Do You Love Einstein?

PIERRE F.
WALTER
DO YOU LOVE
Einstein?
Creative Insights into Perennial Wisdom,
Human Genius and the Quantum Field
©2010 Pierre F. Walter. All rights reserved.
Published by Sirius-C Media Galaxy LLC
http://sirius-c-publishing.com
http://siriuscmedia.com
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ISBN 978-1-453741-39-9
Contact Information Pierre F. Walter
publisher@sirius-c-publishing.com
About Pierre F. Walter

http://drpfw.info
Quotation Suggestion
Pierre F. Walter, Do You Love Einstein? Creative Insights into Perennial Wis-
dom, Human Genius and the Quantum Field, Newark: Sirius-C Media Galaxy
LLC, 2010
About the Author
Pierre F. Walter is an international lawyer, researcher, author and lecturer.

After finalizing his studies in German law and European integration with
diplomas in both disciplines in 1982, he graduated in December 1987 at
the law faculty of the University of Geneva as Docteur en Droit in interna-
tional law. The doctorate was funded by scholarships from the Swiss
Institute of Comparative Law, Lausanne, and from the University of Ge-
neva, as well as a Fulbright Travel Grant for an assistantship with Profes-
sor Louis B. Sohn at UGA Law School Department of International Law,
Athens, Georgia, USA, in 1985. Pierre F. Walter also served as a research
assistant to Freshfields, Bruckhaus, Deringer, Cologne, Germany in 1983
and to Lalive Lawyers, Geneva, in 1987.
Pierre F. Walter writes, lectures and teaches in
English, German and French languages; he has written more than ten
thousand pages embracing all literary genres, including novels, short
stories, film scripts, essays, selfhelp books, monographs and extended book
reviews. Also a pianist and composer, he has realized 40 CDs with jazz,
newage and relaxation music.
Pierre F. Walter’s professional publications span
the domains International Law, Criminal Law, Holistic Science, Psychology,
Education, Shamanism, Ecology, Spirituality, Quantum Physics, Systems
Theory, Natural Healing, Peace Research, Personal Growth, Selfhelp and
Consciousness Research.
110 Book Reviews, thirty-eight audio books and
more than hundred video lectures were realized in the years 2005-2010.
Besides, Pierre F. Walter is editor of a series ‘Great Minds’, which features
scientists, artists and authors of genius from Leonardo to Fritjof Capra.
Pierre F. Walter publishes via his Delaware firm
Sirius-C Media Galaxy LLC and the imprints IPUBLICA and Sirius-C Media
(SCM).
Additional Reading
The Sirius-C Publishing Content Guide:

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For Nelson
Contents | 5
CONTENTS
INTRODUCTION 13
Why I Love Einstein
Do You Love Einstein? 14
Overview 21
CHAPTER ONE 26
Perennial Insights
Minoan Civilization 27
The Egalitarian Society 30
The Roots of Violence 32
Pleasure and Intelligence 37
Pleasure and Touch 39
Pleasure and Violence 42
The Holistic Science Paradigm 44
A Matter of Terminological Correctness
Ancient Wisdom Traditions
Goethe’s Color Theory
The Twelve Branches of the Tree of Knowledge 47
Science and Divination
Science and Energy
Science and Flow
Copyright © 2010 Pierre F. Walter. All rights reserved.

6 | Do You Love Einstein?
Science and Gestalt
Science and Intent
Science and Intuition
Science and Knowledge
Science and Pattern
Science and Perception
Science and Philosophy
Science and Truth
Science and Vibration
The True Religio 83
Generalities
The Inner Selves
Inner Child
Inner Adult
Inner Parent
Inner Dialogue
Multidimensionality of the Psyche
Function of the Ego
Inner Child Recovery
Inner Child Healing
CHAPTER TWO 92
Integrated Knowledge
The Forbidden Tree 93
Emotions and Cognition 96
Published by Sirius-C Media Galaxy LLC, 2010

Contents | 7
Emotions are Intelligent
Emotions are Functional
Emotional Self-Awareness
Emotional Balance
Emotional Intelligence
The Human Energy Field
Emotions, Sexuality and the Human Energy Field
The Emotional Identity Code
CHAPTER THREE 103

The Nature of Genius
The Spontaneous Nature of Creation 104
What is Creativity? 108
Genius and Inner Knowledge 112
CHAPTER FOUR 118

Genius and Geniuses
Four-Quadrant Genius 119
The Genius of Leonardo 124
The Genius of Wilhelm Reich 129
From the Hero to the Human
The Genius Defined by His Work
A Scientific Genius
The Genius of Albert Einstein 145
The Genius of Fritjof Capra 153

The Genius of Françoise Dolto 157
The Genius of Pablo Picasso 160
The Genius of Svjatoslav Richter 164
Some Autobiographical Notes
Genius Research Applied
Multiple Talents, One Decision, One Career
No Prodigal Son, and No Prodigy
Some Details of Richter’s Genius
1/12 Innate and Intuitive Musical Perception
2/12 Correctness of Taste
3/12 Perception of Whole Patterns
4/12 Musical Intelligence and Eclecticism
5/12 Impeccable Sight-Reading Capability
6/12 The Ability to Play Complex Scores While Transposing Them
7/12 A Natural Sense for Rhythm
8/12 Musical Memory
9/12 Faculty of Concentration and Physical Endurance
10/12 The Ability to be Undisturbed
11/12 Physical Constitution and Size of Hands
12/12 A Man of Drama
The Genius of Keith Jarrett 182
General Remarks
Jarrett and Inner Knowledge
Jarrett’s Shostakovich

Contents | 9
CHAPTER FIVE 185

Forefathers of the Quantum Field
Ether or Other 186
Carl-Gustav Jung (1875-1961)
Paracelsus (1493-1541)
Swedenborg (1688-1772)
Mesmer (1734-1815)
Reichenbach (1788-1869)
Reich (1897-1957)
Lakhovsky (1869-1942)
Burr (1889-1973)
The Secret Science 202
CHAPTER SIX 211

What the Bleep Does the Bleep Know!?
Introduction 212
Newton - Einstein - Planck 214
The Unified Field 218
Coherence, Connectivity, Entanglement, Nonlocality 223
The Impact of Consciousness 228
The Impact of Intention 234
Creating Our Own Reality 240
A New Science? 251
What the Bleep Does the Bleep Know!? 258

POSTFACE 264
Not a Summary
BIBLIOGRAPHY 266
General Bibliography
FROM THE SAME AUTHOR 357

A Bibliography
SYNOPSIS 370
Emotional Flow, Audio Book, 2010
Emonics, Audio Book, 2010
Patterns of Perception, Audio Book, 2010
A Psychological Revolution, Audio Book, 2010
Eight Dynamic Patterns of Living, Audio Book, 2010
Consciousness and Shamanism, Audio Book, 2010
The Lunar Bull, Audio Book, 2010
Processed Reality, Audio Book, 2010
Notes on Consciousness, Audio Book, 2010
Minotaur Unveiled, Audio Book, 2010
Oedipal Hero, Audio Book, 2010
Creative Prayer, Audio Book, 2010
The Star Script, Audio Book, 2010
The Drug Trap, Audio Book, 2010
Child Play, Audio Book, 2010
Reich’s Greatest Discoveries, Audio Book, 2010

Contents | 11
Orgonomy and Schizophrenia, Audio Book, 2010
Wilhelm Reich und Orgonomie, Audio Buch, 2010
Le jardin infâme, Livre Audio, 2010
NOTES 420
Annotations

If you study science long enough, and seriously enough, and dig deeply enough, if you
don’t come up feeling wacko about it, you haven’t understood a thing!
– FRED ALAN WOLF IN ‘WHAT THE BLEEP DO WE KNOW!?’
INTRODUCTION
Why I Love Einstein
Do You Love Einstein?
Do you love Einstein? I do. And I love Fritjof Capra, Paracelsus, and
Picasso. And of course Leonardo, the greatest of them all.
Why do I love quantum physics? Why do I care to publish about
Wilhelm Reich? Why do I believe that What the Bleep Do We Know!? was
one of the most important films of all times? And why will I talk in this
book about Svjatoslav Richter, Françoise Dolto, or Edward de Bono?
It all sounds like taken from different pots to throw in our quantum
soup, I know. Yet I believe there are invisible connections between all the
things, theories, concepts and persons I am going to talk about in this
book. And by the way, I understand this text as a musical composition,
not a dry treatise. I mean this both in the metaphorical and the literal
sense; for, I am going to talk also about Fritjof Capra’s brilliant book The
Hidden Connections (2002).
Great people emanate something like immediate truth, which is proba-
bly the irradiation of their strong and healthy vital energies, the integrated
power of their vision and mission. And when meeting them in person, as I
met for example Françoise Dolto or Svjatoslav Richter, I could feel their
vital force streaming through me even days after the encounter.
How is this possible? For me, already in my early years, it was the
proof that we are all connected through the invisible strings of the quan-
tum field – which until recently was called the bioenergy, the élan vital, Le-
bensenergie, life force, ch’i, prana, mana, ki or hado.
But what has all this to do with Picasso, one might ask? Or with psy-
chotic children that were, for the first time in human history, healed by
the psychoanalytic genius of Françoise Dolto? What has all that to do
with quantum physics, and with musical performance? What are all those
strange ingredients doing in our quantum soup? What is it that the
author was up to, in the first place?
That is after all a good question. In fact, behind the surface of this
fancy diary, there is indeed a program, as some people see it behind some
Beethoven sonatas, there is a guiding idea, there is an Ariadne thread that
Introduction : Why I Love Einstein | 15
leads from A to Z – not just from Bach to Beethoven. And this present
book is definitely also about the great men who were the pioneers in dis-
covering this bioplasmatic energy that was forbidden to exist within the
Cartesian science paradigm, discarded out as ‘vitalistic nonsense’.
Besides, I would like to share some of the insights that were the result
of more than twenty years of genius research. What is human intelli-
gence? While I am not a physicist and expert on quantum physics, I think
that quantum physics has chances to become the ultimate metaphor for
the patterned and nonlocal intelligence of life, which is exactly the intelligence
of geniuses.
In my non-physicist understanding of quantum physics, there are two
constants important for understanding the quantum field; they are uncer-
tainty and nonlocality. When Werner Heisenberg discovered what he called
the uncertainty principle, Einstein felt it almost as an assault; his answer to
Heisenberg was:
– God does not play dice!
We are going to have a deeper look at the controversy for there is a
lot we can learn from it, not only scientists, not only physicists, but all of
us!
Nonlocality is an interesting new expression that clarifies why in fact,
what now sounds almost like a euphemism, all is interconnected in our uni-
verse. Within the quantum field, particles, to say it in Einstein’s words, are
waves, but as soon as human consciousness is focused upon them, ‘the
wave collapses’ and the particle materializes into a tiny piece of matter.
Then, the particle is local. When no observation takes place, the wave-
particle or elementary unit is nonlocal, which means that it bears no spe-
cific location. It is everywhere or nowhere at the same time. It cannot be
localized. In other words, its location is a probability wave in the realm of
infinite potentiality.
That means in turn that every single point in the universe is a potenti-
ality, for potentially the element could materialize there. It can happen
everywhere and nowhere; it cannot be predicted where it will happen,

