|This variation of the The Copper Mirror of The Mahatmas is a screen shot from the YouTube video
https://www.youtube.com/watch?v=tDbq-Wpr_Dg. [this video was removed from YouTube since original publishing]
Ingo has taken an interesting tact in this excellent and very well researched book. He use the subtle energies of sexual attraction as the title, yet he illustrates the complete spectrum of subtle energies (as they all come from the same life force), and even the biggest skeptic will admit to having experienced the power of sexual attraction, but we seldom think of that as a psychic or subtle energy phenomenon, although we often refer to feeling “sexual vibes” from someone.
Ingo goes into the history of how subtle energies were divorced from world of scientific research, as in the case of William Reich’s orgonne energy research draconian and horrible measures, which I will go into in another blog post later. You really can’t separate out sexual energies from prana, chi, orgonne or vital force energies under similar names.
The one thing that threatens that rule most of all is the knowledge that WE ARE ALL MORE THAN OUR BODIES. So ANYTHING dealing with subtle energies has been forbidden, taboo, or suppressed by religion and academia.
THE COPPER MIRROR TRAINING DEVICE
OF THE MAHATMAS
The entire history of ALL methods and equipment that might extend or enhance human perceptions is very interesting.
However, that history is divided into sectors, only some of which have achieved societal support. Some of the sectors are not even recognized as belonging in the same category as others.
So the entire history has never been pulled together into a given conceptual framework that can house it.
One of the factors that links the entire history is the fact that extensions and enhancements of perceptions are highly desirable because many benefits can be downloaded from them. One such benefit is that the sum of human knowledge can be increased, often in single gigantic steps.
However, such increases in knowledge often have serious implications concerning the status quo stability of given societal frameworks. It is therefore not unusual that such increases are resisted, together with whatever methods and equipment might be involved.
Thus, one of the factors that defeats the linking of the entire history of perceptual enhancing methods and equipment has to do not precisely with their discovery, but rather what they portend with regard to preserving a given societal status quo.
For clarity, it can be said that basic powers of perception are conceptually formulated within only the given parameters of the physical senses, and then within mental activities based on them. In this sense, any given enhancement of the basic powers involves factors that increase perception beyond the limitations of the physical senses.
The rough distinction here is between what is visible-tangible via the basic physical senses, and what is invisible-intangible to them. Indeed, what the five well-known physical senses can’t “see” is “invisible” to them.
An examination of the structural elements of most societal formats easily reveals that a very large percentage of their “holding power” is closely linked to the management of the visible-tangible.
Although a lot can otherwise be discussed with regard to such societal structures, internal preservation of their holding power is quite dear to their managers, and probably to a large percentage of their followers as well.
Thus, feared difficulties might arise if and when perceptions of the invisible-intangible are introduced into their workings based principally on the physical senses. So the chief prophylactic mechanism is to forestall any emergence of extended perceptions.
If the prophylaxis doesn’t work, then more stringent measures can be designed and employed (as, for example, was the case regarding all of the rejected vital force research and developments discussed in Part I.)
Recorded human history clearly reveals that most discoveries of methods and equipment to enhance perception much beyond the visible had a hard time of it at first, not because what they consisted of, but because of what they portended in societal terms. For example, the general concept of the CAMERA OBSCURA (dark chamber) was known in ancient Greece and had been mentioned by Aristotle. However, its development during the Renaissance at first resulted in a significant societal brouhaha.
The camera obscura was a device that consisted principally of a dark box large enough for a person to stand in. A very small hole was picked into one side of the box, after which an inverted image of the scene outside the hole appeared on the opposite interior side of the dark box.
At first, the black box had high entertainment value ranging alongside the miraculous. But the idea that external visible reality could, in some invisible way, be reduced to a pin hole and appear upside-down had enormous philosophical and religious implications. Many of the black boxes were seized and committed to the flames, and proper citizens disavowed them.
The reputation of the camera obscura was rescued, in about 1519, by Leonardo da Vinci, who established its principle use as artistic device. He perhaps succeeded in doing so only because of his exceedingly high standing.
About three-hundred years later, in 1826, the Frenchman, Joseph Nicephore Niepce elaborated an invention based on the camera obscura. He achieved the recording of a negative image on a light-sensitive material.
When he coated a piece of paper with asphalt and exposed it inside the camera obscura for eight hours, a permanent image resulted on the paper, and the modern camera came into existence.
The scene outside of the black box had, of course, been illuminated. But when he placed a piece of paper inside the dark box at night when nothing outside of it was illuminated, various patterns of light appeared on it anyway.
When it was understood that only energies could expose the coated paper, what was later to be called psychic-energy photography had inadvertently come into existence— and which has remained a societal super-problem ever since.
The invention of the microscope in about 1590, and the telescope in about 1610, were at first resisted with societal vigor, sometimes to the noise of mob anger against them.
The idea that a micro universe existed, composed of tiny stuff the natural physical senses alone could not detect, was considered heretical not only by religious demagogues, but by philosophers and scientists alike.
The idea that a telescope could see through to the macro heavens confounded the concept of seven spheres thought to hover over the flat earth— especially when another round planet with rings (Saturn) could be espied.
This was enough to inspire various inquisitorial activities, and Galileo, an exponent of the new heavenly device, had his work cut out for him. He survived, but others were carted off to the flames.
There are many other examples of the above, some coming down to the present. But the point is that societal concerns predominate any inventions or factors regarding any extensions of perceptions by artificial means.
However, one such sector has to do with the enhancement extensions of perceptions of invisible energies discussed in this book. The actuality of various kinds of clairvoyance is perpetually embroiled within this sector.
It incorporates sensing activities that make their appearance during trance states.
The history of this particular sector has been competently written up in a book by the late historian of psychical matters, Brian Inglis, under the title of TRANCE: A NATURAL HISTORY OF ALTERED STATES OF MIND (1989).
The direct implication copiously elucidated by Inglis is that different states of consciousness each possess their special kinds of perceptual systems— something clearly established thousands of years ago by shamans world-wide.
In the historical sense, it is safe to say that any and all methods to extend the scope of human perceptions into the invisible have met with societal difficulties, and sometimes to the extreme.
For example, the field of so-called psychic photography is challenged with an enthusiasm that, by now, is entirely questionable. If some energy patterns appear on energy sensitive film, normal, infrared or ultraviolet, in conventional terms the appearance is blamed on fakery, fraud, or equipment failures, and there is a long history regarding this.
MEANWHILE, physicists have become adroit at capturing images and patterns of energetic particles passing through the walls of cloud chambers. Thereby, the real existence of those otherwise invisible energy bits has been made visible to the naked eye, with “photos” of them being published in leading science journals.
However, energetic implications of this knowledge package, scientifically acquired, have not been carried over to the phenomena of psychic photography— a topic that remains camera obscura, without any apertures, in the black box of the continuing rejection.
Likewise, scientifically acquired photos of certain energy structures in association with the human body have not been correlated with clairvoyant perceptions of the same.
Throughout Part I, we have seen that the best evidence for invisible energies has occurred in relation to some kind of device or special environment set up.
Such was the case with Mesmer’s mysterious vats, the constituents of which have seemingly been erased from history.
The function of Reichenbach’s dark rooms is not exactly clear, but that they probably functioned along the lines of black boxes, and were apparently supercharged with odic force by his mediums certainly needs to be considered.
Certainly, the concept of an isolated box-room-environment becoming supercharged by orgone energy played a definite role in Wilhelm Reich’s efforts.
In the case of the early psychic force experiments of Cox and Sir William Crookes, the medium, Daniel Dunglas Home, apparently carried within his person an energetic supercharge he could activate— after which the amazing effects and phenomena promptly took place.
One of the concomitants of all these supercharges, even if somewhat different, was that they affected those attending upon the situations, themselves becoming supercharged, this resulting, among other phenomena, in sexualizing arousals.
And indeed, even in so-called normal life, those who like to experience sexual arousal, design or gravitate to environments that encourage supercharge arousal along such lines.
