
not seem to grasp the single truth behind the many expres-
sions of it, the status of a theory, as they lack, according to
him falsifiability, or refutability, or testability. Here we are
left alone, after a cathedral judgment of far-reaching con-
sequences, and which is not followed by any evidence or
reference; and such an author is credited with being one of
the leading scientists today … come on, this shows me and
you that something is wrong with out science ...
With Ervin Laszlo, it is even worse: he never mentions
in his famous and bestselling books any of the forefathers
of energy science, but throughout this book, to come up
with an Integral Theory of Everything that simply summa-
rizes what those authors said over the course of several
centuries, but he says it under the header A-Field, a term
that sounds suspiciously close to Harold Saxton Burr’s L-
Field. And of course without mentioning Burr with one
word! And what Heraclites, Paracelsus, Goethe, Mesmer,
Swedenborg, Freud, Jung, Einstein, Reichenbach, Reich,
Lakhovsky or Bohm had to say about it goes unnoticed.

Such a sworn resistance against knowledge that is per-
ennial is all-too-typical for the arrogant attitude of most
Western scientists and their mouthpiece media.
I really think that Western science is misguided from
the start in that it always had this tendency to discard from


its scientific worldview much more than it ever observed
and retained. Think only of Feng Shui, the Druid sages, the
fairy worlds, shamanism, plant energies, morphogenetic fields,
ectoplasms, telepathy, telekinesis, prophecy, astrology, numerol-
ogy, or channeling: these branches, and many more, of the
great tree of knowledge were cut off from the rudimentary
torso of official Western science, while great minds and
brains have spent lifetimes researching in these fundamen-
tal disciplines of perennial science.
Mechanists are unable to understand nature, and they
can for this very reason not understand a science that con-
tains more than intellectual assumptions. And more impor-
tantly, their spiritual vacuum makes for their discarding out
the very energy that is at the basis of all we observe.
The overarching universal creator principle that in relig-
ions is attributed to the divine and was given many names,
I call it simply e, and this simplicity should exactly reflect
its ultimate complexity. To more aptly describe the creator
force or meta-observer of reality, I have added-on a second
term, e-force. While e could be described as the unmanifest
ultimate observer, e-force is a state of manifestation of the
creator force. E-force, then, is the force, the energy, through
which e is acting upon the surface of consciousness.

It is very important to realize that e and consciousness
are one in the sense that e instantaneously impacts upon
and forms consciousness, while it is in turn aware of e. It
can be said as well that e or e-force are contained in con-


Now, on the human level, e-force has created human
emotions, and is contained in emotional energy. Thus,
emotional energy is one of the many manifestations of the
e-force. Let me give an example. I cite from Life after Death,
by Neville Randall:

Leslie Flint was said to have a strange and rare gift, the abil-
ity to attract the spirits of human beings who had died and
moved on to another place of existence, and to provide them
with a substance called ectoplasm which they drew from his
and his sitters' bodies to fashion a replica of the vocal organs
—a voice box or etheric microphone.

Through this peculiar contraption located about three feet
above the medium’s head, Woods was told, a spirit transmit-
ted his thoughts. By a process that no living scientist could
explain, the desincarnate spirit created vibrations which en-
abled him to speak to us as using a telephone, in a voice like
the one he had on earth.

Now, this phenomenon, as magic as it looks on first
sight, can be scientifically explained. We are observing here
what is called by Huna science a ‘protruding aka finger,’ a
bioplasmatic substance squeezed out from the body’s reser-
voir of e-force that the Kahunas call mana.
This substance acts like a matrix for energetically
coded messages and decodes them so that they can be in-
telligible for people who live in dimensions vibrating at a
different frequency from the emitter’s.
Through the use of aka substance, we can thus construe
a translator and transmitter device to help people commu-


nicate who live in different vibrational universes. That ec-
toplasm box is exactly such kind of device. It not only de-
codes the emonic vibrations from the other dimension, but
also amplifies them so that these vibrations become sound
waves intelligible for the human ear. Of course, conven-
tional science cannot explain these phenomena so far, be-
cause it has no explanation for the cosmic life energy that is the
information field behind all those phenomena. It has built
a neat house without giving the owner a room for himself.
The owner of the house, that I call e, is the creator force.
Western science truly is death science as it refuses to ac-
knowledge the main ingredient of life, the field or life en-

Why this is so has historical reasons. After more than a
millennium of life and knowledge denial by the Christian
Church, the mechanist scientists built a science that was to
oppose the church, that had to be a science where God was
banned. Amit Goswami observes in The Self-Aware Universe
(1995) that the major weakness of material realism was
‘that the philosophy seems to exclude subjective phenom-
ena altogether.’
Do we have to wonder, then, that modern science until
this day could not find out the nature of emotions without
facing an abyss? This can’t be different after all since mod-
ern science has no idea of the impact of the observer until
the severe paradoxes of quantum physics blew up most of
Newtonian science and healed that scientific neurosis, in
order to reinstate nature, and e, in the house of natural sci-


ence. I would have to cite quite a few modern-day authors,
if this was a study about the bioenergy in general, and not
only in its impact on, and expression through human emo-
There is definitely a holistic trend now in postmodern
science, and a new direction toward integration; and ac-
cordingly, there is a marked change of direction now in our
science that is gradually getting us again in touch with the
spiritual dimension that has been discarded out; and from
here we are going to formulate, most probably through a
joint effort of many enlightened and spiritually aware sci-
entists a unified field theory, or the recognition of The Field,
as Lynne McTaggart calls the life force.

—See Lynne McTaggart, The Field (2002)

Carl-Gustav Jung (1875-1961)

Carl Jung puts up an astonishing analogy between the
Platonic concept of ideas, and the concept of energy in his
study Archetypes of the Collective Unconscious (1959), saying
that at bottom there is no difference between Plato’s eîdos
concept and Jung’s own proprietary concept of psychic en-
ergy that he considered to be a constituent element in arche-

—Carl Jung, Archetypes of the Collective Unconscious (1959), 639

By the way, Jung honestly admits that the term arche-
types, contrary to common belief, is not his invention, but
to be found already with Cicero, Pliny, and others and that


it also appears in the Corpus Hermeticum as a philosophical
Looking at the old Greek term for archetype, to archety-
pon eîdos, it becomes clear that an archetype is just one pos-
sible form of eîdos. Thus, Jung’s insight about ideas con-
taining energy as archetypes contain psychic energy, is sys-
temically sound.
The eîdos, Jung explains, are primordial images stored
in a supra-celestial place as eternal and transcendent forms
that the seer could perceive in dreams and visions. From
there, Jung pursues:

Or let us take the concept of energy, which is an interpreta-
tion of physical events. In earlier times it was the secret fire
of the alchemists, or phlogiston, or the heat-force inherent in
matter, like the primal warmth of the Stoics, or the Hera-
clitean ever-living fire, which border on the primitive notion
of an all-pervading vital force, a power of growth and magic
healing that is generally called mana. (Id., 397).

We are going to see further down that Jung, as if in a
flash of genius, got a glimpse in what today the particle
physicist Fritjof Capra calls the Web of Life, title of one of
his bestselling books.

—Fritjof Capra, The Web of Life (1997)

In a couple of sentences Jung draws a really synchro-
nistic ellipse from Heraclites over the alchemists to today’s
still existing tribal cultures that call the universal cosmic
energy mana. Jung’s insights are the most substantial, as he


carefully analyses the nature of what he termed psychic
energy, and tries hard to distinguishes it from Freud’s li-
bido concept and the energy concept in atomic physics. In
On The Nature of the Psyche (1959), Jung writes:

There are indications that psychic processes stand in some
sort of energy relation to the physiological substrate. In so
far as they are objective events, they can hardly be inter-
preted as anything but energy processes, or to put it another
way: in spite of the non-measurability of psychic processes,
the perceptible changes effected by the psyche cannot possi-
bly be understood except as a phenomenon of energy. This
places the psychologist in a situation which is highly repug-
nant to the physicist: The psychologist also talks of energy
although he has nothing measurable to manipulate, besides
which the concept of energy is a strictly defined mathemati-
cal quantity which cannot be applied as such to anything
psychic. The formula for kinetic energy, E=mv2/2, contains
the factors m (mass) and v (velocity), and these would ap-
pear to be incommensurable with the nature of the empirical
psyche. If psychology nevertheless insists on employing its
own concept of energy for the purpose of expressing the ac-
tivity (energeia) of the psyche, it is not of course being used
as a mathematical formula, but only as its analogy. But note:
this analogy is itself an older intuitive idea from which the
concept of physical energy originally developed. The latter
rests on earlier applications of an energeia not mathemati-
cally defined, which can be traced back to the primitive or
archaic idea of the ‘extraordinarily potent’. This mana con-
cept is not confined to Melanesia, but can also be found in
Indonesia and on the east coast of Africa; and it still echoes
in the Latin numen and, more faintly, in genius (e.g., genius
loci). The use of the term libido in the newer medical psy-


chology has surprising affinities with the primitive mana.
This archetypal idea is therefore far from being only primi-
tive, but differs from the physicist’s conception of energy by
the fact that it is essentially qualitative and not quantitative.

—Carl Jung, On the Nature of the Psyche (1959), pp. 130-132

While I question Jung in several points, it is highly in-
teresting, that, as only very few psychologists, he has been
aware of the perennial concept of a universal all-pervasive
cosmic energy that, in accordance with most tribal cultures,
he calls mana. He never went as far as actually considering
this energy as a real and measurable information field and not
just an archetypal idea, but he well lays out the conceptual
problem that is at the basis of all present research on the
cosmic life energy. What Jung further explains regarding
the difference between psychic energy and kinetic energy
does not stand a deeper analysis.
I am going to show further down that there is no basic
difference between psychic energy and kinetic energy, but that
their apparent difference only stems from the fact that they
are measured in different ways. Jung, rather closed to this
idea, states that psychic energy could not be measured,
could not be quantified, other than by feeling :

In psychology the exact measurement of quantities is re-
placed by an approximate determination of intensities, for
which purpose, in strictest contrast to physics, we enlist the
function of feeling (valuation). The latter takes the place, in
psychology, of concrete measurement in physics. The psy-
chic intensities and their graduated differences point to


quantitative processes which are inaccessible to direct obser-
vation and measurement. While psychological data are es-
sentially qualitative, they also have a sort of latent physical
energy, since psychic phenomena exhibit a certain qualita-
tive aspect. Could these quantities be measured the psyche
would be bound to appear as having motion in space, some-
thing to which the energy formula would be applicable.
Therefore, since mass and energy are of the same nature,
mass and velocity would be adequate concepts for character-
izing the psyche so far as it has any observable effects in
space: in other words, it must have an aspect under which it
would appear as mass in motion. (Id., 132).

It appears to me Jung wanted to anticipate possible criti-
cism from the side of his opponents, those who, following a
mechanistic paradigm in psychology, would deny the idea
of psychic energy as being a true dynamic force. And for jus-
tifying the energy nature of the psyche, he makes an awk-
ward comparison with physics in thinking about the pos-
sibility of measurement of the two energies in question, psy-
chic energy on one hand, and kinetic energy, on the other.
First, Jung does not appear to see that physics itself is
mechanistic when it boasts with the idea of total measur-
ability that already at Jung’s lifetime was no more unani-
mously accepted.

In fact, only by applying a strictly Newtonian, and thus
mechanistic standard in physics, we can come to say that
all is measurable. However, within the world of subatomic
physics or quantum physics, this paradigm has been seen to
produce wrong or no results. This is so exactly because not


all is measurable or cognizable, and a large part of the phe-
nomenology is based upon probability only. Jung’s problem
here, it seems to me, is but his own mechanistic view of psy-
chic energy. First of all, he starts from the premise that psy-
chic and kinetic energy are two different kinds of energy.
I would rather take the opposite approach and ask, right
as the first question: ‘Why should we assume two different
kinds of energy?’

To me, it makes much more sense in cases of doubt to
start from the general paradigm that all in life is one, ex-
cept we can prove it is not. When all is one in nature, we
logically have to start from the idea that we deal with the
same energy, which may manifest in different ways.

This is the crux that Jung has here in his reasoning. He
tries to find a common denominator for both energy con-
cepts, something like a unifying concept, but then concludes
that if psychic energy is like kinetic energy, then the psyche
must be something that is in motion, as a mass in motion.

I think we can safely assume that the psyche is in con-
stant motion, but that motion is not one in space, but one in
time, a constant change and development over time.
As time and space, as relativity theory clearly says, are
intertwined, so must be the two energies, if at all we as-
sume two different kinds of energy and not, from the start,
one and the same energy manifesting in different ways.
Jung concludes:


If one is unwilling to postulate a pre-established harmony of
physical and psychic events, then they can only be in a state
of interaction. But the latter hypothesis requires a psyche
that touches matter at some point, and, conversely, a matter
with a latent psyche, a postulate not so very far removed
from certain formulations of modern physics (Eddington,
Jeans, and others). In this connection I would remind the
reader of the existence of parapsychic phenomena whose
reality value can only be appreciated by those who have had
occasion to satisfy themselves by personal observation. (Id.)

These last sentences in Jung’s reasoning on psychic en-
ergy are stunning in that Jung found a way out of the crux
in which he seemed to be caught at the start.

Basically, he says that it would be admissible to advo-
cate both starting points, boiling down to the admission of a
unifying worldview that he, strongly formed by Platonic
thought, assumes is a state of ideal harmony of all-that-is,
and that he describes as ‘pre-established harmony of physical
and psychic events’, or its contrary.
For the latter presumption, he concludes that a kind of
synergistic interaction of physical and psychic events, and
their energies, could not be denied.
And to backup his statement he reminds the reader of
parapsychology, psychic research, a discipline that, as we
know today, Jung was diligently studying, while at his
time, it was less respectable for a psychologist to do so
than it is today. In fact, having done psychic research for
more than two decades, I noted over and over again that
basically what we observe in parapsychology are energy


phenomena, and to a much lesser extent physical, material
or touchable events. This was already an established fact in
early spiritism research, the scientific predecessor of mod-
ern parapsychology.
I fact, an eminent expert on the matter, Emanuel Swe-
denborg, was asking the same question as Jung and an-
swered it by pointing to the bioplasmatic energy that pro-
duces, for example, an ectoplasm; he called it spirit energy
because he had observed that spirits he encountered dur-
ing 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 and kinetic
Let me briefly report here, for this purpose, the expla-
nations given by Paracelsus, Swedenborg, Mesmer, Freud,
Reichenbach, Reich and Lakhovsky.

Paracelsus (1493-1541)

Philippus Aureolus Theophrastus Bombast von Hohenheim,
a wandering scholar and healer from Switzerland, publish-
ing under the pen Paracelsus, was one of the greatest expo-
nents of holistic science; at the same time, he was a phe-
nomenally 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 energy patterns,
like a unique identity code assigned to each of them.
With this extraordinary knowledge that is, as I found,
also taught and applied in Chinese plant medicine, he lec-
tured that certain plants are collateral for healing and certain
others not. He thus proposed to take only the essence from
these plants, as this was later done by Samuel Hahnemann
and Edward Bach in homeopathy, by the use of a distilla-
tion process.
The tinctures he thereby created possessed the charac-
teristic of being highly effective, condensed and potent
healing agents through their harmonious melting of various
plant energies into a higher form of unison vibration, which we
have to imagine as some sort of composite vibrational code.
The same what Paracelsus did in the West, Chinese
sages did in the East, as they found, millennia before his
birth, after testing over generations, that no one single
plant can achieve a healing potency that a set of collateral
plants, distinctly distilled into a super-vibrational tincture,
can effect.

Swedenborg (1688-1772)

Emanuel Swedenborg, known for his research on spir-
itism, called the subtle bioenergy spirit energy. Because of
his specific interest in the afterworld, Swedenborg exam-
ined the bioenergy in ectoplasms and drew his conclusions
on the basis of these findings.


As a result, Swedenborg lacked the comparative in-
sights that the other researchers possessed, especially those
elaborated by Paracelsus and Carl Reichenbach regarding
the bioenergetic vibration of plants. Swedenborg’s concept
however is well affirming that the cosmic energy is a uni-
fied concept, contrary to Jung’s split definition that acknowl-
edged it only in its dualistic consistence as psychic energy,
on one hand, and kinetic energy, on the other.

Furthermore, as Swedenborg elaborated a whole cos-
mology, and thus a spiritual explanation of the spirit en-
ergy, he ultimately related the cosmic life energy to God, as
a manifestation of the divine.

Mesmer (1734-1815)
Dr. Franz-Anton Mesmer was a physician who, inter-
estingly enough, wrote his doctoral dissertation on the in-
fluence of planetary energies upon the human organism.
His main focus was on lunar energy in its influence on vari-
ous bodily functions such as sleep rhythms, secretion and
healing processes. Contrary to Paracelsus’ focus on plants,
Mesmer’s scientific and medical focus was upon humans
Mesmer got to his insights through the tedious study
of hysteria and female hysterics.
At that time, hysteria, most probably because of socie-
tal sexual repression, was a rather common emotional dys-
function 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
allow them to discharge their sexual energy.
Mesmer’s, and subsequently, Freud’s etiology of hys-
teria was thus sexual, but Mesmer, in good alignment with
the morality code of his time did not touch the sexual
question and experimented with magnets for healing hys-
teria. He came up with the expression animal magnetism for
the simple reason to distinguish this variant of magnetic
force from those which were commonly referred to, at that
time, as mineral magnetism, cosmic magnetism and plane-
tary 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 rediscovered was the bioplasmatic en-
ergy 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 astonishment, 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 cur-
ing effect upon his hysteric patients. To conclude, Mesmer
thus discovered the subtle energy that before him Paracel-
sus called vis vitalis and that Swedenborg named spirit en-
ergy, and gave it that somewhat fancy name animal magnet-
ism. Behind the divergence in terminology, these scientists


observed and reported basically the same natural phenom-

Reichenbach (1788-1869)
Baron Carl Ludwig Freiherr von Reichenbach, a German
noble who was a recognized chemist, metallurgist, natural-
ist and philosopher and member of the prestigious Prus-
sian Academy of Sciences, known for his discoveries of kero-
sene, paraffin and phenol, spent the last part of his life ob-
serving the vibrational emanations and bioenergetic code
in plants.
He spoke of Od or Odic force, a life principle which he
said permeates all living things.
Reichenbach was not a mystic, but throughout his life a
natural scientist. His conclusions were based on the con-
trolled observation of natural processes in plants and in
humans, and the interactions between plants and humans.
For example, when observing a plant in a darkened
room in the cellar of his castle that he had isolated against
telluric vibrations, he observed, after having accustomed
his eyes to the dark for about two hours, a blue-green
shadowy egg-formed substance around the plant.
After having been certain about his own accurate per-
ception and the proven repeatability of the experiment, he
invited other scientists and lay persons to join him in his
observations, and all the other persons, who were carefully
selected in terms of mental clarity and sanity, corroborated
his observations.


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 healing disease.

Reich (1897-1957)

Dr. Wilhelm Reich was a physician and psychoanalyst,
and later orgone researcher, from Austria. Reich was a re-
spected analyst for much of his life, focusing on character
structure, rather than on individual neurotic symptoms.
Reich was in many ways far ahead of his time in pro-
moting healthy adolescent sexuality, the idea of free avail-
ability of contraceptives and abortion, and economic inde-
pendence for women. Reich is best known for his studies
on the link between 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 perme-
ates the atmosphere and all living matter, which he called

He built boxes called orgone accumulators, in which
patients could sit, and which were intended to accumulate
the bioenergy.


Wilhelm Reich corroborated through his research on
what he called orgone energy what holistic researchers be-
fore him already had observed: that life is coded in dy-
namic patterns of an invisible subtle bioplasmatic energy
that is not to be confounded with bioelectricity, and that is
somehow related to the creator principle.

—See, for example, Wilhelm Reich, The Function of the Orgasm
(1942), The Cancer Biopathy (1973), The Mass Psychology of Fascism
(1933/1970), Selected Writings (1973), Children of the Future (1950),
Record of a Friendship (1981), Myron Sharaf, Fury on Earth (1983).

Lakhovsky (1869-1942)

Georges Lakhovsky was a Russian engineer who emi-
grated 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.

—Georges Lakhovsky, Le Secret de la Vie (1929), The Secret of Life
(2003), L'étiologie du Cancer (1929), L'Universion (1927)

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 sustained by a small,
steady supply of energy of the right frequency 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 oscillations imposed upon
them by outside sources.
This source of radiation was attributed by Lakhovsky
to cosmic rays that constantly bombard the earth.
Based upon these insights, he construed devices for
healing by the application of high frequency waves, that
today we know as radionics.

—See, for example, David V. Tansley, Chakras, Rays and 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 astute observation, he further found that the
cells of pathogenic organisms produce different frequen-
cies than normal, healthy cells. Lakhovsky specifically ob-
served that if he could increase the amplitude, but not the
frequency, of the oscillations of healthy cells, this increase
would dampen the oscillations produced by disease caus-
ing 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 result the
test person or plant would become weaker and illness in-
As a result of these observations, Lakhovsky viewed
the progression of disease as essentially a battle between


resonant oscillations of host cells versus oscillations ema-
nating from pathogenic organisms.
He initially proved his theory using plants. In Decem-
ber, 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 di-
ameter 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 centimeter loop captured frequencies that fell within
the resonant 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 caused a corona discharge around
the perimeter of the outside resonator ring that Lakhovsky
called effluvia. The patient would sit on a wooden stool in
between the two resonators and was exposed to these dis-
charges 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 organisms.

Burr (1889-1973)

Harold Saxton Burr was E. K. Hunt Professor Emeritus,
Anatomy, at Yale University School of Medicine.

Burr found that all living things are controlled by elec-
trodynamic fields and demonstrated to measure them us-
ing 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 hypothesis
of subtle energy fields that govern the human body. Burr set
up a series of experiments that showed that all living or-
ganisms are surrounded by energy fields. He showed that
changes in the electrical 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 years, he was able to demonstrate
that changes in environmental electromagnetic fields such
as the phases of the moon, sunspot activity, and thunder-
storms, 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 organizing 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 on the human dimension, beginning
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, which is exactly


what hundreds of years earlier, Paracelsus said, and Mes-
mer wrote in his doctoral thesis.
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 misleading termi-
nology, speaking of electricity when he connoted the life
force, and of electromagnetic fields when it was about The
Field, most of the literature on energy and vibrational
medicine cite Burr as one of their pioneers.

—See Lynne McTaggart, The Field (2002)

In fact, Masaru Emoto says in his book The Secret Life of
Water (2005) about Burr that he ‘laid much of the basic
foundation for the science of hado’.

—Masaru Emoto, The Secret Life of Water (2005), 139


To summarize, all these researchers saw the interactive
link between cell vibration and health, or disease. All of
them had a bioenergetic research approach which today
we would call systemic, and they are to be considered the
first systemic researchers in the history of science!
And all of them were able to construe devices or even
work without devices to influence and manipulate the cell
vibration so as to strengthen immunitary response and fighting
pathologies. The process was particularly conspicuous with
Georges Lakhovsky’s cancer research in that he demon-


strated how a simple device, as it triggered resonance with
the cell’s bioplasmatic vibration, could actively fight a can-
cerous tumor in a plant and thus eliminate a cancer.

Now, what my research on sexuality is all about is to
use this same approach, this same methodology, this same
intrinsic knowledge about the subtle vital energy and the
knowledge about the nature of our emotions.
What I am saying after years of research is that the pre-
sent sexological and psychiatric approach to sex must be
evaluated by a sane mind as mechanistic and incomplete
in that it does not care in any way about what makes us sex-
ual in the first place.
Modern sexology does not inquire in the energetic na-
ture of sexuality, and it does not inquire in the connection
between emotions, and emotional energy, on one hand,
and sexual longings, on the other.
When you read sexological research, you really gain
the impression that the human is a sex robot that once sexu-
ally programmed early in life, be it wrongly, is acting out a
program, cost it what it will, and often virtually on the
back of his victims that he overpowers like the virtual
predator. It’s mythology at its best.
Furthermore, sexology is sexist in that it never over-
came Freud’s well-known bias for the male phallic sexual
function, to the detriment of the female sexual function.
Such an observer bias is of course symptomatic for a
science that is highly mechanistic and linear and that is


imbedded in a larger scientific framework where the hu-
man energy field, of which our sexual energy is a direct
manifestation, has never been understood and integrated.

Hence, I formally declare sexology to be invalid as a
science in its entirety, a pseudoscience that uses phallomet-
ric measurements for assessing people’s sexual attraction.
In no other science except perhaps genetics so much
humbug is being done and taken as official research than
in sexology!
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 is why I presented the various approaches to
assessing 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 scien-
tific 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 life energy, and that therefore
is a functional, systemic and holistic science.
In addition, sexology has never considered the impact of
emotions on our sexual attractions, and has from this blind
spot assumed that sexual attraction was the primary mover,
while the exact contrary is true. It’s our emotions that are
determining our attractions; why certain emotional attrac-
tions become sexualized, and certain others not, is un-
known so far.

The principle, however, is clear already from the pre-
sent bioenergy research: emotions are bioelectric currents
that are movers and streamers in the organism and that
possess their own intelligence and their own very interest-
ing metabolism.
An intrinsic characteristic of this metabolism is namely
that emotions change in a kaleidoscopic manner, and that this
constant change is virtually programmed into them so as to
ensure their healthiness; this means that blocking this natural
emotional flow results in various pathologies, sexual sa-
dism being just the most problematic among them.

The Huna Knowledge
Among native populations, there is a tradition called
universal doctrine by Joseph Campbell and that is consistent
with observing and recognizing the existence of a univer-
sal energy. In The Hero with a 1000 Faces (1973/1999),
Campbell writes:

Briefly formulated, the universal doctrine teaches that all the
visible structures of the world—all things and beings—are
the effects of a ubiquitous power out of which they rise,
which supports and fills them during the period of their
manifestation, and back into which they must ultimately
dissolve. This is the power known to science as energy, to the
Melanesians as mana, to the Sioux Indians as wakonda, the
Hindus as shakti, and the Christians as the power of God. Its
manifestation in the psyche is termed, by the psychoana-
lysts, libido. (Id., 257-258)


Among natives, the Kahunas from Hawaii have an ut-
most of systemic understanding of the bioenergetic coding
of life, and it is from them that the Sioux, the Hopi and the
Cherokee of North America adopted it. The religion of the
Kahunas, as Max Long, an American psychologist, found
in his lifelong research on Huna, considered the knowl-
edge about mana, the cosmic energy, as a secret science.
Long observes in The Secret Science at Work (1995), p. 1:

It was a virgin field because, in spite of startling evidence of
the powers of the kahunas (the priests and magic-workers of
olden times), anthropologists had tossed their works and
beliefs into the discard as ‘superstition’. The Christian mis-
sionaries, arriving in 1820, disapproved of miracles per-
formed by natives, and bent every effort toward eradicating
kahuna beliefs.

Long found that these natives excelled by their specific
ability to understand human consciousness and the fact
that consciousness and cosmic energy are one. Contrary to
our knowledge that in this field was mainly conceptual-
ized by psychoanalysis, the Kahunas regard the uncon-
scious, that they call unihipili, as a spirit force, and not as a
trash container. And they ascribe to this force a certain in-
dependence of will and intentionality. By its inherent will,
this force, that they call the lower self, may stop collaborat-
ing with the other inner selves. Furthermore, the Kahunas
are convinced that it is the lower self that manufactures
and handles the organism’s mana, its vital energy reservoir.
At this point, Long spoke not only of vital energy, but also


named the current or flow of this energy auric charge. The
idea that energy and consciousness are linked in some way
is very old and it is some sort of intuitive knowledge. As
Joseph Campbell observes toward Bill Moyers in The Power
of Myth (1988), p. 18:

I have a feeling that consciousness and energy are the same
thing somehow. Where you really see life energy, there’s

The mana, the Kahunas believe, is the vital force, the life
force, and this force is being observed and attributed con-
cise characteristics. This force is said, for example, to be the
constituent of all of the activities of the three selves.

Max Long notes that the Kahuna priests teach that the
lower self creates mana ‘automatically … from food eaten
and air breathed’. He also reports to have found through
slow and patient effort that the Kahunas’ belief in the three
selves describes each of these selves as an entity that
dwells ‘in three invisible or shadowy bodies, one for each
This shadowy body is named aka body by the Kahunas,
while esoteric sciences, as Long rightly remarks, use to call
them ‘etheric doubles.’

Long saw that the Kahunas use a handy metaphor for
describing the mana force; they associate it with water as a
liquid substance that represents the juice of life. From this
basic idea, the Kahunas extrapolate the metaphor of the
human being as a tree or plant, ‘the roots being the low


self, the trunk and branches the middle self, and the leaves
the high self.’ While the sap circulating through roots,
branches and leaves vividly illustrates the nature of the
mana force.
The Essenes, the first Christian gnostics, interestingly
had the same or a very similar imagery regarding the vital
force. It was for this reason, as Edmond Bordeaux-Szekely
found, that they had given so much importance to the wa-
ter purification ritual. In fact, the Essenes spoke of a God-
dess of the Water, a vital force that inhabits water and that
can purify us through the use of daily cold showers taken
in free nature, and with water taken directly from a source
such as a mountain stream well known to contain highly
pure water.

—Dr. Edmond Bordeaux-Szekely, Gospel of the Essenes (1988)

Now, the amazing water research conducted by the
Japanese scientist and natural healer Masaru Emoto fully
confirms these findings with new and surprising evidence.

Emoto found the enormous implications of vibration
by looking at the vibrational code of water that he calls
hado. In the Japanese spiritual tradition, hado is indeed con-
sidered as a vibrational code that, similar to ki, the life en-
ergy, has healing properties and transformative powers.

Literally translated, hado means wave motion or vibra-
tion. Once we become aware of it in our everyday lives,
Emoto showed, hado can spark great changes in our physi-
cal space and emotional wellbeing. What he teaches can be


called hado awareness or vibrational awareness, as part of a
general acute awareness of how we influence our envi-
ronment through thoughts and emotions. The point of de-
parture is thus to recognize and acknowledge that in every
thought and emotion, a specific vibration manifests.
Emoto’s research was promoted in the metaphysical
documentary film What the Bleep Do We Know!? but was
started way before the great public got to know about it.

These findings have shown that the crystalline struc-
ture of water can be influenced by feelings, will, intention,
sound and vision. The next amazing discovery that Emoto
came about was that water has a memory—a memory far
longer than our transient lifetimes. And third, that we can
learn from water, by allowing it to resonate within us.
Emoto writes in The Secret Life of Water (2005) that hado
has essentially four characteristics. They are frequency, reso-
nance, similarity and flow.

—Masaru Emoto, The Secret Life of Water (2005), 33-35

This is equally valid for our emotions. They have a
frequency, they show patterns of resonance, they follow
the laws of similarity and they are in constant flow. Emo-
tions have a frequency because they vibrate. They are vibra-
tions, and their frequency is unique. Emoto writes:

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)

Regarding the low self, the Kahunas believe that its aka
body can slide into and out of the physical body and that it
impregnates every cell and tissue of the body.
The aka body is seen as a mold of every cell or tissue or
fluid. It is in this etheric body, the aka body of the low self,
that the Kahunas situate human emotions.
They believe that love, hate and fear all come from the
low self as emotions. By contrast, they teach that the major
job of the middle self is to learn to control the low self and
prevent it from running off with the man.
In this context, it is of interest how the Kahunas explain
the nature of prayer. They see prayer as the low self con-
tacting the high self by means of the aka cord, which it acti-
vates, and along which it sends a supply of mana used by
the high self in answering the prayer. The Kahunas specifi-
cally believe that our human organism is a spiritual micro-
cosm in which the low self assumes the function of sensory
perception; this perception then is presented to the middle
self for explanation. The middle self is depicted as the rea-
soning self, what we today use to call our rational mind,
while the low self’s task is thought to be one of perceiving
and recording.

It is said that the low self makes a tiny mold of the aka
substance of its shadowy body, something like recording
sound on a tape while all sounds, sights, thoughts or words


are believed to come in patterns called ‘time trains’, which
are functional units containing many single impressions
joined together.

