In Part I we briefly reviewed some historical instances in which extraordinary human energies played a central role, and did so in very active and surprising ways.
In the contexts of each of the instances, the energies were given a number of different names—such as vital fluids, animating energies, sympathetic vibrations, magnetic, fluxes, effluents, animal magnetism, odic, psychic, and orgonic, etc.
However, in sequentially comparing what the different names were referring to, it is obvious that they collectively identify human energetics.
Thus, in the historical sense beginning in the Renaissance, we have a sequential profusion of names, but all of which get back to human energies.
At first sight, the profusion of names might appear as merely a semantic difficulty. It is at least that, to be sure. But a deeper examination as to how and why the different names came about reveals another more important factor.
This factor now needs partially to be brought to light within the overall scope of this book, because it has a great deal to do with societal factors that prevent and defeat the accumulation of verifiable knowledge regarding human energetics.
In turn, the lack of the knowledge has impact on individuals and how they can or cannot sense or perceive the energies.
THE SOCIETAL CONDEMNATION OF KNOWLEDGE OF HUMAN ENERGETICS
We have seen that the whole of the research reviewed in Part I spans almost five centuries. Further, we have seen that each aspect of the research emerged in different time periods and under different researchers.
We have also seen that all of the research in any form was almost immediately condemned and put down by strong societal measures—condemned so vigorously that the research was in fact effectively erased from all mainstream scientific, philosophic and academic histories of those five centuries.
The condemnations not only deconstructed the research of given individuals. They also acted as preventives with regard to accumulation of knowledge of human energetics. And they additionally acted as warnings to others that might drift into the magical directions of human energetics.
All of these societal measures to discourage and prevent research of human energetics are still generally active today. There are various kinds of energetic research going on here or there. But it goes on outside of mainstream parameters, and none of it is accepted or integrated into the mainstream lines of science, psychology or philosophy.
Of course, the mainstream forces cannot really prevent such research if it is undertaken individually and without mainstream approval. But the mainstream forces can ignore the existence and implications of such research, and ultimately can find ways and means to discredit any possible validity of it.
To return now to the profusion of names. When the work and phenomena of Anton Mesmer was condemned by the mainstream forces of his time, the essence of his work was in fact continued by many researchers in many different countries.
But none of it had much chance of being recognized as acceptable by the societal mainstream.
To escape being painted with the same tar brush as Mesmer, many subsequent researchers avoided utilizing the terminology associated with animal magnetism and mesmerism.
Such was the case with Baron von Reichenbach, and who indeed was considered as an important mainstream researcher, and in fact discovered much that could be fitted into conventional mainstream parameters.
As a thorough and exacting researcher, it is unthinkable that Reichenbach had not studied all available information regarding the phenomena and procedures of mesmerism.
However, in trying to avoid the anticipated societal condemnation of his work if he presented it along the lines of mesmerism, he opted to use entirely new and different terms—OD and ODIC FORCE.
This is a socio-political ploy quite common among scientists and philosophers, a ploy utilized to escape from the societal condemnation of earlier work.
As we have seen, Reichenbach’s work did not escape, and when the portents and implications of his work were recognized, not only was his work condemned, but he himself was subjected to personal humiliation.
After Reichenbach, no researcher hoping for a modicum of recognition by mainstream powers dared to utilize mesmeric or odic metaphors, since such rubrics had been vigorously condemned both in name and as regards the substantial topics they represented.
The term psychic force came into existence for much the same reasons—and with much the same societal outcome.
This outcome forced the psychic researchers to formulate their organizations outside of acceptable mainstream sciences. And such work, even if later renamed Parapsychology, continues to exist outside of even a hint of mainstream acceptance.
As it turned out, the psychic force research was very substantial and persuasive. But this fulminated even more vigorous societal condemnation of it. Psychical research did not actually cease, but the fulminations caused the term psychic to be taboo within the modernist mainstream sciences and philosophies, and within their workings it remains taboo to this day.
A careful study of Wilhelm Reich more of less suggests that he never intended to enter into psychical research.
From the start of his work, his interests focused precisely on sexual energies, especially those associated with orgasm.
In this instance, he needed a new term, and ORGONE, or orgonic energy, was derived from orgasm. Indeed, there can be little doubt that orgasm IS a form of energetic transaction, one with multitudes of side effects and by-products.
But, as we have seen, Reich did not escape condemnation either, specifically because his work intruded into the category of human energetics. In demonstrable fact, he and his work were terminated by mainstream officials, and with a viciousness that can be seen as little else than hysterically deadly.