The point here is that if sexualizing energy supercharging is possible, then other kinds of such supercharging are also possible.
And if this is the fact of the matter, then human energetics must be involved— with special emphasis on the clairvoyant sensing of them. This sensing results at least in autonomic arousal, even if cognitive understanding of it doesn’t actually take place.
This is to say that the physical sensing systems are not, of themselves, responding to the energetics. But that the energy sensing systems are. This easily leads to the concept of an energetic “entity,” and which, by ITS phenomena, is somewhat distinct from the mere physical body.
With these observations now in hand, it is possible to suggest that any training device designed to elicit enhanced perceptual systems beyond the merely physical ones must, in some sense at least, first serve to energize the energy-sensing factors of the human organism.
A description of one such “training device” has been in existence since 1927. The source of the description— THE MAHATMA LETTERS— however, is so strange that it of is little wonder it escaped notice.
The legendary Mahatmas are said to be Great Teachers living in the Trans-Himalayan vastness of Tibet or Mongolia.
The term MAHATMAN is Sanskrit, a compound word meaning Great Self. As described, the Mahatmans are perfected men.
They are men, not spirit entities, who have evolved through self-devised efforts in individual evolution, always advancing forward and upward until they attain “a lofty spiritual and intellectual human supremacy.”
They are not created by any extra-cosmic Deity. Rather, as it might be said, they have achieved intellectual and spiritual supremacy by lifting up themselves by their own boot-strap efforts.
As a result of this self-lifting, they are farther advanced along the “path of evolution” than the majority.
However, they possess knowledge of Nature’s secret processes and of hidden mysteries.
The Great Selves are Teachers, because they are occupied in the noble duty of instructing mankind, of inspiring elevating thoughts.
They are also Guardians of wisdom, forgotten or yet unknown. They can be called by other identifiers— Sages, Masters, Elder Brothers, Seers, Immortals, etc. [called “divines” perhaps 😉 -Terran]
They are not dead persons, operating from ephemeral realms.
They are alive— with very extended life spans. They possess higher levels of thinking— along with extensive powers of clairvoyance and telepathy, and with abilities to influence minds of mere men, and to bilocate and appear to them.
So, of course, most people, during modern times at least, believe that the Mahatmas don’t exist— if they have even heard of them in the first place.
However, the Mahatmas communicated with several of the early Theosophists. As might be expected, the nature of the communicating was often exceedingly strange.
The Mahatmas would cause letters to be precipitated out of the air and fall down to a table or to the floor, or cause them to be discovered in unexpected places.
So, of course, the authenticity of the Mahatma Letters was of some concern (and not a little scandal) to the Theosophists. At some point, the Mahatmas began depositing Letters in a shrine at the Theosophical compound in Adyar, India.
When the shrine was later discovered to have a fake rear wall, Theosophy entire was convulsed with Great Doubts concerning the Great Selves and the possible existence of Lesser Selves who might have counterfeited something or other.
All in all, the Mahatma Letters make for interesting reading. But only one of them constitutes the substance of this chapter.
A. P. Sinnett (1840-1921) was one of the three principal, influential founders of the Theosophical Society which came into existence in New York in 1875.
Sinnett had been a long-term CHELA (student) of the Mahatmas, and at some point developed a method of posing questions in his own mind— while answers thereafter would be manifested by the Mahatmas.
When the Theosophists set up headquarters in Adyar, India, Sinnett followed— and during the course of 1882 he was apparently wondering how to develop increases of self-awareness and clairvoyance.
The Mahatmas apparently had telepathically perceived Sinnett’s interest, and so he was in process of receiving letters about this from the Mahatmas.
He received a letter which, as most Mahatma Letters were, was immediately circulated among Theosophists, and finally published in THE MAHATMA LETTERS TO A. P. SINNETT (1923), the originals of which ended up in the British Museum. [nice place to keep them buried eh? -AK]
In answer to Sinnett’s wonderment about how to develop increases of clairvoyance, the Mahatmas responded with the following short description of an enhancing device:
“The methods used for developing lucidity in our chelas may be easily used by you. Every temple has a dark room, the north wall of which is entirely covered with a sheet of mixed metals, chiefly copper, very highly polished, with the surface capable of reflecting in it things, as well as [being] a mirror
“The chela sits on an insulated stool, a three-legged bench placed in a fiat bottomed vessel of thick glass—[ with] the Lama operator likewise, the two forming with the mirror wall a triangle.
“A magnet with the north pole up is suspended over the crown of the chela head without touching it. The operator having started the thing going leaves the chela alone gazing on the wall, and after the third time [the guiding Lama] is no longer required.”
Presumably, “the thing going” referred to increases of at least clairvoyance, as well as other more refined perceptions, and which at first required a guide to help it get going.
But as soon as the chela got the idea, the guide was no longer needed.
I remember reading THE MAHATMA LETTERS during the early 1960s when I was studying the Theosophical literature. I thought it might be interesting to set up the device and see what might happen— but never did.
In 1970, I began volunteering for parapsychological experiments, the successes of which led to working in that field for the next nineteen years.
The work with which I was involved was entirely composed of exploring perceptions, and had very little to do with physical developmental “assists” such as the Mahatma’s copper wall.
Even so, I could find no information that any Theosophists had ever tested the copper mirror, although it is conceivable that Leadbeater and Besant might have done so.
As we have seen in chapter 14, the reasons or causes of their astonishing clairvoyant powers have never been discussed in any depth.
In any event, the Mahatma training device passed from view until I heard about it from, of all people, Dr. Elmer Green at the Menninger Foundation at Topeka, Kansas.
Elmer Green, together with his wife and co-worker, Alyce, had become famous during the 1970s in the realm of researching brainwave biofeedback and “the image-making faculty.”
They had established the Voluntary Controls Program at the Menninger Foundation. The work of the Program focused on the alpha-theta brainwave biofeedback processes, and was at first funded primarily by the National Institutes of Mental Health.
At some point the Greens came across the Mahatma Letters and noticed the passage quoted above. Eventually they set up some informal experiments, the results of which inspired them to enlarge their approach by setting up a more formal series— during which some remarkable phenomena occurred.
In an earlier research proposal entitled PHYSICAL FIELDS AND STATES OF CONSCIOUSNESS (1 June 1983), the Greens indicated:
“It is clear from a prima facie analysis of those suggestions [in the Mahatma Letter] that both magnetic and electrostatic fields are involved in this elicitation of the state of consciousness called LUCIDITY. Lucidity, whatever its definition, may not develop to a significant extent in three copper wall sessions, but the fact that the teacher, ‘after the third time is no longer required,’ implies sufficient progress by the student so that he can continue on his own.
“It is the elicitation and subsequent definition of lucidity with which we are basically concerned… whether it refers to becoming clearly conscious of normally-unconscious psychological processes only in the personal-consciousness domain described by Freud, or also has significance in the domain of transpersonal consciousness described by Jung.”
Elmer Green telephoned me occasionally to describe the work, and to invite me to participate in it. Knowing what I did about the Mahatma Letter and its description of a training device to enhance whatever it did, I was very eager to participate and instantly accepted the Greens’ invitation.
However, due to funding problems and research criteria, the written invitation didn’t arrive until 1987, five years after his first proposal.
During those five years the emphasis of the experiment had shifted from lucidity per se, to different proposal, conceptualized as CONSCIOUSNESS, BODY ELECTRICITY AND PSYCHOPHYSICAL LEARNING. The source of the funding had also shifted.
Despite the proposal’s title, the emphasis was actually on “healing,” a topic which interested the Fetzer Foundation which had agreed to fund the project with healing in mind.
As the proposal stated, “healers often have unusual electrical phenomena associated with their ‘healing’ activities. If this is factual, ‘healers’ of national repute may affect during ‘healing’ sessions, the ultrasensitive electrometers of the copper wall lab.”
For clarity, the emphasis of the experiments had shifted from LUCIDITY to researching whether the “unusual electrical phenomena” associated with healers would interact with the “electrostatic behavior” of the copper walls.
The interest was now focusing on the “Anomalous electrostatic phenomena in exceptional subjects” principally with regard to noted healers.
