Modern Science and Ancient Holistic Traditions: A Research Report on Psychoenergetic Science
The Science of Life
The Secret Science
Pioneers of Energy Science
The Huna Knowledge of the Cosmic Energy Field
The investigation into the nature of the quantum field — also known under the terms unified field, super-string field, zero-point field, or quantum vacuum — versus the older term ether is one of the primary research topics of modern science. And then we are talking only about our own science tradition, while in the East, in China, Japan, India, or Tibet, the notion of chi or ki presents an even older erudite and sophisticated concept that is part and parcel of TCM (Traditional Chinese Medicine), Ayurveda, and Tibetan Medicine.
While Rupert Sheldrake speaks of morphogenetic resonance to explain what Einstein called ‘spooky action at a distance,’ the greater part of researchers now speak about the human energy field as a unified field or quantum field. As this universal energy field was not recognized formerly by modern science, avant-garde scientist William Tiller coined the term ‘psychoenergetic science’ as the hanger-term for his extraordinary and mind-blowing research on the impact of human intention on matter.
This is definitely different by now; science has now the instrumentarium to measure the human energy field, something that just some decades back only clairvoyants were speaking about.
— See, for example, William A. Tiller, Psychoenergetic Science (2007).
Western science thus become much closer to the universal truth, acknowledging the existence of a universal bioplasmatic, subtle energy that is the prime creational force in the universe. This is a welcome development as it narrows the gap that formerly existed between Western and Eastern science traditions. It is without a doubt that the acceptance of acupuncture in the occidental medical sciences, from about the 1970s has significantly contributed to the integration of the human energy field into modern science and medicine.
It is by all means a leap forward in an area that was long occulted through the knowledge prohibition of the Christian Church, before the onset of the scientific revolution by Galilei, Newton and Descartes.
The sophisticated Huna knowledge tradition is perhaps the most convincing example for the fact that a spiritual-minded and enlightened culture will see science and religion as a unique field that inclines toward rationalism, as it inclines toward mysticism, and here I use the term mysticism deliberately to connote the fact that we always will face a black wall in front of the immense complexity of the universe.
Here is precisely where religion comes in, that is, at the point where we stand in the gap between knowledge and belief, and must give up our search because we have now developed a unified field theory or string theory but they are but two of two dozens of theories that quantum mechanics offers us for explaining the mystery of the universe. Here is where faith sets in.
As Amit Goswami explains in his book The Self-Aware Universe (1995), part of this black wall is that mechanistic science can’t explain subjective phenomena, while we humans are, after all, subjects, and not objects in our science. We are the observers of nature, not the observed, hence we are the subjects of our scientific scrutiny or voyage. And as such we are entangled with our observation, which means that we cannot honestly claim that we can achieve one hundred percent of objectiveness in any kind of scientific research endeavor.
That means that a part of the field will always remain black, and if we complain about that, it won’t change the fact.
Quantum physics has taught us a hard lesson here, it taught us that there is no way out of this maze, other than religion, that is, contemplation of what-is — without judging, without fitting observations to our mental drawers of past knowledge and tradition. It means we have to remain open for novelty, when we are real scientists, and systemliterate ones at that!
The Science of Life
The perennial science I rediscovered over the course of almost twenty years of research was a true scientia in the sense the old Greek and Romans used that term; in fact, it is a true philos sophia, a science inspired by the love for truth, for wisdom.
Historically however, in our knowledge tradition, scientists and natural healers who acknowledged the existence of the bioplasmatic energy were rejected, defamed and persecuted by mainstream science, and some of their books were burnt.
All other great civilizations have since millennia acknowledged the fact that life is basically a function of energy and that it is 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.
—See, for example, Shafica Karagulla, The Chakras (1989). See also the important new science sampler A New Worldview (1996) by Russell DiCarlo, with important contributions by a number of leading-edge scientists.
And in fact, this bioplasmatic energy is both inside the cell and 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.
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 develop the tremendously effective medical science of acupuncture.
The successes this perennial medical science booked already thousands of years ago are still today unheard of in mechanistic, symptom-focused, chemistry-based and palliative modern ‘business’ medicine.