The factor that links the different names has to do with human energetics. It is this factor, under any name, that appears to be the special target of mainstream societal suppression.
This, to say the least of it, is very mysterious—and exceedingly illogical if the bigger goal regarding acquisition of knowledge per se is considered.
But in some sense at least, there is a comic side to this five-century-long story of suppression.
THE EXPERIENCING OF SEXUAL ENERGIES CAN BE PARTIALLY DEADENED
The real existence of sexual energies is universally experienced by people in all cultures and in all stations of life.
The experiencing (or sensing) transcends language barriers, social strata, and even educational conditioning designed to install emotional and mental deadening against such sensing.
But human organisms, having the superlative sensing equipment they do, seldom become so dumbed-down that they altogether cease from such experiencing.
In considering the above, however, it must quickly be pointed up that there are strategic differences between sensing sexual energies and the many formats of behavior that can download because of them.
Herein lies a great difficulty, in that the knowledge gap between sexual energies per se and sexual behavior per se is not only enormous but gargantuan.
One element of this great difficulty obviously proceeds from the fact that the energies are invisible while the associated behavior is visible. This causes attention to be focused on behavior, but only because it IS visible.
Another element is that while the energies are invisible, they are none the less tangible.
This invisible-but-tangible aspect is confusing, often resulting in messy situations not only regarding sexuality but other factors that can be sensed in spite of their essential invisibility. Even many great minds, least of all those philosophic and scientific, have not been able to come to terms with what is involved.
The entire realm of intuition, for example, is a good example of this, in that it is entirely composed of sensing invisible but obviously real factors. But intuition moved quite close to energetics, and so research of it is avoided by mainstream science and psychology.
THE EXPERIENCING OF SEXUAL ENERGIES UNDER SPECIAL AND ORDINARY CIRCUMSTANCES
As we have seen via Part I, sexualizing energies have been rather uniformly and somewhat dramatically encountered in all vital-energy research. As described, they have been encountered as a current through the body, sensation of a slight tingling in the palms of the hands, and other significant parts of the body, notably in the back and the “loins” (i.e., the genital regions.)
Within those research encounters, a number of those involved observed that whether weak or strong, such effects are not simply imaginary—because whatever is involved results in tangible experiencing.
But as can be recognized, such phenomena are encountered not only in vital-energy research, but in general human life at all levels. And such general experiencing can sometimes be as dramatic as that encountered in the special cases of vital-energy research.
Indeed, the real existence of invisible, sexualizing energies universally experienced as having tangible qualities is the one ethereal wedge that drives rather deeply into societal responses seeking to suppress knowledge of human energetic phenomena.
One of the more obvious reasons for the societal suppression is that the phenomena are indicative of BIGGER hidden resources of human-energy powers. And it is apparently those powers that, for some mysterious reason, the suppressive mainstream forces feel must better be left unexamined in order to prevent their enhancement.
To reiterate for purposes of emphasis, this is the same as saying that knowledge of invisible sexualizing energies must be suppressed, since they point in the direction of opening up knowledge of other invisible energies—such as telepathy, clairvoyance, psychokinesis, and so forth.
All of those items are closely related to energetic powers, and as such the central key to their development would consist of more complete knowledge of human energetics overall, and which knowledge would include information about sexual energetics.
As it turns out, though, and rather comically, the suppression of human energetics cannot, at the individual level, also entirely suppress the universal experiencing of sexualizing energetics.
But dumbed-down information about that particular kind of energetics can be achieved by social conditioning that directs focus not on formative and vitalistic sexual energies, but rather misdirects focus upon sexual behavior, the genitalia, and various moralistic containment policies.
Thus, to the degree this misdirecting, dumb-them-down attitude is accepted and reinforced, the farther away is any real cognizance of not only sexual energetics, but the whole of human energetics as well.
THE BASIC SOCIETAL WAY OF DUMBING DOWN HUMAN SENSITIVITIES
A thorough examination of this “problem” reveals that there is a time-tested societal way to prevent this sensing.
This simply involves NOT teaching people how to expand, refine, and hone their innate sensitivities beyond what is needed to fit them into average societal formulas.
TWO DYNAMICS OF SOCIAL CONDITIONING REGARDING PERCEPTION
Most people eventually realize that they may be some kind of victim to social conditioning, and anyway most people realize that social conditioning agendas do exist.