I felt obliged to explain to the Greens that I was not a “healer of national repute” and probably should not be a part of this particular type of experiment.
My expertise had focused in various modes of extrasensory perception, but which seemed to fall into the category of lucidity. Elmer countered by saying that even so, I had “national repute” as a psychic and clairvoyant, and that he hoped I would participate. So I accepted and became one of the nineteen subjects in the experiments.
Although the initial invitation took place in 1987, setting up the complicated experiment went on for months. I finally went to Topeka during the middle of June 1989 for a week’s work in the Voluntary Controls Program.
I found that the Mahatma’s copper wall had in fact become a copper ROOM whose four walls and floor were of large copper panels.
The whole experimental situation was exceedingly elegant and splendid. The copper sheets were hooked into several arrays of computer analyzers which recorded their electrostatic behavior.
The chair was not a tripod, but a comfortable padded one, with facilities to hook up the subjects to computerized brainwave and other physiological detectors.
The whole of the copper room was raised up on glass blocks whose function was to detach and insulate the room from Earth’s magnetic field.
The all-important 14-Gauss magnet was suspended in the air just over the subjects’ heads.
The environment was very impressive and thrilling.
Elmer and his several colleagues were nothing if not premeditated, thorough and careful, and altogether an inspiring group.
Complete records were kept in the forms of questionnaires, detailed interviews after “sittings” and frequent general discussions.
I was even permitted to design a limited number of experiments having to do with perceptual ESP— all of which went exceedingly well but which, with one exception, are not germane to this book.
I then “sat” in the copper room twice a day for seven days, for periods of about an hour each. As requested, I tried to “influence the electrostatic behavior” of the four copper walls, ultimately with minimal success.
But at about day three, something else began happening. I was about to discover what supercharging was all about. This was both fabulous and wonderful— and ultimately wrecked my life for about the next year.
Some discomforts soon became apparent when I began sitting in the copper room for two sessions a day of forty minutes at a time.
First of all, it was necessary to sit perfectly still, or as still as possible, because of the leads affixed to the scalp which were conducting brainwaves to the computers.
Body movement, especially of the neck, shoulders and arms introduced “noise” into the brainwave-measuring mechanisms and blotted out the shifting brainwave patterns which were thought important.
Second, I had to keep awake, to keep my eyes open, so as not to reduce the spectrum of the brainwaves to those characteristic of sleep. One might meditate, or go into reverie; but with the eyes open so as to prevent descent into sleep. Eye blinking would also distort brainwave patterns.
Part of the technique, if it can be called that, was to focus one’s eyes on the vague reflection of oneself in the copper sheet one sat facing. This was interesting for about ten minutes, but soon the eyes watered, and the reflection began wobbling.
However, in the past, dozens of researchers had hooked me into brainwave equipment, and so I was familiar with the requirements.
Yet, on the surface of things there was nothing to do except sit motionless, stare at the mirror image, and do so without drowsing or falling asleep.
During the morning session of the third day, which would be the fifth sitting, I found myself reviewing all sorts of things in my mind.
There was no deliberate effort on my part to do so. Indeed, I didn’t particularly want to think, but only to notice something unusual as a result of the copper mirrors.
It seemed like strips of movie footage were being run, sometimes at high speed, somewhat as if time was being contracted or compacted. After a few moments of this, several movie strips began running at the same time.
I was not wondering about clairvoyance or lucidity, since that kind of stuff was not the central focus of the experiments. The program was to see if the copper walls showed any electrostatic changes with regard to the sitter.
At some point I began thinking that the images were actually something of a nuisance. So I began wondering about the why of so many fast-moving images, but this seemed to cause them to run faster.
Shortly, they suddenly turned into tiny little balls a metallic dark blue in color. After these buzzed about like bees around a nest, they suddenly disappeared altogether.
At the time I didn’t attribute any particular meaning to this. But weeks later I sort of came to the conclusion that the movie strips contained the greater part of what I had experienced in my life.
I felt there was something vaguely “Tibetan” about this, reflective of some kind of meditation method to review one’s entire life so as to step outside of those thought-pattern-images.
As the blue balls disappeared, I began noticing that something about the copper sheets, which I sat facing, had changed.
A transparent, but almost tangibly “thick” dark orange “mist” had appeared. The mist seemed to be composed of “particles.” The copper sheets were polished enough so that one could see one’s reflection in them. The orange mist had blotted out my reflection.
Somewhat in surprise, I did the no-no of turning to look at the copper walls on either side and behind me. I found that the entire chamber was infused with the orange mist, and that there were small “waves” going on through it. I also noticed that it was slowly becoming more luminous and more orange.
I naturally concluded the orange field was composed of energies. But since orange has never been one of my favorite colors, I wondered why the energies were orange.
While in process of this wondering, my attention suddenly went to my crotch were, of all things, an erection was in process of manifesting.
Mildly surprised, I then resumed my motionless position. But soon my hands and feet began itching. After about ten more minutes I looked down at my right hand because it had really started tingling and there was no way to scratch it.
To my utter shock, I could see the bones in my hand very clearly, and in more than just a black and white X-ray way. At this, my eyes began blinking a whole lot, and a series of goose bumps invaded my entire body. But the long session was now at an end, and I could scratch my hand.
Immediately after the session I was interviewed about what I had experienced.
I did not yet refer to clairvoyance, because I thought all of this had something to do with the electrostatic behavior of the copper walls.
During the afternoon session, if I remember correctly, nothing particular happened, except I thought I could sense that the magnet suspended over my head had its “north” direction up.
Now, it needs to be explained that the experimental protocols had certain requirements regarding the magnet, which was specially designed and contained in a white cardboard box.
As a control for the experiment, empty cardboard boxes were occasionally substituted for the magnet without telling the subject.
At other times, the magnets were to be placed with the north up or the south up. Shortly, I could “see” that the north end had a blue glow, the south a pink one, and of course the empty boxes had neither. Knowing about Reichenbach’s experiments, I considered the idea that I was merely mentalizing the glows based on what I had read about his experiments.
So I suggested that at the beginning of each session, I should try, by sensing, to identify whether the magnet was north-up, south-up, or whether the box was empty.
The suggestion was accepted by the experimenters, and all of my subsequent calls were correct. At some point, the sessions were then interrupted while an assistant changed the magnet routine several times so as to gather more data about this.
I eventually mentioned that I liked the north pole of the magnet better than the south pole. Although I did not know it then, the experimenters had already accumulated evidence that males “performed” better with the north-up, while females did so with the south-up.
That night, while watching TV in my motel room, I noticed that the orange luminosity was glowing in my head, or in my consciousness, and that my body was surrounded by it.
The “effects” were now continuing outside of the copper wall chamber. It was at this point that I remember the orange light I had seen as an infant, and forgotten past memories were withdrawn from storage.
These did their accelerated movie thing, and after a while turned into tiny blue balls and disappeared.
At the next session, it took about twenty minutes for the orange light to emanate from the copper sheets, which I still thought was its source. I could again see the bones in my hands, but now could also see the larger blood vessels and arteries.
The vessels were dark blue, somewhat glowing, but the arteries were brilliant pinkish-red. I felt I recognized these because of my college training in biology. But there was also a glowing, blue-green network which infused both of the hands and ran up the arms, whose bones I could now also see. The network was exquisite and very complex, but I didn’t know what it was.
At some point, the orange light began shifting to dark yellow as it enveloped the entire chamber. Then it randomly began fluctuating with a number of other colors— like being in the middle of a slowly undulating rainbow.
|Dottori by Ingo Swann|
Crotch action had again manifested, but I was now absolutely transfixed and had no trouble sitting motionless.
But shortly I was quite startled when, just to my immediate near left, a tubular, slightly undulating beam of purple-lavender light suddenly zoomed up out of the floor and disappeared into the ceiling. Surprised, I jumped up out of the chair in reflex, hitting my head on the magnet, and causing most of the brainwave electrodes to be dislodged.