More precisely, the Kahunas symbolize these patterns
as clusters of small round things such as grapes or berries.
Ordinarily, these microscopic clusters of invisible sub-
stance are thought to carry mana in that part of the aka
body of the low self which impregnates or identifies itself
with the brain. At the time of death, the Kahunas teach, the
low self in its aka body leaves the body and brain, and in
doing so takes with it the memories.
The Kahunas’ scientific spirituality is so refined that
they even set out to explain phenomena such as hypnosis.

They actually believe that hypnosis is a way to produce
thought forms of ideas that are implanted in the aka body
of the one willing to accept the suggestion.
The same is true for time travel that the Kahunas ex-
plain as the entire aka body of the low self projecting itself
into a distance, connection with the physical body being
maintained by a cord of aka substance.
Finally, what is perhaps the most noteworthy scientific
achievement of the Kahunas is their explanation of mem-
ory. They namely relate memory to thought forms and ex-
plain these as energy patterns within the low self.
A number of related impressions is thought to make up
a cluster of thought-forms, and such clusters are believed
to record and contain the memories of complete events. By


the same token, those memory clusters are believed to
reside in the aka body of the low self rather than in the
physical brain tissues.

Long observes in The Secret Science at Work (1995), that
medical discoveries have demonstrated that the aka of the
brain interblends with corresponding parts of the physical
brain, and that openings cut in the skull to bare the outer
layer of the brain in the region above and behind the ears
can be touched with a needle carrying a mild electric cur-
rent, and, without injury to the patient, can cause him to
remember and even live over in vivid detail events of his
past life.
Long also reports about a device for measuring the
mana current called aurameter and that preceded by several
years the discovery of the human, animal and plant auras
by Kirlian photography. (Id., 56). Long found that the exact
dimension of the aka body or aura of any living being can
be made out with this device. He observes that ‘normally,
the aka protrudes only a few inches from the body except
at the shoulder blades and over the genitals, at which
points the aura extends farther.’ (Id.)
He also writes that tests using the aurameter showed
that the spirits of the dead survive and live in their aka bod-
ies all around us. Here is what he explains:

Mr. Mark Probert of San Diego, a well-known medium, has a
number of spirits who come to speak through him when he
is in a trance condition. On this occasion, he went into the
customary trance and a spirit spoke through his lips, carry-


ing on a lively conversation and showing much interest in
the Aurameter which was being tested. He readily agreed to
stand beside the medium while Mr. Cameron tried to locate
his aka body and trace its outline. He found it at once, and
outlined it with as much ease as if it had belonged to a living
man. (Id., 57)

Regarding the size of the aka body, Long notes a pecu-
liarity that he says the Kahunas are well aware of, namely
that the visualized aka form often seems to have grown or
contracted very much, when found.
The Kahunas, Long reports, believe that the aka body
could be made large so that it protrudes greatly, or so small
that it retreats inside the body, and that thought forms
have the same quality. (Id., 58) In so far, Long observes, the
Kahunas teach that the middle self plays its part by decid-
ing what each event means and what its relation to other
events may be—or, as they say, rationalizing it:

The memory cluster of thought forms, once it has been given
its rational meaning and significance by the middle self, is
stored by the low self in the aka body. (Id., 59)

With the same amazing clarity and simplicity, the Ka-
hunas explain telepathy, believing that ‘… the mana flows
along the aka cord between two people who are in tele-
pathic communication.’ (Id.) Long pursues:

The invisible aka threads or cords may be likened roughly to
telegraph wires over which messages can be sent. They carry
mana much as wires carry electricity. Just as the telegraph
wires carry symbol messages to the receiving end, the aka


threads can and do carry—on the flow of mana running
through them—clusters of microscopic thought-forms. (Id.)

The most interesting in Long’s research on the Kahu-
nas’ spiritual microcosm is the nature of the mana force. He
said right away that it certainly is not electricity of the elec-
tromagnetic type, and that it acts more like direct current
of the type generated through chemical action:

However, it is characterized by the fact that it seems to be a
living force when aka body or aka cord substance serves as a
storage place for it, or as a conducting wire or rod or cord. It
has another characteristic in that it seems to find in the aka
substance a perfect conductor. (Id., 62)

This is Long’s report of the Kahunas’ concise teaching
of telepathy:

In telepathy we have proof that the aka thread is a perfect or
living substitute for a wire, and that the mana flows as easily
over a connecting thread half way around the world as
across a room. The popular theory that telepathic sending is
similar to the sending of high frequency radio waves
through the air, as in a broadcast, has been proven a fallacy.
The radio waves fade and weaken inversely as the square of
the distance traveled, and with a power plant as small as the
human low self, a broadcast of this type would hardly be
able to reach farther than a few feet. (Id.)

And it is ‘with nothing but their aka bodies and mana
taken from the living to fill them,’ that spirits, according to
Long, during séances, use up all the mana in a single sud-
den effort with the result that the living can be lifted into


the air, tables or even heavy pianos lifted, or even entire
houses shaken as by an earthquake. (Id., 79)
In addition, Long writes, spirits can strike through aka
lasers that ‘would render the warrior struck temporarily
unconscious, much as the mesmerist in Hollywood, by
projecting a surcharge along the line of his vision—un-
doubtedly with a projected finger of aka-mana, and that
could send a man sprawling to lie unconscious on the
floor.’ (Id., 79-80) What is especially noteworthy is that the
Kahunas know that the life force is effectively manipulated
by the impact of consciousness. (Id., 86)
As a result of their intrinsically scientific worldview,
the Kahunas have no moralistic roof structure such as all
our great dominator civilizations and they know only one
sin: that of hurting another, and this also only in the case
that hurt to another was done when being fully aware of it
and yet doing it against better knowing. (Id., 91)
Yet the Kahunas’ secret science is by far not the only
source of this knowledge, while it’s perhaps standing out
in its detailed and scientific investigation and presentation.
Walter Y. Evans-Wentz, in his research on the fairy faith
in Celtic countries, came across this knowledge as well.
Wentz observes in his book The Fairy Faith in Celtic
Countries (1911/2002) that an Irish mystic and erudite on
the fairy faith regarded fairy paths or fairy passes, the loca-
tions where fairies habitually appear, as magnetic arteries
through which circulates the earth’s magnetism. In addi-
tion, he reports that the water fairies are said to be kept

alive ‘by something akin to electrical fluids.’ (Id., 33, note
Dr. Ong Hean-Tatt, a bioenergy researcher from Malay-
sia, wrote a concise study on the scientific basis of Feng
Shui, the old energy science of the Chinese and concluded
from a wealth of observations and discoveries that this sci-
ence deals with the cosmic energy using about the same
precision and objectivity as Newtonian physics regarding

—Dr. Ong Hean-Tatt, Amazing Scientific Basis of Feng Shui (1977)

In addition, Dr. Ong establishes amazing parallels be-
tween Feng Shui and geomancy, which has a long-standing
tradition in both the East and the West.

The factual evidence produced by the author that re-
lates in detail to various UFO sightings and reports from
reputed sources is dumbfounding and seems to prove the
fact that these phenomena feed upon earth energies or tel-
luric energies emanating from underground water.

He also found that important religious cult sites, such
as Stonehenge, are built exactly on the intersection of tellu-
ric lines. And not astonishingly so, it’s around these sites
that most of spirit, angels, ghost and UFO sightings actu-
ally occur, and for the reason that these places are flooded
with cosmic energy and therefore allow other dimensions
to connect with ours through energetic cross-section and
vibrational resonance.


Further, Dr. Ong examines the bird migration phenome-
non and finds that it corroborates the evidence forwarded
for the existence of the telluric world grid—the fact is that
the birds more or less follow those lines and that the en-
ergy that emanates from them serves the birds as a naviga-
tion help.
In his conversations with Bill Moyers, published as The
Power of Myth (1988), Joseph Campbell speculates that all
gods in all religions are ultimately but energy manifesta-

[T]he gods are rather manifestations and purveyors of an
energy that is finally impersonal. They are not its source. The
god is the vehicle of its energy. And the force or quality of
the energy that is involved or represented determines the
character and function of the god. There are gods of vio-
lence, there are gods of compassion, there are gods that unite
the two worlds of the unseen and the seen, and there are
gods that are simply the protectors of kings or nations in
their war campaigns. These are all personifications of the
energies in play. But the ultimate source of the energies re-
mains a mystery. (Id., 259)

The Sexual Energy Field
All the foregoing proves Wilhelm Reich right in that
the human sexual energy really is the most direct emana-
tion of the life force, the cosmic energy or information field
that is the very creator force of the metaverse and of all life
in it.


As we know today, the early Freud had the same idea
when he came up with his libido concept; he thought of the
sexual energy as an ultimately measurable bioplasmatic en-
ergy; we also know that later in his life, Freud rejected this
I am convinced that human sexuality can only be un-
derstood holistically, and systemically, and not through the
myopic view of a mechanistic pseudoscience called sexol-
ogy. And I am further convinced that what is most needed
at this point in time is a conclusive terminology; we cannot
communicate scientifically if we use one thousand differ-
ent terms for one and the same thing. That is why I created
that vocabulary, and here I do not bother if it will ever be
accepted and implemented.
I namely call the cosmic energy e-force, as an emanation
of the ultimate unnamable creator divinity that I call e; and I
came to call the science of the bioenergy Emonics, which
stands for Emotional Identity Code Science.

Sex, then, is an emonic expression of the e-force, and I
hereby create a word that should have been created since
long. We have the word demonic, but not the word emonic—
and this is a linguistic perversity. It’s as if we had only the
word ‘devil’ and not the word ‘god.’ The original inflow in
matter that is effected through the e-force is emonic, and its
perversion into evil is demonic.
This makes sense to me, if our sexologists agree or not
is really not my problem. It’s just as with modern medi-
cine; they have defined what illness is without ever think-


ing to define what health is in the first place. And that’s the
reason they cannot heal, and that even the word healer is
perceived as an insult by medical practitioners today.

I think we should respect their bias; they want to be
businessmen, not doctors, they want to act as agents of the
pharma industry and have their share, and they are very
little interested in the fate of human health.
And that’s why we pay every year more for maintain-
ing a healthcare system that rather is a unhealthcare system,
and yet that asks every year for more victims slaughtered
by death sentences received from gods in white coats. ‘You
have six months to live, get prepared.’
Once doctors begin to heal with the same effectiveness
that they kill, we can begin talking about the beginning of
the Aquarius Age, not before.

How Emotions Turn Demonic
Consciousness is precluded by compulsive sex moral-
ity. Morality and consciousness are mutually exclusive.
Where there is compulsive morality, consciousness is
not; where there is conscious awareness is, no morality is
needed. Consciousness is the natural condition. All demonic
energies are the result of denial, of unconsciousness, of a
blinding out of life, and the worship of what Freud errone-
ously called the death instinct.

This concept has been widely disproved today, but it
can well serve as a poetic description of people who sub-


scribe to a life-denying ideology. What these people wor-
ship really is death and destruction because their whole
way of thinking puts life upside down and therefore is to
be considered as simply perverse. Moralism is perverse, all
compulsive sex morality is perverse.
Moralism came up as an artificial, hypocrite and phari-
saical concept at that moment when humanity’s evolution
retarded and regressed when patriarchy started to prevail,
around five thousand years ago. When compulsive moral-
ity was born, love was lost, and violence was becoming the
single most rampant plague man ever created on the
planet. Aristotelian thought, impregnated by an arrogant
and hubristic totalitarian morality was at the root of what I
call the schizophrenic split of life into erós, the concept of
erotic, sexual, physical and spiritual love and agapé, reduc-
tionist, platonic, non-sensual and purely caring love that is
deprived of erotic pleasure.
To begin with, I fundamentally question the concept of
agapé and allege that it came about through a perception
error, a distortion of perception, or the sheer impossibility
of perception; a moralistic mindset erodes the memory sur-
face so deeply that reality can only be perceived in a dis-
torted manner; this is so because moralism distorts our
body perception and from there erodes the mind, as in all
perception the body plays an important part. The division
erós-agapé has been propagated philosophically by Aris-
totle and it’s from Aristotle that the apostle Paul and later
the Church took it over and implemented it into their mor-


alistic rules about the do’s and don’ts of Christian living
and loving. What this philosophy overlooks is that love
bears its own morality and does not need an additional
‘correction mechanism’ in order to be constructive and
positive. While love naturally includes sexual passion, this
does not mean that we feel sexual attraction every time we
love somebody. But if we do, to do away with it because
we fear that sexual desire may interfere with true love is
exactly a moralistic and unnatural view of love, and actu-
ally tears love down by the interference of judgment, of
Love is not thought. It is beyond thought. When phi-
losophy tries to correct love, something is wrong not with
love, but with the philosopher! We all have seen and see
every day what the destruction of love and its replacement
by rigid moralistic rules all over the world has done to us:
we are suffocating in violence, chaos, destruction and the
indifference of our neighborhoods. This happened to us
because we allowed pseudo-religious concepts to interfere
with natural love. With the same inner assurance that I
knew morality would not provide the structure for build-
ing a new reality, I intuited that only consciousness could
build the road to get there. From this insight I knew that
consciousness can become something like the header no-
tion, the hanger of the vocabulary I was going to create.
And consciousness, I knew, meant energy. I was con-
vinced at that point in my research that there is hardly any


true understanding to be found in modern psychology and
sexology for discovering what sexuality really is about.
Freud’s theory of ‘sexual drives,’ that I consider a total
error, is perhaps the main cause of the arbitrary and highly
oppressive approach that the modern state in collaboration
with psychiatry and security forces has taken since quite a
few years to allegedly fight ‘sexual perversity.’
To counter this tendency, I propose to bring up a ra-
tional scientific research discipline and accordingly, a pre-
cise terminology that allows to—
1) Show scientifically that sexual attraction is related to
our emotions as a manifestation of cosmic energy instead of
being an auto-executive drive; therefore, sexuality can only
be understood when we understand the true nature of our
2) Unveil the residue paradigm of an antiseptic and
emotion-free sexuality as a Freudian myth and reformulate
natural sexuality as a dynamic interplay of emotions and
sexual desire, working in sync;
3) Develop concepts of healing and care for sexually
coercive desires and acts, and for sadism in both its physi-
cal and sexual dimensions.
My point is that without understanding our emotional
life, we cannot understand our sexuality. The reductionist
scientific approach of psychology and sexology regarding
human sexuality is hiding more than it reveals. Moreover,
it splits off the fundamental unity between emotions and sexual


attraction by declaring that sexual urges or drives were
standalone unconscious wishes, and thus to be seen as in-
dependent of emotions.

I consider this view as one of Freud’s fundamental er-
rors. However, today’s sexology and the greater part of
Western psychiatry seem to run on this spur. Freud’s belief
that human sexuality was mainly a function of the acting
out of drives is mutilating spiritual wholeness in reducing
the human to a robot. We are simply not sexual robots in
the same way as we are not generally robots. We are hu-
man beings and our sexuality is human, and not a matter
of reflexes, automatisms, auto-executive behavior patterns,
early childhood scripts, and so on.

Most people, when asked about their opinion on this
matter reply that we could not know what was first, emo-
tions or sexual drives?
But this question is limiting our view on the matter be-
cause it puts up an either-or dichotomy. There is seldom an
either-or in nature; what we know is that emotions and
sexual desire are impacting upon each other in a way to be
functionally complementary.
All sexual choice is the natural consequence of emo-
tional attraction—and not vice versa. This is a rule at least
for most cases because it’s a law of the emotional unity
that has hitherto been overlooked. It has been overlooked
because emotions and sexuality have been considered as
different scientific disciplines, and were relegated to differ-
ent scientific communities.


Emotions are studied by psychologists, while sexuality
is the domain of sexologists; this split has brought about
fragmentation. For what by nature is one, and that is split
apart cannot keep its intrinsic nature, its integrity. Our emo-
tions are intelligent and they are voices of universal con-
sciousness because they contain e, the creator force, and are
therefore to be considered whole, holy and sacred.

Erotic Intelligence
Emonics, as a holistic science paradigm starts from the
premise that our emotions can only be understood once we
view them not as static and particle-like, but as dynamic
and energetic, and in a constant flow condition. The same
should apply for sexuality. Sexuality is primarily a form of
human interaction, and thus a specific way of how living
beings communicate. It’s actually a language.
Neither Aristotelian nor Cartesian science understood
sexuality, a fact that had disastrous consequences on the
drafting of so-called sex laws, since the Code of Hammurabi,
where human sexuality is regarded as a set of acts, a be-
havior that consists of penetrating certain bodily apertures
and sphincters and that is, at least on an underlying level,
felt as aggression and even assault.
Apart from the fact that sexuality is of course much
more than mechanical copulation, this traditional view of
sexuality obviously is both negative and mechanistic and has
little if ever to do with real human behavior, and the true
reasons why human beings are sexual. It’s not a surprise to


see that emotions and sexuality were never understood by
traditional sciences. This is the consequence of the mecha-
nistic neurosis in our science tradition that only since re-
cently is being replaced by an expanded holistic and sys-
temic science paradigm.
Fritjof Capra writes in his book The Web of Life (1997)
that with the shift from mechanistic thinking to systems
thinking, the relationship between the parts and the whole
has been reversed. Capra notes that under the influence of
quantum physics, we have come to understand that there
are actually no parts in nature, but that what we call a part
‘is merely a pattern in an inseparable web of relationships.’
As a result, Capra reasons, we have to focus not on ob-
jects but on relationships. And indeed, when we begin to see
sexuality as a primordial relational behavior, we overcome
the split that was pervaded by a subject-object view re-
garding sexual interaction, and that marks the character of
our sex laws. It becomes clear that the interacting objects in
this reductionist view of sexuality were not human beings,
but parts of human beings, typically a male organ (penis)
and a female organ (vagina). When we shift our focus to a
systemic view of sexuality, we see that humans do more than
just putting a stick in a hole, so to speak, and that the sex-
ual embrace involves the totality of a human being, multi-
plied by the totality of another human being. Hence, when
we want to understand scientifically what sexuality really
means we have to consider it as a relationship and a commu-


nication process, rather than an interaction of objects or bod-
It is amazing to see that when considering sexuality as
relationship and communication, our perspective and our feel
of being sexual shifts to a new dimension, and it becomes
obvious that we can safely put behind us the negative spell
that centuries of life-and-body denial have cast upon hu-
man sexual interaction. Applying a systems view to emo-
tions and sexuality will result in recognizing and acknowl-
edging the energy nature of emotions, their constant flow,
and their oscillating movement of charge and discharge
within the sexual function. Such a new scientific regard on
what could be called an emosexuality will also help us un-
derstand that emotions are pathways of relating; when two
humans embrace each other, their emotional bodies melt
and their energies and bioelectric charges interact in many
This melting of organismic energies in turn brings
about a complex chain reaction of hormonal changes in the
body and the brain chemistry, as it is now demonstrated
through the new discipline of psychoneuroimmunology.

—See only Candace B. Pert, Molecules of Emotion (2003), with fur-
ther references

Based upon this different regard on emotions and sex-
ual behavior, let us now look at the argument, another
element underlying our sex laws, that sexual behavior was


basically instinct-driven and could therefore be acted out
safely only in the marriage bed.
Let us first look at emotions. It is true that our emo-
tional attraction for a certain person or group of persons is
not subject to willful control. It is most of the time uncon-
scious. It just feels good to be with those we feel emotion-
ally attracted to. It is something natural to be felt, some-
thing related to the heart, not to the intellect, to intuition
and not to conscious reasoning.
Emotional attraction thus is not an act of will, nor is it
an automatic reaction; why, as a result of this impregna-
tion, there is sexual attraction resulting from the emotional
predilection in one case, and not in another case, is a factor
that we do not yet understand, and that, for this very rea-
son, we cannot predict.
I think it is important that we pause here for a moment
in order to clearly see that there must logically be an ele-
ment that we ignore that makes that emotional attraction
results in sexual attraction in one case, but not in another
case. What is this element? Or is it all a matter of random-
ness why one acts out and not the other? My answer is that
it is not random or haphazard what will occur, but that it is
a function of consciousness.

More precisely put, it is a matter of emotional awareness,
how I came to call this very specific consciousness of our
bioenergetic attractions, and the flow of our energies. More
there is emotional awareness, more there will be control
and reflection, less there is emotional awareness, less there


will be control and more there will be chaotic or generally
unpredictable types of behavior.
In response to Werner Heisenberg, Albert Einstein is
reported to have stated: God does not play dice. Einstein did
not want to refute the quintessential insight that subatomic
physics is primarily reigned by what Heisenberg called the
uncertainty principle; after all it was Einstein himself who
had found that electrons behave not according to certainty
but on the lines of probability and that while they are by
nature wave-like, they collapse into particles under obser-
vation, and thus under the direct impact of human con-
What Einstein wanted to say in this dictum was that
nothing in nature is haphazard and that there is thus a reason
why things are as they are. And regarding love, there is a
reason both for the existence of love and for the ways love
acts and impacts upon our consciousness.
Love is an exemplarily lucid communication process, how-
ever highly placed in the evolution of species, and there-
fore of extraordinary complexity. Love and language are
related. Without the development of language, love would
be impossible. But the intrinsic quality of love is that it is
nonverbal, that it does not need verbal language to express
itself. How is that possible?
When you get into this, you will see how uncanny it is.
To explain love as a mere exchange of energies—which is
already an advanced view compared to ‘putting a stick in a
hole’—is still a quite mechanistic approach. Let us see if an


analogy helps us further. If love is a form of nonverbal or
preverbal communication, then let us see if there are in na-
ture other forms of preverbal communication.

One of the few modern thinkers I found who inquired
about preverbal communication among animals is Gregory
Bateson. Bateson writes in his book Steps to an Ecology of
Mind (1972/2000) that animals basically always communi-
cate about relationship. By the way, this fact is a strong in-
dicator for the validity of the systemic description of real-
ity as it seems to really be in accordance with nature’s own
way to think. Bateson gives the striking example of a kitten
that is trying to tell us that she wants food.
When we observe the sounds the kitten makes to signal
her need, we find that she uses the very same sounds she
uses to address her mother. Thus, she will not really desig-
nate the item she wants (milk), but from her behavior we
can only derive that she says something like ‘Dependency!
Dependency!’ Bateson concludes:

The cat talks in terms of patterns and contingencies of rela-
tionship, and from this talk it is up to you to take a deduc-
tive step, guessing that it is milk that the cat wants. (…)
What was extraordinary—the great new thing—in the evolu-
tion of human language was not the discovery of abstraction
or generalization, but the discovery of how to be specific
about something other than relationship. (Id., 367)

If nature needed to take an evolutionary step for de-
veloping a language capacity as a pointer for all that is not
relationship, then we can say that, by implication, nature


really is from the start programmed in patterns, dependen-
cies, networks and relationships; then nature really is a
Web of Life.

Now, when we apply this thought to love, we see that
love, too, basically is relationship, and only relationship.
When we love, typically, we feel whole and integrated, and
our loving and caring feelings for the person we love, on
one hand, and our sexual attraction for that person, on the
other, do not contradict each other, but are rather interacting
with each other in a synergistic way. We can say that love
is a sort of unifying system that links feeling and desire in a
constructive mix and allows us to care for another and at
the same time have sexual pleasure with that person.

This is why we need a new science of bioenergetic sex-
ology that comprehensively describes sexuality as complete
erotic love, researching the whole quite complex interplay
of emotions and sexual feelings we experience when we
love somebody.

Chapter Five
Healing the Demonic Affliction

In this chapter, I shall outline ways to heal demonic emo-
tions, to transform their negative polarity back to positive. I
will also show how the afflicted persons can take the posi-
tive path, rather than becoming a victim of their demonic
desires, thereby entering the karmically unfavorable path
of doing harm to others. After explaining the details of en-
ergy healing, spirit healing, clairvoyant healing, aura heal-
ing or healing the luminous body, which are all expres-
sions that convey the same, I am going to outline and de-
scribe some specific methods which have in common that
they do not bother about the physical body but somehow
get involved with the etheric body, energy body, or lumi-

nous energy field, and so for good reason, because emo-
tions are energy streams that are located, if ever, in the eth-
eric body, not in the physical body, and not, as many neu-
rologists still believe, in the brain’s neuronet. While the
code, memory, and all learning content is well reflected in
the neuronet through specific preferred pathways, specific
neuronal connections, it’s not in the brain where the code
is built and changed.

It’s in the aura, the luminous body, where this is done,
and the change of the brain’s neuronet is subsequent, not
prior, to the change in the luminous body.
One of several pathways I examined is shamanism and
hypnosis. While many people believe shamanism and hyp-
nosis had ‘no relationship’ because they originate in differ-
ent cultural settings, they have actually much in common.
Both are forms of communication with our inner selves
that bypass the intellectual, rational mind. The difference is
that the shaman speaks of spirits, and the therapist of inner
selves, while both speak probably about the same thing.
The second pathway I examined is the Western esoteric
healing tradition that was prolific at least since Paracelsus,
one the greatest spiritual healers of all times. Manly P. Hall
has established in The Secret Teachings of all Ages (1928/
2003) that the continuity of the Western holistic healing
tradition actually broke with Hippocrates who was at the
origin of symptom-based palliative medicine.
Paracelsus harshly criticized the medical practice of his
time as abusive and ignorant quackery. He was so success-

ful as a healer that he had to stand trial before the Inquisi-
tion because he was accused to practice black magic. He
was smart and honest enough, however, to demonstrate
that he was not using magic and that his methods really
healed people, instead of killing them—which was more
often than not what happened with patients under the
hands of blood-letting doctors during these times. Paracel-
sus knew about the luminous body and how to heal im-
prints, and much like Andean shamans, he used plants for
this purpose.
Paracelsus found that really powerful concoctions are
typically won not from one single plant but from the com-
bination of collateral plant essences, as there is a factor of po-
tentization involved; he anticipated what Samuel Hahne-
mann later found as one of the founding principles of ho-
meopathy. He also anticipated what Harold Saxton Burr,
Carl Reichenbach, Franz Anton Mesmer, Wilhelm Reich
and others found to be the human energy field—while all
those researchers gave different names to it.
Manly P. Hall writes that vibrotherapeutics was already
practiced by the old Egyptians, and Dr. Richard Gerber, an
expert on vibrational medicine, relates vibrational healing
back to the ancient Greeks. Thus, contrary to appearances,
aura healing has well a tradition in our scientific history,
only that this knowledge had a heretic status because of
the Church’s power monopoly for knowledge about en-
ergy healing, while in Asia, it was an ongoing tradition, to
cite only India’s Ayurveda, or Chinese and Tibetan medicine.


Presently, in the incremental process of reformulating a
concept of holistic healing, a medical therapeutic frame-
work is being elaborated by many single efforts that add
on to an array of branches of the complete tree of knowl-
edge that is one of the most important starting points of
the Aquarius Age.
I have had a closer look at two important healers, both
Americans, who have set giant steps in the landscape of
modern holistic healing. They are Jonathan Goldman and
Alberto Villoldo, the first originally a concert tenor, the
second a medical doctor. Both had enormous courage to go
on a slippery path where many before them were being
thrown in an abyss of rejection, persecution and defama-
tion, but they succeeded and today are internationally rec-
They have helped the most cutting-edge of alternative
healing traditions to gain recognition and build a reputa-
tion of being a serious alternative to mainstream medical
and mental health practice.

Healing the Luminous Body
I will show in this sub-chapter that healing abuse is
well possible, however not on the basis of the reductionist
paradigm of present mainstream psychiatry. It is possible
when we apply a holistic healing approach that is enriched
by the wisdom of shamans and natural healers, and that
uses nature as the healing agent. After we learnt about the
energy nature of all life, and the various energy bodies that


humans carry around their physical body, we have to learn
the mechanism of how trauma is brought about and what it
does. I have amply explained that positive and vital emonic
flow, when obstructed and piled up, becomes negatively
polarized, and demonic. We also have learnt that negatively
polarized bioenergy causes our muscles to stiffen, and thus
brings about a muscular armor that shields us from perceiv-
ing and receiving. This protective shell, then, is what really
holds us back from life and from participating in creation.
But logically so, we have to ask what comes before the
muscles stiffen? In other words, let us ask what happens
before the neurosis is somatized in the body? And specifi-
cally, what is happening on the energy level?

We said the energy retrogrades because its flow is inhib-
ited by our mental and emotional blockages, by our moral-
ity taboos and culturally induced inhibitions, and by our
fear and guilt patterns. We need one more sprocket in the
chain of the systemic etiology of neurosis. What is the link
between negatively polarized bioenergy and stiff muscles,
between blocked emotional flow and constant depression,
or, generally speaking, between the original impulse and
the perverted impulse?
The answer can be found only by researching the com-
plex tapestry of energy layers that form our auric shell, the
seven layers of bioplasmatic energy that surround us. To ex-
press it in plain English: you won’t find the scars you are
looking for in your stomach, your brain, your arteries or
your blood cells. If they were there, medical science and


psychology surely would have found them and thus could
heal early trauma. But they can’t, and for a precise reason.
We can’t find the solution within our culture. Dr. Alberto
Villoldo is somebody who asked basically this same ques-
tion, and he was going to find conclusive answers. And he
found them not in our culture. Villoldo went through an
extended apprenticeship with Andean shamans. It took
him many years to acquire the knowledge he needed to
giving even a hint of an answer to the riddle.
But today, with the results he and his associates bring
about, and with the scientific backup they have acquired
for their daring research, there is no more doubt that this is
at least a part of the definite answer we need.

Villoldo found that what causes the body to retreat in a
life-denying shell, in a defense system, in fear of life, are
imprints in the auric shell, specific detectable patterns within
any one of our luminous bodies where the energy pattern
shows a distortion that clearly retraces the traumatic event
that has happened at some point in time during our early
years. It’s like a holographic memory in fact, like a memory
chip of that specific event that caused the trauma. You can
figure it like a video shot of that situation, violence, abuse,
life-threatening situation, catastrophic event, or whatever,
and this is not a far-fetched metaphor.
Actually, in hypnosis, the person can push the play-
back button and watch that video again. To be true, to see
it only once triggers the healing. This is the miracle of con-


Once we can render the specific traumatic event con-
scious, thus lifting the veil, thus undoing the repression of
the memory of it, we are healed.

This book is not the place to extensively lecture about
hypnosis and its benefits, but to explain how trauma heal-
ing is brought about. All that hypnosis does is to focus
your mind strongly on a specific pattern in your memory
surface. This pattern, that is locked to your conscious ac-
cess and that thus is only accessible in hypnosis because it
has once been repressed from the memory surface, is not a
physical particle but an energy pattern. As such, it is not
contained in any part or tissue of your physical body, but
manifests as an imprint in your energy matrix. What is an
imprint? It is a piece of memory, a virus, actually.
A virus is not a cell, but just a code, a malicious code; its
intrinsic characteristic is that it interferes with the code of
living cells. Imprints, while they are of course not viruses,
act however in similar ways as viruses because they inter-
fere with the code of the energy in the specific location
where they reside within the energy body.
Now, this sounds of course very theoretical, but it’s not
theoretical in real life. To paraphrase Dr. Villoldo, what
happens in real life is that when somebody pushes your
buttons, that imprint gets activated and triggers a whole
chain reaction of events and behaviors to follow. Villoldo
gives a very touching example from his own life. He re-
ports that he grew up in a Latin American country during
a time of social upheaval, and when he was about ten


years old, a revolution was ravaging the country. There
were militia to protect the population but what happened
was that the militia abused of the population in the same
way if not worse than the revolutionaries.
One day, when his father was not at home and he was
in the house alone with his mother and sister, three militia
men tried to slam the entry door of their house because
upon repeated ringing, the children did not open. Just be-
fore the door was cracked, Alberto went to the window
and looked at the three men, catching the suddenly com-
passionate regard of one of them, who must have been
moved by the terribly distorted face of the boy in anguish,
and as a result suggested to leave, as there was ‘obviously
nobody inside.’ He and his sister were thus saved by that
moment of emotion, by that fraction of a second of silent
yet emotionally charged communication between the mili-
tia man and the little boy.
And Villoldo pursued he had needed years of therapy
to eventually see where his fears were resulting from, why
he had so much mistrust toward people, why he had al-
most no friends, and why, especially when people wanted
to help him, he panicked and escaped the relationship. He
had associated help with abuse.