which means that we are dealing with something that Deepak Chopra
calls ‘pure potentiality’.
This insight into nonlocality has far-reaching consequences as we will
see further down; it has far-reaching consequences not only for science,
but also for the development of our human potential, for here, we are
equally dealing with pure potentiality. Hence, we can say that metaphori-
cally speaking, quantum physics has corroborated what human resource
specialists, coaches and corporate trainers knew since the beginnings of
human history. These people namely always considered the human being
as a potential genius because of the unlimited nature of human potential.
So, it really makes sense for each and everybody involved in human
potential development to have a deeper look at what human genius and
quantum physics have in common, and can learn from each other!
We know that human genius always existed, yet to meet with a gen-
ius, or just to know details about the life of one of those great heroes is a
deeply transformative experience! I can testify for it. As a small boy, when
I was nine years old, and heard about Albert Einstein for the first time,
something in me clicked in place. I have no idea what it was. But from
that moment, I knew that what I knew was true, not just a dream. I knew
that I had, deep inside of me, real knowledge, and that I only needed to find
a way to get it out! To achieve this is another question, as we all know. As
for me, I needed about forty years, and this book is a little sketch from the
greater literary collection that was the result of those years of creation;
and it may not come as a surprise, then, when I say that I wrote this book
in just two weeks, while a part of it was taken from earlier writings. But
the greatest part of the book, I wrote spontaneously, almost automatically,
giving birth to what was within me for so long, by just bringing it to pa-
per. It was not an effort, but a liberation, while I was feverish all over these
two weeks, as it’s usually the case when I create writings or music.
Today, as an adult, I would reformulate the question and ask why
Einstein became something like an archetype, an embodiment for genius?
Why Einstein, and not Leonardo or Giordano Bruno, why not Kepler or
Galileo? Was it because of the media and, especially, television? It is true

that I had learnt about Einstein from television, which existed from about
the 1960s in Germany, in its original black-and-white version. And Ein-
stein, I must say, was really dear to the media, he was popular, they liked
to talk about him. I remember that I wondered already as a boy what was
so attractive about Einstein? Was it his clochard look? Was it the fact that
he played the violin? Was it the more scurrilous anecdote that when Ein-
stein and Chaplin met and had dinner together, Chaplin’s young wife
asked the genius why he so rarely took a bath?
I believe there is indeed an answer to these questions, but not an ap-
parent one. You can come up with a speculations here, but this is not my
intention. I believe there is an answer why Einstein was popular, and
Reich, his contemporary, unpopular. I believe the answer is that careless-
ness, genius and a certain way to be childish, as a combination of quali-
ties, evokes sympathy in most people! Picasso namely has a very similar
inner setup, and was equally popular for a large slice of the 20th century.
Reich came over to most people as ‘too righteous to be true’, and that
was probably the reason why he attracted the attention of all those right-
eous fighters for justice and child welfare that put him in one pot with
pornographers, obsessed freaks and exalted quacks. When people are too
serious, and they lack humor, worse, when they get easily angered by the
human weaknesses of those around them, they attract rigid harsh re-
sponses. Einstein attracted a favorable response from both the great pub-
lic and government officials, most of his time, while it has to be seen that
both men had to flee Nazi Germany, and both had secretly been followed
up by the FBI, and quite extensively so, which is now documented.
I remember that as a young boy I most loved to see Einstein playing
the violin. I just loved to see him, and I found him beautiful! I found him
to be a man I wanted myself to become. So he became for me a hero, or
what you call it, ein Vorbild, as we say in German, which is actually an in-
teresting expression as it says something like ‘an image in front of you’.
When you have an image of another person in front of you, all the
time, you more or less become that image over time, do what you will.
This is because the image enters your subconscious realm, and as you

connect a positive expectation and positive feelings with that image, the
impression it makes on your unconscious is favorable in the sense that
somehow, the image hypnotizes you, and in that state of constant hypno-
sis, you mold yourself into the image, and become the image! Behold, I am
not joking. This is really how it works. And we are going to look at some
of the negative consequences of this mechanism as well. In fact, when
you indulge in too much heroism, you rather easily become a Don Quijote,
for then you are going to fight against windmills in all senses of the word.
But let us inquire deeper. Why was I intrigued by Einstein’s clochard
appearance and his playing the violin? The answer is simpler than you
may expect. It was because the image of Einstein, his holographic total
appearance or Gestalt, so to speak, shattered the images I was inculcated
with at school. I was taught that the way to success and achievement is
‘good behavior’. I doubted not only from Einstein’s knickerbocker trousers
that he saw any value in ‘behaving well’; once I learnt he had dropped
out from boarding and later on, university, I felt I had been cheated. Not
by Einstein, but by my teachers. Einstein taught me the truth that good
behavior is a very relative matter, as relative as relativity theory (sic!); or
let’s say, to avoid extremes, good behavior has its limits and when over-
done, becomes Hitlerism, the total neurosis of fascism. Streicher, one of
Hitler’s crew, noted in his personal diary every moment of the day he was
going to wash his hands, correct his tie and brush his hair. There were
hundreds of entries for each and every day, on the minute exact!
With that information in mind, I relativized my opinions about ‘good
behavior’ quite a bit, to say I began to see the value of a clochard exis-
tence! Not a matter of coincidence that at my age 12 to 16, my mother
used to call me the ‘atomic mushroom’ because of my abundant hair, or
the ‘clochard’. This showed me that I was on the right track, the image of
Einstein had done its good work upon me! More so, during the time I
wrote my international law thesis in Geneva, some people simply took the
habit to call me ‘Einstein’. There was no better confirmation of my self-
image than that! Needless to add that such address did good to my self-
image.

My positive Einstein image changed only over the last years and be-
came somewhat more realistic. It was the so-called Reich-Einstein affair,
on one hand, and the truth about the so-called Michelson-Morley Experi-
ment, on the other. In both affairs, Einstein had shown a surprising lack of
insight and scientific penetration of the matter at hand, not habitual to
him. I may be completely wrong here. The true reason might have been
political, and Einstein’s strange aloofness might have been nothing but
‘politically correct behavior’ as a strategy for survival. We all know where
Reich ended.
And had Einstein admitted the existence of the ether, his reputation
would surely have suffered! This is simply so, if one likes that or not. Our
hero was less heroic here than expected. And why not? Does genius need
to go through walls, to prove his or her strength? Einstein was not alone
here, in the scientific Pantheon. Paracelsus chose the same survival strat-
egy when he stood before the Inquisition. Galileo did. Socrates didn’t. He
drank the poison. Bruno didn’t, he died at the stake. Reich didn’t, he was
dying in jail.
I think to require from the hero total resistance, and total courage, is
a misunderstanding of the human nature. Nobody needs to sacrifice their
life to prove their theories right, be those theories scientific, philosophical
or artistic. To expect that means to be cruel and inhuman. And it’s not ef-
fective. When the world is ripe for the truth, the truth can be uttered, and
then will be taken for granted. When the world is not ripe for the truth,
the truth seeker risks to be attacked. However, while this is so, humans
always take sides, choosing to either retard or advance the evolution of
human society, and human behavior. Let me introduce here the notion of
the Oedipal Hero v. The Real Hero. While the Real Hero is on the side of fa-
voring human evolution, the Oedipal Hero is on the side of retarding hu-
man evolution. Hitler was an Oedipal Hero. Einstein was a Real Hero.
And again, what we learn through quantum physics and modern sys-
tems theory is that in all life, organisms and living systems as a whole coe-
volve with other organisms and living systems. For good reason, Laszlo
speaks here about the ‘natural morality’ of all living; we can also say that

evolution is built into life in the sense that when nature is undeformed
and original, it serves to bring more life – and not more death, or devolu-
tion.
Needless to add that this book, too, is destined to serve human evolu-
tion, while it doesn’t take the epic approach of my last book, Natural Order
(2010), in which I have shown in quite some detail that human evolution
basically proceeds on the line of Hegel’s triad, that is, through the cycle
of thesis-antithesis-synthesis. The tragic of geniuses and heroes is often that
they are not conscious of their own inner antithesis, thereby projecting it
upon society, which then becomes their detractor and persecutor.
We have seen that in the lives of Reich, Chaplin and, more recently,
Michael Jackson. It is that the voices in us that we deny turn against us.
The multi-vectorial voyage I design and outline in this book deals
with the most advanced, cutting-edge discoveries in quantum mechanics,
neuroscience, and human consciousness that led humanity on a path of
renewal so that we may be able, anytime between 2012 and 2020, to re-
verse the death cycle that four hundred years of Cartesian murder sci-
ence has put us in. But to see and blame the new murders and genocides
only, and forgetting about the old and ancient ones is on about the same
level of justice as courting the new science, while casting out the perennial
knowledge it is based upon.

Overview
In Chapter One, entitled Perennial Insights, I explain what perennial

science means, being fully conscious that in most academic circles, except
the cutting edge, it is not considered as science, but as philosophy. I am go-
ing to explain that this terminological difference boils essentially down to
a perception error, from which the whole confusion originates. I am start-
ing this chapter with a short autobiographical sketch that tells the tale of
my waking up to reality as a child, and how I was facing our distant past,
the murder of the matriarchal civilizations that preceded our last five thou-
sand years of patriarchal madness. I also expand in this chapter on the
roots of violence and the basic distortion of perception that the patriar-
chal dominator paradigm has inflicted to our collective consciousness.
Thereby, I imbed modern-day research on violence in an older frame-
work of wisdom that was shared by ancient wistful cultures, and what could
be called the ‘alternative worldview’ that, while it had to be hidden as
‘heresy’, was a ground state in our own Western culture that survived the
knowledge persecution of the religious fundamentalists.
I then explain, based upon scientific research, how pleasure and intelli-
gence, pleasure and touch, and pleasure and violence hang together. This, then,
makes the link to an overview over the perennial concepts of what I call
The Twelve Branches of the Tree of Knowledge that truly form the basis of our
modern holistic science paradigm.
I then talk about the True Religio, which is our modern knowledge
about the inner landscape, or ‘multidimensional’ structure of our psyche,
which is in truth as old as humanity. In ancient times, this inner quest was
called ‘self-knowledge’.
Hence, to summarize the basic message of this first chapter of the
book is that there is basically nothing new in our world, nor in our mod-
ern science that is not connecting us back to very old truths, to very old
wisdom traditions that simply have been blinded out over the last four
hundred years of Cartesian myopia.