So, the experiment was interrupted while these were pasted back on to my scalp. But while the assistant was replacing them, I could see he was surrounded by a darkish but yet luminous nimbus. And there in the vicinity of his crotch was the tell-tale red radiance sticking out a little through his pants.
I was quite silent while the leads were being reaffixed. The reason, however, had nothing to do with perceiving the energies, but how I now sensed they were being perceived.
I had studied psychic phenomena for many years, and like most people I had adapted to the idea that clairvoyance involved only some kind of mental perceiving. I still think that particular kind of clairvoyance exists.
But the tube had zoomed up and through to my left, and I was convinced that sighting of it had taken place in the parameters of the eye outside of focused vision. This is to say, outside of the fovea, the rodless area of the eye affording acute vision.
To be specific, the rods and cones of the eye surrounding the fovea had detected the tube, much as anyone would detect a motion taking place just outside their focused vision. If, for example, you stare straight ahead at a wall, and move your hand just in back of your shoulder, you will have some kind of vision of that motion— and your eyes will jerk toward it so as to determine what it is.
My cognitive brain was whirling, and I was a little dizzy. Amid my silence, with cascades of goose bumps going on even in the soles of my feet, I now began to grasp what might be happening.
Despite my conviction that clairvoyance was only mental, I now recognized that while I was indirectly mentally “seeing,” my eye systems were in fact seeing the energies also.
If this WAS the case, and as yet I had not firmly decided it was, here was a significant distinction between clairvoyance and LUCIDITY.
Before we restarted the session, I asked for a drink of water because my throat was quite dry. My hands were shaking, and the guy asked why, worried that I was undergoing some kind of bad effect from the magnet. I could only say “Holy Shit, Holy Shit, this is wonderful and unbelievable!”
|OLGA SPIEGEL—”Ancient Future“|
With the leads again firmly glued to my scalp, the session resumed. I again looked down at my hands with my eyes, and saw (in addition to the blue network and all else) that the surface of the skin was peppered with small glowing spots.
Of course, I immediately wondered what these were at which point they somehow MAGNIFIED— and I could see them composed one-half of pink light, the other of turquoise blue light.
Inside of each of them was a transparent lusciously green whorl, or a minute circulating motion and which penetrated through the skin into the muscles, themselves now seen as a kind of liquid light like red Jell-O. I soon realized, with extreme amazement, what these were.
I had always wondered how the ancient Chinese could make maps of the acupuncture points WITHOUT having sensitive instruments which could detect their minute voltages.
It was now quite clear to me that they almost certainly had used MICRO-CLAIRVOYANCE to do so. And at this, I now accepted that what was going on was the restoration and enhancement of my own clairvoyant faculties which had been suppressed since childhood.
At any rate, here was some kind of direct clairvoyance of acupuncture points, or so I presumed. However, there were MANY more of them than are usually illustrated in the books and on acupuncture “dolls.”
Further, all were interconnected by a very minute, glowing, darkish green network, liquid green like the color of deep green water. I now realized that the blue network must constitute the equivalent of the PHYSICAL neural system which conducts sensations through the physical body, including those of pain and ecstasy.
What I determined to be the lymphatic system was a network of glowing white.
The green network associated with the acupuncture was an energetic one, and thus was distinct from the physical neural and lymphatic networks. To put it mildly, I was in ecstasy at this point, and the blue network was glowing even more in this ecstasy— so much so that my sensorium itself had gotten aroused, with the result that my membrum virile felt as if it was about to do you know what (although it didn’t).
Both the blue and green networks ran almost side by side, and were connected to each other at certain points. I could perceive that there was a heavy concentration of both these networks in, yes, the all-important glans or “head” of my membrum virile.
As all this still confusing stuff was going on, I began to get the small idea that this was not merely clairvoyance. And this is a little hard to articulate. Most accounts of clairvoyant experiencing seem to indicate that there is the object viewed and the viewer of the object. This is to say the object and the viewer are two different things.
Even so, it’s worthwhile once more to review the dictionary definition of LUCIDITY. The first definition is given as clearness of thought or style. But the second is “a presumed capacity to perceive the truth directly and instantaneously, as in clairvoyance.”
LUCID DREAMING, for example, may have to do with seeing colors and shapes clearly. But it also refers to dreaming of the truth of things or matters.
Sitting in the copper room, I began to get the idea that the lucidity of the Mahatmas was composed of several layers or levels of clairvoyance functioning all at once. I don’t remember having seen anything like all this as a child back in my butterfly-light days.
But here, almost magically so, were “refinements” so absolutely delicate they were unbelievable. And the sense of the trans-dimensional something (no word exists for this) seemed capable of “connecting up” with EVERYTHING EVERYWHERE.
The absolute beauty of all this was, and has remained, indescribable. “Fabulous” doesn’t even do justice to the wondrous beauty involved.
I later found color illustrations in a book entitled ENERGY ECSTASY (1978) by Bernard Gunther that came close. Although I had this book in my library for some time, I didn’t pay it much attention because it seemed to me that the book’s artist was taking liberties.
ENERGY ECSTASY is a book about “human energies, the energy body, and the chakras.”
But Gunther’s illustrations, although beautiful and in color, still don’t do justice, most probably because the illustrations are presented in only the two dimensions of the page. It is true that the sparkling radiances of all these exquisite energies can be suggested visually on a 2-dimensional page, but their gorgeous fluidic motions have a 3-dimensionality that can’t be portrayed. Someday someone will figure out how to film these energies as motion pictures, and when this happens everyone will be in for an absolute and awesome thrill.
The next mind-boggling thing that occurred took place immediately after the session.
There was some kind of heated upset taking place in the computer room regarding the computers, some of which had inexplicably gone down during the session.
When I entered it after being detached from the brainwave leads, the computer room was bathed in red light, with electric-like brighter red beams shooting around here and there. And I, who could now see these, was not even in the copper chamber any longer. I actually attributed this seeing to my imagination because it would be expected that upsets might produce angry red “vibrations.”
Dr. Green was present in the red-lit computer room, and he was busy trying to calm down the flaring up situation. It was then I noticed a circular whitish “light” in the center of his forehead just slightly above his eyebrows.
And THIS I understood to be an important chakra. And it is necessary to introduce the topic of chakras before going on with the Topeka narrative.
The term CHAKRA is lifted directly into Western languages from the Sanskrit of ancient India.
In its original meaning it signified “wheel,” but more precisely the “turning” of anything that turns or revolves. Thus, in ancient India, it also signified a cycle, a period of duration, in which the wheel of time turns once. It also referred to horizon, as being circular or of a wheel-form.
CHAKRA also refers to certain centers of the body having to do with energy, which are said to collect streams of energy of different kinds.
In ancient India, the energy was referred to as PRANA. That term is derived from the Sanskrit PRA, a prefix meaning “before,” and AN, a verb meaning “to breathe, to blow, and to live.”
PRANA is therefore usually translated as “life,” or as the “Life Principle,” but it has a more technical description as “the psycho-electrical veil or psycho-electrical field manifesting in the individual as vitality.”
As to the numbers and different kinds of pranic energy, various Asian sages have indicated them as three, others as five, some as seven or twelve, and one writer gave the number as thirteen.
The most important distinction regarding the pranic energies is that they do not entirely originate or belong to the biological body or to its own energetic fields, but belong more to the natural pranic energy reservoirs of the planet (or as some indicate, of the cosmos.)
However, the pranic energies are “breathed in” as life-currents, or vital fluids, to the body systems via energetic apertures in the body’s energetic aura, and, according to clairvoyant sensing, are perceived as a turning wheels, i.e., as the CHAKRAS.
In the largest sense probable, CHAKRA could refer to any turning that collects energy, or into which or through which energy flows to or out of. So it could include such objects as galaxies, black holes, and the little whirlpools one sees as water goes into a drain. It is the flowing of the energy that sets up the turning.
However, in its most Westernized sense, chakra refers to certain major energy centers of the human body, of which seven are commonly enumerated, although there are many more lesser, but equally important ones.