Despite quantum physics, which shattered much of the traditional Cartesian and nature-hostile scientific worldview, our modern science only reluctantly begins to recognize the fact that life is holistically coded in energy patterns and that no living process can be properly mapped and identified in its functional effectiveness without knowing these patterns and the bioenergy charge they bear.
The Secret Science
Now, as a matter of introduction into what the scientific religion of Huna, also called ‘The Secret Science,’ is about and what kind of knowledge it possesses, let me give you a real-life example of an event that is so far not explainable by conventional science. I cite from Life after Death (1999), by Neville Randall:
Leslie Flint was said to have a strange and rare gift, the ability 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 which was located about three feet above the medium’s head, Woods was told, a spirit transmitted his thoughts. By a process so far unexplainable by science, the desincarnate spirit created vibrations which enabled him to speak to us as using a telephone, in a voice like the one he had on earth.
Now, this phenomenon can well be scientifically explained within the methodology of the Secret Science. We are observing here what is called by the Kahunas a protruding aka finger, a bioplasmatic substance squeezed out from the body’s reservoir of vital force, called mana. Actually, this substance acts like a matrix for energetically coded messages and decodes them so that they can be intelligible 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 communicate who live in different vibrational universes. That ectoplasm box is exactly such kind of device.
It not only decodes the vibrations from the other dimension, but also amplifies them so that these vibrations become sound waves intelligible for the human ear.
Modern science is just at the brink to begin understanding these phenomena, while they have long been blinded out of the scientific regard, because the model explanation of a cosmic and a human energy field was not yet established. However, for now, this is well the case!
There are now quite a few modern-day authors, who are helping to heal the split and who heroically think different, in the sense that they help formulating a truly holistic and coherent science paradigm of the future. There is definitely a holistic trend now in postmodern science, and a new direction toward integration.
Pioneers of Energy Science
Accordingly, there is a marked change of direction now in modern 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 step-by-step formulate, probably through a joint effort of many enlightened and spiritually aware scientists a unified field theory, or the recognition of The Field, as Lynne McTaggart, to mention only her, calls the vital force or energy that I call e-force in my own terminology.
Carl-Gustav Jung (1975–1961)
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 basically there is no difference between Plato’s eîdos concept and Jung’s own concept of psychic energy that he said was a constituent element in archetypes.
By the way, Jung honestly admits that the term archetype, 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 concept. Looking at the old Greek term for archetype, to archetypon eîdos, it becomes clear that an archetype is just one possible form of eîdos. Seen from this perspective, Jung’s insight about ideas containing energy as archetypes contain psychic energy, is consequent.
The eîdos, Jung explains, are primordial images stored in a supracelestial place as eternal, 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 interpretation 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 Heraclitean 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.
We are going to see further down that Jung, in a flash of genius, got a glimpse of what today the particle physicist and ecologist Fritjof Capra calls the ‘Web of Life.’ In a couple of sentences Jung draws a synchronistic ellipse from Heraclites over the alchemists to today’s still existing tribal cultures that call the cosmic energy mana. Jung’s insights are the most substantial, as he carefully analyses the nature of what he terms ‘psychic energy’, and distinguishes it from Freud’s libido concept and the concept of kinetic energy 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 interpreted 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 possibly be understood except as a phenomenon of energy. This places the psychologist in a situation which is highly repugnant 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 mathematical 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 appear 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 activity (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 mathematically defined, which can be traced back to the primitive or archaic idea of the ‘extraordinarily potent.’ This mana concept 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 psychology has surprising affinities with the primitive mana. This archetypal idea is therefore far from being only primitive, but differs from the physicist’s conception of energy by the fact that it is essentially qualitative and not quantitative.
While I question Jung in several points, it is highly interesting, that, as only very few psychologists, he has been aware of the perennial concept of a universal all-pervasive cosmic energy field that, in accordance with most tribal cultures, he calls mana. He never went as far as actually considering this energy field as measurable and not only an archetypal idea; it is useful that he well presents and explains the conceptual problem that is at the basis of his elucidations.