In Chapter Two, entitled Integrated Knowledge, I retrace, as an inte-

gral part of his book on human genius, genuine knowledge, and new sci-
ence, the knowledge prohibition as it is inscribed in our science history
and known under the header ‘the dark age’. Contrary to other authors, I
am arguing that dark ageism is still something we are struggling with to-
day, as a dark streak in our modern society which is pervaded with fear,
including fear of knowledge as a manifestation of a more general fear of
life. Referencing Eastern knowledge traditions, and based upon the re-
search by, for example, Joseph Campbell or Fritjof Capra, I am going to
show in this chapter that the idea of a ‘forbidden tree of knowledge’ is
really unique to our Western science tradition. Inscribed in this tradition
is the underlying idea of a cosmic energy field, or cosmic life energy, which
was really both over the ecclesiastical dominance and the later Cartesian
science myopia a sort of heretical knowledge that had to remain ‘under-
ground’ to survive to this day. I show the development of this idea, be-
cause it is basic for understanding the new terms quantum physics now
uses to describe this energy field, or generally, the existence of energy pat-
terns in all living systems. I then provide a summary of my more than
twenty years of emotions research, musing about ‘emotions and cogni-
tion’, the intelligence of emotions, their functionality, the importance of
emotional self-awareness and emotional balance as a precondition for a
correct and undistorted perception of reality.
Last not least, I show in this chapter how emotions and sexuality
hang together, and my views here are controversial in that they bluntly
contradict present-day sexology and Freudian psychology.
In Chapter Three, entitled The Nature of Genius, I expand about
what I call the ‘spontaneous nature of creation’, referencing many real-
life examples from the lives of genius artists, spiritualists, and scientists. I
then ask the question ‘What is Creativity?’ and summarize my creativity
research that, originally, is published in my Idiot Guide to Creativity and Ca-
reer (2010). I demonstrate in this chapter that essentially, genius boils
down to giving priority to inner knowledge and let it range before ever

evaluating classical knowledge, or knowledge as a result of consensus or

agreement, scientific or popular.
I show with many examples from the lives of outstanding people that
they always follow their inner wisdom, that they value intuition higher than
any systematically gained knowledge, and that, from their being a child,
they evaluate all knowledge from their inner resonance with it, discarding
knowledge that doesn’t fit their inner composure.
This is how genius manifests in highly gifted people actually like a
coherence factor that strengthens their karmic or otherwise genetically ex-
plainable inner tradition, or soul values, given that in any situation of con-
flict, they would choose their soul values over social values, thereby strength-
ening their inner truth.
In Chapter Four, entitled Genius and Geniuses, I demonstrate that
genius cannot be explained with exclusively one quadrant of the existing
four quadrants of human intelligence, but that when genius manifests, we
can be sure that more than one quadrant is involved in the person’s in-
trinsic IQ. I demonstrate this with examples from the lives of geniuses,
especially the genius of Albert Einstein, including my own life and intelli-
gence test, back in the 1980s. I then expand on the genius of Leonardo,
based upon biographical material by historians such as Herman Grimm
and scientists such as Fritjof Capra, who have elucidated the unique mul-
tivectorial nature of Leonardo’s genius.
In the following sub-chapters I analyze in detail the genius of Wil-
helm Reich, the genius of Albert Einstein, the genius of Fritjof Capra,
the genius of Françoise Dolto, the genius of Pablo Picasso, the genius of
Svjatoslav Richter, and the genius of Keith Jarrett.
Chapter Five, entitled Forefathers of the Quantum Field, is devoted to
my more than twenty years of research on human emotions and the de-
velopment of an ‘energy science’ that is now emerging, but that is based
on a new terminology, speaking of the quantum field, or quantum vacuum as
the base layer for all phenomena in the universe, the creator force, if you
will, the unifying field that is both a bioplasmatic energy and an informa-
tion field. 1

I retrace the development of this idea, and the accompanying idea of

the ether, that is as old as humanity, and the various researchers who by
and by discovered this truth, often under life-threatening circumstances,
as this knowledge was the central part of the forbidden tree. I mention
here great pioneers such as Jung, Paracelsus, Swedenborg, Mesmer, Rei-
chenbach, Reich, Lakhovsky, and Burr, and outline their basic discover-
ies, including the particular name or names they gave to the energy field
or fields they discovered.
I then evaluate their particular research on the cosmic energy field
and show that they basically all discovered the same thing, but gave dif-
ferent names to it, according to their specific cultural and personal points
of view, and their particular scientific conditioning or paradigm. Last not
least, I show in this chapter that this research also has been done by wist-
ful native traditions such as the Huna tradition that, for that reason, was
named by expert researchers such as Max Long or Erika Nau, the ‘secret
science’.
Chapter Six, entitled What the Bleep Does the Bleep Know!?, is devoted
to a careful analysis of the Bleep movie, Quantum Edition, an evaluation of
the scientific and metarational claims and statements that are made in
this film, the importance of which I think cannot be overestimated. I be-
gin this chapter with an overview over those claims, which already, when
one looks at that catalogue, might induce a slight feeling of uneasiness
considering that all those claims are based upon the scientific or not so
scientific ‘irradiation’ of quantum physics.
I then shortly outline the development of this science from Newton,
over Einstein, to Max Planck, quoting both from the books of Fritjof Ca-
pra, and from the movie itself. Connecting back to my research on the
forefathers of the quantum field, I then have a closer look at that ‘unified
field’, what it is and how it can be understood, how it can be seen as the
‘connecting factor’ within our uroboric, responsive, and conscious uni-
verse, and how we may individually, or collectively, experience this field,
once our perception for it is open and undistorted by religious beliefs, or
Cartesian denial.

To underline my reflections and conclusions, I am largely quoting

here from the movie, especially DVD 1, Side A, that is, from the type-
script I have myself taken from this entire DVD. In the next sub-chapter,
I explain notions that are basic for the understanding of quantum phys-
ics, such as coherence, connectivity, entanglement, or nonlocality. Further, I reflect
about the impact of consciousness, and intention, in the process of ob-
servation, the impact of the observer upon the object of observation, and
the inevitable entanglement between observer and observed, which is
perhaps the hardest and most difficult-to-refute point quantum physics is
making, thereby invalidating a large portion of the Newtonian universe
characterized by its group fantasy of the ‘detached observer’.
I explain here also the research undertaken by William Tiller on the
impact of intention upon simple machines, and the robust research re-
sults this pioneering endeavor has delivered. Finally, in the last two sub-
chapters, I question if quantum physics, with its many branches and con-
troversial ‘interpretations’ really can be called a coherent science, or if
that science would have to be created, that is, a larger framework, where
quantum physics could fit in as an essential part?
I am then going to carefully evaluate the ‘dissenting opinion’ by Dr.
David Albert, showing that his criticism of the movie, and the claims it
makes, is largely correct and needs to be discussed more in depth in fu-
ture science publications. This last part of the present book is perhaps its
most important core and finalization – namely on a point of interroga-
tion, not a point of exclamation.2
The Bibliography is shared for all my publications, and contains
all my research references.
From The Same Author is a complete bibliography of my fiction
and nonfiction literary production, including my audio books and my
video channels and podcasting episodes.
The Monographs-Audio Synopsis shows relationships between
audio books and their published text, within all the fourteen monographs.

CHAPTER ONE
Perennial Insights
Chapter One : Perennial Insights | 27
Minoan Civilization
What is human genius? What is true intelligence? What is culture?

What is human progress that is not just technological, not just linear, not
just based upon intellectual achievements, but in accordance with the
purpose of the universe, and thus whole, holistic? Do we know how to
define it? Do we have long enough built the vision of our own evolution?
These questions, I bear them with me since my childhood. Now, al-
most five decades later, I have no answers and I stay with the same shocks
that rocked me out of place as a small boy, not just the blows I received
from peers, not just the violence and brutality I encountered in the abu-
sive homes, not just the neurotic rigidity of my parents that was their re-
sponse to the trauma of World War II, but the general issues, the issues
that were hitting all of us. It was the assassination of the two leaders I
most cherished, John F. Kennedy and Martin Luther King, Jr., it was the
Korean war, then the Vietnam war, the Napalm bombs unleashed on
women and children, it was Hiroshima and Nagasaki, it was the cold war
with Russia, the Iron Curtain, it was the constant propaganda against so-
called ‘communists’ and the propaganda against Russians, called ‘Soviets’
at the time, all the lies and fairy tales told in all the media of the world. I
was appalled at age nine about all of this in just the same way as I am
now, at age fifty-five.
And as an adolescent, then, I was beginning to make up a theory that
I still defend today, it is the theory that since the brutal end of the Minoan
Civilization, there was no more evolution for the whole of humanity, there
was devolution instead. I didn’t need to read Riane Eisler to know these
things, I intuited them as a child and as an adolescent already. I had been
reading the whole library of my mother and the even bigger one of my
grandmother, and there were many books that usually children or young-
sters do not get in their hands. My reading catalogue was not censored,
and I was quickly absorbing the knowledge that somehow confirmed my
deepest intuitions. And when I stumbled upon the first information re-
garding Crete and the Minoans, I was holding my breath. I remember it
as if it had been last week. I was holding my breath because I became

aware that all of this information, I have known it before, and it was not new
to me, while I had no idea how this could possibly happen?
And I learnt that the ancient Minoan culture from Crete was a highly
developed civilization with a natural focus on sensuality, on beauty, free
sexuality and a matriarchal worldview. This culture had integrated the
Eight Dynamic Patterns of Living that I found to be regulatory when it comes
to evaluating why a given culture lives in a peaceful and integrated or
else, in a violent and disruptive way. 3 Minoan culture respected all of the
eight patterns I found to be essential for peaceful living and it had fully
integrated the female, and also the female child in a partnership para-
digm of living, and shared responsibility.4
No slavery was practiced and no physical punishment for children in
schools was given as an educational measure. Crime rates in that culture
were very low. Their religion did not worship a male god but a series of
goddesses and spirits of nature. The low level of violence in that culture
was exemplary in history, yet this civilization was virtually raped and de-
voured by the cruel, slavery-practicing invader tribes.
Riane Eisler, in her concise exposé on Minoan mores, culture and
lifestyle as part of her book The Chalice and the Blade (1995), speaks of
Crete as ‘the essential difference’ and reminds that already Plato de-
scribed the Minoans as exceptionally peace-loving people. Among the
positive aspects Eisler lists about Minoan culture, referencing many other
scholars, the most striking is that this ancient culture had a well-built
model of what today we call democracy.
Riane Eisler
Especially fascinating is how our modern belief of government should
be representative of the interests of the people seems to have been
foreshadowed in Minoan Crete long before the so-called birth of
democracy in classical Greek times. Moreover, the emerging modern
conceptualization of power as responsibility rather than domination
likewise seems to be a reemergence of earlier views.5
Among the outstanding features of Minoan civilization is the fact