In any event, chakras are etheric energetic functions that “work” in accord with collecting and distributing the number of vital fluids inflowing and exhaling with regard to the Life Principle manifesting as a physical-electric body.
Although achieved clairvoyants sometimes specify ten major chakras, three of these are usually avoided, leaving seven that are usually referred to.
The seven are positioned in the bio-body energy fields at the crown of the head, between the eyebrows, at the throat, the heart, the spleen, the solar plexus, the base of the spine.
As might be suspected by now, the three chakras usually avoided have intense sexual implications. Thus, most sources indicate that “The three remaining chakras are situated in the lower part of the pelvis and normally are not used” for the reason that these are connected to the astral world of “sexual magic” into which it is better not to make treks and fool around.
In the larger picture, all of the usually avoided chakras are directly associated to Kundalini energy.
This is defined as a “cosmic energy latent in the human organism responsible for sexual activity and also conditions of higher consciousness.” And so here FINALLY is a traditional link between formats of sexual energy and formats of higher consciousness.
The difficulty in integrating ALL of the above factors is that if one wishes to obtain “higher consciousness,” then it would seem that ALL of the chakras have to become activated— including the three avoided ones.
While it is true that higher intelligence can be obtained by “working with” only the seven best known chakras, obtaining “higher consciousness” as distinct from mere higher intelligence is another matter.
Higher consciousness, it is said, is achieved only via some kind of Kundalini awakening.
The locations of the three avoided chakras are not merely in the “pelvic region.”
In both males and females, one of them is directly on the pubic mound, the second is in the cleft between the physical sex apparatus and the anus.
The third avoided chakra is admitted as existing in some sources, but without specification as to where it is located.
Depending on the degree or level of one’s clairvoyance or lucidity, different layers or dimensions of the entangled manifestation become apparent. Different aspects of the aura or energy field become visible, and a large variety of different kinds and sizes of chakras become exposed.
It would seem, then, that the existence of the seven chakras is more easily perceived by a form of clairvoyance that is “turned on” more easily than other more complex clairvoyant formats.
However, this does not at all detract from the considerable importance of the seven chakras most usually perceived. The only meaning here is that they are most easily seen, and thus most frequently reported.
If the aura or energy field is a multidimensional affair, then it is reasonable to expect that there are different dimensional forms of clairvoyance and/ or lucidity. However, if lucidity is taken as a super form of clairvoyance, then perceptual elaboration would be greater in the lucidity state.
As to written sources concerning the aura and the chakras, there is no getting around the fact that the indomitable and quite prolific Elder Brother of Theosophy, Charles Webster Leadbeater, put his descriptive stamp on them quite vividly.
Among his numerous contributions in this regard, in 1895 he published THE AURA: AN ENQUIRY INTO THE NATURE AND FUNCTIONS OF THE LUMINOUS MIST SEEN ABOUT HUMAN AND OTHER BEINGS.
Between 1895 and 1925, he published at least six other books along these lines, each addressing different and more complex issues.
Then, in 1927, he published THE CHAKRAS: A RECORD OF CLAIRVOYANT OBSERVATIONS— and which has been reprinted about every eight years since.
This is a quite wonderful and vibrant book, and the seven major chakras are colorfully illustrated, albeit in idealized ways.
It should be noted that the major seven can look quite different from individual to individual.
Leadbeater first indicates that ordinary men have to confine their attention to that part of the body which “is dense enough to be visible to the eye.” Therefore, most of them are probably unaware of the existence of a type of matter which is invisible, though still physical.
In quite straightforward English, Leadbeater indicates that the invisible parts constitute the “vehicle” through which “flow the streams of vitality which keep the body alive,” and without them “the ego,” among other misfortunes, “could make no use of the cells of his brain.”
As to the chakras, or “force centers” as he also calls them, these are “points of connection” via which vitality energy from different “planes” flows from one “vehicle” of man to another. “Anyone,” says Leadbeater, “who possesses a slight degree of clairvoyance may easily see them in the etheric double, where they show themselves as saucer-like depressions or vortices in its surface.”
He goes on to describe that when the force centers are “quite undeveloped, “they appear as small circles, perhaps two inches in diameter “glowing dully in the ordinary man.”
If awakened, vivified and developed, they “are seen as blazing, coruscating whirlpools, much increased in size, and resembling miniature suns.”
All of these “wheels are perpetually rotating, and into the hub or open mouth of each a force from the higher world is always flowing— a manifestation of the life-stream issuing from . . . what we call the primary force.”
Leadbeater ALSO addresses such issues as the arousing of Kundalini, the awakening of the etheric chakras, various kinds of Yoga, a topic entitled “casual clairvoyance,” dangers of “premature awakening,” and spontaneous awakening of Kundalini.
All sources considered, Leadbeater’s book on the chakras is quite wonderful, concise, and exemplary of invisible consistencies with earlier Eastern sources. It does NOT, however, include discussions of the three “pelvic” chakras.
For the next sitting in the copper chamber I arrived quite subdued.
During the night in the motel room, I had decided to try something which seemed to require some courage— to look into my body at the internal organs.
I had diagrammed those organs time and again back in college in my anatomy courses, and sketched them for doctors during autopsies to make a little extra money.
But the prospect of seeing my own organs was another matter. There is a certain fear attached to this.
At some level of consciousness we know these organs are mortal, that they will ultimately fail, and when they do we will be dead. How would I respond if it turned out I should see something quite dreadful about my OWN organs?
There is a certain insulation when objectively seeing the organs of others; most people, though, are squeamish about their own.
I never thought I was squeamish; but now found out that I was. So there was a certain reluctance to this decision.
None the less I reclined on the motel bed, pressed my lips firmly together.
When my hands again turned transparent I shifted my attention to the bio-body’s heart— to find it either encased in or radiating a soft golden light.
Because I like rich foods and good wine, I was worried, of course, that I’d see globs of cholesterol usually taken to mean approaching heart problems.
But in moving through this organ, magnifying its interior, I could see very little cholesterol. (One of the first things I did when I got back to New York was to ascertain my cholesterol count— with was considered “normal.”)
Strangely, I could hear the rushing of the blood, but not the heartbeat.
Somewhat relieved, I “did” the stomach, liver, pancreas, etc., and, biting my teeth, the intestines. All of these seemed okay to me. But the interior walls of the lower colon seemed to be slimy and impacted with mucous and old waste which had hardened and not been excreted.
This had congealed into a rubbery hard substance and was producing a dull black aura.
Here, then, was a “dirty colon” which I had read about. I was later to see that this adverse condition is not unusual when I looked into other peoples’ intestines.
Indeed, just as I was preparing to write this chapter, the NEW YORK POST (20 July 1995) published a short article about a forthcoming Elvis Presley documentary entitled “Eating Elvis.” Presley’s eating habits were awesome and awful. The article quotes the medical examiner who performed the autopsy, who said that Presley’s colon was impacted with a clay-like substance which could have been the cause of his death. (I later undertook some rigorous colon cleansing methods.)
Having confronted the stuff in my colon, I dared to see into the brain. Here, seen with lucidity, is certainly a wonder of wonders. But how to describe it?
If the brain is to be thought of only as biological matter, then inside the skull a large part of the biological matters seemed to be some kind of water. But if the brain is seen as the aura networks of lights and radiances, then the energy-brain extends out through the skull and interpenetrate the entire bio-body, envelope it, and extend at some distance from it.
In this sense, the brain is a “fountain” emitting sprays of light out from the top of the head in the ways magnets have been determined to do.
These then curve downward, like an ultra-fine mist or dew, cascading all around the body and then move back up into the body through, of all places, the soles of the feet.
The whole of this SPARKLES with a wild assortment of colors. Associated with this are some darker-colored “bands,” which, in my way of expressing them, are “more heavy” These, too, rise up out of the top of the skull, often to a height of three to five feet, and then turn downward.
They then encapsulate the body at about a distance of one to two feet on its exterior, and reenter the soles of the feet. They extend into the floor or ground usually about five feet.
I called these “magnetic bands”— but only because of the lack of a more precise term.