The militia of course were instituted to help the popu-
lation but they terribly abused of their power, and from
what the little boy got to know, and from that encounter,
he was confirmed in this view, and while he was not
harmed, this event, as later a shaman found out, had cre-


ated an energy imprint in his luminous body that was sim-
ply inhibiting him from building trust with people who
came to help him.

Shamanism and Hypnosis
Let me explain a little further how I came to see the
parallels between shamanism and hypnosis, two areas that
are pertaining to different worldviews and cultures, and
that have different applications and objectives. Research on
shamanism, hypnosis and alternative healing showed me
that these pathways however lead to the same results and
employ actually very similar techniques.
The shaman, when in trance, is fully aware and cogni-
zant of the human energy field, to a point to be able to actu-
ally manipulate the energy field and do changes he feels
have to be done for the person to be healed.
Now, what is striking in Villoldo’s anecdote is that he
was not healed through the psychotherapy he had en-
gaged with an American practitioner, despite the fact that
he had spent years, and probably a fortune, to be able to
change the dysfunctional behavior he was suffering from.
Eventually, he left for a self-exploratory journey with a
Laika shaman who lived at a remote place quite high up in
the Andes. The shaman needed not long to scan his aura
and find the imprint that caused the disturbance; and he
healed the affliction. Villoldo was suddenly able to get all
the help he needed, for both his private and professional
life that for years and years was magically withheld from


him. Now, the lacking sprocket in the causality in the etiol-
ogy of abuse is exactly what Villoldo learnt from the An-
dean shamans: it’s the energy imprint. It’s also the method
to get access to the distorted pattern in order to heal or cor-
rect it. What did the shaman do to access that imprint?
I found that there are parallels between the shamanic
healing ritual and hypnosis. The difference is that the sha-
man himself gets into a hypnotic trance to correct the dis-
turbance, without hypnotizing the patient.
The methods are similar in their strategies, as they both
target energetic blockages in the human energy field in or-
der to dissolve the obstruction; however, the difference is
that in shamanic science the shaman trance-journeys, not
for curing himself, but for inducing an energy-shift that
transports him on the subtle level of the translucent ener-
gies, allowing him to effect the changes directly by ma-
nipulating the energy pattern in the luminous body of the
client, which typically ends up in erasing the imprint.

This knowledge that we now are learning from the na-
tives was once part of our own hermetic knowledge tradi-
tion, before it was discarded out as witchcraft and supersti-
tion by the Church. The medical tradition in ancient cul-
tures was integrated into the body of holistic sciences that
were part of the esoteric knowledge of priests, monks, al-
chemists, astrologers and saints. Manly Palmer Hall, in his
book The Secret Teachings of All Ages (1928/2003), observes:

Among the ancients, philosophy, science, and religion were
never considered as separate units: each was regarded as an


integral part of the whole. Philosophy was scientific and re-
ligious; science was philosophic and religious; religion was
philosophic and scientific. Perfect wisdom was considered
unattainable save as the result of harmonizing all three of
these expressions of mental and moral activity. (Id., 343)

It was through Hippocrates that, during the fifth century
before Christ, and for the first time in human history, heal-
ing became dissociated from the other sciences of the tem-
ple; thereby was established a precedent for separateness.
Hall observes:

One of the consequences is the present widespread crass sci-
entific materialism. The ancients realized the interdepend-
ence of the sciences. The moderns do not; and as a result,
incomplete systems of learning are attempting to maintain
isolated individualism.

The obstacles which confront present-day scientific research
are largely the result of prejudicial limitations imposed by
those who are unwilling to accept that which transcends the
concrete perceptions of the five primary senses. (Id., 344)

Paracelsus’ Aura Healing
During the Middle-Ages, the great hermetic tradition
was renewed and one of the major representatives of that
holistic medical tradition, as we have seen already, was
Paracelsus. For Paracelsus, it was obvious that the physical
body is wrapped in several luminous bodies that represent
its higher vibrational octave. He was of course attacked for
criticizing the abysmally ignorant medicine of his time that


indulged in purging and bleeding the patient and that
Manly P. Hall comments upon with the words:

Many a useful citizen has died twenty-five or fifty years be-
fore his time as the result of drastic purging or of having all
the blood drained out of his body. (Id., 350)

Paracelsus found that the true causes of most diseases
are hidden to the five senses and he made great efforts to
get access to this dimension. On his journey to effective
healing, he discovered that when he observed plants, ani-
mals or the human body, he was not only dealing with
‘flesh and bones,’ but also with a vital life force or astral light;
he knew that this energy has its origin in the spiritual body
of the earth. As a result, he also detected the ethereal coun-
terpart of the physical body and called it archaeus or vital
body. This is what today we call aura or luminous body. And
Paracelsus discovered just as the Andean shamans that it is
disturbances in this astral light body that cause disease.

As a result of this discovery, Paracelsus began to bring
corollary plant essences into a state of vibrational harmony
so that they were strong enough to remedy the energetic
imbalance in the auric body of the patient.
It is astounding for us today to know that he was not
only a pioneer in the research of the human energy field,
but that he also discovered that this energy doesn’t move
in a vacuum but within a vehicle that he called mumia. The
most universally known form of mumia he found to be the
ether, an insight ignorantly rejected by mechanistic science,


but rediscovered by Harold Saxton Burr, who called it the
Life Field or L-Field.

From Hermetics to Quantum Physics
In recent years, a true revolution occurred in science,
taking its course from quantum physics and sweeping all
related sciences. After all, we are close to a recognition of
this force that is today called the field, quantum field, zero
point field or quantum vacuum by scientists.

—See, for example, Lynne McTaggart, The Field (2002), Ervin
Laszlo, Science and the Akashic Field (2004), William A. Tiller, Con-
scious Acts of Creation (DVD, 2004), Amit Goswami, The Self-Aware
Universe (1995), Michael Talbot, The Holographic Universe (1992),
Shafica Karagulla, The Chakras (1989), Vidette Todaro-Franceschi, The
Enigma of Energy (1999), Rupert Sheldrake, A New Science of Life

Manly Palmer Hall observes that Paracelsus developed
‘a theory about removing the diseased mumia from the or-
ganism of the patient,’ thereby diverting ‘from the patient
the flow of the archaeus which had been continually revi-
talizing and nourishing the malady.’

—Manly P. Hall, The Secret Teachings of All Ages (1928/2003), 348

Paracelsus based his insights on a long hermetic tradi-
tion to be found in ancient Persia, Egypt, Greece, India,
China, the Caucasus, and most tribal cultures around the
world. This tradition, that today is discussed under the
header of perennial science was only partly rediscovered in
the Middle Ages. As Hall observes, ‘[t]he outstanding vir-


tue of Hermetic medicine was its recognition of spiritual
and psychophysical derangements as being largely re-
sponsible for the condition which is called physical dis-
ease. Suggestive therapy was used with marked success by
the priest-physicians of the ancient world.’ (Id., 354)
Egyptian priests are said to have been especially famil-
iar with the fundamental principle of vibrotherapeutics.
Hall observes:

By means of chants and mantras, which emphasized certain
vowel and consonant sounds, they set up vibratory reactions
which dispelled congestions and assisted Nature in recon-
structing broken members and depleted organisms. They
also applied their knowledge of the laws governing vibra-
tion to the spiritual constitution of man; by their intonings,
they stimulated latent centers of consciousness and thereby
vastly increased the sensitiveness of the subjective nature.
(Id., 355)

While we now rediscover in the West the ancient tradi-
tion of sound healing, this tradition was part of perennial
science, and thus is nothing really new. Manly P. Hall ob-

Oriental races have a keen realization of the dynamics of
sound. They know that every spoken word has tremendous
power and that by certain arrangements of words they can
create vortices of force in the invisible universe about them
and thereby profoundly influence physical substance. The
Sacred Word by which the world was established, the Lost
Word which Free Masonry is still seeking, and the threefold
Divine Name symbolized by A.U.M.—the creative tone of


the Hindus—all are indicative of the veneration accorded to
the principle of sound. (Id.)

Today we are living within the first decade of a new
millennium, during which an enormous, unrivaled flow of
discoveries was made that corroborated more and more
the ancient holistic healing approach; intuitive healers such
as Caroline Myss and Barbara Ann Brennan as well as en-
ergy healers such as Donna Eden have made significant
contributions to changing the landscape of medicine.

On the other hand, the books of Alberto Villoldo about
shamanic healing of abuse patterns, and generally the
healing of the luminous body have gained widespread ac-
ceptance and the Four Winds Training Center is currently
training a growing number of medical practitioners in the
secrets of aura healing.

Chapter Six
Six Steps for Changing Your Emotional Reality

An effective method for healing your sadistic affliction
is to change your self-image. This is an evolutionary con-
sciousness process you can trigger by yourself, and with-
out going through a whole complex cycle of inner healing
of your early imprints. These imprints will be dissolved by
your own emotional flow, directed by your consciousness.
I see this as a 6-Step Process:

‣ 1) Acceptance;

‣ 2) Realizing Your Love;

‣ 3) Facing Your Now;

‣ 4) Making a Value Decision;

‣ 5) Taking Action;

‣ 6) Affirming Your Identity

Human behavior cannot be rammed into people; only
on the basis of acceptance, behavior can be changed on a
long-term basis. Without seeing what is, you cannot pro-
gress, and will eternally be stuck in your moralistic split
existence that makes you deny the very reality of suffering
and its cause. As long as you stay with the inner dichot-
omy, the schizophrenic split of life in what you should do
and what you really do, you will be torn up in guilt and
fear and change will be blocked.
As paradoxical as it sounds, what is needed before
change can occur is that you see the value in immorality or
non-morality, and the destructiveness of all morality.
Liberated from the burden of moralistic trash in your
mind and soul, you are able to look at the magic mirror of
your own mind, and without beautifying anything you see
there. Moralism brings about a distortion of perception. If
you keep a functional regard on yourself, you see yourself
as you really are.

Then you are able to bring about the changes you de-
sire. This really means you face yourself with all your pain,
your suffering, your affliction, your possibly perverse de-
sires, your need for violence, your conscious or uncon-
scious fear of free emotional flow and how you block the self-
regulatory processes of your organism, which is ultimately
the reason that you perpetuate the very problem or han-


gup that stands in the way of your evolution. So you look
at yourself really through the mirror of your own con-
scious mind. The miracle is that the pattern will change
through this very regard, once you put your full emotional
flow into this internal focus, into this introspection of your
inner landscape, facing your shadow without wavering.
Only on the basis of freedom true growth is thinkable
and as long as you deny this freedom, namely to choose evil,
you will remain a slave of your inner complexes and the
fatality of your conditioning. Only if you are able to con-
sciously choose evil because you are free of the total false-
ness of so-called morality, you will be able to choose good!
Prior to even starting the work, it is necessary that you
let go of the dualism so ingrained in our entire history and
philosophy, because it splits you up in a weak-flesh person
and a should-be person, a real person and a fake person, as it
splits actions in ‘good’ and ‘bad’ ones, as it splits emotions
in ‘acceptable’ ones and ‘unacceptable’ ones.

As long as you remain fragmented, as long as you have
split your worldview in a (rough) real world and an (ideal)
should-be world, no healing can be achieved, as real heal-
ing always is an experience of gained or regained whole-
ness. So long as you are on the moralistic track, you cannot
be healed of sadism, because it’s a moralistic education that
brought about your sadistic affliction, in the first place. The
Bible formulates this wisely in the catchy formula ‘Don’t
judge lest ye be judged.’ Yet it has to be seen that as a sa-
dist, you are forcibly a moralist, a judger, often also a hair-


splitter and pharisaic who speaks with ‘two tongues’ and
whose morality is not an authentic but a false ‘double’ mo-
rality. So the choice is one of morality or love, prior to even
starting to dream about healing an affliction that really is
no child play, which is after all why our psychiatric estab-
lishment still believes it is incurable.
So when you are ready to start, after letting go of false
morality which is the shield behind you hide your real self,
you can begin the work.
The first thing you need to do is just facing your now,
your emotional reality. While it may be painful to really
look at it without shying away from acknowledging all the
ugly details, this first regard is important, while it may be
It means you have to strip yourself naked in front of
yourself, really letting go of your false securities and all the
bunch of lies you have made up to justify your sadistic
longings, which bring real harm to others and to yourself.

But here is where acceptance comes in, for when you do
this, you need to do it in a mood of compassion, not in a
mood of accusation. You are not here to judge yourself, as
this is as bad and dysfunctional as judging others.
As a first step in your self-therapy plan, you may expe-
rience it as extremely difficult to accept yourself as you are,
including your sadistic desires, whatever they are like, but
it’s really the starting point of your healing process to be set
in place. This is simply so because when you remain judg-
ing yourself, you remain split in two, and thus fragmented,

while when you get to accept yourself, you have mastered
the first hurdle on your way to become whole, and inte-

Acceptance is also the way of getting rid of your accu-
mulated guilt and shame, and believe me, there is no sadist
who is not silently his worst judge and thereby puts an in-
credible amount of guilt and shame upon himself or herself.
Guilt and shame however are toxic, really, in that they not
only tear down the real self and replace it by a mask-like
inauthentic fake self, but they also lead to psychosomatic
disease and can even make for cancer or immune insuffi-
ciency syndrome later on in life, if the affliction was not
tackled by therapy.

The second important step is to realize that your sadis-
tic desires are not the outflow of love, but of the very repres-
sion of love. To return to normal, you need to realize your
original love wishes, without judging them. In all love, cour-
age is needed, and be it the most platonic and altruistic
love there is. Mother Theresa needed an almost superhu-
man courage to carry out her humanitarian work before
she was famous and acclaimed, for what she did went well
against all established morality, in the countries where she
practiced her charities. Hence the need to make a value de-
cision, and stick to it, which means to stay true to your soul
values, without bothering too much of the social values in
place that may contradict them. The next step, then, is to
simply take action, instead of sitting home and throwing
one depression after the other, or becoming an alcoholic or


drug addict. This means you need to affirm your emo-
tional identity which is the real power of your total being.
Your inner shadow, as a major inner self, embodies the
retrograde vital flow; this instance will only collaborate in
your healing and let you free if you let him free in the first
place, and stop judging and condemning him with your
shallow good-bad distinctions that have absolutely no value
and no validity in real life. If you have the courage to initi-
ate the first decisive step, the energy will follow you and
you will see that every next sprocket in the chain reaction
of your liberation will be easier than the previous one.
When you can get to a point to view your affliction as a
state of bondage, you will get a feel what I mean by libera-
tion, and you will see that this is a process, not just a magic
stroke that will change you from devil to angel. You are not
a devil and you will not become an angel. Both devils and
angels are inferior to humans, because they cannot choose.
They are destined to be either devils or angels, to either do
bad or good, while the genius of the human being is the
capacity to be both.
To initiate this process, we look at what is and not at
what should be. If we see what is, we can as a result see why
it is as it is. If we ask what should be, we build an ideal that
is different from the reality we are in; by so doing we split
ourselves in two: an observer and a dreamer. The observer
sees what is, the dreamer longs for what should be. The first
is a realist, the second an ideologist.


We will see ourselves in conflict soon since every deci-
sion we take will look different if we see it either from the
realist’s side or from the ideologist’s side. This is the basic
schizoid split most people suffer from who are reared with
a moralistic or idealistic educational paradigm. They can
never be sure what really they hold true since they are, so
to say, caught in two truths. And that is why they generally
speak with two tongues. They tend to argue in ways like
‘Man is bad but God wants us to be good’ or ‘People are
rude by nature but if they are Communist they turn to be
caring people’ or ‘People are uneducated and bad but our
Great Theosophy renders them enlightened and good.’
All this is pure schizophrenia and shows the basic split
humanity is suffering from since the moralistic worldview
prevails, and this is at least since written history exists. To
become whole requires us to acknowledge this split and to
face our sadistic drives and desires, our need to compen-
sate for all the hurt we have suffered in early childhood. It
requires us to face our inner wounds and become vulner-
able again for feeling-with, for compassion, and thus de-
velop empathy.
The next step, then, is to become aware where our need
for violence is rooted in. When we observe our pleasure
function, we see that the repression of pleasure more or less
automatically creates violence. Violence, then, is a negative
pleasure function in the sense that it comes about when
pleasure is repressed. Our early need for body pleasure
was denied to us to a large extent. Most of us, in childhood


and youth, have been withheld from engaging in sexual
play. Instead, we perceived sexuality as the big taboo and
the activity that is most dangerous to engage in while our
bodies strongly asked for sex.
Society made us believe that sexuality is bad while vio-
lence is good and thus conditioned us from childhood to
accept violence as an ersatz for the lost paradise of body
pleasure. In fact, society stole us our bodies during child-
hood, depriving us of the intrinsic feeling to own them,
namely by having the autonomy to use them.
Once you are able to see this, you will understand how
definite and fatal the consequences are of repressing chil-
dren’s natural need for body pleasure. Then, and only then
will you be ready to gain real insight into the mechanisms
that perpetuate violence. You will then be able to see that
the physical punishment of children is one of the pillars of
handing down the murder culture from one generation to
the next, thus perpetuating violence in time and space. You
will then also comprehend the link between the repression
of emotions and the upsurge of perversion as a secondary
drive structure—while the unbent human nature in chil-
dren is the natural condition. The distortion of perception
that goes along with thwarting natural emotions in early
childhood is the key for understanding why humans can
be bought into denying themselves the most basic of ful-
fillment there is in life: love. And it is because we ourselves
were deprived in the first place of the freedom to develop
our full emotionality in childhood that we deny it to our


children and instead instill in them fear, suspicion and
violence. If we looked at things with an innocent eye and
without a compulsive morality paradigm, we would natu-
rally perceive that children are emotionally more balanced
than most adults are.
I will now comment on every of the six steps, and you
should read this in one row, from the first to the last step,
because there is an order in this sequence.

Step 1/6
Practicing Acceptance

The first important step you must take for the realiza-
tion of emotional reflow and the dissolution of sadism is
acceptance of your love and desire, and a clear decision to
not repress it. Repression does not lead anywhere. It is a
way of going around a problem, not a way of solving it.

Whatever your emotional and sexual longings are, stay
with them and do not deny them. Instead, try to get away
from the label that you see society attaches to your particu-
lar attraction and try to see the real beauty of your love.
Instead of listening to negative voices, you may begin
to strengthen your own inner voices regarding emotions,
love and sexuality. Only you can be your advocate, once
you are ready for it, once you have stopped being your
own judge. Judging yourself is the worst you can do. It is
falling in the moralistic trap, and it serves nobody. Instead,
try to be each and every day a little more tolerant with yourself,


a little more permissive, a little more understanding. When
you stop considering your own attractions, and those of
others, as an affliction, and begin to see everybody’s emo-
tional predilections as a gift, as a blessing, you start out to
see the uniqueness in yourself and other humans—instead
of seeing the standards imposed by a violent and ignorant
Giving up repressing desire also means to observe and
note your dreams, so as to stay connected with the uncon-
scious realm. You may not always understand these mes-
sages, and perhaps not all dreams are messages, but they
are certainly also destined to help us digest events, over-
come deep hurt and thus trigger inner healing processes as
well as preparing and fostering change.
The beneficial effects of regularly monitoring your dreams
do not require you to understand their meaning, nor do
you need to grasp them intellectually or interpret them in
any way! It is enough to note them in a booklet, right after
waking up, and from time to time reading in this booklet.
Consider it as a collection of personal stories, dream
stories, and read them with delight. Even though some of
them may be appalling because of frightening animals ap-
pearing, strange things happening or violence becoming
staged, they represent an accurate reflection of your inner
thoughts, your inner reality, and as such have to be taken
serious. And they are creative productions of our mind,
and the language they speak is a part of our own symbolic
language. Furthermore, dreams tell us at times things that


we never admitted to ourselves or that we always ignored.
They reveal a part of our truth.
By integrating the messages of our dreams, our think-
ing becomes more holistic, more true, and our actions will
be more authentic. You will also see that dreams reveal to
you how secure or insecure you are with regard to your
love choices. Do you accept your love? Or do you fight it?
Do you try to go around it or cover it up? Do you distract
yourself in order not to think about it?
All these questions are reflected upon in your dreams,
and the answers you get from them may be irrational or
even confused. When I am confused, my dreams will show
confusion while when my choices are clear, I will have
clear and straightforward dreams.
You may wonder why you should at all get this feed-
back from your dreams? I do not say that you cannot do
without it, but it surely is one important tool for getting to
know yourself. It is a tool among others. If you do not feel
like exploring into your dream world, you do not have to.
But it is certainly true that you can advance faster in the
realization of your goals when you really know what you
Life is responsive. It guides us through constant feed-
back, it helps us to know ourselves, and this, as I said, not
only in dreams but also in daily life. But this feedback de-
pends also on our clarity of mind, or more precisely put,
on the clarity of our wishes.


If your desires are confused and mixed with guilt and
shame, there is a chance that you will find this very confu-
sion in your mind reflected in the outside world, and you
will build this confusion into your relationships, which is
the deeper meaning behind triangular relations. If you are
not sure what you want and should want, you will get
both, but in a way that is problematic.

Step 2/6
Realizing Your Love

I would like to stress at this point that one possible eti-
ology of sexual sadism with men are repressed homoerotic
wishes that, instead of being joyfully admitted and em-
braced, became charged with fear and disgust. Let me give
an example. When I want to punish women by acting out
sadistically on females, what my behavior expresses is an-
ger, and not love; then I rather reject women instead of em-
bracing them.
This anger may be a result of my unconscious homoerotic
desires, and it may dissolve once I give green light for en-
gaging in a same-sex adventure.

What I am saying is that homoerotic wishes are a natu-
ral add-on to our sexual completeness, without for that
reason rendering us ‘a homosexual’ or ‘a lesbian’ in the
sense these terms are used today in modern society.
My research brought to daylight that these emotional
predilections for partners of the same sex are most of the


time transitory and mark certain phases or periods in our
lives. They are for most people not a fixated sexual condi-
tion, and thereby, they are not either-or choices. It may be
like in the yin-yang energetic formula. In the black circle
that represents yin energy, there is a small white circle that
stands for the growing part of yang within the overwhelm-
ing part of yin. This small white circle will thus grow until
it is as large as was the black circle while the black circle
will diminish to a smaller size and reside in the large white
Thus what we have here is not a static idea, but a living
dynamic movement, a steady transformation. Yin plus a little
yang inside transforms into yang plus a little yin inside and
back again. What this means, translated into less abstract
terms, is that every man once in a while becomes woman and
every woman once in a while becomes man.
When you are a man, why are you at pains admitting
that you are composed not only of male but also of female
characteristics and that, as a result you are actually a mix
between male and female ingredients? In your individual
emotional identity code is contained also an information to
what extent you are yang and to what extent you are yin.
By the way, you can look this up using astrology and
numerology. For example in my astrological chart I saw
with some surprise that my own mix, while I am a man, is
composed of 55% yin and 45% yang, which means that in
terms of my unique emotional ID tag, I am predominantly
yin or female.


Thus, at the start of your finding out about yourself,
and inquiring in the roots of your sadistic desires, you
should check in which way you may be locked into reject-
ing certain sexual fantasies and experiences. Use your fan-
tasy for this inquiry, let your imagination grow wild and
see what happens in the little films that you make up in
your mind. I am speaking about another love option. I do
not say that all people should have homoerotic sexual ad-
ventures. We are not talking here about what we ought to
do, but what we possibly wish to do and can do if we wish
it and as long as we wish it.
I am talking about affection and sexual options. I am
saying that it is silly to exclude per se any possibility of sex
with a partner of the same sex.
Nature has not written anywhere that we are locked in
heterosexual behavior. On the other hand, it would be silly
to force ourselves onto any kind of fashionable concept of
bisexuality if we really cannot get along with the idea.

So check it out for yourself where you possibly and un-
consciously have violated your own nature somewhere,
somehow, in the past, as a youngster obeying to condition-
ing rules, or by self-conditioning to what seemed to be ‘ac-
ceptable behavior.’ Put away this self-imposed restriction
and liberate yourself from the energetic constriction that
goes along with it. When you start from here, you will see
that you begin to feel that there are indeed more options
for attaining emotional and sexual wholeness than you
might have thought there were. And when you start think-


ing on these lines, on the lines of pleasure, namely, your
sadism will automatically go down the river! This is so be-
cause sadism is anti-pleasure, sadism is a form of distorted
thinking on the lines of coercion, like society does, like the
law does, like most religions do. Sadism is conditioned behav-
ior. Pleasure-seeking, however, is natural behavior. That is
the difference.
Again, to be very clear: you should not force any change
in behavior; you should not apply a paradigm to your life
that you find not fitting for yourself. But you can ask that
question to yourself, that question where you might be
locked into something that is not your total being, your
original nature. Once you have done that and asked that
question, you simply stay with the question.
What does that mean? It means you stay with that
question without searching for an answer. The answer will
come when you have forgotten about the question, and in
ways that may surprise you. The answer will come, to be
sure, but only once you have built enough emotional aware-
ness; you will be able to link the answer back to the ques-
tion you have asked.
For most people, the answer will come in a way that is
so subtle that in that moment, they don’t remember the
question and thus do not know how, in the first place, they
have made a quantum jump on their evolutionary scale.
But never mind, in both ways, there is evolution, and it
doesn’t matter if you are aware of it at first, or not.


Step 3/6
Facing Your Now

It is important for progressing to first see where we are!
You can’t start from point zero, for you always have done
some part of the way before. Thus you should see where
you are now and what the way is you already have done.
Only by facing your present, by assessing your present
state of being, you can make a true evolution. It is essential
that you face your present business, even though it might
be depressing to look at it.

Your present situation is the consequence of your past
thoughts! So don’t be surprised if it looks negative, shabby,
ugly and hopeless.
Simply acknowledge that your previous thought pat-
terns were negative, shabby, ugly and hopeless, and that it
is for that reason logical that your present situation is re-
flecting this negative pattern.
Facing your situation does not mean that you should
be fatalistic and focus upon the negative points in your
life. It only means to face what is. If you see what your pre-
sent situation is like, in its totality, you can peacefully ac-
knowledge that you have been on the wrong track before
and you can correct the thought patterns and the emo-
tional patterns that led to produce negative results.
It’s like an entrepreneur who assesses his present state
of business, who has suffered losses and now gets to find


out the exact reasons for those losses, so that he can learn
from his mistake and correct his previous action, and do it
better in the future.

Sometimes you need to get a distance to your struggle.
You might be in an emotionally difficult situation where it
is hard to have a cool head, and you might want to do
some relaxation or meditation or just become quiet inside
in order to focus on your energy. Avoid distractions, cin-
ema or television since this surely does not favor introspec-
tion but will distort your inner visions.
First of all, it is important that you believe in yourself
and the truth of your inner visions! Those visions, what
you see or feel when you are relaxed and centered, those
ideas that come up and that may seem crazy to you at first,
are part of your innermost truth. Thus, they are important
messages from your inner world, and they have value for
guiding you toward a better, more complete reality, a reality
in which you realize your love constructively, without the
compulsive need to coerce somebody into being a passive
dummy for your sexual abreaction.
Facing your situation also means to see yourself for a
moment from the vantage point of some sort of observer,
somebody who is impartial, who does not take sides, who
does not judge, but who has empathy for you. You have
this observer in yourself and need only activate it in order
to profit from the insights it can deliver.
But for this to happen you need to be fully relaxed.
This inner observer is most of the time dysfunctional be-


cause of a dominant inner critic. The inner critic is the in-
stance in you that judges yourself, that always knows eve-
rything better, that is haughty and arrogant and that tells
you something like ‘You’re a little piece of shit, so why do
you bother to improve yourself? You can never do any-
thing valuable, so better you act out like mad or just kill
yourself right away!’
It is fatal to listen to the voice of the inner critic; it may
be the fact that you do listen to it why you cannot manage
your life properly and run amok almost all the time.
I believe that indeed the reason why passion crimes are
committed is that this inner critic is too strong and does
not allow these individuals to admit their vulnerability,
and does therefore not allow them to realize their desire in
any natural way because of a moralistic denial.
To break the cycle of sexual violence is possible once you
get to allow yourself sexual pleasure in a natural, shared
and sociable way, by making friends, following basic cus-
toms to socialize, building trust and long-lasting relation-
ships and experience sexual love on a mutually consenting

Step 4/6
Making a Value Decision

Sometimes it is necessary to have the courage for op-
posing society and its laws in order to live your desire in a
constructive way. The important thing is that you comply


with cosmic law by restraining from inflicting suffering on
any other creature. The laws on earth are very volatile and
they are often not in accordance with eternal spiritual laws.
They actually vary from country to country and from ep-
och to epoch.
If you comply with all of the ideological and economic
values that go along with our morality code, you will be-
come a total conformist. Then you may pride yourself in
having bent your inner nature to the breaking point, and
have got to the opposite of what is natural. And then you
may not wonder that you become violent as a beast! If you still
struggle with these values, if you allow them to be valid
for you, you will be in trouble, you will be confused, since
they do not go along with your inner nature, but rather
oppose it.
Thus you must make a clear value decision. What are the
values that count for you, and which ones do not count for
you? If you are not clear about those questions you cannot
focus upon your own position regarding your love because
you will find yourself in a value conflict. A value conflict is
a situation where you are not sure which values count for
you and are valid for your life, other people’s or the major-
ity’s values or your own values?

While it is true that only your own values can have an
impact on your own life, this is not as obvious as it seems
on first sight. Many people actually share the values of
others without being aware that these values do not fit or
fit only partially their own lives.


That means that they more or less imitate other peo-
ples’ lifestyles without being aware that such behavior de-
prives them of their own truth—and of their soul power!

Your sense of intuition may not be well developed and
you might need to trust yourself more in order to be able
to delve into this reservoir of information readily available
to you. You can enhance your inner clarity by doing the

‣ Imagine what you most would like to do now;

‣ Get to write down a wish list, that is a list all your wishes;

‣ Find out what the ultimate priority is for you in life.

 When you do these activities, your intuition and not
your intellect will speak. In order for this to happen and
for facilitating this process, do away with thinking in op-
posites. Instead, focus on what you wish to realize. Oppo-
sites trap you in that they split you into positive and nega-
tive parts, the positive parts affirming our desire, the nega-
tive parts denying or contradicting it. When you are split
in opposites you are less powerful and your clarity about
your goals is veiled by fear and indecisiveness.
When you make the wish list, do not think about what
you wish to have or realize in your life. Just write it down,
quickly, letting speak your gut and not your head. That’s
how your body participates in the process and your body
cannot lie. Your body is always honest.


In this first draft, do not give a priority to your wishes
nor any order. Just note them. If you have a page filled
with wishes, then you may put an order and priorities to
them. Then please detect one wish you consider more im-
portant than all the others and get clarity why this wish
gets on top of your priority list. Then write it on top of
your new wish list, the one that classifies your wishes, and
puts priorities. 

This is certainly a challenge, but it is not more of a chal-
lenge than any of the great challenges we are familiar with
from the autobiographies of famous people. You will be a
hero. A hero is one who is able to realize a unique mission
and to work with spiritual power for this purpose. A hero,
you may ask? But that’s for the movies, right? Yes and no.
It’s for the movies, certainly, but it’s also for real life. Have
you never met a person that you thought truly is a hero or
heroine? A hero is not what you see in the false world of
television every day; it is not the fighter for righteousness
and justice, and similar myths that are set in place for the
moral conditioning of the masses.
A hero is the fighter for a unique individual mission. A
hero is a person who responds positively to the challenge
of saying Yes to their own desire—whatever it is like.


Step 5/6
Taking Action

You cannot remain stagnant, thinking about options,
without putting a step toward realization. You have to take
action! Evaluate all the options you have.