However, what Jung points out 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 replaced 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 psychic intensities and their graduated differences point to quantitative processes which are inaccessible to direct observation and measurement. While psychological data are essentially qualitative, they also have a sort of latent physical energy, since psychic phenomena exhibit a certain qualitative aspect. Could these quantities be measured the psyche would be bound to appear as having motion in space, something 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 characterizing 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.
It seems Jung wanted to anticipate any possible criticism from the side of his opponents, those who, following a mechanistic paradigm in psychology, would deny the idea of psychic energy as a true dynamic force.
And for justifying the energy nature of the psyche, Jung makes an awkward comparison with physics in thinking about the possibility of measurement of the two energies in question: psychic 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 about the total measurability in physics that already at Jung’s lifetime was no more really existing. In fact, only by applying a strictly Newtonian, and thus mechanistic, standard, in physics, we can say that ‘all is measurable.’
Within the world of subatomic physics or quantum physics, such a science paradigm would however produce wrong or no results. This is so exactly because on that basic, fundamental level, not all is measurable or cognizable, and a large part of the phenomenology is based upon probability only.
Jung’s problem here, it seems, is his own mechanistic view of psychic energy. First of all, he starts from the premise that ‘psychic’ and ‘kinetic’ energy are two different kinds of energy. I would rather take the opposite position and ask, right as the first question in this debate: Why should we here 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, except 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, that however may manifest in different ways. This is namely the crux that Jung has here in his reasoning. He tries to find a common denominator for both energies, 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 constant motion, but that this kind of motion is not one in space, but one in time, a constant change and development over time. As time and space, as Einstein’s relativity theory clearly says, are intertwined, so must be the two energies, if at all we assume two different energies 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.
These last sentences in Jung’s reasoning on psychic energy 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 advocate both starting points: the admission of a unifying worldview that he, strongly formed by Platonic thought, expresses by the perennial concept of 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 also in this case, a kind of synergistic interaction of physical and psychic events, and their respective energies, could not be denied.
And to back his statement up, 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 psychic research than it is today.
In fact, having done psychic research for more than two decades, I have been stunned over and over again by the fact that basically what we observe in parapsychology are energy phenomena, and to a much lesser extent physical, material or touchable events. This was already so in spiritism research, the scientific predecessor of modern parapsychology, and an eminent expert on the matter, Emanuel Swedenborg, was asking the same question as Jung and he answered it by pointing to the bioplasmatic energy that produces, for example, an ectoplasm and called it spirit energy.
There is a continuity in bioenergy research in so far as all researchers speak of a unifying energy concept, instead of splitting the cosmic energy into psychic energy, on one hand, and kinetic energy, on the other.
Let me briefly report here, for this purpose, the astonishingly similar explanations of Paracelsus, Swedenborg, Mesmer, Freud, Reichenbach, Reich, Lakhovsky and Burr. It will become obvious that their research corroborates what the secret science knows since millennia.
Philippus Aureolus Theophrastus Bombast von Hohenheim, a famous wandering scholar and natural healer from the Germanic part of Switzerland, publishing under the pen Paracelsus, was one of the greatest exponents of the perennial pre-Cartesian holistic science, and at the same time a phenomenally successful natural healer and alchemist. He used to call bioenergy vis vitalis and identified this energy in all plants.
Paracelsus was the first to recognize that the life force manifests in plants in a way such as to form specific patterns, like a unique identity code assigned to each of them. From this knowledge that is to be found in much the same way in Chinese plant medicine, he lectured that certain plants are collateral for healing and certain others not.
He proposed to take only the essence from these plants, as this was later done by Samuel Hahnemann and Edward Bachin homeopathy, by the use of a distillation process. The healing tinctures he created possessed the distinctive characteristic of being highly effective, condensed and potent agents through their harmonious melting of the 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 reach a healing potency that a set of collateral plants can effect, when they are distinctly distilled into a super-vibrational tincture.