These slowly, very slowly, rotate around the bio-body either clockwise or counter-clockwise in different people, and occasionally change the direction of rotation as if some kind of a “polarity shift” takes place.
I really had no idea (and still don’t) about what they are. But on average, they do constitute an extended and roughly ovalesque shape— the only ovalesque shape I’ve ever managed to see regarding personal human auras.
There are never less than five bands, but some people have as many as ten— especially if they are sexually “complicated” as we will see.
Their main source or conduit, however, does not appear to be the brain. They merge in the esophagus and seem to flow through it.
From the spine emerges a complex network, usually dark pink in color, which extends through and around the entire body from the skin all the way into each and every internal organ. This network seems to culminate in the nails of the toes and fingers, and the hair follicles, all of which then emit rays of pink and bluish light (as seen, for example, by von Reichenbach’s sensitives.)
In what I later was told by doctors to be long-term, emotionally depressed people, this network has lost its luster and has darkened. In those taking sedatives or depressants, this particular network seems to have weakened, and in some cases has vanished altogether.
However, most visible are the “networks” of which there are several, while it seems none of them are really known to anatomically exist.
Indeed, the entire bio-psychic organism (a term which by now I am obliged to utilize,) seems to be densely composed of networks of all kinds and which entangle each other.
If these nets are not seen magnified, they altogether can be seen as mists of lights whose combined radiance extends to about a foot or more outside of the bio-body proper.
In this sense, their combined luminosity can look like an oval aura. But when magnified, in fact they are not oval, since all of them (or at least all that I’ve managed to see) more or less follow the contours of the bio-body from the surface of the skin inward and outward.
The skeleton has its own special net, which, to me, seems very strongly and heavily “magnetic” in nature. Any damage to this particular network can easily result in some form of unconsciousness.
What is distinctly emitted from the bio-body, however, are rays, beams, and what I call “bubbles” of energy. The bubbles can be exceedingly tiny or quite large— and they are like spores or globules of light of many different colors, intensities, and densities. All of the rays, beams and bubbles can project or drift far afield, and all of them can quite easily be absorbed and disappear into the auras of others. The processes of absorption can take place in fractions of seconds or more slowly.
The various kinds of rays and beams can extend for quite some astonishing distance from the bio-body as we shall see ahead. All of this equates to “medical clairvoyance” which has already been mentioned.
Particularly noticeable are those rays and beams having to do with sexual energies, and the energies of love, hate, desire, and the passions.
Indeed, when impacting into the fields of others, there is a kind of splash of energies, as if a rock hitting water. All of these can quickly be “absorbed” into the energy fields of others.
And so for the first time I really came to understand that those kinds of rays and beams have tangible “substance.”
And it all became very real to me, especially when after the copper room session, I told Dr. Green and his associates “Well, I’ve seen my internal organs.”
They were, of course, suitably awed. But no one asked what I had seen regarding my own organs. Rather they all wanted to know what I could see regarding THEIR organs.
So happily at first, I began to look at a variety of internal organs. For example, one of those persons had a liver which looked whitish and sort of “water-logged,” and which was considerably different from all the other livers.
I had no idea at all of the possible meanings of this, and was hesitant to tell the person about his liver. And although I didn’t realize it at the time, this kind of seeing into others was an innocent prelude of more vastly complicated things to come. I was shortly to encounter a vast number of things about auras and organs which were completely incomprehensible mysteries to me, factors which I could NOT find mentioned in books.
Even before the working sessions in Topeka drew to a close, I was completely “sold” on the copper mirror device of the Mahatmas. And I wanted my own personal copper mirror.
I couldn’t, of course, construct the elegant, four-walled room at the Menninger Clinic. But I could easily build the device described in the Mahatma Letter to A. P. Sinnett.
I asked Dr. Green and Wendell Spencer, the project’s biomedical technician, to build an exact replica of their magnet, which had to be constructed because magnet manufacturers no longer build them.
Back in New York I went to a sheet metal supplier and became the proud owner of an 8-foot by 3-foot sheet of copper. This was fixed to a large piece of plywood. After the direction of true magnetic north in New York had been determined by compass, the copper sheet was suspended in a small room so that I could sit facing it to the true north.
The magnet, reproduced exactly as the one at the Volunteer Controls Program, duly arrived about two months later, together with a bill for $ 210.
I suspended it over my head, sat down in the chair which was lifted up on four glass blocks, and was in business. After which, my entire world began to unravel. There were three reasons for this.
The first was that the LUCIDITY which was so easy to turn on, turned out to be not so easy to turn off.
The second was that the ratio between (1) what I thought I could understand, and (2) what I did not understand AT ALL dramatically increased in favor of the latter.
The third reason was that it shortly transpired that I didn’t need the magnet or the copper sheet to turn on the LUCIDITY.
Indeed, it was soon turned on all of the time, twenty-four hours a day, even in my dreams, and nothing I could do seemed to either turn it off or even calm it down.
I was living in a realm of lights, rays, beams, bubbles, intermixing auras, traveling “thunderbolts” of wayward energies. It got so bad that I was seeing the luminosities around door handles and the materials of buildings, the lights emanating from my computer screen, the green and purple emanations of the asphalt streets, and the in-sucking of energies by plastics, and on and on beyond imagination. So distorting did all of this become that I had to step from the curbs very carefully, not being quite sure where the cement actually ended and where a “luminosity” began. The lucidity of the Mahatmas was getting to be too much!
As has already been mentioned, the auras and energy fields of the human are multidimensional, each dimension becoming apparent to perception only via a different kind or level of clairvoyance.
Several levels or thresholds of clairvoyance operating simultaneously seems to be what the Mahatmas meant by LUCIDITY.
In my experiencing the multidimensional situation became increasingly problematical in that boundaries of the numerous dimensions usually are not distinct, and sometimes often blend into each other.
Several types of clairvoyance have been mentioned in earlier chapters— such as X-ray, medical, micro- and macro-clairvoyance, traveling clairvoyance and spirit-seeing clairvoyance.
To these could be added sensitivity to earthquakes, dowsing, and sexuality— and telepathy, too, which can be described as a kind of extending clairvoyance across distances and through barriers.
If some part of these differing clairvoyant thresholds manifest simultaneously, then a mass (and a mess) of beautiful energies flickering, coming and going, can result.
Another situation not identified in any source available to me is that if the being-energy-body “decides,” so to speak, to manifest in one or two particular dimensions, then the rest vanish, at least temporarily. But this vanishing also means that they disappear from clairvoyant view.
In this regard, it would appear that many clairvoyants seeing one or two kinds of dimensional energy activity might not notice others.
This might have something to do with the dimensions, thought systems, or beliefs the clairvoyants themselves are working in. For example, it is quite well understood that mental conditioning (for whatever reason) establishes “filters” in the mind.
These often prevent certain kinds of observing processes. Thus, a clairvoyant who is prudish regarding sexuality might not be enabled to see sexuality manifestations in the auras.
This is to say that the extent of aura seeing may be dependent on what fits into a clairvoyant’s given reality and/ or knowledge levels.
As it is, an extensive survey of reports and literature regarding clairvoyant perception of auras reveals that sexualizing energies are seldom mentioned.
Considering that sexualizing energies are important, and that if not clairvoyantly seen, they are often sensed and literally felt by others, something here becomes recognizable because of its absence.
IF human vitalizing energies do exist, and IF our species has the universal capability of sensing-seeing them via various kinds of clairvoyance, then there can be the problem of having too little clairvoyance.
On the other hand, if the multidimensionality factor is incorporated, then sensing-seeing too much via lucidity can also become something of a problem. For comparison, if ten different movies are shown simultaneously on the same screen, each on top of one another, then the whole might come to look more like a mess of flickering luminosities.
I was not exactly aware that the latter problem of TOO MUCH could exist as my very own lucidity increased by sitting in front of my very own copper mirror. In any event, I am sometimes a stalwart soul regarding psychic things, and I persevered the best I could.
I was well along into the complex difficulties regarding INCREASES in lucidity when the first real crisis became apparent. This occurred when I had to take a bus or subway somewhere.