Make an option catalogue; then visualize every one of
these options, as if seeing yourself as the actor in a film
that plays a version of that option. While you see this film
in your mental eye, be as relaxed as possible. If you feel
fear coming up, stop the session and begin it anew in a
moment you are more relaxed and more positive.
Do this little game with every option in your catalogue.
Then evaluate every single option as to its effectiveness to
bring you closer to your desired goal. Finally, decide which
option you like most and focus upon it so as to find out
what exactly you need to do in order to bring about this
event. Ask yourself:

‣ What is the action I need to take first?

‣ What are the obstacles? Can they be removed, and how?

‣ What are the risks? Can they be kept at stake?

‣ What is the ultimate advantage from realizing this option?

If you are clear about every step to take, go out and
make it happen. Be always watchful, but trust the good-
ness of your fate. Don’t be overcautious and coward, but
do on the other hand do not take unnecessary risks. And


firmly believe that destiny helps you to realize your love
without hurting other humans! Trust that your love will be
realized without hurting those you love and who love you.

I think that all great people once came upon their own
way and set out to live it in a focused and strongly per-
sonal manner. Frank Sinatra sings ‘My Way’ and his life
showed that indeed he had unusual powers, on one hand,
and an undeniable shadow, on the other.

Our shadow is what gives depth to the picture, it is our
hidden power, our reservoir of energy to be put to good
use. Our shadow is our chance to become true individuals
and to live original lives, without the need to imitate oth-
ers. Only by becoming very sensitive to others, we can heal
the sadistic affliction. This sensitivity can be built in vari-
ous ways. Let me suggest a few that I have tried out and
that worked:

‣ Reduce alcohol consumption to social drinking;

‣ Reduce smoking to a strict minimum;

‣ Reduce eating red meat to a strict minimum;

‣ Try to live a simple lifestyle and avoid large festivities;

‣ Avoid to aggrandize yourself in your fantasies.

Instead of thinking, reasoning and arguing with your-
self in your mind, try to develop complete attention so that
you intuitively grasp the whole of the question.


This watchful passive attention, when focused inside
and upon our longings and desires is erotic intelligence. It
reflects the deep truth that our body and our emotions
have their own intrinsic intelligence—that may well differ
from the voice of our mind. Erotic intelligence is a natural
outflow of consciousness, of acute awareness.
Unfortunately, emotional and erotic awareness are un-
derdeveloped in our culture. You must come to the point to
see the fact that society always projects on certain people
or groups the content of consciousness that it has blinded
out from its official dogma of reality.
What my mind cannot assimilate, it projects upon oth-
ers, a group, a lifestyle, a condition, or a race. In order to
hide from myself the fact that I am violent, I will develop
and display a zeal for fighting violence in the world. In-
stead of tackling the problem where it really is, within my-
self, I try to solve it on a fantasy stage: the level of ‘human-
ity.’ If the many abuse victims that go around making the
world save for universal love could see how abusive they are
with their own children, they would probably end up totally
depressed—but that would be to their best. They would
stop that zealous fight that is but a blind man’s buff.
Hiding desires triggers dishonesty and myths. One of
them is the myth that there was something like sexual pu-
rity. It’s a word that is to be found in the spiritual literature
all over the world. While purity is certainly a quality to be
appreciated in any human being, sexual purity does cer-
tainly not mean emotional numbness. True purity is virtue


and encompasses truthfulness, honesty and straightfor-
wardness. It is quite the contrary of the false, hypocrite
and perversely dishonest attitude to be found with the ma-
jority of people, wherever you go in the world.
The majority’s response to their own natural emotions
is but repression and oblivion, the classical attitude of the
cannot-be-what-must-not-be that we know from Goethe’s
Faust. They are afraid of erotic intelligence, and they tend to
fight any form of erotic consciousness that brings about
genuine erotic intelligence. They try to handle life not by
intelligent understanding but by adapting to strict dog-
matic rules, in one word: they are not humans, but robots.
The consequences of blinding out desires are commu-
nication disabilities and an appalling lack of creativeness
in the common man or woman. These are not just minor
problems in today’s modern consumer cultures, and they
are not just random appearances; in fact, they make out a
great part of the work of psychologists and therapists.

Creativity can hardly develop in a climate of suspicion
and emotional repression. It depends on qualities like spon-
taneity, trust, openness, honesty and straightforwardness.
Energetically speaking, this is well explainable by the
higher bioplasmatic vibration of truly creative people.

People who are not fragmented are charismatic. Their
vital energy is felt as inspiring and they easily respond to it
by enthusiasm and a generally loving and embracing atti-
tude that is felt as erotic so that you can experience their
high vitality charge in their presence. That is all the secret.

Creativity can only grow within a framework of free-
dom and acceptance, and where bioenergy can freely flow
and be exchanged—not in a nightmare of fear and persecu-
tion or, worse, public hysteria that is the daily reality in our
paranoid culture. Love is unity. Those who pretend that all
love was per se platonic love, argue on the basis of moral-
istic dualism, a form of philosophical schizophrenia.

Step 6/6
Affirming Your Identity

The most important issue at stake behind consumerism
is identity in the sense that the more of identity is lacking
within citizens, the more readily they are consumers, the
more they are addicted to consumption as an ersatz for liv-
ing a meaningful life.
The modern citizen is identified as an asset of the na-
tion state he or she belongs to. The modern citizen is not
identified as a person in their own right and spiritual ori-
gin that bears a unique cosmic identity tag in form of an
energy code that is written right into their vibrational field.
That is why ultimately consumer citizens do not enjoy
social autonomy; they are deterred from it by a cunning
and strategic denial of their soul identity. They live with a
disowned body, a body that is socially controlled and ma-
nipulated, and that is filled up with consumer goods. It’s a
container, a vessel for something not originally contained
in it, and that is actually alien to it.


The only way out of consumerist projections, absurd
conclusions and publicly propagated lies is understanding.
This understanding comes about through erotic intelligence.
It is a result of finding the answers inside, afar from political
conceptions and models. People who have problems when
being in touch with their natural emotions should make
serious efforts to reintegrate their disowned inner selves—
and the problems will disappear.

We humans simply are not just ‘sexual beings,’ as sex-
ology makes us believe, but we are soul beings first of all,
and thereafter, from a psychosomatic perspective, we are
emotional plus sexual, and thus emosexual beings. That is
simply so, if sexological reductionism agrees or not.

As we have seen, sexology does not consider our emo-
tional preferences as factors triggering sexual attraction
because emotions do not fit in their residual Darwinian
scheme of ‘sexual drives,’ a scheme that has been taken
over and reinforced by Sigmund Freud. Mainstream social
sciences see emotions only as an add-on to sexuality, as
something that can be linked to sexual behavior, but not
something that is genuinely involved in sexual attraction,
or that even triggers sexual attraction. In fact, my hypothe-
sis that emotional attraction is the primal attraction and that
sexual attraction the secondary attraction, and that sexual
attraction thus follows emotional attraction, clearly contra-
dicts sexology.


From a point of view of linguistics, I share the insight
Terence McKenna expressed in his book Archaic Revival
(1992), that is, that we form reality by forming language:

There are times—and this would be a great study for some-
body to do—there have been periods in English when there
were emotions that don’t exist anymore, because the words
have been lost. This is getting very close to this business of
how reality is made by language. Can we recover a lost emo-
tion by creating a word for it? There are colors that don’t
exist anymore because the words have been lost. I’m think-
ing of the word jacinth. This is a certain kind of orange. Once
you know the word jacinth, you always can recognize it, but
if you don’t have it, all you can say is it’s a little darker or-
ange than something else. We’ve never tried to consciously
evolve our language, we’ve just let it evolve, but now we
have this level of awareness, and this level of cultural need
where we really must plan where the new words should be
generated. There are areas where words should be gotten rid
of that empower political wrong thinking. The propagan-
dists for the fascists already understand this; they under-
stand that if you make something unsayable, you’ve made it
unthinkable. So it doesn’t plague you anymore. So planned
evolution of language is the way to speed it toward express-
ing the frontier of consciousness. (Id., 214)

One reason for sexual minorities today having such a
hard stand in society is, as McKenna suggests, the fact that
not enough effort has been done from their own rings to
make something sayable by having made it thinkable.
When I speak about emotional awareness as a major in-
gredient in holistic awareness, I impact on our reality and


make it shift toward a higher level of consciousness. Doing
this, I impact upon the reigning love paradigm and make it
shift as well. I impact upon language because I know that
this will powerfully aid the paradigm shift to happen
within the next or the over next generation. Let me cite
from Fritjof Capra’s book The Turning Point (1997) to close
this sub-chapter:

These problems (…) are systemic problems, which means
that they are closely interconnected and interdependent.
They cannot be understood within the fragmented method-
ology characteristic to our academic disciplines and gov-
ernment agencies. Such an approach will never solve any of
our difficulties but will merely shift them around in the
complex web of social and ecological relations. A resolution
can be found only if the structure of the web is changed, and
this will involve profound transformations of our social in-
stitutions, values, and ideas. (Id., 6)

My systems approach to human emotions through the
creation of a new terminology is a logical continuation of
Capra’s reasoning, extrapolated into the area of human
love and sexuality. And there is a good chance that such a
new terminology will be accepted in the future, simply be-
cause it is useful. Within the transformation we are pres-
ently going through, I believe, there is high probability that
the values of intimacy, love and sexuality will be reconsid-
ered, if not completely revised.

Chapter Seven
Harnessing the Power of Emotional Identity

Allowing Emotions
The first important thing is that you allow emotions,
and especially those hot ones you hitherto repressed. Ob-
serve what happens when you do this!
For example, you get in a violent rage and you allow it
to happen, you do not fight it. You just passively watch
and observe this rage, this hot energy moving, boiling in
you. What happens when you do this?
You will observe that virtually within seconds the emo-
tion will change into another emotion, as it is in the very na-
ture of emotions to replace one another in a kaleidoscopic
manner when passive awareness is focused upon them.

Surprised? Indeed, most people when they experience
this for the first time, are quite surprised. But that is not all.
You will see that while the emotion has changed, there is
something like a driving force that has not changed. What is
this driving force? It is your thought, your mental energy.
In your mind, the roaming self-talk, the complaining,
the hurtful accusations, the revengeful ideas may still go
on. When this happens, you may fall back into the rage
time and again. This will teach you that it’s actually your
thoughts that control you, not your emotions!
Most people blame their emotions for their unruly life,
their hassles in relationships, their bad fortune, not under-
standing the cause that triggers their emotional pattern. It
is thought, not emotional energy that is this cause. Your habit-
ual thoughts mold your emotional pattern, so for changing
this pattern, you have to change the way you think. When
you harbor resentment against others, feelings of revenge,
and violent thoughts in general, you bring a disturbance in
your emotional pattern, and a lasting disturbance when you
do this regularly. It means you get off your emotional bal-
ance, and then you go on and blame your emotions for all
you have done to them by your unruly thoughts!
Once you understand that by normalizing your thoughts,
you normalize your emotional energy, you are on the right
track! In practice, there is a very simple method to change
the way you talk to yourself. You simply replace a negative
statement by a positive statement.
Next time you accuse yourself, simply affirm:


I accept myself as a feeling-failing being. I respect my emotional
nature. All my emotions are wonderful and they have a purpose.
Every day more now, I see the intelligence of my emotions.

Developing Emotional Awareness
Emotional awareness is a specific awareness of your emo-
tional and sexual attractions, as volatile as they seem to be
when they come and go in your daily life, as they vary
when you encounter different people, as they are fluid and
not constant for the most part. This specific awareness of
your bioenergetic flow and its manifestation in the various
emotions you experience is a gift that possesses a complete
What does this awareness do? Does it do anything?

Well, the amazing thing about any kind of conscious-
ness is that with humans, it’s reflective, and that means it
can be conscious of its own consciousness. When you ap-
ply this now to your emotional flow, you will see that this
awareness while it’s passive, and apparently does not do
anything, bears an effectiveness. This is what it does with-
out doing anything. It helps you observe, constantly moni-
tor and control your emotions without actually controlling
them. This sounds paradoxical, but it’s word for word true
as it is written here. The only sane way of controlling your
emotions is not to control them, but passively watch them,
by developing emotional awareness.
When you are aware of your emotional flow, and all
the temporary or longer lasting emotional and sexual attractions

you experience, they will never overwhelm you. Then you
are safe, without a need for policing yourself!

Developing Self-Vision
The only thing that in the long run will channel your
vital energies in constructive ways is professional realization,
or working for a life’s vision that you have set for yourself.
It means that you work on something for not just a few
weeks or months, not even a few years, but for decades in
a row, for such a broad vision will pull you forward on a
constructive track. This by itself, without working directly
on the energy, can help the most virulently sexual person
to guard himself or herself from mishandling their sexual
energy flow through abuse, dominance or sadism.
There are among geniuses many who would sit either
lifelong in jail or in the madhouse, had they not instinc-
tively followed this advice! The sexual drive is strongest
not among morons, clochards and sloths, but among our
most highly developed souls, and among leaders, true art-
ists and many spiritual gurus, and even saints. The auto-
biographical literature is full of examples! And my own life
experience is no different in this respect. The advantage of
directing your vision beyond yourself, and your little self, for a
cause that goes beyond your little life is the energy transfer
that comes with this dedication.

A great part of your virulent sexual energy that would
disturb your peace of mind will then be channeled into con-
structive pathways, without you really being aware of the


whole of the process that this involves. Behold, this does
not mean that you become either impotent, or a saint! But
the urges will not plague you any longer, and you have
your head free for conscious love choices that are some-
how in alignment with the higher plan of your life, or su-
Envisioning yourself means that you develop a mission
for your life. I actually prefer the term vision over mission
because vision metaphorically stands for ‘seeing into the
Envisioning yourself doesn’t mean that you focus ex-
clusively on yourself. That would be the very contrary of
it. It does mean that you envision yourself as part of a higher
order that inscribes your work for the benefit of the whole
of humankind, be this benefit of a scientific, artistic, com-
mercial, political or literary nature, be it to serve the pro-
gress of technology, lifestyle, fashion, banking, or anything
of interest for humanity.

It means that you feel powered from a fuel that is not
entirely yours, but that somehow bears connections with
cosmic energies that we know very little about. The very
fact that you build and affirm this vision over and over,
that you hold this vision over a longer time and thus bring
constancy to it, makes it all happen by itself. For you will
attract all the circumstances, people and resources condu-
cive to the realization of your vision.


Becoming Flexible and Permissive
The most important ingredients in this new package I
have for you and that is your selfhelp gift from this book
are two characteristics or behavior modes that are among
the most depreciated in patriarchal culture: it is flexibility
and permissiveness.
Flexibility is a universal value that you see everywhere
in nature. It is the moving and bending of young trees and
babies and the lesser moving and bending of old trees and
elders. It is directly related to the vital energy in that more
vital energy means more flexibility, which implies being
more pliable, and smooth; an absence of friction is also im-
plied here. It’s old trees that are broken by strong winds,
because they are rigid and stiff, and their vital energies are
reduced, while young trees that have a high vital energy
charge are able to bend and thus can survive even a tor-
Flexibility is also a value in direct connection with in-
telligence. I often use in my books the expression flexible
intelligence when I talk about the East and Asian people,
because it’s one of their most visible characteristics, and
very little one that pertains to Western people. Flexible in-
telligence helps the person to be adaptable, and to find sat-
isfying solutions in situations that are not perfect in the
sense that resources are lacking, as it’s typically the case in
lesser developed countries. It means people are really in-
ventive in finding ad-hoc solutions to virtually any prob-
lem, just by using their little resources in an intelligent

way, and thus making the best out of nothing, so to speak. It
also means to guard against rigidity in the insight that ri-
gidity of mind leads to decay in effectiveness and also in
relationships, while flexibility means to move with the en-
ergies not only of oneself, but also of others, and thus for
example function well in a team.
In my genius research I have found flexible intelligence
among geniuses being the most noteworthy character trait.

Genius is somehow a very flexible condition. It uses all
available resources in the most economic way, thereby be-
ing highly functional and effective. I found that all genius
is flexible and effective, which is why geniuses ultimately
serve humanity; it’s because what they do is not only use-
ful but shows us our own potential genius, and here I
would add, it shows us that most of us other humans are
not flexibly intelligent enough! Most people think that hard
work will do and assure success but there is a dead end in
every marathon. Joseph Murphy writes in his book The
Miracle of Mind Dynamics (1964) that hard work is not the
answer to wealth and success. It’s rather how you apply
your mind to what comes in your way. You can hit your
head against the door; you can also open the door. And if
there is no door, you can search for one, instead of running
your head against the wall! The latter is what most people
do when they encounter problems, ignorant about what
Einstein coined in ‘a problem cannot be solved on the same
level of thought that created it.’ And this is actually a good
example for what is flexible intelligence. It’s a good way to


express it, and let’s not forget that Einstein dropped out of
all schools and universities he was supposed to attend.
And he did that because the culture he was growing up in
was teaching stubborn rigidity and dogmatic stupidity!
That is the reason why Einstein and so many others of
high intelligence had to go their own way, including my-
self! None of my books ever appeared in ordinary publish-
ing, none of my music was ever accepted by a music pub-
lisher, none of my hundreds of drawings and art photos
was ever triggering the interest of a commercial publisher.
Truly, my intention is not commercial in the first place, and
such an intent needs its own channels. Nobody but the
theosophists published Krishnamurti’s talks at first, and
only in later years when he was already famous, his books
were accepted in ordinary commercial publishing!
The other value that is highly depreciated, and even
shunned in our culture is permissiveness. And for good rea-
son. The culture must try to kick out what could poten-
tially destroy it. A culture so eternally stupid and so hope-
lessly violent as our modern media culture would be trans-
formed by the single value of permissiveness, without more!
And by the same token, permissive education is today
no more on the agenda of the social values, and I doubt it
was ever before considered a value in the patriarchal cul-
tural tradition. The permissiveness I am talking about here
is not directly related to education, while indirectly it has
an impact on it. More precisely put, what I am talking
about here is self-permissiveness, a form of latitude toward


yourself, a tolerance toward yourself, especially when you
are on your way of ascending in your evolution. The single
most tiresome obstacle in this process is pressuring your-
self, measuring yourself and comparing yourself to others.
It really blocks your evolution. And this is the sad yet hid-
den reason why most selfhelp books actually are worth-
less; it’s not because they are badly written but because
they are applied in the wrong way.

They are sold, read and applied in a terribly competi-
tive culture that says ‘Well, tomorrow I shall be different
when I apply this new method.’ No, you shall not be dif-
ferent tomorrow, hopefully not!
Or you have violated yourself. And that’s not what you
are supposed to do, for it will not foster your evolution to co-
erce you into something, whatever it is. The author may not
have intended that, but you yourself by applying his or her
advice in a way that shuns any self-permissiveness are vir-
tually spoiling the soup by putting too much salt in it.

You are perfect as you are now. You shall be perfect to-
morrow with a new inner composure. From your now to
your tomorrow, there is a structural change to be made in-
side of you, in the whole of you, not just by turning on and
off some switches or by reshuffling your character, or by
accumulating more knowledge about self-development.
This inner change, this structural transformation is a
slow-moving process and if it is to endure has to be deep
enough to be effective. It has to penetrate into your sub-
conscious mind and from there into your body, into every


cell of your organism, so that it will be inscribed in your
vital energy code, and signed into the intracellular informa-
tion flow. It could be seen by a clairvoyant by a change of
colors in your aura, for example.
To bring about such a change, which is true change,
and not just the fake changes you see all around you every
day and that are the shallow outcome of so-called ‘self-
help’ as a global business, you need to be extremely flexi-
ble and permissive. That does not mean to be sloth!
It means to be consistent in your work on yourself, and
it means to make one little effort at a time, one tiny step
every day, but not a day without doing that tiny step.
You can see it and feel when you are permissive; there
is an absence of strife, of pressure, of comparisons. There is
a swinging within yourself, a feeling of unity, of harmony.
You are not counting the pages until the end of the book
when you are permissive, for you know that it’s not yet
sunk deep into you, that you just got the overall informa-
tion, and that the real work comes later; and that the real
work means you open up for the unknown to happen and
thus let the new go deeply inside of you, let it penetrate
you without resisting it, without fighting it, without jubi-
lating about your easy success. No success is easy if it’s to
be a great success, for sure! Somebody once said that there
is only one real obstacle to huge and lasting success. It is
small success.


To summarize, by allowing your emotions, by develop-
ing emotional awareness, by developing self-vision and by
fostering flexibility and permissiveness on a daily basis, you
are going to harness the power of your emotional identity.
This is so because through these simple techniques, which
are unknown to most people in our culture but are taught
by all sages over all times, you will strengthen your emo-
tional identity.

And what happens next? Through strengthening your
emotional identity you grow beyond your particular afflic-
tion, sadistic hangup or codependence. Not that you will
forget about it, not that you want a treatment against it, not
at all, and much to the contrary.

You will accept it to a point that you see the beauty of it
because your emotional identity has been affirmed. When your
emotional identity is strong, you are not anymore sepa-
rated from your love, but you are your love. Then, any strife
that is inherent in the split between you and your loving
attraction, between your identity and what you are doing
and loving in life, has been healed, and then you are one
total unity. And then much good will flow from all your
thoughts and your actions, without you being conscious of
this good, for you have put aside all those false notions of
good and bad that are part of the moralistic trash can.
When you apply emosexual awareness in your life, you
learn to think and act functionally, economically, prudently,


using your resources in an effective way. Then, your par-
ticular way of loving and feeling erotic for certain people
of your choice will not anymore be a problem as your in-
ner split will be healed and you will become aware that
where before you saw a problem with certain emotions or
sexual attractions, there was actually a split in your con-

Work Sheets
Doing the Work

Print these worksheets, take a pen and do the work.
You may write directly in your book. This makes your ex-
perience authentic and adds your own positive vibration
to your copy.

Doing this, while you may find it unusual, has the ef-
fect to imprint in your copy of the book your own vibrational
code. This will enhance the impact and success of your
study, and in addition will make this really your own! If
you need more space, add additional sheets and attach
them to the worksheets in the book.
Giving your input is essential for realizing the benefits
you can reap with this book. If you are more comfortable

writing on your computer, you can write your answers in a
text file and save it for later review.
However, the emotional or soul value of doing the work
is higher when you print the sheets and use a pen or pencil
because you will keep something original and your hand-
writing testifies about the soul condition you were in when
you did the work.
This gives you the additional advantage that you can
scribble on the pages, color them, put little drawings or
even a mind map—all this will enhance the soul quality of
your work and help your subconscious mind trigger the
changes that you expect to happen in your life.


Your Ultimate Decision
Your Ultimate Decision and Contract

Your Ultimate Decision
Our life is directed by our decisions, if we want it or

✐ not. In the latter case others take the decisions for
us and we are not really in control of our destiny.

Therefore, if you want to seriously subscribe to and engage
in a process of healing your emotions, you have to make de-
cisions. After all, you have to take only one decision, your
ultimate decision.

This decision is simply a choice, the choice to realize yourself
exclusively on your highest possible level of achievement. It
is your decision for becoming a leader. The quality of the be-
ginning is more often than not the quality of the end result.

And as I want you to succeed with this work, you must take
your ultimate decision first. And more than that, I require
you to make a contract with yourself.

If you take a decision for change lightheartedly, there is not
much chance that you sustain your efforts beyond your first
phase of enthusiasm and overcome the inevitable drawbacks
that are part of the way to high leadership ability.

A Contract With Yourself
If you are afraid of decisions, life takes them for you!

✐ No decision is also a decision. In one word, you
can’t avoid to making decisions, it’s only the ques-
tion if or not you begin to make them consciously
and intently.


Thus, if you want to enter this path of emotional integrity,
you may want to profit from the techniques of programming
yourself so that you imprint upon your conscious mind what
exactly you want.

In this contract which is like a vow taken for your life, you
assert for yourself your devotion to the path of change and
achievement you want to take. You affirm your absolute in-
tention and will to get rid of your problem forever and to
make the change which will bring about all that you desire for
improving your life. This contract is for yourself your sub-
stantial investment of will and energy which serves as a mo-
tor for your change.

Your ultimate decision is a unique command that you imprint
upon your subconscious mind. It is a signal to your mind
which automatically triggers the change mechanisms in it.

I, undersigned, hereby conclude a contract with myself
which follows the Ultimate Decision that I have taken. This
contract is binding for myself. If I break the contract I impose
on myself the following fine:

—Work through this guide once again from the first to the
last page.


I hereby ultimately decide that I apply from now

✐ on the universal laws and principles that are basic
for every form of life in the cosmos. Knowing that
these principles are the guarantees for raising my
leadership abilities to a higher level, I do all I can to study
these principles and to apply them in my life. I call these


principles from now on: ‘My Principles of Emotional Balance
and Integrity.’


I give all my devotion to the fulfillment of my

✐ Ultimate Decision and sign this contract with my-
self in the conviction that I follow from now on
‘My Principles of Emotional Balance and Integrity.’
I hereby declare that I have the firm and absolute will to
master any kind of fear, especially the fear of failing.



✐ Your Signature


Your Needs
Your Needs Statement

There is unison agreement among psychologists that
✐ for any form of fundamental change, we need to
know our present condition or state of mind, and
inquire into our present state of consciousness,
including our subconscious mind which speaks to us
through dream monitions, mistakes, fears and accidents.

One essential element in our status quo to be assessed and
checked out are our needs. We all have basic needs, which are
first of all the need for food and shelter, the need for touch
and closeness with others, the need for sexual relations, the
need for peace of mind, the need for creative expression, the
need for social recognition, and others.

Now, for any kind of personal evolution to take place, we
first need to assess and render conscious our needs, all of our

Here is a list for you where you should cross the needs you
feel are most urgently to be met, and that you feel are not
adequately met in the present moment.

[ ] I need better food and/or more comfortable housing
[ ] I need better relationships and friendships
[ ] I need more regular sexual fulfillment
[ ] I need more touch and closeness with others
[ ] I need to marry and have children
[ ] I need my sexual difference to be recognized socially
[ ] I need more peace of mind, and quietness all around me


[ ] I need more creative expression
[ ] I need more social recognition
[ ] I need my achievements to be awarded and rewarded
[ ] I need a better workplace where I can unfold my talents

If you have individual needs that are not listed here, get full
clarity about them and state them in the box below.

My Individual Needs


Your Expectations
Your Expectations Statement

There is equally unison agreement among psycholo-
✐ gists that for any outcome in personal evolution,
we need to know what our expectations are. Why?

Have you ever observed how expectations seem to mysteri-
ously program and condition the outcome of our experi-

Generally speaking, in life we get what we expect. If I expect
not much, being just satisfied with the bottomline, I am not
likely to attain the highest possible result. Therefore it makes
sense to check out my expectations before I engage in some-
thing new, and deliberately set my expectations as high as

Check the boxes where you feel the answer applies to you.
Be honest with yourself!

[ ] Thinking about emotional integrity is for me a pastime
[ ] To know about my emotions is entertainment for me
[ ] I expect to have a good time with this work
[ ] I expect to succeed when being emotionally balanced
[ ] I expect to acquire a new skill called ‘emotional balance’
[ ] I will know myself better once being emotionally aware
[ ] I expect to acquire a new human quality
[ ] I expect to get along better with others
[ ] I expect to understand the sense of life better
[ ] I expect nothing; I think we shouldn’t expect much in life
[ ] I expect this kind of work being boring and unfulfilling


[ ] I expect nothing short of a miracle
[ ] I expect a steep learning curve ahead
[ ] I expect an exciting time to pass with this new learning

If you have individual expectations that are not listed here, get
full clarity about them and state them in the box below.

My Individual Expectations


Practicing Acceptance
How I Practice Acceptance

The first step to take for emotional reflow and the
✐ dissolution of sadism is self-acceptance Write here
how you possibly repress your desire, how you
possibly fight or deny it, and what the benefits are
that you can figure when you accept yourself ...


Realizing Your Desire
How I am Realizing my Desire

Check out how you possibly violated your own
✐ nature, somehow, in the past, as a youngster obey-
ing to conditioning rules, or by self-conditioning to
what seemed to be ‘acceptable behavior.’ Try to
figure how your life transforms when you begin to live your
own life, obeying to your own values ...


Facing Your Now
How I am Facing my Now

It is important for progressing to first see where
✐ you are! You cannot start from point zero, but al-
ways have done some part of the way before. Ac-
knowledge what your previous thought patterns
were like and how you are now going to change them …


Making a Value Decision
How I am Making a Value Decision

If you are not clear about your values, you cannot
✐ be clear regarding your love and emotional attrac-
tion because you will find yourself in a value con-
flict. Write down what you really wish to have and
do in life, and set priorities for your wishes …


Taking Action
How I am Going to Take Action

Ask yourself: ‘What is the action I need to take at
✐ first? What are the obstacles? How can they be re-
moved? What are the risks? Can they be kept at
stake? What is the ultimate advantage from realiz-
ing this option? Write down what comes to mind ...


Affirming Your Emotional Identity
How I am Affirming my Emotional Identity

Sexual attraction follows emotional predilection.
✐ State here what your emotional predilection? Try
to be as precise as possible. Imagine being around
your preferred love objects. This inner clarity is the
condition for affirming your emotional identity ...


Allow Emotions
How I am Allowing Emotions

State here how you can possibly allow emotions so
✐ as to gain more emotional balance in your life and
within your relationships …


Develop Self-Vision
How I am Developing Self-Vision

State here how you can develop self-vision so as to
✐ gain control over your future. Vision is a forward
train as the vision you set about yourself today
will realize in tangible reality tomorrow ...


Become Flexible and Permissive
How I am Becoming Flexible and Permissive

State here how you can possibly be more flexible
✐ and permissive so as to handle your emotional
identity responsibly now and in the future ...

Book Reviews
Books on Vibrational Healing

Donna Eden

Books Reviewed
Energy Medicine (1999)
The Energy Medicine Kit (1999)

Donna Eden has treated over ten thousand individual
clients and has taught hundreds of classes, speaking to
audiences throughout the United States, Europe, Australia,
New Zealand, and South America. Able from childhood to
perceive the body’s subtle energies, she works with those
energies to heal others and to teach others how to work
with them.
—From: The Energy Medicine Kit (Back Cover)


Energy Medicine
With David Feinstein
New York: Tarcher/Putnam, 1999

Energy Medicine is a quest book, the final outcome of a quest of the
authors, a real voyage, and realization of a dream, with all the obstacles
that this implies.

From her book and writing style, Donna Eden appears
to be a strong character, and she probably needed to have
that quality in her wisdom quest as when she started, more
than a decade ago, modern medicine was hostile toward
the idea of integrating any of the many perennial healing
concepts that it discarded as vitalistic. The authors intro-
duce their book in very comprehensive terms:

The return of energy medicine is one of the most significant
cultural / developments of the day, for the return of energy
medicine is a return to personal authority for health care, a


return to the legacy of our ancestors in harmonizing with the
forces of nature, and a return to practices that are natural,
friendly, and familiar to body, mind and soul./2-3

Donna Eden’s collaboration with David Feinstein led
to a wholesome mix of energies.
The authors have done ground-breaking research on
the ubiquitous quality of the energy concept and have laid
the theoretical groundwork of the Donna Eden Energy Heal-
ing Practice. This is truly a good thing to happen, as there
are today many healers who learn from hearsay and prac-
tice methods they don’t really understand.
Not so for Donna Eden. She has complemented her
strong intuitive knowledge, or what she directly perceives
through her extraordinary energy sensitivity, by a thor-
ough base of theoretical and cross-cultural knowledge, and
this makes the strength of both her healing practice and
her books. 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
tradition. It is hardly a new idea to suggest that subtle ener-
gies operate in tandem with the denser, 'congealed' energies
of the material body./16


To add to this list that the Japanese call this energy
hado, not ki, so far as water is concerned, as Masaru Emoto
explains in his books. Most native peoples call the organic,
bioplasmatic energy field mana. It is also of interest that in
our natural healing tradition the human energy field was
known by a whole line of alternative scientists, a lineage
which started probably with Paracelsus, who called it vis
vitalis, and we see it reappearing with Swedenborg as spirit
energy, with Mesmer as animal magnetism and with Reich as
orgone. The base principle of what I would like to call the
energy worldview, as opposed to the materialistic world-
view, is well put in the following short sentence:

Matter follows energy. That is the fundamental law of en-
ergy medicine. When your energies are vibrant, so is your

The Western mind, cunning as it is in splitting unity off
in dualistic opposites, has always had much difficulty to
understand what in India is called atman. Brahman and at-
man are related, and express the divine principle, in its
universal nature (brahman) and in its personal or personi-
fied and incarnated nature (atman). Now, then, I often hear
the question after I explain what atman means, if atman and
soul were identical?
I always reply that honestly I do not know. When we
pick out concepts from different cultural soils, we cannot
just put them in the same box and glue one label on the
box identifying both.