But there is very little real information publicly available as to the METHODS utilized to effect such conditioning.
There is a really big, and complicated story in this regard. But a full part of it is that social conditioning cannot take place very well unless the quite excellent and remarkable perceptions of each human organism are first dumbed down in certain strategic aspects.
After all, any individual who can perceive a whole lot also will become enabled to know a whole lot.
With regard to perception, there are two identifiable dynamics of social conditioning that are worth considering, and certainly so within the contexts of this book and its topics. Very briefly put, it is more or less true that human perceptions can be conditioned by social, cultural and environmental factors.
There seem to be a number of reasons for this, but one is that the effectiveness of social organizing depends a great deal on uniformity of perceptions among those belonging to the social grouping.
Since most social structures are built up in direct support of some kind of doctrinal ideas, the perceptions of the inhabitants of the structures are educationally conditioned to reflect the doctrinal ideas.
As but one example, the philosophical doctrines of the modern sciences denied the existence of human animating energies. This doctrinal denial resulted in two rather deplorable spectacles:
1. the necessity to trash evidence of the energies to keep the doctrine sanitized
2. educational conditioning to deaden perception of the animating energies, or at least to condemn them to high levels of social intolerance if they occurred spontaneously in people
Another reason, however, is more basic. It has to do with the reality that people need to know what something does or should look like in order:
1. to trust their perceptions when they do occur
2. to recognize what they are perceiving when and if they do perceive it
3. to have some kind of agreement that everyone is seeing the same thing more or less in the same way
This is perfectly understandable in the light of overall human nature. But there are a few quirks involved.
As but one quirk, it doesn’t seem to matter very much if the “same way” is actually the wrong way, or if the same way is completely of illusion in the first place. In either case, uniformity of perception is achieved.
Another quirk is that perceptions are stronger if they are socially tolerated—and weak or non-existent if not tolerated. Indeed, large groups of people can “agree” not to perceive this or that—and they usually don’t thereafter.
For example, within science proper exist many topics that scientists have “agreed” not to acknowledge as existing. One of those topics, of course, is human energetics. Thus, a mainstream scientist would not perceive a vitalizing human energy field even if thousands of lives depended on doing so. Further, since agreement not to perceive any factor redolent of human energetics, many such scientists could attack and deconstruct any evidence of them, and feel justified in doing so.
As already mentioned, another forbidden topic intuition, and most mainstream scientists have denied the substantial evidence supporting its real existence. This, even though intuition is otherwise credited and documented as saving lives and enabling new inventions.
One of the admitted reasons for the avoidance of intuition is that it ranges too close to a topic utterly forbidden in the mainstream sciences and philosophies—the topic of clairvoyance. Indeed, any serious substantiation of clairvoyance is put down with a vicious enthusiasm at least equal to that pertaining to the wholesale condemnation of human energetics.
Still another quirk involves the fact that people cannot recognize what they are perceiving unless they already know what it is and what it should look like. Indeed, these two very subtle criteria are exceedingly important.
For one thing, people often simply don’t perceive something they have never seen before. If they do perceive it they usually will have to ask someone else what it is. This more or less means that even if someone is sensitive to something, it might not be recognizable in any cognitive sense at all.
THE SOCIETAL TACTIC OF DESENSITIZING SENSITIVITIES
Here we encounter a boon with regard to societal conditioning agendas. All human organisms, in their natural state, are actually equipped with extensive arrays of sensing mechanisms and faculties.
Various formats of societal conditioning would require an artificially induced desensitizing of entire categories of those sensing mechanisms and faculties.
Indeed, and logically considered, cognitive perceptions are largely dependent on sensing faculties, and if the latter are artificially desensitized, cognitive perceptions must suffer likewise.
There is much more that can be discussed regarding societal conditioning, especially when it comes to both the conventional and psychic force aspects of creativity and power.
Those aspects, however, need to be presented within the contexts of creativity and power, and so we can now segue back into energy phenomena, especially in relationship to the sexualizing energies.
A NOTE ON PERCEIVING SEXUALIZING ENERGIES
While it is possible to think of PERCEPTION as a singular thing, in actuality there exist many different form and qualities of it. Even so, two general categories of perception can be identified:
–the first consisting merely of sensing or feeling in the absence of images
–the second consisting of sensing, feeling and images combined
In that the sexualizing energies are invisible, any sensing, feeling or imaging of them qualifies as a form of clairvoyance.
If we return briefly to the five centuries of various kinds of energetic research, one of the more remarkable aspects was that many observers stated that they could not only sense the energies, but literally see them as well.