Stepping into a subway car now meant stepping into the bewildering arrays of auras of all the other riders— or into a riot of conflicting energies, the whole of which was both breath-taking and sapping. The auras of some people are very “bad” and/ or “negative” in an “ugh!” kind of way.
At first I made the best of it, studying the auras of this or that passenger. But then in one young man’s aura I perceived, of all things, a rectangular black “bar” complete with 90-degree angular corners, just outside of his body over the solar plexus area. I had no idea AT ALL what this was, and still don’t.
Then there were all kinds of energies pumping out of bodies and jumping hither and thither— and into the bio-bodies of OTHERS, including mine. In short, too much of this had, as it were, become really too much.
I tried to turn it off myself. But to little avail. I soon realized I needed help.
I telephoned the clairvoyant healer, Carmen de Barazza, an old friend whom I trusted implicitly, but didn’t see very often. All I indicated to her over the telephone was that I REALLY needed to talk to her, but didn’t explain why.
“Wow!” Carmen said, when I first walked into her office, “all of your chakras are WIDE OPEN!” I said, “Well, for Chrissakes, let’s figure out how to close them down!” I explained everything to her. She “tested” my lucidity— and flattered me by saying that I could “see” many things she couldn’t.
With her help, we managed to bring about a kind of SMALLER LUCIDITY that more or less responded to my conscious control, a process that needed about ten visits to the wonderful Carmen.
It’s too bad that the Mahatmas did not provide warning provisos in their suggestions regarding how to enhance LUCIDITY.
Meanwhile, I occasionally worked with three medical doctors to help them diagnose difficult patients. However, my lack of detailed medical knowledge about diseases and conditions proved to be a drawback. In this particular work, I sometimes saw the ominous dull black auras.
It was very hard for me to say that these forecast approaching physical death. And I DIDN’T WANT to say it. What if I was wrong?
I also saw a lot of auras with dull black “holes” in them, especially in a number of AIDs patients. I simply didn’t have the heart to continue.
However, what I consider to be my most fulfilling example of “medical clairvoyance” occurred when a complete stranger who had heard of me came with the complaint that one of his toes had itched for about six months to his complete distraction.
X-ray and other tests had been taken. But no doctors could say what was causing the itch.
I examined the guilty toe with “medical clairvoyance,” at first seeing nothing. Then I did “micro-clairvoyance” and Voila! There was a very tiny splinter lodged in the callous of the toe. It was so tiny you needed a good magnifying glass to see it. We proceeded to dig it out with a sewing needle— after which the itch promptly vanished.
But what I did have the heart to continue was to sit on the front stoop of my building and examine the auras of people walking past. Subway cars were not ideal environments in which to study auras, but from the stoop I could be detached enough to inspect a great deal.
I became particularly interested in the parts of the auras and energy bodies that had to do with sexual matters.
And this I was quite up to, as almost everyone is, if only secretly, perhaps.
Thus, I more or less abandoned “medical clairvoyance.” Instead, I began focusing on another form of clairvoyance appropriately called, one should think, “the energetics of sexuality clairvoyance.” The results of this effort will be described in Part IV just ahead.
Sexuality clairvoyance/ lucidity has heretofore remained unidentified in Theosophical or any other sources, but, as we have seen in Part I, had already been sporadically encountered by others. Along these lines, Manhattan is rich in having real life sources— such as bars and other places frequented by those of different sexual “orientations.”
At such places it was very easy to discern the somewhat similar sexualizing energy aspects of those “birds of a feather who like to hang out together.”
Everyone, of course, possesses sexualizing energies in their energy bodies and sensoria— this seemingly a mandate of nature— even though some may believe otherwise, or even resent the fact.
With this fascinating clairvoyant project underway, I continued visiting Carmen about twice a week to describe and discuss all of these energies, in the hope that she could help me understand. And, in good part, she did— although she, too, did not know what the “geometric energies” were, and which I occasionally saw in others in all kinds of different shapes.
As agreed by everyone, the strictly material aspects of the bio-body are composed of inorganic substances in the form of atoms, elements, and chemicals coming together to form “biological” molecules.
However, as discussed earlier, the question remains as to how the inorganic substances end up as constituting the organic and energetic bio-body— this in the face of the fact that the inorganic substances by themselves cannot achieve this kind of feat or functioning.
Indeed, the existence of some kind of well-designed energetic master plan is required which aligns the inorganic substances, and results in the form and structure (morphology) of the biological anatomy.
Thereafter, the morphology is dynamically ACTIVE, resulting in what is referred to as a life organism or life entity.
There is an important characteristic of the life entity I’ve not yet found distinguished anywhere. This has to do with motion.
If we consider sand on a beach, for example, we know it to be composed of inorganic substances broken down into small particles, or sand grains.
We know that the sand particles get pushed around by the motions of water, wind, and so forth. In this sense, the sand is formatted by motions and influences external to it— in that the sand particles by themselves cannot and do not resist the external motions.
All life forms or life entities, however, are equipped in different degrees to resist various external motions and influences. In this sense, the life entity more or less stakes a claim to existing within external motions and influences.
This can only mean that the life entity must have energies to counterbalance the external motions and energies.
The central idea here is that MOTION of any kind requires ENERGY of some kind. Furthermore, in the case of animated (motional) life forms, the energy cannot be just diffuse potential, but must itself have rather precise form and structure (morphology).
The existence of energetic master plans (a.k.a., energetic blueprints) remains problematical in the modern West because its philosophers and scientists are somewhat stubbornly opposed to admitting the actual existence of such an ephemeral master plan.
However, this stubbornness is beginning to wear down— in that advances in genetic research have begun to suggest that DNA molecules are resonating to something other than pure matter. Additionally, bio-energetics research has quite firmly established the existence of complex energetic fields almost completely denied forty years ago.
The confusions of the Western situation in this regard have never been problematical within the larger scopes of many pre-modern Far Eastern thought systems.
In those systems, what we refer to as the physical body was simply referred to as the Lesser Vehicle.
With equal simplicity, the combined vital energy master plan was referred to, usually with considerable reverence, as the Greater Vehicle— and which interacted and resonated with the even far greater vehicle of cosmic energetics.
There is a major and ongoing two-fold point of contention between modern Western and ancient Eastern thinking along these lines, having to do with the matter of clairvoyance.
The Western sciences held that the energetic master plan did not exist, and that clairvoyance didn’t either.
Eastern thinking held that the Greater Vehicle did exist, and so did clairvoyance.
Some recent Eastern thinkers have sardonically observed that since clairvoyance belongs to the Greater Vehicle, the Western scientists examining only within the limitations of the Lesser Vehicle were unlikely to run across it. And unlikely as well to run across any number of master plan phenomena and implications.
Since Eastern thinking holds that clairvoyance exists, it also holds that formats and activity of the energetic master plan systems can be perceived.
The Eastern concepts also hold that different kinds of clairvoyance innate within the Greater Vehicle can be activated, and that some of the kinds of clairvoyance perceive more than others.
One way of identifying these different kinds of clairvoyance is that they are ORDERED along a spectrum of lowest to higher vibrations or frequencies.
In terms of Vital Life, the very lowest of these pertain to vibrations whose nature is destructive and self-collapsing— ultimately even as regards self-tearing-down of the two Vehicles themselves.
The higher of the Vital Life vibrations or frequencies ascend along a scale, from gross to more and more refined mentation— and which is inclusive of different strata of consciousness and awareness intimately coupled with sensitivity, perception, quality and scope.
Along this spectrum of formatted energies, sexual ones are well into the ascending higher scale, their obvious main purpose being the creative proliferation of Lesser Vehicles.
And, as earlier suggested, their activation will also serve as energetic launch pads into other forms of creativity. The concept of sexual energies as being of low and base order is thus the result only of confused societal attitudes.
Most schools of Eastern thinking hold that various aspects of this spectrum can be active or inactive, sometimes distorted or honed, tattered or well-defined, well-greased or rusty, and can have different quotients or caliber of vital energies in terms of weak to strong.