When you do that you disregard the truth that every
concept is filled with meaning and the meaning is contex-
tual, cultural, and not implied in the concept per se. So for
knowing the difference between atman and soul you have
to get into Hinduism and Christianity, and it’s not guaran-
teed that you will find the answer. In fact, you don’t need
to know the exact difference, for if you look at both notions
from an energy point of view, you will very quickly under-
stand that both notions are dynamic, that both notions are
considered as containers of vital energy.
So if this serves you as a commonality, you don’t need
to do that extended philosophical and religious research. It
seems to me that the authors have taken the latter ap-
proach, as they are talking about soul:

The soul is the source of the most subtle energies of your
being. Yet this subtle energy gives form to everything else
about you, from your cells to your sense of self. If spirit, as it
is often defined, is the all-pervasive, intelligent energy of
creation, soul is the manifestation at the personal level./20

Now, let’s look at another fundamental principle of en-
ergy medicine: balance. What does balance mean?
I have found it expressed in Chinese medicine as har-
mony. In Chinese medicine, harmony means health. It’s as
simple as that. The ancient Chinese physicians discovered
that when an organism is healthy, it is naturally harmonious,
and there are no extremes. All is in a state of harmonious
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 Western medicine,
and energy medicine now brings this perennial notion of
harmony or balance into our own medical paradigm. The
authors write:

Balance is a pivotal concept within energy medicine, just as
homeostasis is a pivotal concept within biology. All systems
move toward an energetic balance, a state of internal stabil-
ity and harmony with other energies. At the same time,
every expenditure of effort and every interaction with the
environment upsets this balance. You are always moving
toward balance and always disturbing that balance in living
and growing./22

However, the book goes far beyond the theory. The
theory is kind of underlying, and the book really is a prac-
tical guide for healing, and you can apply it on a daily ba-
sis. The knowledge is transmitted in good little chunks,
and with clear and comprehensive language.

There are many different ways to work on your vital
energy, and how to balance it if you have abused of your-


self too much, through stress, smoking, fatigue, drug in-
take or through destructive relationships.
For most common ailments the book gives practical
advice how to treat not just the symptom, but the underly-
ing energy misbalance, so as to reestablish health by open-
ing the energy flow, as a first step, and by balancing the
energies, as a second step.
The authors explain that health problems, at their early
stage can be healed simply by opening the energy block-
age. How does the energy flow get blocked? In most cases
by mishandling our emotions, by repressing certain emo-
tions, or by trying to overadapt to certain situations, disre-
garding feelings of anger or frustration over long periods
of time. This is how the vital energy flow or emotional flow
can become obstructed.
Energy medicine is useful in informing the reader
about the possibility to heal disease by simple methods of
energy rebalancing, by enhancing the energy flow, also by
giving the necessary practical advice so that the reader can
administer the methods by himself or herself, without
needing to consult an energy practitioner.


The Energy Medicine Kit
With David Feinstein
New York: Tarcher/Putnam, 1999

The Energy Medicine Kit is really an ingenuous product. I was very
pleased when I received it and opened that promising yellow box. And
how well all is put together! This would make a wonderful present, to
be true!

I congratulate the authors and the publisher to have
come up with this brilliant idea, that I have seen nowhere
before! I have myself started my journey through this Kit
by watching the DVD, seeing Donna Eden in her healing
seminars. It was a good idea to combine the literary con-
tent with multimedia clips.

Now, after discovering the DVD, I saw that I had much
more in this precious thunder box. There is a crystal, and I
wondered what to do with it.
So I looked first in the Guidebook to find some instruc-
tions, and found them on page 21: ‘How to Use The En-

ergy Medicine Kit’, with reference to page 23: ‘Using a
Crystal As Your Training Wheels.’ I would like to quote
here from this guide as this is really useful to know before-

While I am a hands-on kind of healer, some people find it
easier to begin to experiment with energy methods if they
use a device such as a crystal. Like everything else, crystals
carry a vibrational rate that can influence other energies in
their proximity. Crystals also reflect light, perhaps the most
primary vibration of the universe. Spinning the crystal over
an electromagnetically sensitive point on the skin has a sub-
tle but immediate effect on the energies involved with that
point. When practiced with consistency, working with a
crystal can begin to bring about beneficial changes in your
energies and in your life./23

Then I saw that the first of the 43 cards contains spe-
cific information about ‘How to Spin a Crystal’, and I tried
out the exercise described on Card 2 ‘Spinning a Crystal
over Your Chakras’ and made a surprising discovery. As
the two-year old baby of my friend had a headache that
day, I taught the girl to hold the crystal in front of her third
eye and spin it first in clock-wise and then in counter
clock-wise direction. The girl, very attentive to this healing
technique that she surely had never seen before, and smart
enough in holding and spinning the crystal, did it for
about one minute. Then they left my office. Half an hour
later the mother came back to me with the girl, smiling,
and told me the baby’s headache had disappeared com-


Well, I don’t know of course if this was a coincidence
as this was not a repeated experience, but there is a possi-
bility that the healing was effected by the crystal. I know
that usually when the girl has a headache it’s for hours in a
row and the mother brings her to the doctor; however, this
was that time obviously not necessary.
As I am myself in perfect health in the moment, I have
not tried out the crystal or any other of the techniques
taught in the Kit on myself, but I will surely do so in case
of sickness.
If you need more information for building trust in en-
ergy medicine, you should perhaps do what I did before I
ordered this Kit, i.e. read about the theoretical and cross-
cultural research the author has done relating to her en-
ergy healing practice, by ordering her book Energy Medi-
cine that she co-authored with David Feinstein.
The present Kit is a guide for self-healing, while the
book offers you insights, information and research about
energy healing, and practical guidance for self-healing.


Last not least, let me mention the 21 exercises on the
CD audio that is equally provided with this Kit.

Now, I found it a little difficult to exactly take the body
positions the author describes on the CD for the various
exercises, and it would have greatly facilitated the under-
standing if the author would have included some addi-
tional cards for the exercises on the CD that demonstrate
visually the positions to take.
But this is surely the only negative point I could find in
this overall very beautiful Kit.


Richard Gerber
A Practical Guide to Vibrational Medicine
Energy Healing and Spiritual Transformation
New York: HarperCollins Quill, 2001

A Practical Guide to Vibrational Medicine is an excellent book, carefully
written, very well put together conceptually, while I have to put a ques-
tion mark behind one conceptual matter that I will discuss further

Let me first comment on the general conception of the
book and the author’s unique contribution to a novel sub-
ject, that only increases in importance over time. Dr. Ger-
ber’s main quality is his detached and careful approach to
a matter that still is controversial. Let us not forget that
Paracelsus who was perhaps the first in our culture who
came up with energy healing had to stand trial before the


This being said, the book is perhaps not as practical as
the title suggests it to be, not as practical as for example
Donna Eden’s book Energy Medicine, which I reviewed al-
ready. This is because this book is conceptual in the first
place, and practical in the second place, and because it’s
paradigmatic, and cutting-edge in its overall perspective.
It’s well practical when you consider the abundance of ref-
erences and the resource section of the book that comes
with pages and pages of organizations that can lead you
further in your research project. But the overall style of the
book is academic, which is for me not a negative character-
istics at all but may be for some other folks.
The merit of this book is the synthesis the author dis-
tills from his vast research referenced in the notes. For ex-
ample, if you want to look up topics like acupuncture or
Bach plants, or radionics for the first time, this book gives
you a wonderful overview and introduction into each of
these subjects. Then, in the notes and the reference part of
the book you get the information you need for further re-
search. A good idea is also the Recommended Reading sec-
tion (pp. 424-432), where the author gives concise recom-
mendations for further study. Very few authors have done
that. All this is extremely valuable as a package when you are
a researcher and want to have an overview of the whole of
the topic. What is also a great plus is how the author con-
nects our modern perspective of vibrational medicine with
the old teachings, the medical tradition of Antiquity, the
esoteric knowledge of the Mystery Schools, Chinese medi-


cine and acupuncture sources, or Chinese QiGong. The
author proceeds carefully to define what vibrational medi-
cine is.

Vibrational medicine is based upon modern scientific in-
sights into the energetic nature of the atoms and molecules
making up our bodies, combined with ancient mystical ob-
servations of the body's unique life-energy systems that are
critical / but less well understood aspects of human func-
tioning. Rather than seeing the body as a sophisticated ma-
chine, animated only by electrochemical reactions, vibra-
tional medicine views the body as a complex, integrated life-
energy system that provides a vehicle for human conscious-
ness as well as a temporary hosting for the creative expres-
sion of the soul. /3-4

Modern physics tells us that the only difference between
these forms of energy is that each oscillates at a different fre-
quency or rate of vibration. Hence, vibrational medicine re-
fers to an evolving viewpoint of health and illness that takes
into account all the many forms and frequencies of vibrating
energy that contribute to the 'multidimensional' human en-
ergy system./5

Another research topic in the transition to a holistic
model of medicine are emotions, and how they impact on
human health, or on illness. Gerber notes in a synopsis en-
titled ‘Major Differences Between Conventional Medicine’s
and Vibrational Medicine’s Worldviews’ (p. 3) for emo-

‣ Conventional Medicine Model: ‘Emotions thought to influ-
ence illness through neurohormonal connections between
brain and body.’


‣ Vibrational Medicine Model: ‘Emotions and spirit can influ-
ence illness via energetic and neurohormonal connections
among body, mind, and spirit.’

I would like to mention also how brilliantly, in a few
sentences, Dr. Gerber describes the outdated mechanistic
model, and why it’s superseded. I have never found this
elsewhere in this condensed form:

The concept of the body as a complex energetic system is
part of a new scientific worldview gradually gaining accep-
tance in the eyes of modern medicine. The older, yet prevail-
ing, view of the human body is still based upon an anti-
quated model of human functioning that sees the body as a
sophisticated machine. In this old worldview, the heart is
merely a mechanical pump, the kidney a filter of blood, and
the muscles and skeleton a mechanical framework 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 discov-
ered laws describing the motion 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 gi-
gantic machine, somewhat like a great clock. It followed,
then, that the human body was probably a machine as well.
Many scientists 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

Traditional medicine in the West was vivisectionist in
that it had to kill an organism before it would inquire in its
functionality; it was virtually studying death, instead of life,


for gaining information about life, which could logically
not result in a functional medical system. This biased sci-
entific approach was introduced by Aristotle’s reductionism
that, absolutized by the Church, virtually annihilated any-
thing even remotely systemic and organic in the observa-
tion of nature.

While early European physicians could analyze the human
body only in terms of dissection of organs at the time of
autopsy, today's medical researchers have the tools to study
our physical makeup at the cellular and molecular levels./7

The old–world, Newtonian model of medicine lacks an ap-
preciation of the seemingly intangible things such as emo-
tion, consciousness, and the energy and life force of soul and

Dr. Gerber speaks of spiritual energy. What is this spiri-
tual energy? Gerber very carefully discusses the various
points of reference, including the Eastern tradition. But he
ends up with different energies, a whole array of energies
flowing through the human body, and not just one vital en-
ergy, one cosmic life force—and that really estranges me.
Of course, this one energy, early discovered by Paracel-
sus, appears in different vibrational octaves, such as sound
appears in different octaves. But for Gerber, there are dif-
ferent energies, to be precise, four, a chemical energy, an
electrical energy, a ch’i energy, and a prana energy.
Instead of seeing that different traditions named this
one and only energy differently, the Chinese ch’i, and the


Indians prana, he sets forth that ch’i was the ‘acupuncture
energy’ and prana the ‘chakra energy.’
Well, I am not here to clarify any confusion that Ger-
ber’s terminology might create, and I am not here to judge.
Let us just note the fact that this otherwise very careful re-
searcher and medical doctor came up with a view that ob-
viously contradicts perennial science as the latter always
spoke of one single spiritual, divine, or creator energy, and
not a whole array of those energies. The future will show
what is right or wrong here.


Jonathan Goldman

Books Reviewed
Healing Sounds (2002)
Healing Sounds DVD (2004)
Tantra of Sound (2005)

Jonathan Goldman, M.A., is an internationally re-
nowned writer, musician, and teacher. He is an authority
on sound healing and a pioneer in the field of harmonics.
Jonathan is the author of Healing Sounds, Shifting Frequen-
cies, and The Lost Chord.
He has studied with masters of sound from both the
scientific and spiritual traditions, incorporating this
knowledge and energy into his teachings and healing mu-

sic. His award-winning recordings include Chakra Chants
and The Lost Chord. Jonathan is director of the Sound Heal-
ers Association in Boulder, Colorado, and CEO of Spirit Mu-
sic. He teaches all over the world.
Andi Goldman, M.A., L.P.C. is a licensed psycho-
therapist, specializing in holistic counseling and sound
therapy. She holds an M.A. in counseling psychology from
Boulder Graduate School and is Codirector of the Sound
Healers Association and Director of the Healing Sound Semi-
nars. Andi is the developer of Tele-Counsel, the nation’s
first telephone counseling service specifically offering
home-bound clients structured counseling. She has been
an educator at international schools in Japan, Germany,
and Indonesia and has lived and traveled extensively
throughout the world. She is a musician, teacher, sound
healer, and the wife and partner of Jonathan Goldman. To-
gether, Jonathan and Andi have dedicated their lives to the
path of service, helping awaken and empower others with
the ability of sound to heal and transform. They lecture
and give workshops worldwide.
—From: Tantra of Sound


Healing Sounds
The Power of Harmonics
Rochester: Healing Arts Press, 2002
Originally published in 1992

Healing Sounds was really a discovery for me! It was through the DVD
that I discovered Jonathan Goldman’s erudite approach to sound heal-
ing. The DVD triggered my interest to order Goldman’s two major
books, to know more about the theory, while I had seen the practice on
the DVD.

Let me be down-to-earth in this review. Instead of talk-
ing generalities, I would prefer to comment some of the
quotes I have taken from the book.
Before I do this, I would like to say that this book is
very readable because the author understands to explain
quite uncommon things in a clear and easy-to-read diction
that initiates the reader in a matter that has been blinded
out from our consciousness since centuries. The author


skillfully weaves personal anecdotes in the narration,
which makes the matter more lively and interesting to the
novice reader—for let us not be delusional on the matter
itself: it’s a highly dry and mathematical subject!
I have in fact studied sound theory during my musical
studies at university 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.
And I remember that every time when I was reading a few
pages of the book, I was beginning to fall asleep!
Not so with Goldman’s book. He manages to provide
the utmost necessary of technical information by imbed-
ding it in a larger context of information so that the read
never really gets tedious and boring. 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 the author gives, and that I
find important. He states:

Sound plays a key role in these times, for sound is helping
us adjust to the frequency shifts that are occurring on so
many levels./viii

Presently, the huge revolutionary shifts in human con-
sciousness are indeed reflected by a raising energy vibra-
tion on the cellular level, as it has been affirmed by many
esoteric and scientific authors. This is why it is a good idea
to learn more about sound and vibration, in general. The
author notes:


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

What are harmonics? They are mathematical extrapola-
tions of vibration projected in sound, but sound that most
of the time we do not consciously ‘hear’ but perceive as
timbre. For example, the special timbre of a trumpet is cre-
ated by the harmonics of the sound coming out of the
trumpet. The same tone played on a piano sounds like ‘pi-
ano’ because it has got different overtones than those cre-
ated by the trumpet. The author explains:

The first harmonic which occurs vibrates twice as fast as that
first note, the second harmonic vibrates three times as fast,
the fourth harmonic vibrates four times as fast and so on./16

Different instruments will all sound overtones, but specific
overtones are most prominent in different instruments.
These most prominent overtones are called formants. They
are the area of the sound spectrum where the sound energy
is most highly concentrated./25

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. The author


These notes are not the same and yet they are interrelated. If
you were to strike that lowest C on the piano, you would
also set into resonance all the other Cs on the piano. They are
harmonics of each other./16

Anything that vibrates creates harmonics. Since the universe
is composed of nothing but vibrations, everything creates
fundamental tones and harmonics, ranging from electrons
orbiting around atoms to the planets orbiting around the

But the author, in accordance with ancient knowledge
on the power of correct proportions, sees and evaluates
harmonics not only as an important ingredient of musical
science, but also of nature in general. He wistfully explains
what must baffle the uninitiated reader, but lets the sage
nod in agreement:

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 proportions 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 proportions 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 propor-
tions of the major sixth (3:5) and minor sixth (5:8) can be
found in other bodies, such as those found in the plant, in-
sect and animal kingdoms./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. The author imbeds his
explanations within a larger historical and cultural context:

In India, where the art of music has been developed to the
point of being a science, there are thousands of scales, called
ragas, which are designed to have particular effects on the
emotions. The scale which arises from the harmonic series of
the first four octaves is known as Raga Saraswati. It is named
after Saraswati, the Indian Goddess of both music and sci-
ence. /29

In different cultures, science and music have not been sepa-
rated as in the West. The ancient mystery schools of Greece,
India, Tibet and Egypt had a vast understanding of the rela-
tionship between music and healing, based upon vibration
as the basic creative force in the Universe./29

It is important to know that once 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 mathematician in just the
same way as he was musician and musical theorist, writer,
poet, philosopher and teacher of the youth, and also politi-
cal theorist, orator, government consultant, astrologer, for-
tune teller, life consultant and coach—all in one single per-
son! Goldman studied one example of this ancient arche-
type of the scholar and found it embodied in the Greek
mathematician Pythagoras:


Pythagoras believed that the universe was an immense
monochord, an instrument with a single 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 as-
pects of nature. He applied his law of harmonic intervals to
all the phenomena of nature, demonstrating the harmonic
relationship within the elements, the planets, and the con-
stellations. /30

To Pythagoras and his students, the Music of the Spheres was
more than a metaphor. The Greek master was said to have
actually been able to hear the sounds of the planets as they
vibrated in the heavens. The relationship between this
movement of the heavenly bodies and sound has been hy-
pothesized by scientists for centuries. Recently, scientists
using advanced mathematical principles based upon the or-
bital velocities of the planets have equated different sounds
with different planets. Amazingly, they seem to be harmoni-


cally related. Perhaps this ancient master had hearing which
could perceive these astronomical movements as sound./30

Pythagoras had a school on the island of Crotona where he
taught his understandings of the mysteries of the universe.
This ancient mystery school operated at three levels of initia-
tion. The first level, the acoustici, learned to recognize and
then apply the various musical proportions demonstrated to
them through the use of the monochord. The second level,
the mathematici, dealt more specifically with knowledge of
numbers, as well as individual purification and mental self-
control. Before going on to the next level, it was necessary
that the disciple be as clear in mind and body as possible for
the responsibilities of the sacred information then received.
The third and highest level of initiation, the electi, were
taught the secret processes of psychic transmutation and of
healing with sound and music./31

Goldman’s merit in this book is that he does not only
refer to his own admittedly broad experience with sound
healing, as a professional sound healer, but that he also
quotes important scientific research done on healing with
sound, and in general on the effects of sound on the hu-
man psyche and on emotions. This enables the reader to
follow up from the notes and research the matter more
For example, he quotes the German scientist Hans
Kayser who, in the 1920s, developed a theory of world
harmonics. Goldman elaborates:

He believed that through understanding the connection be-
tween music and mathematics, it would be possible to create


an understanding of the relationship between tone and
numbers. Thus qualities (tonal sensations) could be derived
from quantities (numbers) and quantities could be derived
through qualities./33

According to Kayser, the whole number ratios of musical
harmonics corresponds to an underlying framework existing
in chemistry, physics, crystallography, astronomy, architec-
ture, spectroanalysis, botany and the study of other natural
sciences. The relationship expressed in the periodic table of
elements, an understanding of the formation of matter, re-
sembles the overtone structure in music./33

Another example of this excellent reference work of the
author, which actually broadens and backs up his own
theoretical foundation, is Cymatics and its founder, the
Swiss scientist Hans Jenny.

Cymatics is the name which Dr. Jenny gave to his work. The
name comes from the Greek kyma, a word which means
wave. Cymatics is the study of wave-form phenomena. It is
proof positive that sound has the ability of creating form.
Once they are exposed to sound waves, the inanimate blobs
of liquid, pastes, and other materials in Dr. Jenny’s experi-
ments begin to undulate and move. Slowly as the sound con-
tinues to affect them, they begin to take form. No longer
shapeless blobs, these forms pulse and vibrate with the
sounds that course through them, looking for all the world
like living breathing creating. They are, however, not alive,
but merely assume the features of life through the extraordi-
nary power of sound. Once the sound is stopped, these
shapes cease and the inorganic creations resume their shape
as formless blobs./36


Jonathan Goldman also explains that harmonics is not
just an intellectual or New Age fancy but has its roots in
human evolution, and most probably, from the information
we gain from the old myths and sagas, preceded verbal

There are legends that before there was a spoken language of
words, there was a harmonic language. This language al-
lowed humankind to communicate with all the creations of
nature. It utilized the concept of information being encoded
on the pure tone frequencies of harmonics. It was different
from telepathy in that it used sound but it was similar to te-
lepathy for the thoughts and information were sent on the
sound wave and were received by the listener. This may be
one of the ways by which dolphins communicate with each
other, transmitting three-dimensional holographic thought-
forms of sound. /53

And looking in the future, we can speculate that we
may enable time-travel through manipulating sound and
frequencies, probably through the use of huge powerful
quartz crystals that act as energy transducers. The author

It is possible that harmonics can actually create an opening
or a gateway between different realms of existence./59

Another important body of knowledge on sound and
vibration is native wisdom and the author has merit to
mention the most basic facts in this context:

The Aboriginal people utilize a form of harmonics in their
sacred ceremonies that is not created from the voice but from


an instrument. The didjeridu is a hollowed-out tree limb
which is blown into to produce a very low fundamental tone
as well as very distinct overtones. The sound is very similar
to the One Voice Chord of the Tibetan monks./60

The Aborigines believe that before the first Aboriginal peo-
ple came to this planet, there was a race of supernatural be-
ings called the Wandjina. They were a Dreamtime race and
responsible for the creation of the various creatures and
forms on the Earth. When the Aboriginal people were cre-
ated, it was time for the Wandjina to depart. They left these
people the didjeridu as a gift. When the didjeridu sounded,
it created a sonic field, a sort of interdimensional window,
through which the Wandjina could travel to the Aborigines
and vice-versa./60

Another important branch of research done by the
author is the famous one-voice overtone chanting of Ti-
betan monks and Mongolian shamans. The author relates
his various meetings with overtone-singing Tibetan monks
both in the USA and Tibet and references musicological
and other research on this important subject that is still
considered highly ‘esoteric’ in our own culture. The Gyuto
and other monks from Tibet namely chant a bass voice that
is entirely unknown to any, even professional, singer in the
Scientists formerly stated that it was impossible to
produce a sound of less than 150 Hz with the human voice.
But these monks prove the contrary. The author relates:

Musicologists later determined that the bass note which the
Gyuto monks chant is two octaves below middle C, vibrat-


ing at an astounding 75.5 cycles per second. The deepest
range of an opera singer is closer to 150 cycles per second,
nearly twice as high as the extraordinary bass of these

In Tibetan tantric chanting the goal of the chanting is to in-
voke and then unite with a particular deity or being. The
monks literally become the gods and goddesses to whom
they are praying. It may be that the overtones which are
pronounced by the different Tantric Colleges are specific in-
vocations to particular entities./67

The major difference between the Tibetan chanting style and
Mongolian / overtone singing is that the Tibetans incorpo-
rate the use of sacred text in their chanting while the Mongo-
lians create wordless melodies with their harmonics./68-69

Before Buddhism became the religion of Tibet, the religion of
the country was an animistic shamanic practice known as


Bon (a Tibetan word meaning to chant). Little information
exists about the exact nature of the Bon chanting techniques,
but there are indications that it was similar to chanting styles
used by Mongolian shamans in which open vowels were
used to create harmonics./69

Tibetan chanting employs mantric formulas which make up
their sacred texts. These are mantras which are fundamental
to their spiritual practices. Each sacred scripture is an invo-
cation to a specific deity or a collection of deities. The chant-
ers visualize these deities while creating a mandala, a circu-
lar cosmological painting which they inwardly visualize in
archetypal symbols. These mandalas may involve over 150
deities and entities, all in specific placement. This combina-
tion of vocalization and visualization allows the monks to
become the embodiment of the energies they are invoking.

Next, the author expands on the research of French
doctor Alfred Tomatis who was already twenty years ago
an authority on sound research and healing with sound.
The author relates:

Dr. Alfred Tomatis, an otolaryngologist from France who has
studied chanting throughout the world, believes that due to
the high altitude of Tibet it was necessary to chant in the ex-
tremely deep voice in order to create higher overtones./67

Alfred Tomatis … has been working with understanding the
functions of the human ear and the importance of listening
for forty-five years. He explains the three main functions of
the ear: (1) to assume balance (equilibrium, body tone and
integration of motor and sensory information); (2) to analyze
/ and decode movements from outside the body (cochlea)


and inside the body (vestibular) so that auditory-vocal con-
trol is established; and (3) to charge the brain. Tomatis be-
lieves that there are two kinds of sound: (1) sounds which
tire and fatigue the listeners, and (2) sounds which charge
the listener. In particular, Tomatis found that sounds which
contain high frequency harmonics, such as those found in
Gregorian chants, are extremely beneficial. It is these high
frequencies (around 8000 Hz) which are capable of charging
the central nervous system and the cortex of the brain./75

Dr Tomatis believes that one of the basic functions of the ear
is to pro-vide, through sound, both a charging of the cortex
of the brain and 90-95 per cent of the body’s total charge.
The chants of the Gregorians, according to Tomatis, contain
all the frequencies of the voice spectrum, roughly 70 cycles
per second up to 9000 cycles per second’. These are also the
frequencies found in the One Voice Chord of the Tibetan
monks, as well as in many of the hoomi or vocal harmonic
techniques discussed in this book./76

Tomatis himself manages with a small amount of sleep, less
than four hours a night. He attributes this to his listening to
sounds which are rich in high harmonics./76

The Tomatis Effect states that the voice can only create and
duplicate those sounds which the ear is able to hear. This
means that until you are able to hear various overtones, you
will not be able to create them in your voice. Further, as you
begin to hear the various aspects of the sound spectrum, not
only does your hearing change, but your voice as well.
Therefore, as we begin to listen actively and open our ears
up to harmonics, we are not only charging the cortex of the
brain and energizing ourselves, but we are also able to actu-
ally change the quality of our voice./77


According to Dr Alfred Tomatis, nearly all the cranial nerves
lead to the ear. In particular, the ear is understood to be neu-
rologically involved with the optic and the oculomotor
nerves, and therefore is interrelated with the process of vi-
sion and movement. The ear is also related to the vagus, or
tenth cranial nerve. This nerve affects the larynx, the bron-
chi, the heart and the gastro-intestinal tract and thus our
voice, our breathing, our heart rate and our digestion are
affected by the ear. Is it any wonder then that on a purely
physiological level listening to the soothing music created by
the sacred sounds of vocal harmonics can and will help cre-
ate states of deep relaxation and meditation?/79

Goldman teaches conflict resolution effected through
empathic listening that is completely immersed in sound,
and distinguishes it from mere hearing. He points out that
the activity of active listening leads to deep understanding:

Listening is an active activity, as opposed to hearing which
may be understood as a passive activity. Listening involves
really using our ears as an organ of consciousness. Listening
involves really 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. This is why sitting
in silence / allows us to empower listening. There are many
levels of listening. The first level involves this enormous step
of going above the passiveness of hearing into the activeness
of actually listening and becoming aware of the multitude of
sounds that surround us. Through listening we can begin to
open up to sound. /81-82

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 healing approach that Goldman traces out as a map-
ping of frequencies:

Every organ, bone, tissue and other part of the body has a
healthy resonant frequency. When that frequency alters, that
part of the body vibrates out of harmony and this is what is
termed disease. If it were possible to determine the correct
resonant frequency for a healthy organ and then project it
into that part which is diseased, the organ should return to
its normal frequency and a healing should occur./90

In this understanding of the human body as a creator
of sound and light, the pineal gland plays a very important
role as it has been seen by various researchers, such as
Manly P. Hall:

Research by scientists such as Robert Beck suggest that the
pineal is an organic device which is tuned towards magnetic
north to give both humans and animals their sense of direc-
tion. Other scientists believe that the pineal is a biolumines-
cent organ which has the ability to create light./106

I highly recommend the present book especially for
neophytes in sound theory and sound healing, as the
author understands to carefully introduce in the matter,
always alternating theory and practical advice or personal
experience so as to make the reading lively and interesting.


Healing Sounds DVD
Principles of Sound Healing
DVD, 90 min.
Sacred Mysteries, 2004

It was through the Healing Sounds DVD that I heard about Jonathan
Goldman. Only afterwards I ordered his books Healing Sounds and
Tantra of Sound. From the start of watching this DVD I was captivated.

Goldman understands to present a highly complex and
rather mathematical matter in an easy style, without losing
depth. And he artfully has interwoven practice and theory,
as this DVD is not just a lecture but spends about half of
the time in pure practical advice. This production is good
for everyone who wants to learn the basics and even ad-
vanced techniques of sound healing. It is also an excellent
awareness-builder. Here is how the DVD is built and what
it contains over the one hour and a half of its really gener-
ous playing time.
Part I provides a general introductory lecture about the
principles and the healing properties of sound.


Here Goldman speaks to a small audience in an ele-
gant, intimate setting.
Part II is an interesting interlude about Cymatics and
the experiences of Dr. Hans Jenny in the 1970s that Gold-
man further references in his book Healing Sounds. Gold-
man shows how with Cymatics it was proved that sound
creates patterns, very specific and beautiful patterns, and
that the form and size of the patterns depends on the fre-
quency of the sound.

Part III is an interesting experiment with creating a
sound that matches the group oversoul of the audience.

Jonathan Goldman creates an overtone sound, using
overtone singing, a technique used, inter alia, by Tibetan
monks, in order to project light into the luminous bodies of
all people present in the audience, and the house where he
gave his presentation.


Part IV is a practical demonstration of Jonathan Gold-
man applying a healing treatment to a person by using vo-
cal intonations and sound created by a Tibetan bowl.

Part V is an overview of recordings by Jonathan Gold-
man that he has realized using his expertise in overtone
singing and projecting intent into sound for various pur-
I highly recommend this DVD for everyone, profes-
sionals or lay people, interested in sound healing, not only
as a practitioner, but also for personal awareness building
on the importance and omnipresence of sound in our life.


Tantra of Sound
How to Enhance Intimacy
With Andi Goldman
Charlottesville, VA: Hampton Roads Publishing, 2005

Tantra of Sound was really a discovery for me! On first sight, and com-
pared to Goldman’s earlier book Healing Sounds, this present book ap-
pears to be edited in a more professional way, and in fact, it’s from a
different publisher. The choice of headers and font, all is perfect in the
present publication, and I did not find one single typo, while in Healing
Sounds, I found several.

And this present volume has one big advantage: it
comes with an Audio CD that contains 20 tracks over 60.34
minutes of playing time, the first and last being Introduc-
tion and Conclusion and all the others being vocal intona-
tions. In addition, it is noteworthy that this volume has
been authored by both Jonathan Goldman and his wife
Andi Goldman, and this for good reason.