that although it was ruled through a centralized government, this gov-
ernment was not exploiting or brutalizing the masses, which clearly is an

exception when we look at other civilizations of that time. And Eisler
equally observes that while there was an affluent ruling class in Crete,
there is no indication that it was ‘backed up by massive armed might’.6
Riane Eisler
A remarkable feature of Cretan culture is that there are here no stat-
ues or reliefs of those who sat on the thrones of Knossos or of any of
the palaces. Besides the fresco of the Goddess - or perhaps a queen/
priestess - at the center of a gift-bearing procession, there seem to be
no royal portrayals of any kind until the latest phase. Even then, the
sole possible exception, the painted relief sometimes identified as the
young prince, shows a long-haired youth, unarmed, naked to the
waist, crowned with peacock plumes and walking among flowers and
butterflies.7
Still today, the health of the Cretan population and their wistful life-
style is famed. A recent demographic survey has shown that in Europe,
the Cretan population is by far the healthiest with cancer and heart dis-
ease rates ranging among the lowest in Europe, and even in the world at
large.
Among modern scholars, Terence McKenna and Riane Eisler stand
out in their correct evaluation of the value of Minoan civilization and
their example status for modern peace research. In Food of the Gods
(1992), McKenna writes:
Terence McKenna
The ambiance of Minoan-Mycenaean religion was one of realism, a
sense of the vitality of bios, and sensual celebration. The snake-
handling Minoan nature Goddess is representative of all these values.
In all Minoan depictions, her breasts are full and bare and she han-
dles a golden snake. Scholars have followed shamanic convention and
have seen in the snake a symbol of the soul of the deceased. We are
dealing with a goddess who, like Persephone, rules over the under-
world, a shamaness of great power whose mystery was already mil-
lennia old. (…)
In the age of kingship, only Crete - an island and in those times
remote from the events of Asia Minor - harbored the old partnership
model. The mysterious Minoan civilization became the inheritor of
the style and gnosis of forgotten and far-off times. It was a living
monument to the partnership ideal, enduring for three millennia after
the triumph of the dominator style was everywhere else complete.8

The Egalitarian Society
In this book, I am not talking about social utopias. It would be a great

misunderstanding to evaluate the book from such an ideological point of
view. Both my intention and my way of looking at things are pragmatic,
nourished by experience, not the dreams of a virgin youngster and Peter
Pan who wishes to live in a ‘better world’ without even knowing the one
he lives in!
I have studied social utopias in high school, in our philosophy class,
and I found the whole business not very enlightening, to be honest. I find
any form of idealism, social, political or other ideals out of place, be-
cause such kind of collective dreaming hasn’t got humanity any further. It
even has deluded many people from doing real progress, which means to
incarnate ideas in the hic-et-nunc of the present-day reality!
When I was looking at matriarchy, for the first time at the end of the
1970s, I was not looking at it as an ideal, but as an alternative on the level
of social values, and for the purpose of social policy making. This is the way I
look at it still today, and in the meantime Riane Eisler’s invaluable re-
search and publications have shown us the way to go! There is not much
I can add on to this research. Eisler also has unveiled the often ideological
debate of matriarchy versus patriarchy, understood as social models, as if they
had ever been realized in a pure, and total form. This was however, as
Eisler convincingly demonstrates, never the case. Early research on ma-
triarchy has often been criticized with the pseudo-logical argument that
overcoming patriarchy and going back to matriarchy would equal to
grant women a dominator status over men. Riane Eisler, in her books The
Chalice and the Blade (1995) and Sacred Pleasure (1996), suggests to abandon
the Bachofen dichotomy altogether and to replace it by egalitarian-dominator,
thereby avoiding endless discussions if or not in matriarchal cultures
males were oppressed by females.9 The question in fact is not who domi-
nates whom, but if a given culture runs on a dominator paradigm or on
an egalitarian paradigm. It is now shared by the majority of scientists
that what we formerly called matriarchal cultures were clearly more egalitar-
ian than the subsequent patriarchal or dominator culture. Thus, a way

back to love obviously will have to consider a sort of Archaic Revival, to
speak with Terence McKenna.10
Riane Eisler writes in Sacred Pleasure (1996):
Riane Eisler
This notion that man can, and should, have absolute dominion over
the ‘chaotic’ powers of nature and woman (both of which are in
Babylonian legend symbolized by the goddess Tiamat) is what ulti-
mately lies behind man’s famous ‘conquest of nature’ – a conquest
that is today puncturing holes in the earth’s ozone layer, destroying
our forests, polluting our air and water, and increasingly threatening
the welfare, and even survival, of thousands of living species, includ-
ing our own. This is also what lies behind a medical approach to the
human body that all too often relies on unnecessary and/or harmful
chemical and surgical intrusions – an approach that in Western medi-
cine goes back to the ‘heroic’ remedies developed by the Church-
trained doctors who during the late Middle Ages gradually replaced
traditional healers (many of them women burned as witches) and
their more natural herbal and other treatments. For here too the guid-
ing philosophy is one of omniscient doctors giving orders and of
detached external control; in short, of domination over rather than
partnership with nature.11
Ancient pre-patriarchal societies really stand out in that they did not
practice dominance of females over males but a form of male-female part-
nership that since the destruction of the old world order was not estab-
lished again in human society. This represents a painful loss in wistfulness
and balance for the entire globe, and is part of our conflictual position
with nature, and the fact that we have destroyed most of the globe’s eco-
sphere to a point of possible no-return.

The Roots of Violence
When we are interested in forging social policies for our society that
are based upon rational principles, that are sustainable and that really
serve the next generations, we should have a look at cultures that live way
more peacefully. We then might want to ask how it is that humans who
have grown on the same prehistoric soil as us did not develop the social
pathologies we are suffering from, nor maintain standing armies with
megatons of atomic weapons for feeling safe and secure?
The old debate if man is violent or not, if violence is built into the
human structure or a learned response is merely theoretical when you see
that the facts are on the table, visible for all. There is about no other field
of research that was so thoroughly covered over the last fifty years or so
than the roots of violence in our society. And as early as in the 1920s an-
thropologists found a link between how we handle our emotions, and how
violent or peaceful we are as a metagroup. To sum it up, the better we
handle our emotions, the more peaceful we are as humans; it’s as simple
as that. Now, the much debated question then obviously is what we un-
derstand under the term ‘handling emotions’. Does it mean to control
them, or rather, let them regulate themselves?
As early as in 1929, Malinowski published his report on the sexual
life of the Trobriands in which he draws the reader’s attention particu-
larly to the sexual life of children and adolescents. 12
Malinowski observed, not without surprise, a large social permissive-
ness for children’s free sexual play. More generally, he noted the total ab-
sence of a compulsive sex morality that condemns sexuality in children.
Instead, he observed, children engage in free sexual play from early age. 13
Initiatory rites, Malinowski found, were absent with the Trobriands since
children were initiated from about three years onwards, generally by
older children, in all forms of sexual play. This play, he found, is com-
pletely nonviolent and includes, with the older children, coitus.
The most interesting finding for Malinowski was that in this culture
violence was as good as non-existing and that there were equally as good
as no sexual dysfunctions. Trobriands were found to be almost ideal mar-

riage partners and divorce was a rare exception. Violent crimes were
non-existent and incest strongly tabooed and inhibited by social norms.
Other researchers found similar phenomena with the Muria tribe in
South India where children stay until their maturity in so-called ghotuls
where they live their sexuality freely and in utter promiscuity. Older chil-
dren initiate younger ones progressively into sexual play. 14
These researchers found that after a phase of total promiscuity, the
children, from the age of sexual maturity, form strong bonds and part-
nerships that are based not on sexual attraction, but on love. They further
found that these first steady relationships formed the basis for later mar-
riages that, regularly, last lifelong.15
Some researchers and sociologists claim that these findings had no
significant meaning for our own culture since they could not be general-
ized. However, such arguments assume that man, depending on cultural
conditioning, was basically different from one culture to the other. This
assumption is questionable, for the biological foundations are with all human
beings the same, regardless of cultural or social conditioning. If all an-
thropological or psychological insights were valid only for a given culture,
how could psychoanalysis which was founded by Sigmund Freud in Aus-
tria be successfully applied in the United States or even in India or South
America?
One cannot simply disregard the extensive field studies of highly quali-
fied anthropologists such as Malinowski or Margaret Mead 16 or wipe
them from our agenda with unscientific publications that basically deny
complexity. Political and social conservativism has many faces and often
goes subtle ways in order to vacuum-clean truths that question the reign-
ing ideology.
Interestingly, neither Bronislaw Malinowski nor Margaret Mead have
found pedophilia present in Melanesia’s Trobriand culture where children
enjoy the utmost of emotional and sexual freedom. In fact, typically, chil-
dren in this culture are sexually active with peers, and not with adults.

In other tribal cultures, around the world, pederasty, which is practiced

with pubescent boys, has a limited function and is a temporary thing to
happen. It mainly serves to accompany the boys’ initiation in the adult
male group. Men or women sexually attracted to prepubescent children,
and refusing to have sexual conduct with adults is something almost non-
existent in tribal cultures.
This is one of the reasons why I came to consider pedophilia being,
somehow, related to some specific factors within the cultural setup of
dominator civilization. And why not? The question is open. I cannot say
I have found a definite answer as to the etiology of pedophilia, while I have
found some quite convincing arguments that show the why and how of
adults’ erotic attraction for minors. In fact, most of these factors are re-
lated to our overprotective and often emotionally abusive child-rearing
practices combined with the nuclear family structure that does not really
allow children to grow away from their mothers and out from the sym-
bolic uterus. Children in our culture, for that reason, cannot really build
autonomy, which I found is one of the eight dynamic patterns of living in
most tribal nations.
This does however not mean we should stigmatize pedophilia. Much
to the contrary, I am convinced it came up as a social pathology for heal-
ing an even greater pathology, something like a social catalyzer for out-
sourcing childcare from the dysfunctional family toward a new kind of
family. All my research boiled down to nonviolent pedophilia represent-
ing not chaos and violence but in the contrary healing and peace, as it
acts counter to overprotecting parenting and allows children to engage in
erotic friendships outside of the family. It also allows children to project
some of their incestuous desires upon adults other than their parents,
which was a major pro-pedophilia argument voiced by the late Françoise
Dolto in a conversation with me, back in 1986. In that interview I had
with her in her Paris residence, the famous psychoanalyst vehemently
pleaded for socially coding adult-child sexual relationships.
I am convinced that all desires that nature creates are purposeful and
intelligent. To my knowledge, pedophilia has never been considered under this