That all of the energies involved have shapes and forms is clearly indicated in all studies of such energies, even those that are Western in origin. These shapes and forms can be clairvoyantly seen as they are, but something here depends on which dimensional strata of clairvoyance is active.
If not seen directly, the energies can still be sensed non-visually by one’s vital energy systems whether the physical awareness of the Lesser Vehicle is aware of it or not.
And they can be given familiar image, literary and even mathematical personifications by various anthropomorphic processes. The well-known artistic presentations of William Blake are but one example of personification of Greater Vehicle energies.
As another example, the female or male sexual energies can be portrayed as Venus or Mars, Yin or Yang, etc. In the West androgynous sexual energies are usually symbolized by Mercury, or visually portrayed as half Venus and half Mars.
The late, great Marilyn Monroe was broadly accepted as Venus incarnate, and the once famous Rudolph Valentino was broadly accepted as Mars incarnate.
That the vital energies of the Greater Vehicle have what amount to anatomical shape and form can be established, for example, by the graphic illustrations of the chakras.
But many other sources ancient or recent also illustrate beams, undulations, rays, tubes, radiations, globules, energies coming and going, appearing and vanishing, changing shape, changing into different forms, etc. As I chanced to perceive them via my encounter with clairvoyant-lucidity (as I suppose it might be put), the sexual energies of the Greater Vehicle interacting with the physical phenomena of the Lesser Vehicle were quite complicated. I have not been able to find too much descriptive precedent for these complicated energetic phenomena. It is true that the all-important pubic chakra was sometimes illustrated as a blob of light over the male or female genitalia— this rather too neatly covering the genitalia with what amounts to nothing more than a glowing fig leaf.
From what I could perceive of the SEXUALIZING energies, most of them involved formats seemingly consistent among everyone. At one level, these seemed to be closely affiliated with the basic biological body itself— such as the skeletal, neural, acupuncture and other networks, and the organs, including the muscles and skin.
These energies then could extend outward from the physical corpus into the local surrounding energy fields, and then into quite some astonishing distances beyond.
However, the sexualizing energies could be perceived in two general categories or states:
1. there, but not all that active
2. aroused, and during which the energetic sexualizing anatomy intensifies and changes dramatically
In searching my trusty dictionary for appropriate nomenclature (I don’t like neologisms), I decided to utilize two familiar terms— and which have the advantage of being carried over into other books dealing with the energetic aspects of creativity and power.
PARAPHERNALIA refers to personal possessions, furnishings, or apparatus. This is normally taken to refer to objects we accumulate or own.
But it is also entirely applicable to matters of sexuality and sexualizing. For example, our genitals are paraphernalia— while “our” paraphernalia can include the whole of our bio-bodies.
REGALIA refers to special finery, usually having to do with outstanding and spectacular costume indicative of office, function, status, and special categories of highly visible ceremonial activity.
SOME ANATOMY OF SEXUALIZING ENERGY PARAPHERNALIA
As we have seen, the topic of aura energy fields is rather complicated. So, as with anything complex, the topic is accompanied by a fair share of misunderstandings, confusions, and simple mis-information. And, indeed, it may be that the information in this book has not escaped all of them.
But reasons can be identified for at least some of the confusions. So, before going on with descriptions of sexualizing energetics it is useful to clarify two of them, because they have direct relevance toward any fuller comprehension of aura energy fields.
One confusing aspect has to do with how and why the aura energy field exists.
An assumption broadly shared has it that the aura energy fields are being produced by the material aspects of the biological body.
In this case, the aura belongs to the physical body. Contemporary energetic research identifies these as the physical fields of the biological body.
However, although the material aspects of the body might be thought of as producing subtle energetic emanations, it is far more likely that the emanations are a by-product of the various energies flowing and circulating within it.
The confusion here is that the there are two concepts about the aura: that it belongs to the physical body, and that it does not belong to the physical body. Evidence supporting both concepts is offered in many sources.
However, behind this double confusion lurks an idea that obliterates additional ideas that are needed to more fully explain the human entity both as a being and as an organism. The basic doctrines of materialism that came to characterize the earlier modern sciences held that only matter existed. Thus, the bio-body was composed only of matter.
But there have always been two glitches in this concept, both of which were frequently pointed up by researchers who were antagonistic to the philosophy of materialism.
The first glitch consisted of the fact that even if the body was entirely physical, it still needed bio-dynamic energy to function. It was clear enough that the bio-body ate food, and that the food was converted into the necessary energy that permitted bio-dynamic function.
Thus, the physical body absolutely needed not a continuous supply of food, but rather the energy it could be converted into. In this sense, the human organism was composed of two interacting systems unified as a matter-energy system. The theory of materialism-only was therefore incomplete.
The second glitch, somewhat more serious and fraught with important implications, had to do with how and why the physical-matter elements of the human became ANIMATED in the first place.
This question was a volcanic issue between the exponents of MATERIALISM and VITALISM during the latter part of the nineteenth century and the early part of the twentieth, and resulted in stupendous conflicts now largely forgotten.
THE CONFLICTS BETWEEN MATERIALISM AND VITALISM
The vitalists held that the materialists were studying the human body only AFTER it had become animated, and that such after-the-fact studies could not explain the major issue regarding the how and why of essential life animating energies.
And indeed, it is quite fair to point up that how animation of inert physical matter takes place is a question remaining not only unanswered, but mysteriously unexamined. The term VITALISM is taken from VITALITY, defined as “the peculiarity distinguishing the living from the nonliving,” the living having “power of enduring and continuing.” [All things are living, all things are made from Source which is a living entity both collectively and in its components. Some life is mineral and its a slow kind of life, just a snail must appear to a hummingbird… -AK] The vitalists held:
1. that explanations of the animating functions of a living organism require a vital energetic principle that is distinct from physico-chemical forces;
2. and that the processes of life are not explicable by the laws of physics and chemistry alone, and that life is in some part self-determining outside of those laws.
The exponents of both vitalism and materialism recognized that if a “vital energetic principle” did exist, it would equate to an energetic master plan, or “blueprint,” that existed independently of the matter-body, and which activated and energized it as an animated organism.
This not only more than hinted at the existence of an energetic life entity, but that it would logically be independent of and external to the laws of physics and chemistry.
If the existence of the vital life principle was admitted into even a minimum of scientific authenticity, then the dynamic domains of materialistic physics and chemistry were not all they were cracked up to be.
This volcanic issue was finally settled in about 1919, when the materialists totaled the vitalists by denying them any possibility of scientific acceptance.
Together with the issue of life-animating factors, the term VITALISM was shortly expunged and omitted from approved mainstream sources.
It is ironic that today’s physicists and those researching morphogenetic fields, morphic resonance, and causative formation are, in fact, various kinds of NEO-VITALISTS— albeit that condemned word probably will not be resurrected.
A particularly informative book in this regard is SYMPATHETIC VIBRATIONS: REFLECTIONS ON PHYSICS AS A WAY OF LIFE (1985) by K. C. Cole.
In an earlier chapter, the ancient Eastern concept of the LESSER and the GREATER VEHICLE was briefly discussed.
The Lesser Vehicle largely corresponds to the animated material body composed of matter and energy.
The Greater Vehicle is exclusively of energy, plus whatever else, and it is this Greater Vehicle that animates the Lesser.
Thus, the materialists have been exponents of the Lesser Vehicle, while the vitalists were exponents of the Greater Vehicle.
It is now possible to state the main point of the above discussion. The Lesser Vehicle would obviously have its particular aura energy fields, while the Greater Vehicle “overshadowing” the Lesser would have its own dynamic aura-energetic aspects.
To a very large degree, the aura energy fields of both would interpenetrate each other. But in some quite important sense, the energetics of the Greater Vehicle could clairvoyantly become hyper-visible, especially if the double vital energy system became super-energized.
Swann, Ingo (2015-01-14). Psychic Sexuality – The Bio-Psychic “Anatomy” of Sexual Energies (Kindle Locations 3180-3194). Crossroad Press. Kindle Edition.