The book’s main intent to to apply sound to relation-
ship, and even to love and sexual union, in order to stimu-
late and broaden the pleasure and joy of love within the
couple—really an extraordinary gift item after all. I can
whole-heartedly recommend this book. But not only for
this purpose. In fact, I am myself in the moment without a
partner, and this fact did not reduce my interest in the
book. As the authors state themselves:

It is not necessary to have a partner in order to experience
tantra. In Tibetan Buddhism, tantra is normally practiced
alone, uniting the divine forces as one within you. Tradition-
ally, a tantric practitioner’s meditations incorporate the visu-
alizations of male and female deities./9


To begin with, what is of high interest in this present
book is the research that the authors have done on Tantra,
a research that pretty much unveiled most of what is writ-
ten on the Internet about Tantra as folklore and imagina-
tion. Let me go into more detail here, because it’s an im-
portant matter, and let the authors speak for they have put
the right words on the right things. In a few short state-
ments, they basically say it all, and this gives you the
framework of what this book is about, and what it is not

Tantra is Sanskrit, the ancient language of the Hindu tradi-
tion. As in other sacred languages such as Hebrew or Ti-
betan, there is frequently no one single meaning that can be
applied in translation. Thus tantra is often translated as ‘con-
tinuum’ or ‘unbroken stream’ and indicates a flow of con-
sciousness from ignorance to enlightenment. The word also
translates as ‘web’ or ‘warp’ and encompasses all that is. /4

Tantra represents the interconnecting energies between all
things in this and other planes of existence. Other words
used to describe tantra are: leading principle, essential part,
model, system, framework, doctrine, rule, theory, scientific
work, order, chief part, rule, authority, science, mystic works,
magical formulas, means, expedient, stratagem, and medi-
cine. /Id.

The etymology of tantra points to the combination of two
words, tattva and mantra. Tattva is the science of cosmic
principles, while mantra refers to the science of mystic
sound and vibrations. In the Tibetan Buddhist tradition, tan-
tra is sometimes referred to as Secret Mantra. This may be to
distinguish it from Western concepts. A definition of Secret


Mantra from the Tibetan Buddhist standpoint is as follows:
‘Secret’ indicates that these methods should be practiced
privately; ‘mantra’ means ‘protection for the mind’ and often
utilizes sacred sound to provide this. Thus the function of
Secret Mantra is to enable us through the use of sound to
progress swiftly through the stages of the spiritual path by
protecting our mind against ordinary conceptions./5

Indeed, one of the highest levels of tantric practice involves
resonating and harmonizing oneself with the sound. This is
done in order to enhance and energize our physical, mental,
emotional, and spiritual essences. Hindu and Tibetan Bud-
dhist tantra both stress the power of sound. Sound, in fact is
the basis of much tantra—through working with advanced
sound techniques, tantric practitioners are able to harmonize
themselves in body, mind, and spirit./Id.

The model we present in Tantra of Sound is one that is bal-
anced and aligned with the harmonious integration of the
masculine and feminine energies within each person. When
these energies are embodied, they create an egalitarian rela-
tionship with the self and others. This relationship is not
controlling nor is it in competition with the participants in-
volved. It is cooperative and compassionate. It is balanced
and harmonious./6

So, to summarize, if you want to buy this book for
strictly enhancing your sex life, and expect it to contain
explicit sexual advice, you better buy any other book on
the matter.

This book does not contain sexual advice. On the other
hand, the exercises are varied enough and thorough
enough to impact, if you do them correctly, on your emo-


tional body, and that of your partner, and by so doing, you
may experience a stronger fusion and perhaps also a
stronger sexual response.

I would say that chances are higher for this to happen
than not to happen. But the book is not written with an
intent that focuses on the sexual union, but is much
broader in perspective and rather speaks of love, instead of
speaking of sex. And I personally think that this is the right
approach, as it is holistic. The authors explain and frame
their approach very well:

It is from the Hindu tradition that sex as a physical activity
has come into our awareness as being synonymous with tan-
tra. Yet, in actuality, many true Hindu tantric practitioners
are celibate, focusing, like their Tibetan Buddhist counter-
parts, on the symbolic union of male/female energy. This
union of the male/female energy—the Shiva-Shakti current
—is metaphoric ritualistic, and meditational. It is only a spe-
cific variation of Hindu tantra that actually works with
physical sex between partners. This is the left-hand path of
tantra, known as Vamacara, which has become the focus of
much Western awareness of tantra./9

I will not discuss the holy mantras that the authors
very thoroughly present both in verbal explanation and as
vocal intonations because this may be considered by the
authors as core material and therefore might be considered
as more tightly restricted by copyright. I will thus not
quote from these chapters that cover 20 pages of the book,
so much the more as this information was secret for hun-
dreds of years.


Suffices thus to mention that the book elaborates in its
Chapter 6 the ‘Sacred Vowels’ and in its Chapter 7 the ‘Bija
Mantras’ and that the CD contains vocal intonations of
these mantras, which may be very powerful. For what rea-
son other than for that have they been kept secret for so
long? It’s because they are powerful and therefore should
be used responsibly. For the couple, Chapter 10 is of par-
ticular interest as it discusses and explains ‘Sounding the
Bijas with a Partner.’
Now, with this voluntary restriction, let me shortly
mention here what I myself found particularly useful in
the book, while it may be a byproduct of the author’s re-
search. Indeed, I myself found the authors’ explanation of
the chakras, and of the brain waves particularly useful.
They write regarding the subtle bodies:

Knowledge of these subtle bodies first manifested thousands
of years ago in the ancient mystery schools of India, Egypt,
China, and Tibet. The understanding of our bodies as being
composed of different, interfacing energetic fields is one of
the core concepts of the / esoteric traditions found through-
out the world. These energy bodies make up what is called
the ‘aura’, a word meaning atmosphere or light. It is a word
usually defined as a multidimensional energy field made up
of the emanations of each of the subtle bodies./22-23

In my research on the human energy field I found a
stringent incongruence of terminology in this respect; in
fact, I found that most authors, when they speak about the
aura only want to mention the etheric body, and thus only
one of the seven bodies we possess as humans, and I find

the authors’ very encompassing notion of aura compre-
hensive and elucidating.


Alexander Lowen

Books Reviewed
Pleasure: A Creative Approach to Life (1970/2004)
The Language of the Body (1958/2003)

Alexander Lowen, M.D. (1910–2008) practiced psycho-
therapy for more than five decades. He published twelve
books on bioenergetic healing, including Love and Orgasm
(1965), The Language of the Body (2006), Depression and the
Body (1992), Love, Sex, and Your Heart (2004), and Narcis-
sism: Denial of the True Self (1983).
Narcissism is perhaps the most well-known book by
Lowen, but that’s precisely the reason I do not review it
here. In my view, the other two books are lesser known but
deserve a review because they are very daring, and very
important for our society, as it is ‘in transformation’ to-
ward a more pleasure-friendly approach, which is—ac-
cording to James W. Prescott and other researchers on the


roots of violence—the conditio sine qua non for a reduction
of violence in our society, and worldwide.

In 1985, I intended to establish an educational project,
putting an end to my law career after finalizing my doc-
torate in international law in Geneva. I wrote to Dr. Lowen
in New York and asked for advice. He replied, and wrote
me answers to all my questions, and regarding this par-
ticular project, he wrote me this: ‘That’s certainly a noble
idea but keep in mind that every school can only be as
good as the educators who run it.’

This was very good advice. It dampened a little my
excitement, and within the Krishnamurti circle in which I
participated, I saw that things went wrong precisely be-
cause of this simple fact. We were namely busy with set-
ting up a Krishnamurti School in Switzerland, a project
that failed because, as Lowen said, the right educators to
run and direct this school could not be found—while all
the money had been there, and even in abundance. Lowen


was one of those precious elders who really are our cul-
tural grandfathers in that they preserved a wisdom tradi-
tion of old that knows about the value of sensuality, and
the important implications of guarding the holy custom of
sexual intercourse in its purest of all traditions, as a true
form of religion, because it is a bridge to our inner god and
connects us and grounds us back to the Mother Goddess,
Earth, Dust, Serpent and Eternal Female in us.

Lowen’s late book Fear of Life (2003) is an important
contribution to fighting the cultural neurosis, if not para-
noia in our times of turmoil and change, and root us in a
true and non-narcissistic identity that is based upon func-
tional biogenic vibration, autonomy and self-reliance.


A Creative Approach to Life
Alachua, Fl: Bioenergetic Press, 1970/2004

In Pleasure: A Creative Approach to Life, Alexander Lowen (1910-2008)
explains why pleasure is of the utmost importance for a sane and bal-
anced life, and for both mental and physical health and wellbeing.

We are living in another era than Dr. Lowen. The con-
trol of the state has risen about everywhere in the world,
the principles of pleasure and self-regulation have largely
been abandoned and replaced with a sort of compulsive
morality or moralism that interpenetrates today all of life,
and of political life. Hence, the books of the late Dr. Wil-


helm Reich and Dr. Alexander Lowen are the reminders
today for us that the social policies in place, with their
negativistic view of the human being, their tendency to
declare as crime more and more of natural behavior and to
sharply control the population, together with the prohibi-
tion of psychedelic substances mark a turn in the wrong
direction, away from nature and toward more and more
structural violence and state control.

The media do a large part of the social brainwashing of
the consumer into believing governments and corporations
were more important than the human body; they try hard
to make us believe that total consumption without reflec-
tion is the ‘ideal way of life’—while about everywhere in
the world there is conflict, poverty and misery, virtually
around the globe.
Wilhelm Reich’s predictions were harmless against
what is really going on today, as the rise of fascism is
clearly to be noted everywhere. At the same time, the de-
nial of the body, the body’s needs, the denial of pleasure,
the denial of intergenerational love, the denial of border-
expanding psychic experiences and a growing general fear-
complex that Lowen called ‘fear of life’ make that people,
especially in the modern world, have become rudely judg-
mental overall when only certain forms of love are con-
cerned or mind opening and deconditioning drugs, and
the like. The truth is that paranoid leaders can only see a
paranoid world, for they are wearing paranoid glasses!


Lowen shows in the present book and actually in all
his books that the pleasure principle really is fundamental
for human sanity and at the same time, for world peace. In
all our modern policymaking, there is a strong turndown
of pleasure to be seen and felt throughout and all about.
Pleasure is condemned when it is not linked to con-
suming products; this is of course much more an impact of
the corporate world than it is the will or policy of any of
our political leaders.

The corporate world has little interest in consumers
being self-contained and having their natural pleasures.
People, adults or children, who are content and satisfied
with their sensual and sexual lives are bad consumers!
This is the reason why multinational corporations al-
ways agree when governments apply ‘get tough’ policies,
raise state control over the citizen, raise punishments and
criminal fines and instill in the consumer populace still
more fear of life, so that people stop thinking because of
the fear barrier—which is, while it is mass hysteria, the


ideal soil for implementing total consumption without re-

When you read this book, you really feel it is written in
another epoch, a time when there was relatively more free-
dom for the individual for experimenting with the limits and
the borderlines, to look over the fence using psychedelics,
to think about parallel institutions to the traditional family
and to care for the body and its beauty and health. All this
is today relegated to a few ‘naturalist’ fanatics who hold
tight against the monition that we are sooner or later going
to end up with total and global fascism. It is for that reason
a very important book, a must-read for an intellectual to-
day, and for anybody who wants to have a real look at our
social problems and who asks, what’s going wrong and
why is it going wrong? It is an important book for any citi-
zen who dares to ask the question:
—Why, tell me, do our governments seem to suspect us
being criminal virtually from birth? Why do they criminal-
ize more and more behaviors that over the whole course of


human evolution were considered as social and natural?
Why are they building every year larger prisons and even
prison camps that can hold millions of people?

The etiology of fascism was well analyzed by Wilhelm
Reich. The present book is more positive in nature. It is
well-known that Dr. Lowen, when he was asked why he
thought Wilhelm Reich had such a bad fate, used to reply:
—Wilhelm Reich had many personal problems …

Hence, he was critical as to Reich’s assumption that
only because he had been a maverick researcher, he was
persecuted, slandered and finally ended up in jail and died
there. Indeed, Lowen continued Reich’s research very dili-
gently and never faced any problems of the kind Reich was
Lowen was a different character, he was a really posi-
tive person and the present book is written in this positive
and happy tone, and for that reason, if it was only for that
reason, it is easy to read. It is also well structured and rea-
soned through. Lowen and Reich have that in common
that both were not only great scientists and doctors but
also good writers. Lowen’s diction is comfortable to read;
he doesn’t bombard the reader with medical vocabulary of
any kind, but writes in a tone that every intelligent reader
can understand, and even for those who may never have
heard of bioenergetics.
This being said, I would like to first just list the titles of
the 11 chapters of the book for this gives already an excel-
lent insight into what can be expected from this master-

piece written by a bioenergetic healer and also a great mas-
ter of his personal life, that was, as he said shortly before
he died a centenary, a happy life throughout.

• Chapter 1: The Psychology of Pleasure

• Chapter 2: The Pleasure of Being Fully Alive

• Chapter 3: The Biology of Pleasure

• Chapter 4: Power Versus Pleasure

• Chapter 5: The Ego: Self-Expression Versus Egotism

• Chapter 6: Truth, Beauty and Grace

• Chapter 7: Self-Awareness and Self-Assertion

• Chapter 8: The Emotional Responses

• Chapter 9: Guilt, Shame and Depression

• Chapter 10: The Roots of Pleasure

• Chapter 11: A Creative Approach to Life

The notion of power is flawed in our society, and for the
dead simple reason that power is so much abused. Every
sexual abuse is a form of power abuse; all abuse is but
power abuse, but who are those big ‘perpetrators’ who
most abuse of their powers? We all know the answer.

In truth, what has been called ‘worldly power’ is in-
deed often abusive, but the truly moral person knows that
it is but decadence and corruption, the betrayal of the citi-
zen that brings about such power. Genuine morality is
linked to pleasure, not to the prohibitions of pleasure; it is
a morality that is non-compulsive and natural. This moral-


ity is not rooted in the personal ego, but in a space beyond
the ego. In other words, the real power is the life force that
streams through our bodies and minds, and it is foremost
in pleasure. Indeed, the abusive power mechanism is de-
feated through pleasure and shared pleasure. As long as
pleasure is really shared, there cannot be a power problem,
it’s as simple as that. Lowen writes:

We must realize that we are all, like Dr. Faust, ready to ac-
cept the devil’s inducements. The devil is in each one of us
in the form of an ego that promises the fulfillment of desire
on condition that we become subservient to its striving to
dominate. The domination of the personality by the ego is a
diabolical perversion of the nature of man. The ego was
never intended to be the master of the body, but its loyal and
obedient servant. The body, as opposed to the ego, desires
pleasure, not power. / Bodily pleasure is the source from
which all our good feelings and good thinking stems. If the
bodily pleasure of an individual is destroyed, he becomes an
angry, frustrated and hateful person. His thinking becomes
distorted, and his creative potential is lost. He develops self-
destructive attitudes. Pleasure is the creative force in life. It is
the only force strong enough to oppose the potential destruc-
tiveness of power. Many people believe that this role belongs
to love. But if love is to be more than a word, it must rest on
the experience of pleasure. /2-3

The truth is that our leaders consciously lead us astray
so as to control us. Body-conscious people are no good fol-
lowers, they are not blindly obedient, they do not believe
in conspiracies, and they are not filling the cash registers of
gadget stores because they have their satisfaction from


body pleasure, not ersatz pleasure. Hence Lowen’s idea that
honoring the body is the beginning of real wisdom is true,
for it is shielding us from the corruption and betrayal we
are facing daily in our neofascist world of global consum-
erism that feeds at maximum one billion of the seven bil-
lion people now on the globe, letting the others starve in
misery and die in poverty.

The patriarchal worldview with its credo to control life,
relationships and behavior fails at all ends. This is why we
are worldwide in this mess today because controlling life
doesn’t bring about peaceful togetherness nor is it in any
way intelligent behavior.
Nature has instituted self-regulation as a foremost regu-
latory pattern—if only humans were ready to follow na-
ture, that is, to follow the intelligence of their bodies and
their emotions. If we did this, collectively, the world would
quickly become a better place. But for this to happen, we


need to rebuild the lost trust with nature, as we, as a civili-
zation, have lost that continuum, that basic trust in nature.
Lowen reminds us of children and their play as a strik-
ing example how the creative impulse works in the human
being. I had to think of Pablo Picasso when reading this as
he was certainly one of the most creative persons who ever
lived, but also a peaceful man, a lover.

It is widely recognized that in their games and play children
manifest the creative impulse at work in the human person-
ality. Often a high degree of imagination is involved in these
activities. The ease with which a child can pretend or make
believe indicates that his world is largely an inner one con-
taining a rich store of feelings upon which he can draw. Be-
cause he is relatively free from responsibilities and pressures,
his imagination can transform his surroundings into a fairy
world that offers unlimited opportunities for creative self-
expression and pleasure. /6

Indeed, most children’s inner reality is intact, their fan-
tasy is unbroken and it is from this inner life that true hap-
piness results.
However, our culture has by and large replaced inner
life with outer consumption; it starves us through all the
millions of images it projects in our media, as when one’s
mind is full of images that are not coming from one’s inner
reality, one has lost that inner life. Lowen states:

The denial of inner reality is a form of mental illness./7

When we understand that, we see that we are collec-
tively mad in a consumer society; this may bring us back


to focus inside again and on our own body and its needs,
as the point of departure for developing our intrinsic crea-

Pleasure and creativity are dialectically related. Without
pleasure, there can be no creativity. Without a creative atti-
tude to life, there will be no pleasure. This dialectic stems
from the fact that both are positive aspects of life. An alive
person is sensitive and creative. /19

When I talk about the ‘schizoid split’, I mean the split
between the mind and the body, or the left and right brain
hemispheres, or in other words, the splitting off of deduc-
tive and inductive logic. While most adults think deduc-
tively, that is, from the mind toward the body, the child
thinks inductively, from the body toward the mind. Lowen

Another simple truth that should be self-evident is that an
individual’s personality is expressed through his body as
much as through his mind. A person cannot be divided into
a mind and a body. Despite this truth, all studies of personal-
ity have concentrated on the mind to the relative neglect of
the body. /21

And here is the problem. As long as humans are split
apart in ‘minds’ and ‘bodies’ and have lost their whole-
ness, their feeling level doesn’t work, they are then living
with a starved body and starved emotions, and their emo-
tional balance is out of order. This is why then, these peo-
ple become more and more violent. Here is how this can be
explained in bioenergetic terms:


The two functions that are most important in this regard are
breathing and movement. Both of these functions are disturbed
in every person who has an emotional conflict by chronic
muscular tensions that are the physical counterpart of the
psychological conflicts. Through these muscular tensions
conflicts become structured in the body. When this happens,
they cannot be resolved until the tensions are released. To
release these muscular tensions one must feel them as a limi-
tation of self-expression. It is not enough to be aware of their
pain. And most people are not even aware of that. When a
muscular tension becomes chronic, it is removed from con-
sciousness, and one loses an awareness of the tension. /22

Feeling is determined by breathing and movement. An or-
ganism feels only that which moves within the body. For
example, when an arm is immobilized for a time, it becomes
numb and without feeling. To recapture the feeling its motil-
ity must be restored. The motility of the whole body is re-
duced when breathing is restricted. Thus, holding the breath
is the most effective way of cutting feeling. This principle
works in reverse, too. Just as strong emotions stimulate and
deepen one’s breathing, the stimulation and deepening of
respiration can evoke strong emotions. /22

Breathing cannot be dissociated from sexuality. Indirectly it
provides the energy for a sexual discharge. The heat of pas-
sion is one aspect of the metabolic fires, of which oxygen is
an important element. Since the metabolic processes provide
the energy for all living functions, the strength of the sexual
drive is ultimately determined by these processes. The depth
of respiration directly determines the quality of the sexual
discharge. Unitary or total breathing, a respiration that in-
volves the whole body, leads to an orgasm that includes the
whole body. /28


Hence, when the emotional flow is disturbed because
the body is armored and stiff, unable to fully breathe, both
psychosomatic disease and psychopathological behavior
will set in. This is why the contact with the body and natu-
ral pleasure is important, for it literally prevents violence
as a ‘negative pleasure function.’ Now, let me continue my
reasoning on the patriarchal quest of ‘controlling life.’ Con-
trol brings about fear, and fear restricts all bodily move-
ments, it restricts freedom, free thinking, and emotional
vibrancy. The natural state is described by Lowen in these

A healthy personality is a vibrant personality. A healthy
body is a pulsating and vibrant body. In the state of health
the body’s vibrations are relatively fine and steady, like the
hum of a smooth running automobile. When the motor in an
automobile goes dead, we sense it by the absence of vibra-
tion. In a similar way, it can be said that individuals whose
bodies do not vibrate are emotionally dead. /34

It may seem surprising that spontaneity and self-control are,
despite their seeming contradiction, both facets of natural
motility. Self-control implies self-possession, which is the
attribute of a person who is in touch with his feelings and in
command of his movements. He has self-control because he
can choose how to express himself, since his motility is not
limited or constricted by chronic muscular tensions. He dif-
fers thereby from the controlled individual, the compulsive
personality, whose behavior is dictated by his tensions, and
from the impulsive individual, whose behavior is a reaction
to his tensions. It is a common experience in bioenergetic


therapy that the freer a person becomes in his movements,
the more self-control he gains. /40

Hence, inherent in nature is self-control; when we fol-
low nature, we do not need outside control, we do not
need compulsive morality and endless ‘sex laws’ to behave
socially, without harming others. This is how building
trust in life enhances this 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; it’s because
young people have a greater capacity of excitement. He

The secret of pleasure is hidden in the phenomenon of exci-
tation. A living organism has the inherent capacity to hold
and increase its level of excitation; it does not change from
inertness to responsiveness, like a machine when its motor is
started or the current is turned on. There is a continuous ex-
citation in the living organism which increases or decreases
in response to stimuli proceeding from the environment.
Broadly speaking, an increase of excitation leads to pleasure,
a decrease to boredom and depression. /50

Lumination is also an aspect of excitation in living organ-
isms. We light up with pleasure, shine with joy, and glow
with ecstasy. /Id.

The lumination of the human body is surrounded by a ‘force
field’ which has been described as an aura or atmosphere. It
has been observed and commented on by many writers, in-
cluding Paracelsus, Mesmer, Kilner, and Reich. My associate,


Dr. John C. Pierrakos, has made a special study of this phe-
nomenon for the past fifteen years. This field or aura can be
seen by the naked eye under certain conditions. It is shown
in early Renaissance paintings as a glow about the heads of
saints. /51

The field also pulsates, that is, it appears and disappears at
an average rate of fifteen to twenty-five times per minute
under normal conditions. The rate of pulsation, like the color
of the field, is related to the degree of excitation in the body.
When the body goes into involuntary vibratory movements
as a result of deeper respiration and more feeling, the rate of
pulsation may reach forty or fifty per minute: at the same
time, the width of the field extends farther, and its color be-
comes brighter. /51


Free emotional flow is a bioenergetic fact and can thus be
explained by greater motility and vibrancy of the luminous
energy field. Hence, 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 good
health and our body provides excellent immunitary re-
sponse. But as our society tries to direct us away from our
bodies, we live in our egos and are focused upon satisfying
the needs of those blown-up egos, through domestication
and acquisitiveness, through ‘settling down’ in and switch-
ing, as it were, from dialogue to monologue—with the re-
sult that our vibrancy declines.

Since the values of a mass society are success and power, the
person who accepts them becomes a mass individual and
loses his true individuality. He no longer thinks of himself as
a person apart from the crowd, since his primary interest is
to rise above the crowd. At the same time it is very impor-
tant to be accepted by the crowd. He abandons the discrimi-
nating attitude of the true individual in favor of conformity.
His behavior is oriented away from pleasure and toward
prestige; he becomes a status-seeker and a social climber.
What is worse is that these values infiltrate his home life.
They become the criteria by which he judges his children,
who must measure up by being both acceptable and out-
standing. /73

Power is antithetical to pleasure. It bears the same relation-
ship 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 oper-
ates through control. It has no other mode of operation. /82

Parents use power to control their children because they
were similarly controlled when they were young. Having
been the objects of power, they are now determined to exer-
cise 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. /84

I haven’t discussed the whole of the book here as that
would go beyond the limits of a review. One thing is cer-
tain, without the bioenergetic way of thinking, which is the
way nature itself ‘thinks,’ we wouldn’t be able to look be-
hind the veil of our cultural distortions and we wouldn’t
understand why as a society we are hyper-violent and be-
come more violent with each and every year. It is that we
turn down pleasure that we bring about violence, and for
no other reason.


The Language of the Body
Physical Dynamics and Character Structure
How the Body Reveals Personality
Alachua, Fl: Bioenergetic Press 1958/2003

It is noteworthy to see that Lowen wrote The Language of the Body before
Pleasure: A Creative Approach to Life, the book I discussed earlier. This
present book is way more theoretical. I admit it is also much more diffi-
cult to read. However, for those who are interested in learning the me-
chanics of bioenergetic thinking, this early work of a master healer is a

As Harris Friedman, PhD, writes in the Introduction:

For anyone wanting an in-depth exposure to the theoretical
underpinnings of bioenergetic analysis as a whole system,


this is the book that I would unwaveringly recommend as a
starting place.

I have read Reich’s ‘Character Analysis’ already back in
the 1970s. Yet there is a difference between reading Reich’s
first attempts to build a characterological analysis, and this
work of one of his best disciples who has worked that
early draft out into a mature methodology.
Here, as in my former review, I will as well shortly out-
line the content headers of the chapters, for they let us very
clearly see the broad scope and the very systematic ap-
proach to the topic.


• Development of Analytic Techniques

• Somatic Aspect of Ego Psychology

‣ The Pleasure Principle

‣ The Reality Principle

‣ The Bioenergetic Concept of the Instincts

‣ Bioenergetic Principles in Analytic Therapy

‣ Character Analysis

‣ Character Formation and Structure


• The Oral Character

• The Masochistic Character – 1

• The Masochistic Character – 2


• The Hysterical Character – 1

• The Hysterical Character – 2

• The Phallic-Narcissistic Character

• The Passive-Feminine Character

• The Schizophrenic Character

• The Schizoid Character

It may go without saying that I will not be able to dis-
cuss the present book in the same depth as the former, be-
cause this would be quite impossible to achieve, not only
because I am not myself a trained psychiatrist, but because
most lay readers couldn’t see the linking points between
the different quotes, because of the conceptual barrier. It is
for this reason that I have chosen to discuss here only
PART ONE, Point 5, ‘The Bioenergetic Concept of the In-
stincts.’ This is of particular interest as Lowen draws a line
to Freudian psychoanalysis that is very important to ob-
serve. To begin with, Lowen explains:


The impulse itself is an energy movement from the center of
the organism to the surface where it affects the relationships
of the organism to the external world. This movement of
energy from center to periphery has two purposes or ends.
One is related to the function of charge, such as taking in
food, respiration, sexual excitement, etc. The other is related
to the function of energy discharge, the foremost expression
of which is the sexual discharge and reproduction. All activi-
ties can be classified according to this simple criterion; that
is, whether they fulfill the function of energy charge or

Hence, what Freud and early psychoanalysis called
‘the instincts’ must not be confounded with the zoological
definition of the natural ‘instinct’ in animals. It is a fallacy
that Freud used the notion of ‘instinct’, while he defined it
differently. Only bioenergetic thinking made it possible
that what Freud wanted to express really became cogniza-
We are here confronting a simple dualism that marks
all life functions, it is charge and discharge, an energy me-
tabolism in the cell plasma. This is how we can cognize the
energy nature of our emotions and find ways to regulate
them sanely, without blocking them or replacing one emo-
tion by another because we find the latter ‘more accept-
able’ than the former. This metabolism also conveys that
life is essentially a vibration or oscillation where the con-
stant balance of charge and discharge creates a waving
‘band’ on an oscillator. Now, to come back at how Freud


saw the ‘instincts’ and how he related the sex drive to
them, is controversial. Lowen bluntly states:

In … eros, Freud recognized the libido of the sexual instincts.
Originally the concept of libido was restricted to the energy
of the sexual instincts directed toward an object. Freud de-
clared later that the libido could be withdrawn and turned
inward as narcissism. This in no way disproves its original
character as an energy or force. One cannot agree with Freud
when he equates eros with the sexual instinct. One is a force.
The other, as we defined it, is the channel in which the force

It seems that popular thinking goes along the same
lines of oversimplifying the concept of erós that originally
meant to be ‘divine love’ in all religions. In other words,
erós is the striving up of man toward the divine, agapé is
the divine responding to man in bestowing love upon
man. This vertical direction or orientation of man is not
just figurative, it is also structural.
Lowen explains in detail in this chapter that the fact
that man walks upright and has thus a ‘vertical’ structure,

contrary to the animal which has a ‘horizontal’ structure,
comes from the fact that in the human, energy processes
have been evolved to a point that a dissociation between
the impulse and the control of the impulse was possible;
while the animal can also control its movements, it cannot
cognize such control, which man does; this is what we call
consciousness, the possibility of self-reflective thinking that is
available only to humans, not to animals.

By the same liberating movement of seeing life as an
energy function, Lowen comes to deny Freud’s idea of a
‘death instinct’—and this is significant because Lowen here
fully corroborates Reich’s earlier criticism of Freud’s myth
of a death instinct.

The concept of a death instinct is illogical. Since the world
‘instinct’ implies life, it is as if one said ‘life equals life plus
death’, or A equals A plus B. Death can be contrasted with
life, it is not a part of it. The animate develops as part of its
structure, a framework of inanimate matter which may cause
a drag or inertia on motility. It cannot be designed as a ten-
dency or instinct. Freud assumed the ‘presence of a sadistic
component in the sexual instinct’, which he felt was a repre-
sentative of the death instinct. I do not, however, accept the
connotation of sadism as appropriate to this component. We
must distinguish between sadism and aggression. The lion
who kills for food is aggressive, but not sadistic. The action
of a lynch mob is sadistic. In sadism, the pleasure is derived
from the act of destruction per se. In the case of the lion, the
destruction only makes possible the pleasure which is de-
rived from the satisfaction of the hunger need. We can apply
/ the same distinction for the sexual act. If the pleasure is


derived from the feeling of domination over or injury of the
woman’s ego, the act has a sadistic element. Where the
pleasure is derived from the experience of communication,
both physical and spiritual, which is the essence of the sex-
ual act, no sadistic quality can be ascribed to the action. /76-

Our culture is very much influenced by Freud’s pseu-
doscientific or outright mythical teaching, not by the real
insights of bioenergetics. This is one of many reasons why
the scientific achievements of bioenergy research have not
penetrated so far into our mass media and remain a kind
of hermetic professional knowledge. Lowen’s books tear
down the veil for those who want to know, how few they
may be …


Michel Odent
The Functions of the Orgasms
The Highway to Transcendence
London: Pinter & Martin, 2009

The Functions of the Orgasms is a cutting-edge study on the human
pleasure function in its largest contextual framework, and with a special
regard upon female sexuality and the biological function of birthing and

 The study confirms and fully corroborates the earlier
psychological, neurological and sociological research con-
ducted 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 Orgasm (1942) as the
author expressly notes, saying that his intention for writ-


ing the book had been to ‘rewrite The Function of the Or-
gasm in a new scientific context.’
Before I review this book, providing some quotes, I
may say this as an introduction. It is natural that one ven-
tures out from one’s own pleasure continuum. In other
words, the understanding of the whole of life, and 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 particular emotional or sexual
Michel Odent’s approach is however larger. While the
focus in this book 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, connects us back with our source, and thus be-
comes an experience of transcendence, an experience that is
not just subjective and ‘personal’, but essentially transper-

Odent links thus back to the oldest of traditions, the
times when women had freedom and power to live the
whole of their feminine erotic experience. Consequently,
the author’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, is dysfunctional as it activates the neocortex in
the laboring woman and suppresses the fetus ejection re-
flex as a result.