header, hence the unique stance and importance of my research and the
conclusions I draw from them. When we see what the actual roots of vio-
lence are, and when we also see the link between repressing our emotions
and the upsurge of violence, individually and collectively, as a mecha-
nism, then we can work for drafting intelligent social policies for creating
a more peaceful society. We then also are open to look at life not with a
moralistic eye but with one that observes the hidden connections, the in-
terconnectedness of all life or holographic structure in living systems.17
Then we encounter something that in older cultures was called the
yin-yang balance, which means a balance of two complementary energies
that are in play in all living. What does that mean? The primordial en-
ergy, which I call e-force, when working on the earth plane, manifests itself
in a dual form, as two complementary energies, called yin and yang. It is
essential for understanding the natural order that there is a fundamental
balance in all of living, and this balance is maintained by the dualism or
polarity of yin and yang. As we shall see further down, this fundamental
balance has been deeply shattered by the destruction of the natural order
through the hyperbolic thrust of patriarchy.
Both of the energetic poles are associated with certain characteristics.
However, it would be wrong to identify yin with female and yang with
male. It is not that simple. Yin can well be associated with the female
principle but this does not mean that it is identical with it. It’s actually a
bit like in the cabalistic system. We talk about corresponding characteris-
tics or elements, and the system as such is one of corresponding relationships.
Gregory Bateson would have called those interrelationships metaphors. He
would have explained that yang is a metaphor for the male energy or
principle, and yin a metaphor for the female energy or principle.
Yin can be said to correspond with water, the female principle, the
color black, the direction down or a landscape that is flat. Yang can be
said to correspond with fire, the male principle, the color white, the direc-
tion up or with a landscape that is mountainous.
In every yin there is a bit of yang, and in every yang a bit of yin. This
bit is the essence that is multiplied once the point of culmination has

been passed. What that means is that for example yin moves towards its
fullness in order to culminate and swap its nature into yang. Yang, when it
culminates, becomes yin. That is why we can say change is programmed
into the very essence of the yin-yang dualism and thus, change cannot be
avoided. We can even go as far as saying that the very fact of change is the
proof that we deal with a living thing. If there is no change, there is no
movement and, as a result, no life. Life is change, living movement.
When we see that, we are well on our way to building a functional re-
gard upon life, and such a regard will then enable us to understand what
pleasure means and what its function is in living beings. As a next step, we
can observe what happens when pleasure is denied, thwarted, and re-
pressed, and what happens to humans, on a small and on a large scale,
when they are systematically punished for seeking pleasure.
This is not a far-fetched research topic. Please remind yourself that
this book is an amalgam of various reflections about life, the human be-
ing, genius, excellence, and the insights we gain from quantum physics.
All these pathways enable us to look upon life and the human, as well as
human society, in a way that is functional, not ideological, systemic, not re-
ductionist, and holistic, not hyper-rational and Cartesian.
We should as a society become sensible to an intriguing fact that is
not much talked about in our mainstream media. It is the relationship be-
tween peace of emotional freedom, or in other words, between peace and the
respect of our children’s emotional and erotic preferences and engage-
ments.
Let us see in the following sub-chapters what we can learn from look-
ing at the interesting relationships between pleasure and intelligence, pleasure
and touch, and, last not least, pleasure and violence.

Pleasure and Intelligence
Herbert James Campbell, a British neurologist, found in twenty-five

years of research a universal principle which regulates the whole of our
wellbeing and intelligence: the pleasure principle. This sounds like Freud,
but it has little to do with psychoanalysis or psychology. What we are fac-
ing here are facts proven by natural science, by neurology.
In 1973, Campbell published his book The Pleasure Areas, which repre-
sents a summery of many years of neurological research. 18 Campbell
succeeded in demonstrating that our entire thinking and living is primar-
ily motivated by pleasure. He found that pleasure manifests not only in a
tactile, sensual or sexual way, but also as non-sensual, intellectual or spiri-
tual pleasure. With these findings, the old theoretical controversy if man
was primarily a biological or a spiritual being, became obsolete. It is our
striving for pleasure that induces certain interests in us, that drives us to
certain actions and that lets us choose certain pathways in life.
Campbell made the revolutionary discovery that our preferences lit-
erally change our brain’s neuronet. During childhood and depending on
the outside stimuli we are exposed to, certain preferred pathways are laced in
our brain, which means that specific neural connections are established that
serve the information flow. The number of those connections is namely
an indicator for intelligence. The more of those preferred neuronal con-
nections exist in the brain of a person, the more lively appears the per-
son, the more multivectorial will the individual be in their approach to
managing their life, the more interested she will be in in a large variety of
disciplines, and the quicker she will achieve integrating new knowledge
into existing memory.
High memorization, Campbell found, is depending on how easily
new information can be added on to existing pathways of information.
Logically, the more of those pathways exist, the better! Many preferred
pathways make for high flexibility and the capacity to adapt easily to new
situations and surroundings. And it goes without saying that sexual expe-
rience and variance in sexual relationships makes for many preferred
pathways to be established, especially in childhood and adolescence. I

would go as far as saying that sexuality is a primary means, and an espe-
cially effective way to establish preferred pathways in the brain and thus
to raise intelligence. So this research fully confirms my early intuition.

Pleasure and Touch
This is true not only for full-range penetratory sexuality, but also and
with special significance for tactile sexuality and nonsexual tactile contact,
body touch between adults and children, and cross-generationally the mu-
tually desired peau-à-peau between parents and children, tutelary and non-
tutelary adults and children, adults and adolescents, as well as adolescents
and children.
Campbell’s research indicates that the repression of pleasure that is
since centuries part of our Judeo-Christian culture, has negatively in-
fringed upon human evolution and impaired the integrity of our psycho-
somatic health. This is exactly what Wilhelm Reich found – without hav-
ing had at his disposition Campbell’s neurological findings.
Not only neurologists such as Campbell have thought about the basic
functions of life and living, but also people who were formerly active in
different fields of science. The American scientists Ashley Montagu and
James W. Prescott had different points of departure for their research.
Montagu wanted to know why in animal experiments small rhesus
died when they were deprived of their mother while they survived when
a soft, clothed doll mother was put in the cage as a surrogate for motherly
tactile care. Prescott researched on the origins of violence. He from the
start opposed the age-old myth that man was per se a violent creature
even though human history, or what historians saw of it, seemed to prove
it.
Both scientists came basically to the same result: tactile stimulation of
the infant is a main source of early pleasure gratification and a condition
for human health, for harmony, and for world peace. Ashley Montagu’s
research developed quickly a specific focus on the human skin as a pri-
mary pleasure provider. Grant’s Method of Anatomy defines the skin as the
most extended and the most varied of all our sensory organs. 19
Montagu’s study Touching: The Human Significance of the Skin (1971) was
the final result of thirty years of skin research, not only Montagu’s, but of
many others whose research Montagu evaluates in his study. 20 Ashley
Montagu’s research is of paramount importance for our understanding

of tactile stimulation in early childhood. His specific research focus was
upon the mammal mothers’ licking their young. He found most zoologists
are aware of the importance of motherly licking for the survival of the
offspring. He discovered that it is primarily the perineal zone of the young
that the mother preferably and repeatedly licks. Experiments in which
mammal mothers were impeded from licking this zone of the young re-
sulted in functional disturbances or even chronic sickness of the genito-
urinary tract of the young animals.
Ashley Montagu concluded that the licking does not serve hygienic
purposes only, but is intended to provide a tactile stimulation for the or-
gans underlying the part of the skin that is licked.21 However, Montagu
further concluded, licking is exceptional to happen in the mother-child
relationship with primates or humans.22
Most researchers found that during evolution, licking was gradually
replaced by eye or skin contact between mother and child. The tactile
needs of the small child seem to correspond to the desire of the parents
to express love through tactile affection such as kissing or fondling, or
pressing the child’s naked body against one’s own during sleep or rest,
which is common with Eskimos and most other native tribes.
In the run of industrial civilization, however, this has changed fun-
damentally. 1960s pediatrics and child psychologists recommend parents
to put their children in separate rooms and beds so that parents and chil-
dren are physically separated. This is the main reason why the civilized
child gets much less of tactile stimulation in early childhood that children
from tribal cultures, a fact that Jean Liedloff has explained in her alarm-
ing book The Continuum Concept which was first published in 1977.23
Ashley Montagu and James W. Prescott, coming from different scien-
tific angles, agree that early tactile stimulation is paramount for the psy-
chic and physical health of the child and later adult. A direct relationship
was discovered by both researchers between early tactile stimulation and
the functioning of the immune system of the child.

This relationship was corroborated by France’s famed obstetricians,

Frederick Leboyer24 and Michel Odent. As Michel Odent writes in his
book La Santé Primale (1986):
Michel Odent
It is not yet completely understood that sensorial perceptions at the
beginning of life can be a way to stimulate the ‘primary brain’, at a
time when the ‘system of primary adaptation’ is not yet grown to
maturity. More specifically, this signifies for example that, if one fon-
dles a human baby or an animal baby, one also stimulates his immune
system.25
Montagu states that love was once defined as the harmony of two
souls and the contact of two epidermises. In this sense the peau à peau that
is nowadays even recommended by pediatricians, is a foremost condition
for the healthy growth of children, the good functioning of their immune
system and, last not least, the early creation of preferred pathways in
their brains. Skin contact thus favors high intelligence.
James W. Prescott’s research particularly focused on the consequences
of early tactile deprivation in the form of shortened or lacking breast-
feeding. In his article Body Pleasure and the Origins of Violence26 Prescott uses
R.B. Textor’s supra-cultural statistics 27 to scientifically corroborate his
highly far-reaching and politically relevant conclusions.
Already in the 1930s Wilhelm Reich disproved the widespread mis-
conception that sadistic and destructive tendencies were part of human
nature. He strongly opposed Freud and his theory of a death instinct, argu-
ing that destructive instincts are but secondary drives, a direct consequence
of the cultural repression of the natural sexual instinct which resulted in
collective neurosis. In his book Children of the Future (1950/1983), he out-
lines an emotionally and psychosexually sane education of children for a
future society that accepts biogenic regulation, the natural self-regulation
of biosystems.28