Emanuel Swedenborg, known for his research on spiritism, called the subtle bioplasmatic energy spirit energy. Because of his specific interest in the afterworld, Swedenborg examined the behavior of the bioenergy in ectoplasms and drew his conclusions on the basis of these findings. As a result, Swedenborg lacked the comparative insights that the other researchers could reference, 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 something like a unified concept, contrary to Jung’s split definition that acknowledged it only in its dualistic consistence as psychic energy, on one hand, and kinetic energy, on the other.
Further, as Swedenborg elaborated an entire cosmology, and thus a spiritual explanation of the spirit energy, he ultimately related the life energy to God — as a manifestation of the divine, in much the same way as I have done this in my Emonics vocabulary that says that e-force is inhabited by e, the ultimate creator force.
Franz-Anton Mesmer was a German (Swabian) physician who, interestingly enough, wrote his doctoral dissertation on the influence of planetary energies upon the human body. His main focus was upon the Moon and lunar energy in its influence on various bodily functions such as sleep rhythms, secretion and healing processes. Contrary to Paracelsus’ focus upon plants, Mesmer’s scientific and medical focus was upon human beings only. He did not consider plants, and as his terminology suggests, saw humans on the same level, energetically speaking, as mammals.
Mesmer, as after him Freud, Charcot or Bleuler, got to his insights through the tedious study of hysteria and female hysterics. At his time, hysteria, probably because of the widespread cultural sex repression, was a rather common emotional disease to be found with middle and upper class women who suffered patriarchal and sex-denying upbringing and who in addition were living in a condition that did not allow them to abreact their sexual energy.
Mesmer’s and subsequently Freud’s etiology of hysteria was thus sexual, but Mesmer, in good alignment with the morality code of his time, did not touch the sexual question; he simply focused on the vital energy flow and observed that it is somehow influenced by magnetic currents.
He came up with the expression animal magnetism for describing the cosmic energy, for the simple reason to distinguish this variant of magnetic force from those which were referred to, at that time, as mineral magnetism, cosmic magnetism and planetary magnetism. He chose the word ‘animal’ because it goes back to animus. In Latin, animus means what is ‘animated’ with life, what breath, what thus belongs to the animate realm. What Mesmer discovered was thus the bioplasmatic energy that was known long before him.
Mesmer first observed healing currents being emitted by 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. This discovery made him conclude that ultimately it was his own body electrics, his own bioplasmatic vibration that had that curing effect upon his hysteric patients.
To conclude, Mesmer can be said to have discovered the subtle energy that before him Paracelsus called vis vitalis and Swedenborg spirit energy and gave it the somewhat fancy name animal magnetism. Except the divergence in terminology, these scientists observed and reported basically the same natural phenomena.
Baron Carl Ludwig Freiherr von Reichenbach, a German noble who was a recognized chemist, metallurgist, naturalist and philosopher and member of the prestigious Prussian Academy of Sciences, known for his discoveries of kerosene, paraffin and phenol, spent the last part of his life observing the vibrational emanations and bioenergetic code in plants.
Reichenbach spoke of Od or Odic force, a life principle which he said permeates all living things.
Reichenbach was by no means a mystic, but throughout his life a natural scientist. His conclusions were based on the controlled observation of natural processes in plants and in humans, and the interactions between plants and humans. For example, when observing a plant in a 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 perception and the 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 observation.
On the basis of his astounding discoveries, Reichenbach set out to heal sick people with the Odic force construing various devices for this purpose. He became very popular as he, as a very rich industrial, went to the poor to heal their suffering family members. His research clearly corroborates an important part of the spiritual microcosm of the native Kahunas in Hawaii and the corresponding cosmology of the Cherokee natives in North America who almost exclusively use plant-contained bioenergy in their approach to heal disease.
Dr. Wilhelm Reich was a physician and psychoanalyst, and later orgone researcher, from Austria. Reich was a respected 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 promoting healthy adolescent sexuality, the availability of contraceptives and abortion, and the importance of economic independence for women. He 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 permeated the atmosphere and all living matter, which he called orgone. He built boxes called orgone accumulators, in which patients could sit, and which were intended to accumulate the bioenergy.