The same is true for the orgasmic experience of breast-
feeding which was invaded 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 or only a short time. He advances evidence for
the fact that breastfeeding should be a matter of years, not
of months, with humans. He also reports interesting de-
tails about certain apes and especially dolphins and their
non-reproductive sexual life, which is based, as with hu-
mans, 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 which triggers in the laboring
woman an altered consciousness that leads to the mother
ecstatically embracing the newborn with all her soul, mak-
ing for deep bonding between mother and infant.
Needless to add that because of our frenetic efforts to
give birth assistance and the tons of machinery provided
for that purpose, the flow of those hormones has been
largely blocked in our culture, which is the ultimate reason
why women came to dislike breastfeeding their infants, and
have difficulty to really bond with them in the first mo-
ments after birth, which makes, as my own research dem-
onstrates, for our society’s enormous problems with co-
dependence. 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 tac-
tile care for the child by the emotionally frigid mother.

Generally speaking, it is the inability of the mother to
derive pleasure from the birthing experience. As a result of
this blockage of the emotional flow, the mother emotion-
ally ‘clings’ to the child which is why she is unable to give
to the baby a sufficient amount of autonomy to explore the
world in freedom.
When one understands the universality of pleasure in
the higher vertebrates and especially in the human, one’s
personal addiction loses importance and one ventures into
a larger realm of human experience that is valid and expe-
rienced by many more people than a tiny group.
This then makes for a higher level of erotic intelligence
and better overall judgment ability in matters of human
emosexual experiences and their cognitive, emotional and
social importance.

To fully understand the similarities between orgasmic
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 paradigm
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 perspectives in exploring human
nature. All scientific hypotheses are more or less based on
intuitive knowledge and intuitive knowledge is gender re-
lated. Until recently the scientific world was highly domi-
nated by men. We are entering a new phase in the history of
sciences, with a more symmetrical input from each gender.

Based upon this insight into cultural bias, which is in-
trinsically a bias of perception, the author explains how the
fetus 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—includ-
ing the natural childbirth advocates—can imagine what it is


about. Another reason is that, in the current / scientific con-
text, 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 high-
est possible ladder human beings may have the opportunity
to climb. /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 ob-
stetrician, scientist and author of our days has found this
perennial wisdom that I equally have dug out of the cultural
treasure of the ancient wisdom traditions.

And equally in accordance with these traditions, Odent
warns of the danger to overstimulate the neocortex through
an exaggerated focus upon language, and concepts. In all
natural processes that require a letting-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.

An authentic fetus ejection reflex takes place when a human
baby is born after a short series of irresistible contractions, /
which leave no room for voluntary movements. In such cir-


cumstances it is obvious that the neocortex (the part of the
brain related to intellectual activities) is at rest and no longer
in control of the archaic brain structures in charge of vital
functions such as giving birth. /9

Dr. Odent summarized two decades of research done
on spontaneous birthing to demonstrate that in the case
nature is respected, there is neither excruciating pain in-
volved in giving birth to a child, nor psychological handi-
caps that let birthing appear 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 be allowed to report here what I saw in a docu-
mentary in my younger years. It was showing how women
from a mountain tribe in Caucasia give birth under ex-
treme conditions.
The film showed a strongly built woman walking na-
ked into a mountain lake, while the temperature was about
–20ºC. At the shore, a crowd of people was waiting in si-
lence, her extended family and friends. In walking ahead,
she had to break the ice 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 then
took a position with her feet firmly on the ground, and her
legs slightly bent, as if riding a horse.


Then she seemed to enter a state of trance or medita-
tion, as she suddenly was completely silent and immobile.
A few moments later her pelvis exhibited strong con-
tractions or convulsions that appeared to push the baby
out. It took no more than 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. Then she slowly and gracefully
walked back to the shore where the crowd attended her in
This documentary fascinated me to a point that to this
day I haven’t forgotten it. And it of course came to mind
right when reading the present book. It shows that, while
the author makes believe that all tribal populations prac-
tice abusive and insane birthing rites, what the author
claims to be a medical or obstetric novelty is none. This
natural knowledge existed since millennia in tribal popula-
tions, while much of this wisdom was lost for our own cul-
ture, mainly because of our patriarchal past.
The book also contains a professional and perhaps sur-
prising criticism of midwifery.

Understanding that laboring women need to feel secure,
without feeling observed and judged, leads us to the root of
midwifery. It seems that women have always had a tendency
to give birth close to their mother, or occasionally close to an
experienced mother who could fulfill the role of a mother
figure: the midwife was originally a mother figure and, in an


ideal world, our mother is the prototype of the person with
whom one can feel secure without feeling observed, or
judged. In most societies, though, the role of the midwife has
been gradually altered. Most languages condition women to
accept that they do not have the power to give birth by
themselves; they must ‘be delivered’ by somebody. As a re-
sult, the midwife has gradually become a figure who is more
often than not an authoritarian and dominating guide, an
observer, and an agent of the cultural milieu. She has also
played a key role in the transmission of perinatal beliefs and
rituals. /11

The fetus ejection reflex can also be inhibited by vaginal ex-
aminations, eye-to-eye contact or by the imposition of a
change of environment, as would happen when a woman is
transferred to a delivery room. It is inhibited when the intel-
lect of the laboring woman is stimulated by any sort of ra-
tional language, for example if the birth attendant says: ‘No
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 ejec-
tion / reflex into a second stage of labor which involves in-
voluntary movements. /12-13

In addition, there is another important key element in
the birthing process that was overlooked in our medical
tradition; it’s the mechanism of mother-child bonding. This
was notoriously a matter fervently discussed in religious
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 example, the late Dr. Françoise Dolto was telling me in
an interview back in 1986 about the matter. Of course, in
those circles this scientific view was and is debated and it
is alleged that ‘naturally, all mothers love their babies.’
What is true here, and what is myth?

Michel Odent shows that both views are somehow
true, depending on how we define ‘love.’

Nature has not overlooked this important clue. It is
namely through the same ‘cocktail of love hormones’ that
birth becomes a natural and easy process, and that mother-
infant bonding occurs immediately after birth.

There are clear similarities between the immediate post or-
gasmic states following a fetus ejection reflex and an orgasm
of genital sexuality. During the hour following the birth,
when mother and newborn baby are in close skin-to-skin
contact and have not yet eliminated the hormones released
during the ejection reflex, each of these hormones has a spe-
cific role to play—natural morphine being a typical example.
Since all opiates have the properties necessary to create


states of dependency, it seems obvious that body-to-body
contact between two individuals who are under the effects of
endorphins can induce the beginning of a co-dependency, or
in other worlds of an attachment. /45

Finally, the author emphasizes the importance of ex-
tended breastfeeding, which a concern for bringing up in-
fants within a continuum of optimal tactile stimulation and
nutrition; it is also a concern of public sanity, for the turn-
down of breastfeeding is one of the primary factors in the
etiology of violence. The author writes:

The duration of breastfeeding is undoubtedly influenced by
family structures. Since human societies organize mating
and create marriage rules, they also indirectly influence the
duration of breastfeeding. Nobody knows exactly what the
physiological ideal for the duration of breastfeeding is
among humans. For any other mammal, the answer is sim-
ple—almost as simple as for the duration of pregnancy. For
example, after spending 230 days in the womb, the baby
chimpanzee is fed by its mother for two years; a bottle-nosed
dolphin is breastfed for 16 months. For human beings the
answer is much more imprecise, although a / physiological
ideal can be deduced as a reference point. Comparing hu-
man beings with other mammals and taking into account the
duration of our life in the womb, our degree of maturity at
birth, our lifespan, the special nutritional needs of our big
brain, tooth development, and so forth, we might conclude
that breastfeeding among humans was originally maintained
for a matter of years rather than a few months. /66-67

The author clarifies that before the ‘lifelong strict mo-
nogamy,’ most babies were breastfed for two to four years,


which was a practice that started in ancient Greece and
went along all the way up until the 19th century.
Michel Odent gives conclusive samples out of the life
of the higher apes and dolphins demonstrating that these
animals, that are genetically most related to the human
race, enjoy a sexual life that is non-reproductive.
This research is important for it shows the invalidity of
the view forwarded by fundamentalist religions that sexu-
ality, if used properly, was exclusively procreative in the
animal realm, and that only humans had ‘transgressed’
this ‘natural law’ by being ‘pansexual’ to the utmost de-

Dolphins are known to have sex very frequently, in many
different ways, for reasons other than reproduction, and they
sometimes engage in acts of a homosexual nature. Copula-
tion takes place face-to-face and though many species of
dolphins engage in lengthy foreplay, the actual act is usually
only brief, but may be repeated several times within a short
time span. Various dolphin species have even been known to
engage in sexual behavior with other dolphin species. Occa-
sionally, dolphins will also show sexual behavior towards
other animals, including humans. /90

[Bonobos] often copulate face-to-face and the frontal orienta-
tion of the Bonobo vulva and clitoris both strongly suggest
that the female genitalia are adapted for this position. Dur-
ing sexual intercourse the females have been heard emitting
grunts and squeals that probably reflect orgasmic experi-
ences, which perhaps explains why sex, among bonobos, is
not just for reproduction—it is the key to their social life.
Bonobos become sexually aroused remarkably easily, and


they express this excitement in a / variety of mounting posi-
tions and forms of genital contact. Perhaps the bonobo’s
most typical sexual pattern is genito-genital rubbing be-
tween adult females. The two females rub their genital swel-
lings laterally together. Male bonobos, too, may engage in
pseudocopulation; they often perform a back to back varia-
tion, one male briefly rubbing his scrotum against the but-
tocks of another. These mammals also practice so-called pe-
nis fencing, in which two males hang face-to-face from a
branch, rubbing their erect penises together. /90-91

Michel Odent also emphasizes that humans have close
genetic relations with aquatic animals, a fact that has been
overlooked by scholars for thousands of years. It is signifi-
cant in this context that human babies can stay erect and
walk in water before they are able to walk on dry land. The
author then concludes that ‘all chapters of human anat-
omy, physiology, behavior, pathology, and evolutionary
medicine must be rewritten in the light of this so-called
‘aquatic-ape theory.’
I sincerely wish that this important book finds a large
audience beyond the circles of academia. This is a vital and
noble cause when we think of reformulating basic social
policies that regulate human behavior, and sexuality. We
must grant this research a prime agenda for it unveils most
of the myths that cultural conditioning brought up about
the nature of pleasure, thereby belittling or outright turn-
ing down the importance of pleasure of the human race,
and generally, all of life.


We also should keep in mind that cutting-edge con-
sciousness research demonstrated that even particles pos-
sess consciousness and actually choose where they wish to
be and in which orbits they wish to circulate around the
nucleus. We have good reasons to assume that the pleasure
function 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. It is
deplorable that over the last five thousand years, and with
the turn of Tantra into Vedanta, the pleasure function was
demonized in human evolutionary history.
This namely led to forging so-called sex laws, which are
punishing life, and that are countering the positive evolu-
tion of humanity. There cannot be any evolution of the
human race as long as we demonize and prohibit pleasure,
and regard human sexuality as basically dangerous and
potentially aggressive.
Our penal code does not display much respect of the
human nature; in fact our sex laws seem to consider us to
be an ‘impossible human’ instead of a ‘possible human,’
which is why these laws need to be revised.
For anyone who is engaged in law reform and refor-
mulation of our basic social policies, the scientific contribu-
tion Michel Odent made in this book, and his other books,
is substantial and important, because it shows that the
natural pleasure function is in no way to be taken as a ‘po-
tentially chaotic behavior’ but is regulated by nature so
that no harm is done. When harm is done, it is not the re-


sult of the natural pleasure function, but exactly the denial
of that function through the imposition of compulsory sex


Otto Carl Simonton
Getting Well Again
The Bestselling Classic About the Simontons’
Revolutionary Life-Saving Self-Awareness Techniques
With Stephanie Matthews-Simonton and James L. Creighton
New York: Bantam, 1992
(Originally published in 1978)

I first heard about the Simontons in the book The Turning Point (1987) by
Fritjof Capra: a couple of French doctors who went out to coin an alter-
native therapy for cancer back in the 1970s. They had a lot of courage.
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.

Dr. Otto Carl Simonton (1942-2009) and his wife, Dr.
Stephanie Matthews-Simonton criticized the usual ways of
treating cancer.
Their account of an alternative cancer cure which be-
came successful is written in an honest and lively manner,
not theory-based but sanely experience-based. I think that
the Simontons 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. And yet, I
have met so many people, even in recent years, who never
heard of its existence! Here is thus the address of the place
and the reference to their well-done web site about the Si-
monton Cancer Center in Malibu, California, 90264, USA.


Fritjof Capra mentions in The Turning Point (1987) that
he was astonished to find out that the words healing and
healer have a pejorative meaning for most medical doctors.
In fact, these terms are associated with charlatanism and
quackery. That is why, among other things, the Simontons
did not have an easy job. Their breakthrough were tech-
niques 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 their cancer patients, they stuck


with them. (By the way, there are many other alternative
cancer cures; some are based on diet, some on bioenergetic
treatment, some on ozone inhalation, etc.).

The most important thing in the process of helping the
patient to collaborate in healing their cancer is to get them
to learn that they have a role to play in their healing, for
they are conditioned to be mere injunction-receivers, and
passive sufferers of a fate. The authors write:

Most of our patients, who come to us from all over the coun-
try, have received a ‘medically incurable’ diagnosis from
their doctors. According 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 usually
fulfill the doctor’s expectations. But if patients mobilize their
own resources and actively participate in their recovery, they
may well exceed their life expectancy and significantly alter
the quality of life./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. It’s hard to believe that this
works better than mainstream medicine because it has no
side effects. But it has been shown over and over again that
it cures as effectively as a real drug.


The authors relate a dramatic case that vividly illus-
trates the power of the placebo effect:

A most dramatic case of the placebo effect has been reported
by Dr. Bruno Klopfer, a researcher involved in the testing of
the drug Krebiozen. In 1950, Krebiozen had received sensa-
tional national publicity as a ‘cure’ for cancer and was being
tested by the American Medical Association and the U.S.
Food and Drug Administration. Once of Dr. Klopfer’s pa-
tients had lymphosarcoma, a generalized, far-advanced ma-
lignancy involving the lymph nodes. The patient had huge
tumor masses throughout his body and was in such desper-
ate physical condition that he frequently had to take oxygen
by mask, and fluid had to be / removed from his chest every
two days. When the patient discovered that Dr. Klopfer was
involved in research on Krebiozen, he begged to be given
Krebiozen treatments. Klopfer did so, and the patient’s re-
covery was startling. Within a short time the tumors had
shrunk dramatically, and the patient was able to resume a
normal life, including flying his private plane. Then as AMA
and FDA reports of the negative results of Krebiozen started
to be publicized, the patient took a dramatic turn for the
worse. Thinking the circumstances extreme enough to justify
unusual measures, Klopfer told his patient that he had ob-
tained a new, superrefined, double-strength Krebiozen that
would produce better results. Actually, the injections Klopfer
gave were simply sterile water. Yet the patient's recovery
was even more remarkable. Once again the tumor masses
melted, chest fluid vanished, and he became ambulatory and
even went back to flying. The patient remained symptom-
free for over two months. The patient's belief alone, inde-
pendent of the value of the medication, produced his recov-
ery. Then further stories of the AMA and FDA’s tests ap-


peared in the press: ‘Nationwide tests show Krebiozen to be
a worthless drug in the treatment of cancer.’ Within a few
days the patient was dead./26-27

Now regarding the much debated question what
causes cancer, the authors review in the book the following
etiologies: carcinogenic substances, genetic predisposition,
radiation, diet and the immune system.

Regarding carcinogenic substances, the authors note that
there is no simple cause-effect relationship between harm-
ful substances, chemicals, chronic irritants, and cancer, and
that the matter is rather controversial in the literature.
Regarding genetic predisposition, the authors note that a
human-based research was not yet available, the research
being available having been conducted on mice. They con-
cluded 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.
With regard to another possibility being discussed, as
to fluorocarbons released from aerosol cans that destroy the
ozone layer of the atmosphere, leading to an increased ex-
posure to ultraviolet radiation from the sun, the authors
admit that although this could certainly lead to potential
health problems, high levels of ultraviolet rays were asso-
ciated only with skin cancer.


Regarding x-rays and other radiation used in medical di-
agnosis and treatment, the evidence was still unclear be-
cause many people who have been exposed to high levels
of x-rays and other radiation do not contract cancer.
Regarding diet as a possible cause of cancer, which is a
relatively recent etiology, the authors note the following
quite remarkable details:

For instance, Japan, where the diet is still predominantly
based on fish and rice and contains substantially less fat than
does the American or European diet, has both a lower / in-
cidence of cancer and a substantially different profile in
types of cancers than the other industrialized countries.
Since the incidence of cancer goes up sharply among Japa-
nese living in the United States ... some researchers have set-
tled on differences in diet as a likely explanation./38-39

The authors argue that for understanding cancer, we
need to find out why some people have a stronger immune
system than others?

A great deal of time, energy, and resource have been poured
into the search for the causes of cancer, but one important
fact is often overlooked: When exposed to known cancer-
producing substances, most people still remain healthy. It is
quite clear, for example, that the incidence of lung cancer
goes up sharply with heavy smoking. But if all it took to get
cancer was exposure to nicotine and tars, then all heavy
smokers would contract the disease. Yet most heavy smokers
do not get lung cancer./40

As problems with organ transplantation showed, the
body’s immune system normally is strong. For example, a


cancer-affected organ would not be accepted by the re-
ceiver, and if forced to do so, as was shown by experi-
ments, 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 medical acceptance of what is called the
‘surveillance theory’ of cancer development:

External agents, radiation, genetics, diet—all four factors
may play a role in the causation of the disease, but none of
them is a full explanation without considering why particu-
lar individuals, at particular points in their lives, contract

Now, the answer is that the real causes of cancer are
related to emotional stress, in the sense that the suppression
of emotions, or certain emotions, clearly contributes to the
causation of cancer. Another factor is the inability noted in
most cancer patients to express their emotions and thus re-
lease themselves at times from pent-up emotional tension.

Dr. Simonton in discussion with Jeffrey Mishlove


For example in a research done by Dr. Thomas A. Hol-
mes and associates at the University of Washington School
of Medicine, a scale was designed that assigned numerical
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 a stressful one, 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 another effect that is of greatest
importance to the cancer patient. Selye has discovered that
chronic stress suppresses the immune system which is re-
sponsible for engulfing and destroying cancerous cells or
alien microorganisms. The important point is this: The
physical conditions Selye describes as being produced by
stress are virtually identical to those under which an abnor-
mal cell could reproduce and spread into a dangerous can-
cer. Not surprisingly, cancer patients frequently have weak-
ened immune systems. /53

Selye’s findings were confirmed by other research and
it was found that, for example, lymphocyte function, a
critical measure of the potency of the body’s immune sys-
tem, ‘was significantly depressed in those who had lost a
wife or husband.’ (53) Another study the authors report
points to mental factors leading to the suppression of the


immune system where it was demonstrated ‘that the
body’s immunity to tuberculosis can be profoundly af-
fected by hypnotic suggestion,’ which leads to the conclu-
sion 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 crystal-
lized out:

High levels of emotional stress increase susceptibility to ill-
ness. Chronic stress results in a suppression of the immune
system, which in turn creates increased susceptibility to ill-
ness—and especially to cancer. Emotional stress, which sup-
presses the immune system, also leads to hormonal imbal-
ances. These / imbalances could increase the production of
abnormal cells at precisely the time the body is least capable
of destroying them./54-55

But this is not yet the core of the book. The authors
went further in their research and found historical connec-
tions between cancer and emotions, and that certain beliefs
clearly trigger a predisposition for cancer: it is not down
the road that we got stress, but how we cope with it what
really is the subtle cause of cancer.

Most of the time, the ways in which we respond to the
stresses of life are habitual, dictated by our unconscious be-
liefs 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./56

I always intuitively knew that compulsory morality is a
strong factor in the etiology of cancer, and the cancer pa-


tients I met in my life have corroborated this insight. They
were invariably people who were thinking much more on
the lines of ‘should be’ and ‘ought to behave’ than the av-
erage citizen who tends to think on the lines of ‘Me first’.
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 cancer in
every shape,’ the authors go on to examine an array of re-
search findings that corroborated their hypothesis of ‘emo-
tional causation’.
Among the factors that cause predisposition for cancer,
the authors examine the research of Dr. Lawrence LeShan,
an experimental psychologist who found evidence that co-
dependence 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, ne-
glect, and despair, with intense interpersonal relationships
appearing difficult and dangerous. In early adulthood, the
patient was able to establish a strong, meaningful relation-
ship with a person, or found great satisfaction in his or her
vocation. A tremendous amount of energy was poured into
this relationship or role. Indeed, it became the reason for liv-
ing, the center of the patient’s life. The relationship or role
was then removed—through death, a move, a child leaving
home, a retirement, or the like. The result was despair, as
though the ‘bruise’ left over from childhood had been pain-
fully 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 unusually wonderful people, saying of them:
‘He’s such a good, sweet man’ or ‘She’s a saint’. LeShan con-
cludes, ‘The benign quality, the ‘goodness’ of these people
was in fact a sign of their failure to believe in themselves
sufficiently, and their lack of hope./63

I have scribbled at the edge of page 63 of the book, in
big and angry letters: ‘Cancer is a Western plague. These
people never had the freedom to express their emotions,
and they never developed their real self. This is the real
cause of cancer!’

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

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

Experiences in childhood result in decisions to be a certain
kind of person.

The individual is rocked by a cluster of stressful life events.

These stresses create a problem with which the individual
does not know how to deal.


The individual sees no way of changing the rules about how
he or she must act and so feels trapped and helpless to re-
solve the problem. /

The individual puts distance between himself or herself and
the problem, becoming static, unchanging, rigid./74-75

For each of these categories, the authors forward con-
clusive evidence from the case histories, which I will not
discuss here because of copyright. I can only say that this
part of the book is perhaps the most important as it pro-
vides very 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 dis-
ease contribute to the etiology, and that there is 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 cancer.
After this first research part of the book, the authors
present their own approach in the second part, that starts
at page 100, and thus approximately after one-third of the
book. This was a good balance to keep by the authors, and
congratulate them, and their publisher, for the good edit-
ing and composition of this booklet, which comes with a
19-pages Bibliography and an Index.


Alberto Villoldo

Books and Media Reviewed
Healing States (1984)
Shaman, Healer, Sage (2000)
The Luminous Body, DVD (2004)
The Four Insights (2006)

Alberto Villoldo, Ph.D., a psychologist and medical
anthropologist, has studied the healing practices of the
Amazon and Inka shamans for more than 25 years. While
at San Francisco State University, he founded the Biological
Self-Regulation Laboratory to study how the mind creates
psychosomatic health and disease.
Villoldo directs the Four Winds Society, where he trains
individuals throughout the world in the practice of energy
medicine and soul retrieval. He has training centers in
New England, California, the UK, Holland, and Park City,
Utah. The author of the best-seller Shaman, Healer, Sage,


Villoldo now draws on his vast knowledge to bring us a
practical and revolutionary way to discover the source of
an original wound that may have occurred during child-
hood or in a former lifetime, and that derailed our destiny.
He then shows us how to track forward along our time
lines to find our best and highest future.
—From: Inlay of Mending the Past and Healing the Future
with Soul Retrieval.


I should mention that I was attracted to these books
through the beautiful DVD entitled Healing the Luminous
Body that was produced by Sacred Mysteries, and which I
am going to review further down. Dr. Villoldo, besides the
phenomenal cultural gap that his teaching closes and the
amazing perspectives for soul retrieval in the future, stands
out by his remarkable pedagogical talent; in fact he is able
to convey the complex matter in relatively simple words
and with many examples and excerpts from his personal
journal. Besides, he writes a quite poetic style, and irradi-
ates warmth, compassion and empathic understanding of
human suffering; he also stands out by his childlike in-
quisitiveness that led him win the sympathy and support
of people and peoples who are, for reasons that we all
know, rather hostile toward our culture.
His popularity is growing presently. A documentary
has been released as his web presence informs and many
interviews with him can be found on Youtube. Besides, his


‘shamanic healing’ seminars are popular throughout the
United States.
I am not surprised about his success given the void in
our culture in the domain of genuine and personal spiritu-
ality, and the need for non-mechanistic healing. Villoldo’s
books are among the most important books I have ever
read in my life.


Healing States
With Stanley Krippner
A Journey into the World of Spiritual Healing and Shamanism
New York: Simon & Schuster (Fireside), 1984

Healing States is a research volume that Alberto Villoldo co-authored
with Stanley Krippner, and it’s a glorious onset of his own career in
spiritual healing. The research presented in this book is highly thought-
provoking if not mind-boggling, and it’s well presented.

The point of departure of the author’s scientific journey
was his research on psychosomatic medicine. He was inter-
ested 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 believe that as
much as 80 percent of all illness may contain a psychoso-
matic component. Allopathic 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 psycho-


somatic disorders, often merely referring to ‘unconscious
conflicts’ that can trigger disease./19

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

—See Hal and Sidra Stone, The Voice Dialogue Manual (1989)

My research on Huna, the ancient religion of the Ka-
huna natives in Hawaii, 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 at least in
once instance a real encounter with a spirit, thus becoming
acutely aware of the fact that many of our thoughts and
ideas are not entirely our own but that we can, consciously
or involuntarily, benefit from the ideas sent to us by guid-
ing spirits. Yet for the authors, the idea of encountering
spirits seemed novel and daring and they write:


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 intui-
tions and creative thoughts come from outside ourselves?
Although most scientists believe that contacts with spirits
are fantasies of the unconscious mind, a small but growing
number of investigators believe that the human brain may
behave like a complex transmitting and receiving apparatus,
which under certain conditions can pick up thoughts from
other minds, and even across space and time./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 phenomenal natural healer
revealed that it’s by following the natural principle of self-
regulation that healing states are realized.
The authors summarize their interviews with Dr. Men-
des as follows, fully quoting his reply to their questions:

You could say that we encourage the full expression of mad-
ness and of epilepsy. We then give them bioenergetic and
psychic exercises that correct their improper use of altered
awareness. After many years of observation, we have come
to the conclusion that epilepsy, schizophrenia, and multiple-
personality disorders can all result from inappropriate states
of consciousness. Therapeutic exercises help to organize the
guest/patients’ psychic energies and teach them to manage


their highly developed yet poorly trained mediumship and
trance abilities./41

On the same line of reasoning, the healing state is trig-
gered not by exerting control over the sickly condition, but
by giving the psychosomatic unity of the organism the op-
portunity to regulate its own healing, which in Dr. Men-
des’ experience always leads to the original wounding. It is
by allowing this regression to take place that full healing of
the condition is achieved.

When we asked if learning to control the seizures constituted
the basis of the treatment, Mendes explained that control is
not the issue—as the basis of his therapy is hypnotic regres-
sion. This regression can take the patient back to childhood,
or to a prenatal state when the person was still inside the
womb, or even to former lifetimes. Mendes believes that, to
cure themselves, most epileptics must discover and resolve
the highly charged emotional events that contribute to their

illnesses. But, unlike conventional psychotherapists, he feels
that these traumatic events may have happened in another

The healing would be accomplished by having one of the
clinic's mediums incorporate the former personality and
help her psychologically integrate and discharge that experi-
ence, just as if it had happened in this lifetime./44

Alberto Villoldo, long before he was famous as an al-
ternative spiritual healer, already had grasped the impor-
tance of bringing self-regulation into healing; it was namely
before he had departed to the Andes that he was directing
the Biological Self-Regulation Laboratory at San Francisco
State University. One of the motivational triggers for this
doctor’s extraordinary journey was his research experience
with Dr. Mendes.
Stanley Krippner reports that he was especially struck,
in the discussions with Dr. Mendes, by ‘the likelihood that
the treatment encourages a type of self-regulation.’ He ex-

All the various types of epilepsy involve dramatic alterations
of consciousness, some of them quite spectacular. An epilep-
tic may see auras before a seizure, may have a sense of déjà
vu, or may have sensory alterations which indicate that a
seizure is about to occur. Through biofeedback, some epilep-
tics have been able to exert some type of control over the
episode, thus minimizing its symptoms. Perhaps Mendes’
successful clients are doing something similar by shifting
their epileptic episode into a mediumistic experience./53


In The Shaman’s Journey, the authors come to an im-
portant conclusion about shamanism, which points to the
important fact that shamanism, at its very core, is basically
non-judgmental and does not steer toward any fixated po-
sition in terms of morality. It’s thus free of the all-pervasive
moralism that is part of the cultural bias inherent in all
monotheistic religions and their respective cultural incar-
nations (such as, mainly, Judaism, Christianity and Islam).

The authors conclude:

If we were to become polarized toward either the light or the
dark we would become trapped by that aspect of reality and
our spiritual development would be crippled./89


Shaman, Healer, Sage
How to Heal Yourself and Others with the Energy Medicine of the
New York: Harmony Books, 2000

Shaman, Healer, Sage is perhaps Villoldo’s best book. It was anyway the
book that made him famous, a real bestseller. It has given me an ulti-
mate peak of reading enjoyment and illumination, and it has also emo-
tionally touched me.

The author comes over in this book as an honest, com-
petent, emotionally mature, wistful and empathetic person
who went through a personal transformation that only few
people in these times can say to have accomplished.
This book is not only highly recommended lecture; it
can perhaps be considered as one of the best books in the
century on the issues of shamanic healing and the chal-
lenging task to render an outlandish practice of Inka sha-
mans comprehensive to the modern mind!


The literary abilities of the author, besides his exper-
tise, are out of question, and the book is an easy read de-
spite the complex and unusual subject. This might be due
to the author’s penetration of the subject and his sense for
vivifying theoretical content by practical and often un-
canny experiences, and because of his highly developed
sense for poetic language and expression.
This being said, I would like to start the discussion of
this book with the term infinity. Dr. Villoldo explains that
infinity is not eternity and that it is not a stretching of time
but as it were a realm of ‘no time,’ a sort of transliteration
of another vibrational dimension, that is reigned by laws
more majestic and more complex than our own, and of
which our space-time reality forms only a tiny part. One of
the intentions of the author in this book was to render
comprehensive the fact that being in touch with shamanic
healing means to be in touch with infinity. This appears to
be the key to understanding the miraculous effectiveness
of shamanic cures.

And the experience of infinity shatters the illusion of death,
disease, and old age. This is a not a psychological or spiritual
process only; every cell in our body is informed and re-
newed by it. Our immune system is unbridled, and / physi-
cal and emotional healing happen at an accelerated rate.
Miracles become ordinary, and spontaneous remissions,
those mysterious and baffling cures that confound medicine,
become commonplace. And a spiritual liberation or illumina-
tion takes place. In the presence of infinity we are able to


experience what we were before we were born and who we
will be after we die./22-23

The other main purpose of the book is to explain to the
interested reader what the Luminous Energy Field repre-
sents, 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 endure / throughout infinity. It
dwells outside of time but manifests in time by creating new
physical bodies lifetime after lifetime./42-43

This reservoir of vital force is a sea of living energy as indis-
pensable to our health as the oxygen and nutrients carried
by the bloodstream. They are the energies of the Luminous
Energy Field, the purest and most precious fuel for life./43

Indian or Tibetan mystics who documented the existence of
the Luminous Energy Field thousands of years ago de-
scribed it as an aura or halo around the physical body. At
first it seemed odd to find the same concept of a human en-
ergy field among the jungle and mountain shamans in the
Americas. Once I grasped the universality of the human en-
ergy field, however, I understood that every culture must
have discovered it. In the East, mandalas depict the Buddha
enveloped by blue and gold bands of fire. In the West, Christ
and the apostles are shown with luminous halos around
them. In the mystical literature, the Apostle Thomas is said


to have glowed with the same radiance as Christ. Native
American legends speak of persons who shimmered in the
night as if lit by an inner fire. The Andean storytellers recall
the ruler Pachacutek, considered to be a Child of the Sun,
who sparkled with the light of the dawn./43

In view of our cutting-edge science revelations over the
last two decades, and the insights we gained from quan-
tum physics about the quality of 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. The
author writes:

Every living thing on Earth is composed of light. Plants ab-
sorb light directly from the sun and turn it into life, and
animals eat green plants that feed on light, so that light is the
fundamental building block of life. We are light bound into
living matter./43

In the light of Integral Theories of Everything, and es-
pecially 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 toward behaviors, relation-
ships, accidents, and illnesses that parody the initial wound-
ing. /46

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 by Dr. Wilhelm Reich on what he
called the orgone, which he described equally both as a
bioplasmatic energy and as cosmic orgone, being responsi-
ble, inter alia, for the changes in weather. It must be seen
that Reich was one of the first systems researchers in mod-
ern history, at a time when this kind of knowledge was not
yet embraced by science, which is why Reich had to suffer
a lot of hardship throughout his career as a medical doctor,
psychoanalyst and bioenergetic healer. It is a well-known
fact that Reich, on the basis of these discoveries, 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 before diminishing in strength, and travels at the
speed of light, at about 186.000 miles per second, 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 rapidly. Yet it also
travels at the speed of light, connecting us to the luminous
matrix of the entire Universe, known to the Inka as the tex-
emuyo or all-pervading web./49

Over the years I developed the ability to perceive the
streams of light that flow through the luminous body, and
read the imprints of health and disease. I believe that this is
an innate ability that we all possess but either do not de-
velop or lose after the age of seven or eight because we are
taught to believe that the material world is the only ‘real’
world. Shamans throughout the Americas rely on their abil-
ity to perceive the energetic realm./50

Now, what happens when for example we have been
suffering trauma in early childhood? Dr. Villoldo explains
that in such a case an imprint is formed in the luminous
energy field.