Pleasure and Violence
Reich’s findings, at the time harshly contradicted by the majority of

his scientific colleagues, are now confirmed by Prescott’s findings which
bring statistic evidence as to the malleability of the human individual through
his early tactile experiences or the absence of such experiences:
James W. Prescott
Recent research supports the point of view that the deprivation of
physical pleasure is a major ingredient in the expression of physical
violence. The common association of sex with violence provides a
clue to understanding physical violence in terms of deprivation of
physical pleasure. (…) Although physical pleasure and physical vio-
lence seem worlds apart, there seems to be a subtle and intimate con-
nection between the two. Until the relationship between pleasure and
violence is understood, violence will continue to escalate.29
Unless the causes of violence are isolated and treated, we will con-
tinue to live in a world of fear and apprehension. Unfortunately, vio-
lence is often offered as a solution to violence. Many law enforcement
officials advocate ‘get tough’ policies as the best method to reduce
crime. Imprisoning people, our usual way of dealing with crime, will
not solve the problem, because the causes of violence lie in our basic
values and the way in which we bring up our children and youth.
Physical punishment, violent films and TV programs teach our chil-
dren that physical violence is normal.30
Prescott thus fully confirmed Reich’s earlier research and corrobo-

rated his sociopolitical and sex-economic findings. More specifically, he
corroborated Campbell’s early research by proving a noteworthy relation-
ship between pleasure and violence. Referring to laboratory experiments with
animals, he could detect a sort of reciprocal relationship between pleasure
and violence, i.e. that the presence of pleasure inhibits violence – and
vice versa. Prescott states:
James W. Prescott
A raging, violent animal will abruptly calm down when electrodes
stimulate the pleasure centers of its brain. Likewise, stimulating the
violence centers in the brain can terminate the animal’s sensual
pleasure and peaceful behavior. When the brain’s pleasure circuits are
‘on’ the violence circuits are ‘off ’, and vice versa. Among human

beings, a pleasure-prone personality rarely displays violence or

aggressive behaviors, and a violent personality has little ability to
tolerate, experience, or enjoy sensuously pleasing activities. As either
violence or pleasure goes up, the other goes down.31
Furthermore, Prescott found a direct relationship between the child

rearing methods of a given culture, and the degree of violence that reigns
in that culture. In detail, he found that societies that tend to rear children
in a rather Spartan way, hostile to pleasure and with little or no tactile
stimulation, cherish in their value system various forms of violence, do
warfare, torture their enemies, practice slavery and progeny and concede
to women and children a rather low social status; these societies also ex-
hibit a high crime rate. 32
Another violence-indicating parameter in a society, Prescott found, is
physical violence toward children in form of corporal punishment. 33 Fur-
thermore, repression or tolerance of children’s sexual life plays a decisive
role in the assessment if a society has a high or low violence potential:
James W. Prescott
Thus, we seem to have a firmly based principle: Physically affection-
ate human societies are highly unlikely to be physically violent. Ac-
cordingly, when physical affection and pleasure during adolescence as
well as infancy are related to measures of violence, we find direct
evidence of a significant relationship between the punishment of
premarital sex behaviors and various measures of crime and
violence.34
As a result of his research, Prescott advocates the abolishment of corpo-

ral punishment of children, a rise of the social status of women, prolonged
breastfeeding (2.5 years and longer), reinstitution of the extended family,
reintegration of the elder and a more active participation of men with
child-rearing and the granting of physical affection to children in their
role as fathers or educators.35

The Holistic Science Paradigm
A Matter of Terminological Correctness

Holistic science is nothing new. It is truly the oldest of science tradi-
tions, was traditionally called hermetic science, thousands of years ago, and
today is called perennial science in allusion to Aldous Huxley’s excellent re-
search on perennial philosophy.36 If this is a strange idea to the reader, which
wouldn’t astonish me as this knowledge is still today hermetic, I recom-
mend reading Manly P. Hall’s The Secret Teachings of All Ages (1928/2003),
which is about the best that was ever written on the subject. In addition,
this precious and well-written book contains a wealth of references for
further research.37
I will demonstrate in this sub-chapter that there is no functional dif-
ference between Huxley’s definition of perennial philosophy and the concept
of perennial science as this difference came up because of a purely termino-
logical confusion. To be true, in ancient times, philos sophia, the love of
wisdom, to translate it literally, was considered the Queen of Sciences, some-
thing like an overarching or header science, while at that time, according
to the prevailing holistic paradigm, it was called philosophy.
Behold, the term ‘philosophy’ was not defined in the sense it is used
today since about the last four hundred years, that is, as a habit of intellec-
tual speculation!
To repeat it, initially philosophy was a science, that followed rigorous
research principles, and had nothing to do with speculation. This was so
until Aristotle, who actually was the first philosopher who relied almost exclu-
sively on intuition to formulate his concepts, which is why I consider him as
the first philosopher according to the modern definition; he was perhaps
the first brilliant speculative thinker in human philosophical history. By the
same token, I say Aristotle was not a scientist, not only in the modern defi-
nition, but also not when we apply the concept of perennial science. Aris-
totle was not pragmatic in developing his concepts, he was speculative as

today science fiction authors are. That is why I refuse to call him a scien-
tist, while Heraclites, his contemporary, was well an original scientist.
I would like to elucidate some of the elements that both perennial
philosophy and postmodern science share, as ingredients of a soup that
today we came to call holistic science. As Fritjof Capra has shown in his
bestseller The Turning Point (1982/1987) and also in his books The Web of
Life (1996/1997) and The Hidden Connections (2002), we are in the midst of
a complete paradigm change in science which will eventually declare
wrong and obsolete four hundred years of scientific error in the form of
so-called ‘exact’, Cartesian, reductionist science.
My desire is to show that there are basically twelve, and probably
more, ingredients and characteristics of holistic science that are presently
more and more embraced, as we mature into new science which is of
course just a modern vintage of perennial science. These twelve emana-
tions or branches of the tree of knowledge remain still forbidden for most
humans today because they follow the Devilish oversoul of the mass me-
dia, instead of following their own lucid inner wisdom.
Ancient Wisdom Traditions
Ancient traditional cultures and their scientific traditions, and what

we today call perennial philosophy were holistic; they embraced flow prin-
ciples. They looked at life as a Gestalt, and derived conclusions from the
observation of the living and moving, not from the dead. Here are some
of the most important of these traditions:
‣ Ancient Sumer
‣ Ancient Babylon
‣ Ancient Egypt
‣ Ancient Persia
‣ Ancient Greece

‣ Ancient Rome
‣ Ancient India
‣ Ancient China
‣ Ancient Japan
‣ Ancient Ottoman Empire (Ancient Turkey)
Goethe’s Color Theory
There was one genius in human science history, most of the time
overlooked by our arrogant scientific pulpits, who was the real precursor
of holistic science, at a time when everybody got Newtonian reduction-
ism thrown over the head like a Cartesian mass-medicine. No, it was not
Reich, while I always thought it was Reich, but just as a matter of time-
line, there was one before him. It was the German lawyer, poet, philoso-
pher and scientist Johann Wolfgang von Goethe (1749-1832). He developed a
color theory that was in flagrant contradiction with Newton’s reductionist
paradigm, and that is why Goethe was shunned by the mainstream sci-
ence hierarchy not for decades, but for centuries. And Goethe knew why
he had to oppose Newton! Though the merits of Goethe’s color science,
outlined in his text Zur Farbenlehre, have often been acknowledged, it has
been almost unanimously proclaimed invalid as physics. How could Go-
ethe have been so mistaken? Dennis L. Sepper, in his book Goethe Contra
Newton (1988) shows that the condemnation of Goethe’s attacks on New-
ton have been based on erroneous assumptions about the history of New-
ton’s theory and the methods and goals of Goethe’s color science. By il-
luminating the historical background and the experimental, methodological,
and philosophical aspects of Goethe’s work, Sepper shows that Goethe’s
color theory is in an important sense genuinely physical, and that, simul-
taneously as poet, scientist, historian, and philosopher, Goethe managed
to anticipate important twentieth-century research not only in the history
and philosophy of science, but even in color science itself.38

The Twelve Branches of the Tree of Knowledge
‣ Science and Divination
‣ Science and Energy
‣ Science and Flow
‣ Science and Gestalt
‣ Science and Intent
‣ Science and Intuition
‣ Science and Knowledge
‣ Science and Pattern
‣ Science and Perception
‣ Science and Philosophy
‣ Science and Truth
‣ Science and Vibration
Science and Divination

When I talk about divination, I include all possible devices, methods
and traditions that are used for getting a glimpse of truth for decision-
making, or potential outcome of specific events around a chosen devel-
opmental theme. Thus, divination can mean astrology, it can mean Tarot
and it can mean geomancy, and it definitely also can mean using the I
Ching. Cartesian science never cared about explaining divination and why
it works, while archetypal and transformational psychology, especially the
Jungian branch of it has been a pioneering and thought-provoking path-
way for opening the depth of the psyche and its divinatory potential to

the modern researcher or psychologist. One of the leading publications

in this context is Sallie Nichols’ Jung and Tarot. 39 It is important to realize
that divination is not deterministic in the sense that ‘the future is prede-
termined’, while this assumption often appears to be repeated in vulgar-
ized publications on esoteric sciences. The truth is that no diviner can
ever predict ‘the future’, as the future is simply an extrapolation of pre-
sent thought content, and subconscious thought patterns, as well as emo-
tional patterns.
What the diviner does is in fact is to scan the content of our uncon-
scious and project this content into some or the other cognitive system
that renders it visible and intellectually graspable. Hence, what divination
explains is but the status quo of the asker, the person who comes to the di-
viner, with a particular question or project. While it is true there is a cer-
tain probability that the present of consciousness perpetuates itself into
the future, by extrapolation of its content on a timeline of events, this is
no ‘prediction’ of the future, simply because the asker can change their
content of consciousness hic et nunc.
This is why I developed, years ago, the idea of combining astrology
with what I came to call Creative Prayer. 40 The prayer technique is used as
an add-on to the astrological consultation in the sense that it helps chang-
ing the present content of consciousness, after it has been rendered cog-
nizable by the projective system of astrology. I learnt the technique basi-
cally from three books by Dr. Joseph Murphy, The Power of Your Subcon-
scious Mind (1963), The Miracle of Mind Dynamics (1964) and Think Yourself
Rich (2001). The solution to the riddle of how divination works is con-
tained in one single phrase of Murphy’s first book. Here it is:
Dr. Joseph Murphy

Remember that because your future is the result of your habitual
thinking, it is already in your mind unless you change it through
prayer.41
What divination does, to repeat is, is to read our habitual and repeti-
tive thought patterns, and extrapolate them on a virtual time line into the

future. This is, then, what is colloquially called ‘predicting the future’. When
you know what it’s really about and how it is done, you see that it doesn’t
make sense, but can be understood as an oversimplification of a much
more complex truth. After all, if the future was predestined, as Calvinism
assumed, Murphy and many other new thought authors would not have
written their books; and they would not lecture as ministers and spiritual
guides. They do it because they see, everywhere, that wrong beliefs about
life and living are destructive and make for much of the misery we encoun-
ter in human lives, and in the world at large. Our mind is fragile in the
sense that it can easily be manipulated by the mass media; worse, when
fortune tellers, astrologers and diviners come along to pretend they are
‘predicting the future’, the outcome may even be dangerous as their as-
sumptions are taken by naive souls as hypnotic spells that then may gain
the power to realize as self-fulfilling prophecies. The reader may easily imag-
ine where this can lead, and how much strife and turmoil this may pro-
duce in the lives of many humans around the world.
Murphy has seen it all around himself, and even in his own family,
how people fall ill and even die, without having to die, because of sugges-
tions they receive from others in the form of hypnotic spells wrapped in
various forms, and also, unfortunately, in professional divination, when
done by unspiritual, greedy and dishonest people. And it’s a fact, only to
look at the Internet, where masses of scam artists are around in all those
fields called esoteric, new age, mindpower and all the rest of it.
When such accumulated power of irresponsible manipulative greed
meets the fragile and ignorant mind of the ‘man in the street’, then we
can virtually predict disasters to happen.
To remedy such a situation was one of the reasons that motivated
Murphy and before him, Ernest Holmes, to write their books. The sci-
ence that I have in mind when I put up the dichotomy science vs. divina-
tion is the Science of Mind, also called Religious Science, as it was founded by
Ernest Holmes in 1927, and expanded and commercialized in the 1960s
by Dr. Joseph Murphy and Catherine Ponder, and others. 42