Reich corroborated through his orgone research what holistic researchers before him already had observed: that life is coded in 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), Selected Writings (1973), Children of the Future (1950), Record of a Friendship (1981), and Myron Sharaf, Fury on Earth: A Biography of Wilhelm Reich(1983).
Georges Lakhovsky was a Russian electrical engineer and scientist who emigrated to France before World War I. In 1929, Lakhovsky published his book Le Secret de la Vie (1929) in Paris, translated in English as The Secret of Life. Lakhovsky discovered that all living cells possess attributes normally associated with electronic circuits. Observing that the oscillation of high frequency sine waves when sustained by a small, steady supply of energy would bring about resonance,
Lakhovsky must be credited with the original discovery of today we know as cell resonance.
Lakhovsky 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 external sources. In fact, Lakhovsky attributed the source of radiation to cosmic rays that constantly bombard the earth. From these insights, Lakhovsky construed devices for healing with high frequency waves, that today we know as Radionics.
Lakhovsky found that when outside sources of oscillations are resonating in synch 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 initial observation, Lakhovsky further found that the cells of pathogenic organisms produce different frequencies than normal, healthy cells.
Lakhovsky specifically observed that if he could increase the amplitude, but not the frequency, of the oscillations of healthy cells, this increase would dampen the oscillations produced by disease causing cells, thus bringing about their decline.
However, when he rose the amplitude of the disease-causing cells, their oscillations would gain the upper hand and as a result the test person or plant would become weaker and illness increase. As a result, Lakhovsky viewed the progression of disease as essentially a battle between resonant oscillations of host cells versus oscillations emanating from pathogenic organisms.
He initially proved his theory using plants. In December, 1924, he inoculated a set of ten geranium plants with a plant cancer that produced tumors. After thirty days, tumors had developed in all of the plants, upon which Lakhovsky took one of the ten infected plants and simply fashioned a heavy copper wire in a one loop, open-ended coil about thirty centimeter (12”) in diameter around the center of the plant and held it in place. The copper coil was found to collect and concentrate energy from extremely high frequency cosmic rays. The diameter of the copper loop determined which range of frequencies would be captured. Lakhovsky found that the thirty centimeter loop captured frequencies that fell within the resonant frequency range of the plant’s cells.
This captured energy thus reinforced the resonant oscillations naturally produced by the nucleus of the geranium’s cells. This allowed the plant to overwhelm the oscillations 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 for humans that could be worn around the waist, neck, elbows, wrists, knees, or ankles 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 Lakhovsky construed a device that produced a broad range of high frequency 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 frequencies coupled with static high voltage charges applied to the resonators. These high voltages cause 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 discharges for about fifteen minutes. The frequency waves sped up the recovery process by stimulating the resonance of healthy cells in the patient and in doing so, increased the immune response to the disease-causing organisms.
Harold Saxton Burr was E. K. Hunt Professor Emeritus, Anatomy, at Yale University School of Medicine. Burr found that all living things are molded and controlled by electrodynamic fields and demonstrated to measure them using standard voltmeters. He named them fields of life or simply the L-field. Beginning in the 1930s with his seminal work at Yale, Burr was able to verify his initial hypothesis of subtle energy fields that govern the human body. Burr set up a series of experiments that showed that all living organisms are surrounded and encompassed by their own 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 decades, he was able to demonstrate that changes in environmental electromagnetic fields such as the phases of the moon, sunspot activity, and thunderstorms, substantially affected the L-field.
He found he could detect a specific field of energy in a frog’s egg, and that the nervous system would later develop precisely within that field, suggesting that the L-field was the organizing matrix for the body.
In his work with humans, he was able to chart and predict the ovulation cycles of women, to locate internal scar tissue, and to diagnose potential physical ailments, all through the reading of the individual’s L-field. Student and colleague Leonard Ravitz carried Burr’s work forward.
Ravitz focused especially on the human dimension, beginning with a demonstration of the effects of the lunar cycle on the L-field, reaching a peak of activity at the full moon. Through work with hypnotic subjects, he demonstrated that changes in the L-field directly relate to changes in a person’s mental and emotional states. Ravitz came to the conclusion that emotions can be equated with energy. Most intriguingly, Ravitz showed that the L-field as a whole disappears before physical death.
