The continuing exploration of the denied science of human sexual energies requires that we continue examining certain terms in order to grasp their deeper meanings beyond the merely superficial. Many of those terms are commonly utilized in a general sense, but without any in-depth idea of what they mean, especially as regards their forgotten historical background.
Other terms that are very valuable have dropped out of use—largely because certain researchers sought to avoid them. Thus, the terminology games researchers played often caused the same phenomena to be referred to one way and then another.
Additionally, some terms have been assigned so many meanings that except in some ambiguous way one can’t ever be quite sure what is actually being referred to.
Two of these terms are CLAIRVOYANCE and TELESTHESIA, both of which are meaningful to the sensing/perceiving of sexual energies.
THE COMPLEX NATURE OF CLAIRVOYANCE
The term CLAIRVOYANCE first appeared in French at about 1503, but doesn’t seem to have been incorporated into English until more than 300 years later, at about 1847.
It has several meanings in French. But in English it is generally used only with the one meaning associated with it in 1847, which links the English use of the term to mesmeric phenomena.
CLAIRVOYANCE: a faculty attributed to certain persons, or to persons under certain Mesmeric conditions, consisting of the mental perception of objects at a distance or concealed from sight.
This English definition sounds competent enough on the surface, and it is easy to link it to the “second sight” of the Irish, and to the “seership” faculties of shamans worldwide. But beyond that it doesn’t really enlighten one all that much. So it is helpful to survey the meanings given to the French terms CLAIR and VOYANCE.
CLAIR refers to light, brightness, clearness, luminous, transparent, limpid, and to bright or transparent colors, shapes, and forms, and even to invisible clarity. VOYANCE refers to seeing. And so the first meaning of clairvoyance in French is, of course, seeing clearly.
Many people have been socially conditioned to suppose they don’t have clairvoyant faculties. But this merely results from mind-conditioning and social reality-making by selective nomenclature.
Everyone possesses clairvoyance. For example, if clairvoyance is defined literally as consisting of mental perception other than by sight, and if one is not utilizing one’s eyes while sleeping, then the perception of one’s dreams actually is a type of clairvoyance.
Often the eyes remain open during day-dreaming, but what the eyes are seeing often disappears from view. It’s quite safe to say that the eyes don’t really see what is being clairvoyantly seen either in daydreaming or sleep dreaming.
Inventors, artists, architects, engineers, “conceptualists” and so forth are actually very good at seeing their works before they are rendered into physical form so that the eyes can then see them.
Then there are the phenomena of “seeing with the Mind’s Eye” or “envisioning” or “intuiting” or “visualizing,” and all of which, except for the different nomenclature referencing, are types or degrees of clairvoyance.
Strictly speaking in retrospect, the use in English of the term clairvoyance was probably not a very good idea. It would have been more accurate to refer to the “second sight” of the Scots and the Irish, since clairvoyance more literally refers to a second sight if compared to the first sight of the physical eyes.
In 1920, James Lewis Spence (1874-1955), born and educated in Scotland, published an authoritative ENCYCLOPEDIA OF OCCULTISM, this being the first attempt to sort out the swamp of nomenclature involved.
Spence also published more than forty other valuable works dealing with mythology; folklore and the occult, and especially elucidating upon the Atlantis theme.
Spence more or less solidified the definition of CLAIRVOYANCE as: “A term denoting the supposed supernormal faculty of seeing persons and events which are distant in time or place, and of which no knowledge can reach the seer through the normal sense-channels.”
As such, according to Spence, CLAIRVOYANCE may roughly be divided into three classes:
–Perception of the past
–Perception of the future
–Perception of contemporary events happening at a distance, or outside the range of the normal vision.
Why Spence did not include as a form of clairvoyance the perception of vital energies, auras and energy fields is something of a mystery. Here, of course, we will add this fourth general category.
A number of important subdivisions of clairvoyance had been established earlier, at about 1890 and researched thereafter—albeit under certain strange nomenclature, such as telopsia and telecognosis, which didn’t quite catch on for reasons that might be obvious.
Others did, however. For example:
–X-ray vision (which did catch on)
–Traveling clairvoyance (which also caught on)
–Medical clairvoyance (which didn’t catch on, but is making a comeback today (and in this book, as well))
–Platform-clairvoyance (see below)
–Macro clairvoyance
–Micro clairvoyance
–Hypnotic and trance clairvoyance
–Ecstasy clairvoyance
–Psychometric clairvoyance
–Mixtures of clairvoyance and telepathy
–Telesthesia clairvoyance
A much longer list of clairvoyance types is available, but not needed here—with the exception of sexuality clairvoyance, which before now has never been included in any lists of clairvoyance types.
As a joyous aside, some might wonder what “platform-clairvoyance” is. It was the term assigned to the seeing of spirits, incorporeal entities, including ghosts, and death-bed (or near-death) visions which we today refer to as near-death experiences.
The term “platform” was taken from the platforms provided during séances on which spirits manifested to be seen by the sitters. The sensitives and mediums who manifested etherializing force energies also often sat on platforms. The proper term should be, of course, spirit clairvoyance.
Medical clairvoyance is another interesting term. To get at its definition, we should first remember that clairvoyance was defined as a supernormal mode of perception which results in a visual image being presented to the conscious (or dreaming) mind.