I studied the Science of Mind thoroughly over the last twenty years; it
clearly emphasizes the priority of mind over matter – spiritual monism –
and also the priority of the present over the past and any form of predes-
tination. It is not known to many that the Bible pronounces itself firmly
against both astrology and fortune telling. For example, Deuteronomy 18:
9-12 affirms:
Deuteronomy 18: 9-12

9 When thou art come into the land which the LORD thy God giveth
thee, thou shalt not learn to do after the abominations of those na-
tions.
10 There shall not be found among you any one that maketh his son
or his daughter to pass through the fire, or that useth divination, or an
observer of times, or an enchanter, or a witch.
11 Or a charmer, or a consulter with familiar spirits, or a wizard, or a

necromancer.
12 For all that do these things are an abomination unto the LORD:
and because of these abominations the LORD thy God doth drive
them out from before thee.
When I came across these Bible quotes in 1991, I was first revolted! I
found the Bible forwarded here a form of Christian fundamentalism that
was completely against my convictions and spirituality. Yet I wanted to
understand what the Bible meant here, what the deeper meaning was
behind these admonitions. Thus I was asking ‘how does the Bible relate
to divining’? And why does it exhort us to be careful with it? To begin
with, let me quote an example from Murphy’s book The Power of Your Sub-
conscious Mind (1962/1982).
Dr. Joseph Murphy

How Suggestion Killed a Man
A distant relative of mine went to a celebrated crystal gazer in India
and asked the woman to read his future. The seer told him that he
had a bad heart. She predicted that he would die at the next new
moon.
My relative was aghast. He called up everyone in his family and
told them about the prediction. He met with his lawyer to make sure
his will was up-to-date. When I tried to talk him out of his conviction,
he told me that the crystal gazer was known to have amazing occult

powers. She could do great good or harm to those she dealt with. He
was convinced of the truth of this.
As the new moon approached, he became more and more with-
drawn. A month before this man had been happy, healthy, vigorous,
and robust. Now he was an invalid. On the / predicted date, he suf-
fered a fatal heart attack. He died not knowing he was the cause of
his own death.
How many of us have heard similar stories and shivered a little at
the thought that the world is full of mysterious uncontrollable forces?
Yes, the world is full of forces, but they are neither mysterious nor
uncontrollable. My relative killed himself, by allowing a powerful
suggestion to enter into his subconscious mind. He believed in the
crystal gazer’s powers, so he accepted her prediction completely.
Let us take another look at what happened, knowing what we do
about the way the subconscious mind works. Whatever the conscious,
reasoning mind of a person believes, the subconscious mind will ac-
cept and act upon. My relative was in a suggestible state when he
went to see the fortune teller. She gave him a negative suggestion, and
he accepted it. He became terrified. He constantly ruminated on his
conviction that he was going to die at the next new moon. He told
everyone about it, and he prepared for his end. It was his own fear
and expectation of the end, accepted as true by his subconscious
mind, that brought about his death.
The woman who predicted his death had no more power than the
stones and sticks in the field. Her suggestion in itself had no power to
create or bring about the end she suggested. If he had known the
laws of his mind, he would have completely rejected the negative
suggestion and refused to give her words any attention. He could have
gone about the business of living with the secure knowledge that he
was governed and controlled by his own thoughts and feelings. The
prophecy of the seer would have been like a rubber ball thrown at an
armored tank. He could have easily neutralized and dissipated her
suggestion with no harm to himself. Instead, through lack of aware-
ness and knowledge, he allowed it to kill him./
In themselves, the suggestions of others have no power over you.
Whatever power they have, they gain because you give it to them
through your own thoughts. You have to give your mental consent.
You have to entertain and accept the thought. At that point it be-
comes your own thought, and your subconscious works to bring it
into experience.
Remember, you have the capacity to choose. Choose life! Choose
love! Choose health!43
There is a difference between foolishly accepting any ‘prediction’ by

an astrologer, diviner or fortune teller, or to use for example the I Ching
for decision-making. The same is true regarding serious astrology; it is a
question of professional ethics for an astrologer to avoid being suggestive
in any way. This is equally true for a serious Feng Shui consultant, Tarot

expert, and even for paranormals who practice their profession within the
rules of the unwritten ethical code set in Antiquity for all Hermetic Sciences.
But from the side of the client, a certain level of emotional maturity
is equally required! How many people die because they receive ‘death
sentences’ from their medical doctors, taking for granted that the gods in
white coats determine their destiny, being for the most part ignorant
about the pitfalls, limitations if not outright ignorance of Western medi-
cal science! There is a responsibility linked to every new piece of knowl-
edge we learn and digest. This responsibility requires us to use the knowl-
edge not with a foolish, immature or infantile mindset that takes every-
thing for granted when it comes from a so-called ‘authority’.
Science and Energy

When we look at the ingredients of holistic science, we have to begin
with a notion that is primordial to all matter and visible phenomena. It
was traditionally called cosmic life energy. What kind of energy can that
possibly be?
According to Albert Einstein’s mass-energy equation (e=mc2), energy
in the universe results from an interdependence of mass and velocity, the
latter of which involves time. However, the energy meant in this equation
is kinetic energy, not the cosmic information field or zero-point field, nowa-
days also called quantum field. This can be seen in the simple fact that ki-
netic energy is quantifiable, the primordial energy however not; as a re-
sult, the first can well be measured, the second so far not.
For this primordial ‘energy’, other laws are applicable than those that
reign the visible world. For example, Einstein’s speed of the light limita-
tion while it is valid for matter, for large bodies, is not valid on the suba-
tomic level, and it is not valid for the information field. Within the field or
A-field, as Ervin Laszlo calls it, information flow it total and instantaneous,
and this is so from one point of the universe to any other point, which
may be light years away. The information will be transmitted instantane-
ously because of the entanglement of particles, a phenomenon explained

either within the terminology of quantum physics or with the vocabulary

created by Rupert Sheldrake, as morphic resonance. 44
Though I had well obtained interim answers to my initial quest to
find out about the primordial energy from Paracelsus, Swedenborg and
Mesmer, from Reichenbach and Reich, from Burr and Lakhovsky, and
also of course from Chinese Medicine, Feng Shui, Homeopathy, Bach Flowers and
Hypnosis, from Huna and the wisdom of the Essenes, I came to conclusive
answers only after I got to understand quantum physics and modern re-
search on the a-field, zero-point field or quantum vacuum, as well as
morphic resonance, as conducted, for example, by Laszlo or Tiller. At a
time, some twenty years ago, when Western science was still much more
resistant to the idea of a primordial energy field, or energy patterns, Frit-
jof Capra courageously tackled the hairy problem in The Turning Point
(1982/1987), discussing the controversial position taken by Dr. Wilhelm
Reich, who termed the cosmic energy orgone:
Fritjof Capra
It is evident that Reich’s concept of bioenergy comes very close to the
Chinese concept of ch’i. Like the Chinese, Reich emphasized the
cyclical nature of the organism’s flow processes and, like the Chinese,
he also saw the energy flow in the body as the reflection of a process
that goes on in the universe at large. To him bioenergy was a special
manifestation of a form of cosmic energy that he called orgone en-
ergy. Reich saw this orgone energy as some kind of primordial sub-
stance, present everywhere in the atmosphere and extending through
all space, like the ether of the nineteenthcentury physics. Inanimate
as well as living matter, according to Reich, derives from orgone en-
ergy through a complicated process of differentiation.45
When we try to find a unified terminology for the cosmic energy field,
we need to make abstraction from the wrapper; language is a mere fold
for content that is subject to observation.
Terence McKenna observes regarding the terminology used by tribal
peoples to describe energetic phenomena that it metaphorically says basi-
cally the same as modern science. In The Archaic Revival (1992), and with
regard to the bioenergetic charge contained in plant substances used for
religious purposes, McKenna writes:

Terence McKenna
They [the natives] are the true phenomenologists of this world; they
know plant chemistry, yet they call these energy fields spirits.46
But of course, McTaggart, Laszlo, Tiller or Gerber are not the last
word. And let’s not forget that despite these authors being recognized
authorities in their field, this means only that we got some authoritative
views, not more. The last word of mainstream Western science regarding
the integration of the cosmic energy field is not out until this day. And
that means that, till now, this science operates without the main parame-
ter of the universe. Which is quite of an elegant workaround after all. I
haven’t heard of a pianist who can play without a piano.
Dora van Gelder expresses this beautifully when she says, in her book
The Real World of Fairies (1999):
Dora van Gelder

We live in a world of form without understanding the life force be-
neath the forms.47
Science and Flow
When we look at the ingredients of holistic science, we have to begin

with flow. There is an important difference between a static and a dynamic
science concept. The Cartesian science concept was static. Instead of
looking at the living and moving substance, it vivisected dead corpses to
gain insights about life. Why was that so?
Cartesianism disregarded flow, while ancient traditional cultures and
their scientific traditions, and what we today call perennial science, were ho-
listic; they embraced flow principles. They looked at life as a Gestalt, and
derived conclusions from the observation of the living and moving, not
from the dead.
Our own holistic science tradition probably started not with Aristotle,
but with Heraclites. 48 Heraclites’ most important principle in nature was
flow, the flow principle as we would say today, as it was rediscovered in sys-
tems theory, the science of living systems.