While Burr expressed himself in a rather misleading terminology, speaking of ‘electricity’ when he connoted the life force, and of ‘electromagnetic fields’ when it was about the human energy field, but most of the literature on energy and vibrational medicine cite Burr as one of their pioneers.
In fact, Masaru Emoto says in his book The Secret Life of Water (2005) about Burr that he ‘laid much of the basic foundation for the science of hado.’
The Huna Knowledge of the Cosmic Energy Field
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 universal 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 psychoanalysts, libido.
Among natives, the Kahunas possess perhaps the most systemic understanding of the bioenergetic coding of life, and it is surely from them that the Sioux 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 knowledge about mana, the cosmic energy, as a secret science. Long observes in his book The Secret Science at Work (1953/1995):
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 missionaries, arriving in 1820, disapproved of miracles performed by natives, and bent every effort toward eradicating kahuna beliefs.
Max Long found that these natives excel by their specific ability to understand human consciousness and the fact that consciousness and cosmic life energy are basically one. Contrary to our knowledge that in this field was mainly conceptualized by early psychoanalysis, the Kahunas regard the unconscious, that they call unihipili, as a spirit force, and not as a trash container. And they ascribe to this force a certain independence of will and intention.
By its own will, this force, that they call the lower self, may stop collaborating with the other inner selves. Further, the Kahunas are teaching that it is the lower self that manufactures and handles the organism’s mana, its vital energy reservoir. Long named the current or flow of this energy ‘auric charge’.
In fact, 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):
I have a feeling that consciousness and energy are the same thing somehow. Where you really see life energy, there’s consciousness.
Mana, the Kahunas believe, is the vital force, the life force, and this force is being observed and attributed concise characteristics. This force is said, for example, to be the constituent of all of the activities of the three selves. Max Long observes that the Kahuna priests taught that the lower self creates mana ‘automatically … from food eaten and air breathed.’
Max Long reports he 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 self.’ This shadowy body was named aka body by the Kahunas, while esoteric sciences, as Long rightly remarks, use to call them ‘etheric doubles.’
Long saw that the Kahunas used a handy metaphor for describing the mana force; they associated it with water as a liquid substance that represents the juice of life; from this basic idea, the Kahunas extrapolated 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 illustrated the nature of the mana force.
The Essenes, the first Christians, interestingly represented 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 water purification ritual. In fact, the Essenes spoke of a Goddess of the Water, a vital force that was inhabiting 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.
Now, the amazing research on water and vibrations by the Japanese 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 considered as a vibrational code that, similar to ki, the life energy, has healing properties and transformative powers. Literally translated, hado means wave motion or vibration. Once we become aware of hado’s flow, Dr. Emoto showed, it can spark positive changes in our physical space and emotional wellbeing. What Emoto teaches can be called hado awareness or vibrational awareness, as an integral part of our general acute awareness of how we influence our environment through thoughts and emotions. The point of departure is thus to recognize and acknowledge that in every thought and emotion, a specific vibration manifests.
Masaru Emoto’s research was greatly promoted through the metaphysical documentary film What the Bleep Do We Know, but existed long before the great public got to learn about it through he movie. These findings have shown that the crystalline structure of water can be influenced by feelings, intentions, sounds. It is important to note that these findings confirm a basic insight of Feng Shui, which says since thousands of years that only flowing water contains ch’i, while stagnant water contains deadly energy or sha. Feng Shui, therefore, considers only flowing water to contain the positive life force, while stagnant water is deemed to contain a rather harmful and retrograde variant.
The next amazing discovery that Emoto came about was the fact 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. Dr. Emoto writes in The Secret Life of Water (2005) that hado has essentially four characteristics. They are frequency, resonance, similarity and flow. And 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. Emotions have a frequency because they vibrate. They are vibrations. 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.