Medical clairvoyance was thus conceptualized as the faculty to see the inner mechanisms of the human body, diagnose disease, and perceive the human body aura and its constituents, its shifting colors, shapes, forms, extensions, and etc., its energies.
Excluding the recalcitrant modernist mainstream, that medical clairvoyance exists has been established beyond doubt. So, if medical clairvoyance is possible, certainly mere sexual clairvoyance is also.
The basis for medical clairvoyance was quite accepted in antiquity. Many records describe that medical healers employed clairvoyants (seers) to diagnose, or asked their patients to dream about what was wrong with them, or asked oracles, omen-readers, or diviners (all clairvoyant seers) to do the same service.
In this respect, though, the idea of biological clairvoyance might be useful. The best term, however, might be bio-psychic clairvoyance—via which both the physical and psychic factors of the human being can be clairvoyantly seen and described.
TELESTHESIA AS A FORM OF CLAIRVOYANCE
By 1882, it had been found that the clairvoyant communications between distant persons were not only comprised of “seeing” phenomena, but that such phenomena also often incorporated transference of thought, transference of emotions, transference of motor impulses, and of “many impressions not easy to define.”
As might be suspected, this latter comment referred to transference of sexual energies at some second-sight level other than the first sight level of the eyeballs.
Regarding the transference of thought, etc., Sir William Crookes had indicated something you might wish to read slowly:
“It is known that the action of thought is accompanied by certain molecular movements in the brain, and here we have physical vibrations capable from their extreme minuteness of acting direct on individual molecules, while their rapidity approaches that of the internal and external movements of the atoms themselves.”
Sir William’s statement remains one of the best regarding the basis of thought as molecular-atomic activity, and it was accepted as such back during the 1870s.
But when the context of this statement was applied to the problem of clairvoyant transference, it became quite evidential that the transfer also produced certain resonating molecular movements in the brain—and which molecular movements had vibrations capable of acting directly on individual systems. This led to the idea that there were varieties of “clairvoyance” beside the “seeing” kind.
There was, first of all, the thought-transference kind of clairvoyance which was not a seeing kind. To distinguish between the two, the term TELEPATHY was ultimately seized upon to denote the difference between seeing clairvoyance and thought-transference clairvoyance. This term caught on and swiftly became popular because it was easy to think of thought-transference as a kind of “mental radio.”
TELEPATHY refers to thoughts across distance. It is an emulation of the radio-broadcasting model. During the 1880s theories abounded regarding utilizing electromagnetic radiation and waves for across-distance wireless communication. The term RADIO was taken from radiating. Radio broadcasting was shortly demonstrated in 1901.
There remained, however, the problem of emotions and motor impulses across distance, and which were still incorporated within the general grab-all bag of clairvoyance. The transfer across distance of emotions and motor impulses did not involve “sight” or “telepathy”—and so new terms were needed to denote them.
The transfer of emotions was referred to as “empathy transference;” this term did not catch on for long, and has never been replaced. So few of us realize that not only do our telepathic thoughts transfer across distances, but that our emotions do likewise specially our sexualizing ones.
In 1882, F. W. H. Myers (1843-1901), a leading mind in early psychical research, coined a new term—TELESTHESIA—to denote motor impulse transfers across distances.
The THESIA part of this term is taken from the Greek AISTHESIS meaning perception of sensations. It is most familiar to us when combined as ANE-THESIA, i.e., utilizing chemicals to deaden or to cause a loss of the perception of sensations.
There was, and still is, much evidence for the existence of telesthesia. Mothers, for example, when their children are hurt elsewhere at some distance away and out of sight, often feel sensations in the exact same place where the child is being wounded, plus knowing that the “hurt” refers to their children.
There are proven examples of telesthesia in the psychical literature. For example, the case of a Mrs. Fussey at Wimbledon, England, on November 4, 1914, is typical and famous. At home she suddenly felt in her arm the sharp sting of a wound. She immediately exclaimed that “Tab [her soldier son in France] is wounded in the arm. I know it!” The following Monday, confirmation arrived in the form of a telegram.
The most familiar experiencing of telesthesia world-wide, however, is sexual vibe sensing which is a combination of clairvoyance and telesthesia in that telesthesia is a transfer of sensations that affect involuntary motor impulses transferred across distance.
As a term, however, TELESTHESIA did not catch on, even though its sister term, TELEPATHY, did.
TELESTHESIA was meant to denote the clairvoyant transfer across distance of motor impulses, and “many impressions not easy to define.” Again we are among sex-loaded code words of the Victorian age when sex was taboo.
Clearly, many kinds of stimulating motor impulses might be transferred across distance, some of which we are even today quite familiar with, aren’t we?
No one in their right mind will deny that certain “motor impulses” are part and parcel of sexual “communicating” and with emotional motor-impulse responses to it.
Indeed, if in some energetic fashion the sexual motor impulses did not activate and gear up, then there would be no responses to sexual vibes whether their source is near or far.
We are now prepared to move on to the next great saga of an earlier researcher of human energetics. The terms discussed in this chapter won’t be used, because Karl von Reichenbach’s work took place before those terms became fashionable. But you will recognize the experiential concepts of various kinds of clairvoyance and telesthesia.