Those who merely felt the energies described them much as any person would who experiences them as invisible charges, heat, stimulation’s in various body parts, especially in the region of the loins, and as having horny or “disturbed” repercussions.
The seers of the energies, however, described them as consisting of rays, protrusions, extensions, fluid-like circulating fields, and beams, and as having lights, colors, and so forth.
Direct perceptions in this regard of the fluid-like, circulating fields, are entirely consistent with many descriptions of the “auras” surrounding and interpenetrating the physical corpus—and the real existence of which has been acknowledged since earliest recorded antiquity.
SOME PRELIMINARY DISTINCTIONS BETWEEN AURA AND ENERGY FIELD
In the chapters that follow, the modern term “energy field” and the ancient term “aura” will be utilized as nearly synonymous, with certain distinctions.
There is a rich tradition regarding what is meant by aura, but hardly any tradition regarding what is meant by energy field. In fact, the use of the energy field metaphor came into existence to escape the modern societal condemnation of the aura metaphor.
But there is another nuance to the distinction. Basically speaking, an aura is what clairvoyants can see. An energy field is what can be measured by instruments designed to do so.
In any event, in the traditional lore the aura is basically conceived of as a luminous radiation and typically composed of different colors.
An examination of the colors as usually described reveals that they correspond to the colors of the visible light spectrum. This can lead to wonderment as to why the colors of the subtle radiations are confined only to the colors of that spectrum—in that the visible light spectrum is only a very small segment of the entire electromagnetic spectrum.
It is quite possible that many of the subtle radiations might not even belong to the electromagnetic spectrum, which reflects the existence only of physical electromagnetic energies—but does not reflect basic animating life-force energies, and which have not been discovered so far.
The point being made here is that because of the lore the aura is conceptualized as being made up of colors. Thus, potential aura-seers can easily be conditioned to expect to perceive the radiations as colorful—when indeed many energies within the aura are colorless.
So, the single concept of colorful radiations does not lend itself to perceiving aspects of the aura that are colorless, but dynamically present.
In respect of the above, it is probably appropriate to keep in mind the well-known adage that what you expect to see is what you do see, and what you don’t expect to see is what you don’t see.
But there is a workable clue here. Colors don’t produce themselves, but energies as motional vibrations can produce colors. Hence the first goal of the would-be aura seer is to perceive energies.
ARTISTIC REPRESENTATIONS OF THE HUMAN AURA
Regarding the human aura and the astral-aura light realms, artistic representations of them occasionally can be found dating from antiquity onward through the centuries and up until today.
All of these artistic representations deal with or attempt to portray luminosity and light as well as energetic shapes that are usually invisible to the physical eyes, but not to the perceiving, image-making mind.
Among the best-known of the many examples portraying the aura-light-shape realms are the art works of William Blake (1757-1827), the English poet and artist. But there are many other very beautiful examples.
The personal human aura is USUALLY portrayed as a self-contained envelope, or full-body nimbus, around the physical body, usually shown as oval or ovoid in its mist-like contours.
The full-body nimbus is usually shown as extending about two to three feet outside of the physical body.
It consists of fluctuating colors, color layers, and variously shaped energy structures and which sometimes can extend far beyond the margins of the mist-like properties. Good clairvoyants can detect “damaged” areas within the energy body, which are associated with illnesses or with dysfunctional emotionality.
The colors seen are also associated with many kinds of qualities and activities, although there is no general agreement on this matter of colors—except in the case of the color dull black—which clearly and unequivocally portends approaching death. In all cases in which I have seen this kind of dull-blackening aura, even among some of my dearest friends, all have died shortly or within the year or so.
If death is imminent, the aura disintegrates altogether and disappears, although the bio-body might live on for a few days with artificial life support assistance.
It’s also worth noting that the aura often turns dull black regarding those who will shortly meet premature or accidental death—as if the energy “intelligence” somehow knows of this in advance.
The historical descriptions of the aura are very important, of course, and very compelling as well, and they certainly have a place within this book.
But leaning too heavily on them tends to obscure another important factor. The traditional concepts portray the aura as light, luminosity and color, while the concept that auras also have SUBSTANCE is marginalized.
Indeed, if the elements of human energetics did not possess substance, then they could not be tangibly FELT, as is particularly the case regarding the sexualizing energies.
So the substance aspect of human energetics must be restored for the purposes of this book, and we will utilize the next chapter to do so.