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 and brain. 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 the 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 especially of interest how the Kahunas explain the nature of prayer, namely as the low self contacting the high self by means of the aka cord, which it activates, and along which it sends a supply of mana used by the high self in answering the prayer. In the spiritual microcosm that our human organism represents for the Kahunas, sensory impressions are believed to be received through the organs of the five senses, and presented to the middle self for explanation.
The middle self is depicted as the reasoning 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 as clusters of small round things such as grapes or berries. Ordinarily, these microscopic clusters of invisible substance 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 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 explain as the fact that the entire aka body of the low self projects itself into a distance, connection with the physical body being maintained by a cord of aka substance.
Finally, the perhaps most sophisticated scientific achievement of the Kahunas is their explanation of memory. They in fact relate memory to thought forms and explain these as energy patterns within the low self. A number of related impressions is believed to form a cluster of thoughtforms, and such clusters are thought 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.
Max Long observes that medical discoveries have demonstrated that the aka of the brain, during life and consciousness, 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 current, 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. Long found that the exact dimension of the aka body or aura of any living being can be made out with this device. He observed 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.’
He also writes that tests using the aurameter showed that the spirits of the dead survive and live in their aka bodies 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, carrying 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.
Regarding the size of the aka body, Long noted a peculiarity that he said the Kahunas are well aware of, 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. In so far, Long observes, the Kahunas teach that the middle self plays its part by deciding 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.
With the same amazing clarity and simplicity, the Kahunas explain telepathy, believing that ‘… the mana flows along the aka cord between two people who are in telepathic communication.’ 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.
The most interesting in Long’s research about the Kahunas’ spiritual microcosm is the nature of the mana force. He said right away that it certainly is not electricity of the electromagnetic type, and that it acts more like direct current of the type generated through chemical action. Long writes:
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.
This is Long’s summary 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.
And it was ‘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 sudden effort with the result that the living can be lifted into the air, tables or heavy pianos lifted, or even entire houses shaken as by an earthquake.
In addition, Long writes, spirits could 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—undoubtedly with a projected finger of aka-mana, and that could send a man sprawling to lie unconscious on the floor.’
What is especially noteworthy for the present guide is that the Kahunas knew that the life force is effectively manipulated by the impact of consciousness, which exactly confirms Joseph Campbell’s intuition.
As a result of their basically scientific worldview, the Kahunas have no moralistic roof structure as all our great dominator civilizations and they know only one sin: that of hurting another, and this also only in the case that when this hurt is done when being fully aware of it and yet doing it against better knowing.
Yet the Kahunas’ secret science is by far not the only source of this knowledge, while it’s well outstanding 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) that an Irish mystic and erudite on the fairy faith regarded fairy paths or fairy passes, the locations where fairies habitually appear, as magnetic arteries through which circulates the earth’s magnetism. In addition, he reports that the water fairies are said to be kept alive ‘by something akin to electrical fluids.’
Dr. Ong Hean-Tatt, a bioenergy researcher from Malaysia, wrote a concise study about the scientific basis of Feng Shui, the five thousand years old energy science of the Chinese and concluded from a wealth of observations and discoveries that this science deals with the cosmic energy using about the same precision and objectivity as Newtonian physics regarding gravity.
Dr. Ong establishes amazing parallels between Feng Shui and the perennial knowledge about the telluric force known as geomancy, which has a long-standing tradition in both the East and the West. The factual evidence produced by the author that relates in detail various UFO sightings and reports from reputed sources is dumbfounding and seems to prove the fact that these phenomena feed upon earth energies or telluric energies emanating from underground water.
He also found that important religious cult sites, such as Stonehenge, were built exactly on the intersection of telluric lines; not astonishingly so, it’s exactly around these sites that most of spirit, angels, ghost and UFO sightings actually occur, and for the very 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 phenomenon and finds that it corroborates the evidence forwarded for the existence of a telluric world grid, the fact is that the birds more or less follow those lines and that the energy that emanates from them serves the birds as a navigation help.
In his conversations with Bill Moyers, Joseph Campbell speculates that all gods in all religions are ultimately but energy manifestations:
[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 violence, 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 remains a mystery.