Unresolved psychological and spiritual traumas become en-
graved like scratch marks in our luminous fields. Positive
experiences do not leave a mark in our luminous body./55

The blueprint that shaped and molded us since we were in-
side our mother’s womb contains the memories of all of our
former lifetimes—the way we suffered, the way we loved,
how we were ill, and the way we died. In the East these im-
prints are known as karma, forces that sweep through our
life like a giant tide that we cannot swim free of. These im-
prints contain instructions that predispose us to repeating
certain events from the past. We want to learn where these
energy imprints are located in the Luminous Energy Field


and how to erase them so that the body, mind, and spirit can
return to health./56


Healing the Luminous Body
How to Heal Yourself and Others with the Energy Medicine of the
New York: Harmony Books, 2000

Healing the Luminous Body was my first access to Dr. Villoldo’s unique
healing methods that he exposes in more detail in his books. This DVD
is very well done, a calm and peaceful introduction into the philosophy,
the development and the effectiveness of healing the luminous body..

Dr. Villoldo expresses himself fluently, and he is able to
inform about the quite unusual subject in a poised tone
and competent manner. It becomes clear that he speaks of
experience, not of theory. The video also retraces his pro-
fessional pathway, how he got to the knowledge that today
benefits so many people, and how, at the start, he was
really a pioneer. His teaching is grounded, and therefore
helps us connect with the not so 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 consequences of early abuse suffered as children, or
that go back to former lifetimes.


Villoldo is not only a fabulous author, who is able to
wrap his teaching in a beautiful and wistful poetic style,
but he’s also a great orator, and his way of talking trig-
gered in me pure hope, love, and enthusiasm. I am thank-
ful for this wonderful DVD as it helps to introduce in his
teaching which is not as easy to apply as it seems on first
sight. After all, it is taken from a culture almost opposite to
ours, a culture that is psychologically and spiritually much
higher evolved than ours.

In this fascinating and informative video, Alberto Villoldo,
Ph.D., introduces viewers to the luminous energy field that
surrounds and informs our physical body like a blueprint of
life. Unveiling the secret of ancient shaman-healers, he
teaches us that many of our physical and psychological
problems stem from imprints within our luminous body. Dr.
Villoldo reveals the nature of this luminous field, how it acts


as a blueprint for our physical body and how by under-
standing its nature, we can actually heal ourselves and each
other. Once the luminous body is cleared, Dr. Villoldo ex-
plains, physical and emotional healing can begin.

Trained as a Medical Anthropologist, Dr. Villoldo left the
academic world behind twenty years ago to study among
the Inka shamans. It was in the Andes Mountains of South
America that he discovered the wisdom of the luminous
body from the indigenous shamans. This ancient knowledge
reveals the secret of true health and happiness.

To aid Dr. Villoldo explaining the luminous energy field, the
paintings of visionary artist Alex Grey are presented. No
other artist has depicted the luminous energy form in all of
its intricacies as clearly as Alex Grey. Dr. Villoldo's presenta-
tion, together with Alex Grey’s images help all of us under-
stand the nature of our spiritual and physical being.

Many of our illnesses, physical disorders, addictions and
failed relationships can be traced to faulty imprints in our
luminous body. In this video, Dr. Villoldo unveils how to
heal and recover from these destructive imprints and regain
our physical, mental and spiritual well-being. Join us as we
travel to the Andes Mountains to learn the secret of the an-
cient shamans, a secret that can lead all of us to health, hap-
piness and beauty.
—From: DVD Back Cover


The Four Insights
Wisdom, Power, and Grace of the Earthkeepers
New York: Harmony Books, 2000

The Four Insights chronologically is the last of the three books by Dr.
Villoldo that I review here, as it was the most recent at the time I drafted
these reviews.

The book is structured differently from the preceding
ones, in that it condenses the teaching into Four Insights.

Part One: Understanding the Energy of Perception

The Four Levels of Perception
Your Energetic Anatomy

Part Two: The Four Insights

Insight One – The Way of the Hero

The Practice of Nonjudgment
The Practice of Nonsuffering
The Practice of Nonattachment
The Practice of Beauty


Insight Two – The Way of the Luminous Warrior

The Practice of Fearlessness
The Practice of Nondoing
The Practice of Certainty
The Practice of Nonengagement

Insight Three – The Way of the Seer

The Practice of Beginner’s Mind
The Practice of Living Consequently
The Practice of Transparency
The Practice of Integrity

Insight Four – The Way of the Sage

The Practice of Mastering Time
The Practice of Owning Your Projections
The Practice of No-mind
The Practice of Indigenous Alchemy

In a way, and logically so, this book is much more con-
densed than any of the former books by the author. Every
sentence, and every word counts, and is full of meaning,
and you are not going to read this in the same speed as, for
example, Shaman, Healer, Sage. This indicates perhaps that
this book is more conceptual than the earlier books, and
that the author has in the meantime created a concise
framework for his teaching. To give an example of this
density that reminds the highly focused content of theo-
sophical writings, the author writes in the Introduction:

The Earthkeepers teach that all of creation—the earth, hu-
mans, whales, rocks, and even the stars—is made of vibra-
tion and light./x

Thanks to the discoveries of quantum physics, we’ve come
to understand that all matter is densely packed light. But the
Laika have known about the luminous nature of reality for
millennia—they know that vibration and light can organize
themselves into a thousand shapes and forms./xiii

There is another elucidation forwarded by the author
about his teaching that is important—and that he should
perhaps have provided in earlier publications. It’s the fact
that the Laika tradition he was initiated in is not to be con-
founded with mainstream Inka tradition. All those who
know about the Inka tradition are aware of the fact that it
was a Sun God cult, what Joseph Campbell came to call a
‘solar culture’ that practiced ruthless slavery, the oppres-
sion of the female, violent warfare, torture of prisoners of
war, and human sacrifice. The author explains:

As fortune or destiny would have it, I ended up meeting my
mentor, don Antonio. He was one of the last of the living
Laika, and he took me under his wing and trained me for
nearly 25 years. He was a man of many lives—during the
day, he was a university / professor; in the evenings, a mas-
ter medicine man. He was born in a high mountain village
and worked with the tools and practices of the 15th century,
yet he was conversant in the way of the 21st. Although he
was a descendant of the Inka, he would tell me that the
Laika are much older than the Inka, whose culture was mas-
culine and militaristic. The Laika’s teachings were from that
earlier time, when the feminine aspect of the divine was

Over millennia, the Laika learned to access the biological
blueprint of light and assist Spirit in the unfolding of crea-


tion. They also learned how to heal disease and create ex-
traordinary states of health, as well as to craft and shape
their personal destinies, by changing the LEF [Luminous
Energy Field]./xiii

The powerful message of this teaching is that we can
overcome our negative individual and collective karma by
rejoining the original pattern, through overcoming and
healing what the Kahunas call complexes, and what Dr. Vil-
loldo calls imprints in the Luminous Energy Field (LEF).

We can think of the LEF as the software that gives instruc-
tions to DNA, which is the hardware that manufactures the
body. Mastery of the insights lets us access the latest version
of the software and allows each of us to create a new body
that ages, heals, and dies differently. Without the ability to
reprogram the LEF, we're trapped in the stories we inherited;
that is, we age, heal, live, and die the way our parents and
grandparents did, reliving their physical ills and emotional
ailments. The four insights contained in these pages allow us
to break free of the tyranny of our familial curses, the stories
that haunted our ancestors./xiv

In becoming Homo luminous, we'll give up the ways of the
conquistador and discard the masculine theology that values
command, control, and dominion over nature, a theology
that justifies the exploitation of the earth's rivers and forests
because they're seen merely as resources for human con-
sumption. Instead, we'll embrace an older mythology that
has become lost to most humans, a feminine theology of co-
operation and sustainability./xiv

It is a daring perspective, and I can only admire the
courage of the author to forward his wonderful mission in

a time of change that perhaps really contains a vortex, an
opening for the new to emerge from the old.

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An Integral Theory of Everything
Rochester: Inner Traditions, 2004

Science and the Reenchantment of the Cosmos
The Rise of the Integral Vision of Reality
Rochester: Inner Traditions, 2006

The Akashic Experience
Science and the Cosmic Memory Field
Rochester: Inner Traditions, 2009

The Chaos Point
The World at the Crossroads
Newburyport, MA: Hampton Roads Publishing, 2006

Laud, Anne & Gilstrop, May
Violence in the Family
A Selected Bibliography on Child Abuse, Sexual Abuse of Children &
Domestic Violence, June 1985
University of Georgia Libraries, Bibliographical Series, No. 32

Leadbeater, Charles Webster
Astral Plane
Its Scenery, Inhabitants and Phenomena
Kessinger Publishing Reprint Edition, 1997

What they Are and How they are Caused


London: Theosophical Publishing Society, 1903
Kessinger Publishing Reprint Edition, 1998

The Inner Life
Chicago: The Rajput Press, 1911
Kessinger Publishing

Leary, Timothy
Our Brain is God
Berkeley, CA: Ronin Publishing, 2001
Author Copyright 1988

Leboyer, Frederick
Birth Without Violence
New York, 1975

Inner Beauty, Inner Light
New York: Newmarket Press, 1997

Loving Hands
The Traditional Art of Baby Massage
New York: Newmarket Press, 1977

The Art of Breathing
New York: Newmarket Press, 1991

Leonard, George, Murphy, Michael
The Live We Are Given
A Long Term Program for Realizing the
Potential of Body, Mind, Heart and Soul
New York: Jeremy P. Tarcher/Putnam, 1984

Licht, Hans
Sexual Life in Ancient Greece
New York: AMS Press, 1995

Liedloff, Jean
Continuum Concept
In Search of Happiness Lost
New York: Perseus Books, 1986 (First published in 1977)

Lipton, Bruce
The Biology of Belief
Unleashing the Power of Consciousness, Matter and Miracles
Santa Rosa, CA: Mountain of Love/Elite Books, 2005


Locke, John
Some Thoughts Concerning Education
London, 1690
Reprinted in: The Works of John Locke, 1823
Vol. IX., pp. 6-205

Long, Max Freedom
The Secret Science at Work
The Huna Method as a Way of Life
Marina del Rey: De Vorss Publications, 1995
Originally published in 1953

Growing Into Light
A Personal Guide to Practicing the Huna Method,
Marina del Rey: De Vorss Publications, 1955

Lowen, Alexander
New York: Coward, McGoegham 1975

Depression and the Body
The Biological Basis of Faith and Reality
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Fear of Life
New York: Bioenergetic Press, 2003

Honoring the Body
The Autobiography of Alexander Lowen
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The Surrender to the Body and to Life
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Love and Orgasm
New York: Macmillan, 1965

Love, Sex and Your Heart
New York: Bioenergetics Press, 2004

Narcissism: Denial of the True Self
New York: Macmillan, Collier Books, 1983

Pleasure: A Creative Approach to Life
New York: Bioenergetics Press, 2004 (First published in 1970)


The Language of the Body
Physical Dynamics of Character Structure
New York: Bioenergetics Press, 2006
First published in 1958

Lutyens, Mary
Krishnamurti: The Years of Fulfillment
New York: Avon Books, 1983

The Life and Death of Krishnamurti
Chennai: Krishnamurti Foundation India, 1990


Maharshi, Ramana
The Collected Works of Ramana Maharshi
New York: Sri Ramanasramam, 2002

The Essential Teachings of Ramana Maharshi
A Visual Journey
New York: Inner Directions Publishing, 2002
by Matthew Greenblad

Maisel, Eric
Fearless Creating
A Step-By-Step Guide to Starting and Completing
Work of Art
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Malachi, Tau
Gnosis of the Cosmic Christ
A Gnostic Christian Kabbalah
St. Paul: Llewellyn Publications, 2005

Malinowski, Bronislaw
Crime und Custom in Savage Society
London: Kegan, 1926

Sex and Repression in Savage Society
London: Kegan, 1927

The Sexual Life of Savages in North West Melanesia
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Mann, Edward W.
Orgone, Reich & Eros
Wilhelm Reich’s Theory of Life Energy
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Marciniak, Barbara
Bringers of the Dawn
Teachings from the Pleiadians
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Martinson, Floyd M.
Sexual Knowledge
Values and Behavior Patterns
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Infant and Child Sexuality
St. Peter: Minn.: Gustavus Adolphus College, 1973

The Quality of Adolescent Experiences
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The Child and the Family
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Forbidden Sexual Behavior and Morality
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McCarey, William A.
In Search of Healing
Whole-Body Healing Through the Mind-Body-Spirit Connection
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McKenna, Terence
The Archaic Revival
San Francisco: Harper & Row, 1992

Food of The Gods
A Radical History of Plants, Drugs and Human Evolution
London: Rider, 1992

The Invisible Landscape
Mind Hallucinogens and the I Ching
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True Hallucinations
Being the Account of the Author’s Extraordinary
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McNiff, Shaun
Art as Medicine
Boston: Shambhala, 1992

Art as Therapy
Creating a Therapy of the Imagination
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Trust the Process
An Artist’s Guide to Letting Go
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McTaggart, Lynne
The Field
The Quest for the Secret Force of the Universe
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Sex and Temperament in Three Primitive Societies
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Meadows, Donella H.
Thinking in Systems
A Primer
White River, VT: Chelsea Green Publishing, 2008


Merleau-Ponty, Maurice
Phenomenology of Perception
London: Routledge, 1995
Originally published 1945

Metzner, Ralph (Ed.)
Ayahuasca, Human Consciousness and the Spirits of Nature
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The Psychedelic Experience
A Manual Based on the Tibetan Book of the Dead
With Timothy Leary and Richard Alpert
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Miller, Alice
Four Your Own Good
Hidden Cruelty in Child-Rearing and the Roots of Violence
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The Drama of the Gifted Child
In Search for the True Self
translated by Ruth Ward
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Thou Shalt Not Be Aware
Society’s Betrayal of the Child
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Moll, Albert
The Sexual Life of the Child
New York: Macmillan, 1912
First published in German as
Das Sexualleben des Kindes, 1909

Monroe, Robert
Ultimate Journey
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Montagu, Ashley
The Human Significance of the Skin
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Montessori, Maria
The Absorbent Mind
Reprint Edition
New York: Buccaneer Books, 1995
First published in 1973

Moody, Raymond
The Light Beyond
New York: Mass Market Paperback (Bantam), 1989

Moore, Thomas
Care of the Soul
A Guide for Cultivating Depth and Sacredness in Everyday Life
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Moser, Charles Allen
DSM-IV-TR and the Paraphilias: an argument for removal
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Murdock, G.
Social Structure
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Murphy, Joseph
The Power of Your Subconscious Mind
West Nyack, N.Y.: Parker, 1981, N.Y.: Bantam, 1982
Originally published in 1962

The Miracle of Mind Dynamics
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Murphy, Michael
The Future of the Body
Explorations into the Further Evolution of Human Nature
New York: Jeremy P. Tarcher/Putnam, 1992

Myers, Tony Pearce
The Soul of Creativity
Insights into the Creative Process
Novato, CA: New World Library, 1999


Myss, Caroline
The Creation of Health
The Emotional, Psychological, and Spiritual Responses that Promote
Health and Healing
New York: Three Rivers Press, 1998


Naparstek, Belleruth
Your Sixth Sense
Unlocking the Power of Your Intuition
London: HarperCollins, 1998

Staying Well With Guided Imagery
New York: Warner Books, 1995

Nau, Erika
Self-Awareness Through Huna
Virginia Beach: Donning, 1981

Neill, Alexander Sutherland
Neill! Neill! Orange-Peel!
New York: Hart Publishing Co., 1972

A Radical Approach to Child Rearing
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Originally published 1960

Summerhill School
A New View of Childhood
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Reprint 1995

Neumann, Erich
The Great Mother
Princeton: Princeton University Press, 1955
(Bollingen Series)

Nichols, Sallie
Jung and Tarot: An Archetypal Journey
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Odent, Michel
Birth Reborn
What Childbirth Should Be
London: Souvenir Press, 1994

The Scientification of Love
London: Free Association Books, 1999

The Functions of the Orgasms
The Highway to Transcendence
London: Pinter & Martin, 2009

Ong, Hean-Tatt
Amazing Scientific Basis of Feng-Shui
Kuala Lumpur: Eastern Dragon Press, 1997

Ostrander, Sheila & Schroeder, Lynn
Superlearning 2000
New York: Delacorte Press, 1994

New York: Carroll & Graf, 1991


Pearce Myers, Tony (Editor)
The Soul of Creativity
Insights into the Creative Process
Novato: New World Library, 1999

Pert, Candace B.
Molecules of Emotion
The Science Behind Mind-Body Medicine
New York: Scribner, 2003

Plummer, Kenneth
Constructing a Sociological Baseline
in: in: Cook, M. and Howells, K. (Eds.):


Adult Sexual Interest in Children
Academic Press, London, 1980, pp. 220 ff.

Plutarch’s Lives
The Dryden Translation
New York: Bantam Books, 2006

Ponder, Catherine
The Healing Secrets of the Ages
Marine del Rey: DeVorss, 1985

Porteous, Hedy S.
Sex and Identity
Your Child’s Sexuality
Indianapolis: Bobbs-Merrill, 1972

Prescott, James W.
Affectional Bonding for the Prevention of Violent Behaviors
Neurobiological, Psychological 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

Alienation of Affection
Psychology Today, December 1979

Body Pleasure and the Origins of Violence
Bulletin of the Atomic Scientists, 10-20 (1975)

Prevention or Therapy and the Politics of Trust
Inspiring a New Human Agenda
in: Psychotherapy and Politics International
Volume 3(3), pp. 194-211
London: John Wiley, 2005

The Origins of Human Love and Violence
Pre- and Perinatal Psychology Journal
Volume 10, Number 3:
Spring 1996, pp. 143-188The Origins of Love and Violence

Pritchard, Colin
The Child Abusers
New York: Open University Press, 2004



Radin, Dean
The Conscious Universe
The Scientific Truth of Psychic Phenomena
San Francisco: Harper & Row, 1997

Entangled Minds
Extrasensory Experiences in a Quantum Reality
New York: Paraview Pocket Books, 2006

Raknes, Ola
Wilhelm Reich and Orgonomy
Oslo: Universitetsforlaget, 1970

Randall, Neville
Life After Death
London: Robert Hale, 1999

Rank, Otto
Art and Artist
With Charles Francis Atkinson and Anaïs Nin
New York: W.W. Norton, 1989 (1932)

The Significance of Psychoanalysis for the Mental Sciences
New York: BiblioBazaar, 2009
First published in 1913

Redfield, James
The Tenth Insight
Holding the Vision
New York: Warner Books, 1996

The Celestine Prophecy
New York: Warner Books, 1995

Reich, Wilhelm
A Review of the Theories, dating from The 17th Century,
on the Origin of Organic Life
by Arthur Hahn, Oslo, 1938
©1979 by Mary Boyd Higgins as Director of the Wilhelm Reich Infant
Trust (XEROX Copy from the Wilhelm Reich Infant Trust)


Children of the Future
On the Prevention of Sexual Pathology
New York: Farrar, Straus & Giroux, 1983
First published in 1950

Genitality in the Theory and Therapy of Neurosis
©1980 by Mary Boyd Higgins as Director of the Wilhelm Reich Infant

Record of a Friendship
The Correspondence of Wilhelm Reich and A. S. Neill
New York, Farrar, Straus & Giroux, 1981

Selected Writings
An Introduction to Orgonomy
New York: Farrar, Straus & Giroux, 1973

The Bioelectrical Investigation of Sexuality and Anxiety
New York: Farrar, Straus & Giroux, 1983
Originally published in 1935

The Bion Experiments
reprinted in Selected Writings
New York: Farrar, Straus & Giroux, 1973

The Cancer Biopathy (The Orgone, Vol. 2)
New York: Farrar, Straus & Giroux, 1973

The Function of the Orgasm (The Orgone, Vol. 1)
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
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
©1945, 1962 by Mary Boyd Higgins as Director of the Wilhelm Reich
Infant Trust

Reid, Daniel P.
The Tao of Health, Sex & Longevity
A Modern Practical Guide to the Ancient Way
New York: Simon & Schuster, 1989

Guarding the Three Treasures
The Chinese Way of Health
New York: Simon & Schuster, 1993

Reps, Paul
Zen Flesh, Zen Bones
Rutland: Tuttle Publishing, 1989

Richet, Charles
Metapsychical Phenomena
Methods and Observations
Kessinger Publishing Reprint Edition, 2004
Originally published in 1905

Riso, Don Richard & Hudson, Russ
The Wisdom of the Enneagram
The Complete Guide to Psychological and Spiritual Growth
For The Nine Personality Types
New York: Bantam Books, 1999

Robbins, Anthony
Awaken The Giant Within
New York: Simon & Schuster, 1991

Unlimited Power
The New Science of Personal Achievement
New York: Free Press, 1997

Roberts, Jane
The Nature of Personal Reality
New York: Amber-Allen Publishing, 1974/1994


The Nature of the Psyche
Its Human Expression
New York, Amber-Allen Publishing, 1996
First published in 1979

Roman, Sanaya
Opening to Channel
How To Connect With Your Guide
New York: H.J. Kramer, 1987

Rosen, Sydney (Ed.)
My Voice Will Go With You
The Teaching Tales of Milton H. Erickson
New York: Norton & Co., 1991

Rossman, Parker
Sexual Experiences between Men and Boys
New York, 1976

Rothschild & Wolf
Children of the Counterculture
New York: Garden City, 1976

Rudhyar, Dane
Astrology of Personality
A Reformulation of Astrological Concepts and Ideals in
Terms of Contemporary Psychology and Philosophy
New York: Aurora Press, 1990

An Astrological Triptych
Gifts of the Spirit, The Way Through, and The Illumined Road
New York: Aurora Press, 1991

Astrological Mandala
New York: Vintage Books, 1994

Ruiz, Don Miguel
The Four Agreements
A Practical Guide to Personal Freedom
San Rafael, CA: Amber Allen Publishing, 1997

The Mastery of Love
A Practical Guide to the Art of Relationship
San Rafael, CA: Amber Allen Publishing, 1999


The Voice of Knowledge
A Practical Guide to Inner Peace
With Janet Mills
San Rafael, CA: Amber Allen Publishing, 2004

Ruperti, Alexander
Cycles of Becoming
The Planetary Pattern of Growth
New York: CRCS Publications, 1978

Rush, Florence
The Best Kept Secret
Sexual Abuse of Children
New Jersey: Prentice-Hall, 1980


Sandfort, Theo
The Sexual Aspect of Pedophile Relations
The Experience of Twenty-five Boys
Amsterdam: Pan/Spartacus, 1982

SantoPietro, Nancy
Feng Shui, Harmony by Design
New York: Putnam-Berkeley, 1996

Satinover, Jeffrey
Homosexuality and the Politics of Truth
New York: Baker Books, 1996

The Quantum Brain
New York: Wiley & Sons, 2001

Scarro A. M., Jr. (Ed.)
Male Rape
New York: Ams Press, 1982

Schlipp, Paul A. (Ed.)
Albert Einstein
New York: Open Court Publishing, 1988


Schwartz, Andrew E.
Guided Imagery for Groups
Fifty Visualizations That Promote Relaxation, Problem-Solving,
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Whole Person Associates, 1995

Sepper, Dennis L.
Goethe Contra Newton
Polemics and the Project of a New Science of Color
Cambridge: Cambridge University Press, 1988

Sharaf, Myron
Fury on Earth
A Biography of Wilhelm Reich
London: André Deutsch, 1983

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A New Science of Life
The Hypothesis of Morphic Resonance
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Creative Visualization
Using Imagery and Imagination for Self-Transformation
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Simonton, O. Carl et al.
Getting Well Again
Los Angeles: Tarcher, 1978

Singer, June
New York: Doubleday Dell, 1976

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Jung and Shamanism in Dialogue
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Spiller, Jan
Astrology for the Soul
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Redeeming the Inner Child in Marriage and Therapy
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New York: Tarcher/Putnam, 1990, 261 ff.

Steiner, Rudolf
An Introduction to the Spiritual Processes in Human Life and in the
New York: Anthroposophic Press, 1994

Stekel, Wilhelm
A Psychiatric Study of Onanism and Neurosis
Republished, London: Paul Kegan, 2004

Patterns of Psychosexual Infantilism
New York, 1959 (reprint edition)

Sadism and Masochism
New York: W.W. Norton & Co., 1953

Sex and Dreams
The Language of Dreams
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Stone, Hal & Stone, Sidra
Embracing Our Selves
The Voice Dialogue Manual
San Rafael, CA: New World Library, 1989

Sun Tzu (Sun Tsu)
The Art of War
Special Edition
New York: El Paso Norte Press, 2007

Suryani, Luh Ketut & Jensen, Gorden D.
The Balinese People
A Reinvestigation of Character
New York: Oxford University Press, 1993

Symonds, John Addington
A Problem in Greek Ethics
New York: M.S.G. House, 1971


Szasz, Thomas
The Myth of Mental Illness
New York: Harper & Row, 1984


Talbot, Michael
The Holographic Universe
New York: HarperCollins, 1992

Tansley, David V.
Chakras, Rays and Radionics
London: Daniel Company Ltd., 1984

Targ, Russell & Katra, Jane
Miracles of Mind
Exploring Nonlocal Consciousness and Spiritual Healing
Novato, CA: New World Library, 1999

Tarnas, Richard
Cosmos and Psyche
Intimations of a New World View
New York: Plume, 2007

The Passion of the Western Mind
Understanding the Ideas that have Shaped Our World View
New York: Ballantine Books, 1993

Tart, Charles T.
Altered States of Consciousness
A Book of Readings
Hoboken, N.J.: Wiley & Sons, 1969

Tatar, Maria M.
Spellbound: Studies on Mesmerism and Literature
Princeton, N.Y., 1978

Temple, Robert
The Genius of China
3000 Years of Science, Discovery & Invention
London: André Deutsch, 2013
Foreword by Joseph Needham


Textor, R. B.
A Cross-Cultural Summary
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The Ultimate Picasso
New York: Harry N. Abrams, 2000

Tiller, William A.
Psychoenergetic Science
New York: Pavior, 2007

Conscious Acts of Creation
New York: Pavior, 2001

Todaro-Franceschi, Vidette
The Enigma of Energy
Where Science and Religion Converge
New York: Crossroad Publishing, 1991

Tolle, Eckhart
The Power of Now
A Guide to Spiritual Enlightenment
Novato, CA: New World Library, 2004

A New Earth
Awakening to Your Life’s Purpose
New York: Michael Joseph (Penguin), 2005

Too, Lillian
Feng Shui
Kuala Lumpur: Konsep Books, 1994


Unlawful Sex
Offences, Victims and Offenders in the Criminal Justice System of England
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The Report of the Howard League Working Party
London: Waterloo Publishers Ltd., 1985



Van Gelder, Dora
The Real World of Fairies
A First-Person Account
Wheaton: Quest Books, 1999
First published in 1977

Vanguard, Thorkil
A Symbol and its History in the Male World
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Villoldo, Alberto
Healing States
A Journey Into the World of Spiritual Healing and Shamanism
With Stanley Krippner
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Dance of the Four Winds
Secrets of the Inca Medicine Wheel
With Eric Jendresen
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

Vitebsky, Piers
The Shaman
Voyages of the Soul, Trance, Ecstasy and Healing from Siberia to the
New York: Duncan Baird Publishers, 2001
Originally published in 1995



Ward, Elizabeth
Father-Daughter Rape
New York: Grove Press, 1985

Watts, Alan W.
The Way of Zen
New York: Vintage Books, 1999

This Is It
And Other Essays on Zen and Spiritual Experience
New York: Vintage, 1973

Wee Chow Hou
The 36 Strategies of the Chinese
Adapting Ancient Chinese Wisdom to the Business World
New York: Addison-Wesley, 2007

Wharton’s Criminal Law
14th ed. by Charles E. Torcia
Vol. II, §§99-282
Rochester, New York: The Lawyers Cooperative Publishing Co., 1979

What the Bleep Do We Know!?
See Arntz, William

Whitfield, Charles L.
Healing the Child Within
Deerfield Beach, Fl: Health Communications, 1987

Whiting, Beatrice B.
Children of Six Cultures
A Psycho-Cultural Analysis
Cambridge: Harvard University Press, 1975

Wilber, Ken
Sex, Ecology, Spirituality
The Spirit of Evolution
Boston: Shambhala, 2000


Quantum Questions
Mystical Writings of The World’s Greatest Physicists
Boston: Shambhala, 2001

Williams, Strephon Kaplan
Dreams and Spiritual Growth
With Patricia H. Berne and Louis M. Savary
New York: Paulist Press, 1984

Dream Cards
Understand Your Dreams and Enrich Your Life
New York: Simon & Schuster (Fireside), 1991

Wolf, Fred Alan
Taking the Quantum Leap
The New Physics for Nonscientists
New York: Harper & Row, 1989

Parallel Universes
New York: Simon & Schuster, 1990

The Dreaming Universe
A Mind-Expanding Journey into the Realm Where Psyche and Physics
New York: Touchstone, 1995

The Eagle’s Quest
A Physicist Finds the Scientific Truth At the Heart of the Shamanic
New York: Touchstone, 1997

Mind into Matter
A New Alchemy of Science and Spirit
New York: Moment Point Press, 2000

Wydra, Nancilee
Feng Shui
The Book of Cures
Lincolnwood: Contemporary Books, 1996



Yang, Jwing-Ming
Qigong, The Secret of Youth
Da Mo’s Muscle/Tendon Changing and Marrow/Brain Washing Clas-
Boston, Mass.: YMAA Publication Center, 2000

The Root of Chinese Qigong
Secrets for Health, Longevity, & Enlightenment
Roslindale, MA: YMAA Publication Center, 1997

Yates, Alayne
Sex Without Shame
Encouraging the Child's Healthy Sexual Development
New York, 1978
Republished Internet Edition

Ywahoo, Dhyani
Voices of Our Ancestors
Cherokee Teachings from the Wisdom Fire
New York: Shambhala, 1987


Znamenski, Andrei A.
Critical Concepts in Sociology
New York: Routledge, 2004

Zukav, Gary
The Dancing Wu Li Masters
An Overview of the New Physics
New York: HarperOne, 2001

The only valuable thing is intuition.
—Albert Einstein

Intuition comes very close to clairvoyance; it appears to
be the extrasensory perception of reality.
—Alexis Carrel

Often you have to rely on intuition.
—Bill Gates

You must trust your intuition—you must trust the voice
inside you which tells you exactly what to say, what to
—Ingrid Bergman

The fact that modern physics, the manifestation of an
extreme specialization of the rational mind, is now mak-
ing contact with mysticism, the essence of religion and
manifestation of an extreme specialization of the intui-
tive mind, shows very beautifully the unity and com-
plementary nature of the rational and intuitive modes of
consciousness; of the yang and the yin.
—Fritjof Capra
Personal Notes