Bertalanffy, Ludwig von
General Systems Theory
Foundations, Development, Applications
New York: George Brazilier Publishing, 1976
Wholeness and the Implicate Order
London: Routledge, 2002
Steps to an Ecology of Mind
Chicago: University of Chicago Press, 2000
Originally published in 1972
Campbell, Herbert James
The Pleasure Areas
London: Eyre Methuen Ltd., 1973
The Hero With A Thousand Faces
Princeton: Princeton University Press, 1973
(Bollingen Series XVII)
London: Orion Books, 1999
Princeton: Princeton University Press, 1973
(Bollingen Series XVII)
New York: Penguin Arkana, 1991
The Masks of God
New York: Penguin Arkana, 1992
Originally published 1962
The Power of Myth
With Bill Moyers
ed. by Sue Flowers
New York: Anchor Books, 1988
The Turning Point
Science, Society And The Rising Culture
New York: Simon & Schuster, 1987
The Web of Life
A New Scientific Understanding of Living Systems
New York: Doubleday, 1997
The Hidden Connections
Integrating The Biological, Cognitive And Social Dimensions Of Life Into A Science Of Sustainability
New York: Doubleday, 2002
DiCarlo, Russell E. (Ed.)
Towards A New World View
Conversations at the Leading Edge
Erie, PA: Epic Publishing, 1996
The Hidden Messages in Water
New York: Atria Books, 2004
The Secret Life of Water
New York: Atria Books, 2005
The Self-Aware Universe
How Consciousness Creates the Material World
New York: Tarcher/Putnam, 1995
Hameroff, Newberg, Woolf, Bierman, Ramachandran, Chalmers
20 Scientists Interviewed
Director: Gregory Alsbury
5 DVD Box Set (2003)
Archetypes of the Collective Unconscious
in: The Basic Writings of C.G. Jung
New York: The Modern Library, 1959, 358-407
New York, 1959
On the Nature of the Psyche
in: The Basic Writings of C.G. Jung
New York: The Modern Library, 1959, 47-133
The Basic Writings of C.G. Jung
New York: The Modern Library, 1959
Correlations between Medical Science and Clairvoyant Observation
With Dora van Gelder Kunz
Wheaton: Quest Books, 1989
Le Secret de la Vie
Paris: Gauthier-Villars, 1929
Secret of Life
New York: Kessinger Publishing, 2003
Science and the Akashic Field
An Integral Theory of Everything
Rochester: Inner Traditions, 2004
Quantum Shift to the Global Brain
How the New Scientific Reality Can Change Us and Our World
Rochester: Inner Traditions, 2008
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
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
The Quest for the Secret Force of the Universe
New York: Harper & Collins, 2002
Life After Death
London: Robert Hale, 1999
The Conscious Universe
The Scientific Truth of Psychic Phenomena
San Francisco: Harper & Row, 1997
Extrasensory Experiences in a Quantum Reality
New York: Paraview Pocket Books, 2006
Children of the Future
On the Prevention of Sexual Pathology
New York: Farrar, Straus & Giroux, 1983
First published in 1950
Record of a Friendship
The Correspondence of Wilhelm Reich and A. S. Neill
New York, Farrar, Straus & Giroux, 1981
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 Mass Psychology of Fascism
New York: Farrar, Straus & Giroux, 1970
Originally published in 1933
Sepper, Dennis L.
Goethe Contra Newton
Polemics and the Project of a New Science of Color
Cambridge: Cambridge University Press, 1988
Fury on Earth
A Biography of Wilhelm Reich
London: André Deutsch, 1983
A New Science of Life
The Hypothesis of Morphic Resonance
Rochester: Park Street Press, 1995
The Holographic Universe
New York: HarperCollins, 1992
Tatar, Maria M.
Spellbound: Studies on Mesmerism and Literature
Princeton, N.Y., 1978
Tiller, William A.
Conscious Acts of Creation
The Emergence of a New Physics
Associated Producers, 2004 (DVD)
New York: Pavior, 2007
Conscious Acts of Creation
New York: Pavior, 2001