The most pertinent general information on the flow principle I found

in the books of Fritjof Capra, while I know that there is much more spe-
cialized literature about the subject. To be true, Capra’s books are really
instructive in that they contain all the references needed to research these
publications. In most cases, it suffices to read Capra’s well-written sum-
maries to get the picture. His elucidations provide a bird perspective on
systems theory and the intricacies of living systems, and from there you
can go deeper, using the references as guides.49
Science and Gestalt

As I have shown in my reviews of some of the lesser known books by
Wilhelm Reich, this scientist’s conceptual framework had firmly embod-
ied the Gestalt. Reich’s genius as a scientist was his gift of observation, and
his particular talent to see not single elements of a process, but the whole
of the process. Reich was really different from his Cartesian-minded profes-
sional colleagues. In our days, Reich would probably be considered as
one of the leading-edge scientists.
Generally speaking, when we observe living processes, we can either
put our focus on single elements, or the substance, or we can focus on the
process, and the form. Both form and substance are present in living sys-
tems. Our culture has created the line as a symbol for evolution. How-
ever, the line is an artificial construct, inexistent in nature, a purely men-
tal achievement, while evolution is cyclic. It allows the line only in com-
bination with the circle, so as to say, resulting in the spiral.
Merriam-Webster’s Dictionary defines the spiral as relating to the ad-
vancement to higher levels through a series of cyclical movements. The curving
movement of the spiral is what it has in common with the circle; the in-
crease or decrease in size of the spiral is a function of its moving upward
or downward.
Interestingly enough, the spiral is by far the dominating form to be
found in nature, and in all natural processes. It is a symbol for evolution
in general. Life is coded in the spiraled double-helix of the DNA mole-
cule. The spiral is the expression of the periodic, systemic and cyclic de-

velopment that is in accordance with the laws of life. The progression of

the spiral shows that it always carries its root, however transporting it
through every cycle onto a higher level or dimension; whereas the line
leaves its root forever. All towers of Babel are manifestations of the line;
they are linear and are created by linear thought structures. True growth
is always cyclic and spiraled, and nonlinear.
On the subject of bringing in Gestalt thinking in the logic of healing,
Manly P. Hall, in his book The Secret Teachings of All Ages (1928/2003)
writes about Paracelsus and states:
Manly P. Hall
Paracelsus discovered that in many cases plants revealed by their
shape the particular organs of the human body which they served
most effectively. The medical system of Paracelsus was based on the
theory that by removing the diseased etheric mumia from the organ-
ism of the patient and causing it to be accepted into the nature of
some distant and disinterested thing of comparatively little value, it
was possible to divert from the patient the flow of the archaeus which
had been continually revitalizing and nourishing the malady. Its vehi-
cle of expression being transplanted, the archaeus necessarily accom-
panied its mumia, and the patient recovered.50
It was Gestalt considerations and the insight that nature is basically an

assemblage of patterns, and not of randomly arranged matter, that led re-
searchers recently to eventually corroborate the age-old assumption that
our universe is holographic, and thus programmed in holographic patterns
that are all mutually interconnected. Ervin Laszlo writes in his remark-
able study Science and the Akashic Field (2004):
Ervin Laszlo
In a holographic recording – created by the interference pattern of
two light beams – there is no one-to-one correspondence between
points on the surface of the object that is recorded and points in the
recording itself. Holograms carry information in a distributed form,
so all the information that makes up a hologram is present in every
part of it. The points that make up the recording of the object's sur-
face are present throughout the interference patterns recorded on the
photographic plate: in a way, the image of the object is enfolded
throughout the plate. As a result, when any small piece of the plate is
illuminated, the full image of the object appears, though it may be
fuzzier than the image resulting from illuminating the entire plate.51

Science and Intent
It was only fairly recently that modern science began to ask if, and in
how far, intent, human intention, impacts upon matter, or even may con-
tribute to changing matter? This very question would have been judged
irrelevant still a few decades ago by most modern scientists. The question
of how intention impacts upon matter is generally asked in the context of
what is called ‘Mind and Matter Interaction’, and this is itself a topic re-
lated to consciousness research. I have for the first time heard of this new
pathway in modern research through the film What The Bleep Do We Know
in its later Quantum Edition and was then reviewing, just a few months ago,
the mind-boggling presentation by Dr. William A. Tiller, Stanford Uni-
versity Emeritus, entitled Conscious Acts of Creation (DVD). 52
Shortly thereafter I found in Chapter 8 of the book The Conscious Uni-
verse (1997), by Dean Radin, entitled Mind-Matter Interaction the following
interesting remark; it’s not the answer yet, but a very well formulated question:
Dean Radin
Does mental intention affect the physical world? In a trivial sense, the
answer is obviously yes. An automotive engineer imagines a new way
to build a car, and several months or years later it appears. This trans-
formation from mental into physical is not considered remarkable
because the sequence of events is well understood.
But a similar question can be asked that is no longer self-evident:
does mental intention directly affect the physical world, without an
intermediary? This question concerning the ultimate role of the hu-
man mind in the physical world has intrigued philosophers for mil-
lennia. Indeed, the concept that mind is primary over matter is deeply
rooted in Eastern philosophies and ancient beliefs about magic. For
the past few hundred years, such beliefs have been firmly rejected by
Western science as mere superstition. And yet, the fundamental issues
remain as mysterious today as they did five thousand years ago. What
is mind, and what is its relationship to matter? Is the mind caused, or
is it causal? 53
Answers are now given by a number of scientists, among them Dr.

Tiller. Based upon years of detailed research, Tiller has amassed convinc-
ing experimental data showing that in seemingly the same cognitive space,
basic chemical reactions and material properties can be strongly altered
by human intentions. Essentially, he says, we are all capable of perform-

ing what we typically think of as miracles. In Conscious Acts of Creation

(2004), Tiller explains these findings in clear, understandable language
and supports it with basic maths and physics to deeply move just about
everyone.54 The exciting bottom line is that it appears now real that these
findings and the new technologies Tiller developed are capable of cata-
lyzing human intention in the process of changing matter!
While Tiller’s research investigates the impact of intent on mechan-
ics, simple machines and their workings when under the influence of con-
scious intent, I am actually interested to use this methodology to explain
shamanism, and particularly shamanic healing. It is on the same line of
reasoning when I say that shamans use intent for altering consciousness.
For example, it could be asked how intent comes into play in sha-
manic healing, and how, in detail, the shaman’s conscious intent impacts
upon the consciousness matrix of the receiver? I namely argue, corrobo-
rated by my own experience with Ayahuasca, which I describe in my
audio book Consciousness and Shamanism (2010)55, that the shaman does not
impact directly on the consciousness of his client but by using entheogenic
plants as a receptor, amplifier and emitter platform for thought content,
and for intention.
Science and Intuition

As early as in high school I was awake, critical and suspicious why my
science teachers were so painstakingly discarding intuition out from the
core scientific method and paradigm. I simply thought they were feeble-
minded, which is probably why I never learnt much science. But I don’t
regret it, because what I would have learnt, as I know today, would have
been wrong – completely wrong.
In Antiquity, intuition truly had its place, and this is now beginning to
dawn on the cutting edge of modern science, for example, as intuitive diag-
nosis of illness, an idea that would have sounded science fiction just a few
decades ago, but now begins to be seriously recognized within modern
medicine. Caroline Myss, in her practice, has been proven to intuitively
diagnose illness with a more than eighty percent accuracy, which is sim-

ply phenomenal. In her contribution to Russell DiCarlo’s science reader,

Towards A New Worldview (1996), she says she relates intuition to the vital
energy.56 In her view, intuition is one of the many manifestations of the
ch’i energy or cosmic information field. As such, to use my own terminol-
ogy, as I explain it in my audio book Emonics (2010), intuition is a func-
tion of emonic vibrations.57 She writes:
Caroline Myss
The human energy field shouldn’t be called that at all, but since we
call it that, let’s define it very clearly. It’s better understood as an in-
formation center because that’s what it is. And that’s where you store
all your messages. That’s where you store all your faxes. That’s where
you warehouse everything. Your responses to everything and every-
one, all your fear – everything - is stored in your energy field. Your
responses form patterns that influence your electromagnetic circuitry.
This dictates a quality control signal that influences the creation and
quality of cell tissue'. (…) Energy is intelligent. It is alive. It is infor-
mation - energy is information. It is one and the same thing.58
Barbara Brennan, in her contribution to the science reader, empha-

sized that all our thoughts and emotions impact upon the energy field in
which we are woven. As such, what we perceive and intuit is transmitted
to us by energy, because the cosmic energy field is essentially an information
field.
Barbara Brennan
In between the structured layers of the field is a bioplasma-like en-
ergy that simply flows along the lines of the structured field pattern.
It’s the energy that flows along the lines of the structured field pattern
that changes very fast with thoughts and emotions, not the structured
pattern itself. For example, if you stop yourself from feeling some-
thing, it will stop the flow of energy in the field. And if you experi-
ence the feeling, the energy will be released. There is a direct correla-
tion. There are even correlations between the energy field and the
part of the brain you are thinking with. As you change your thought
patterns, the patterning of the field changes.59
The idea of intuition being a variant of direct perception is old, very old.
It was an idea very dear to Pythagoras. Manly P. Hall writes in The Secret
Teachings of All Ages (1928/2003):

Manly P. Hall
Pythagoras defined knowledge as the fruitage of mental accumula-
tion. He believed that it would be obtained in many ways, but princi-
pally through observation. Wisdom was the understanding of the
source or cause of all things, and this could be secured only by raising
the intellect to a point where it intuitively cognized the invisible mani-
festing outwardly through the visible, and thus became capable of
bringing itself en rapport with the spirit of things rather than with
their forms.60
Manly P. Hall reports in The Secret Teachings of All Ages that John Stu-
art Mill believed in intuition and reason to be the two superior modes of
apprehending reality, and that they are higher states of the mind com-
pared to mere sensory perception. He writes:
Manly P. Hall
John Stuart Mill believed that if it is possible through sensation to
secure knowledge of the properties of things, it is also possible
through a higher state of the mind - that is, intuition or reason - to
gain a knowledge of the true substance of things.61
Vidette Todaro-Franceschi, in her book The Enigma of Energy (1999),

has asked the question ‘What, Exactly, is Nature?’ Referring to historian
and philosopher of science R. G. Collingwood, she writes that there are
three periods in the development of the idea of nature, which she sees
coincidentally reflect the ideas of energy. Then, on the subject of the
third period in the developmental view of nature, she notes:
Vidette Todaro-Franceschi
I believe that during this period the idea that energy was an autono-
mous existent contributed to the shift in focus. It became vaguely
evident that change was inherent in various things; that is, it was rec-
ognized that change could occur without the provocation of external
forces or efficient causes. Collingwood identifies the idea of a ‘rhyth-
mical pattern’ with the modern view of nature and acknowledges that
the new physics theories are partly responsible for this notion. But the
rhythmical patterns we now know to exist in nature also seem to de-
note an inner principle of change, or an Aristotelian ‘that for the sake
of which’, originally expressed by the ancient Greeks. So one might
say we have come full circle. In conjunction with this new take on an
old idea that was present in both Eastern and Western antiquity is the
increasing awareness that intuition plays a significant role in scientific
discoveries. As the historical background of the idea of energy attests,

intuitive ways of knowing have been crucial to the development of

scientific ideas throughout history. Many individuals knew things,
such as the energy conservation doctrine, without being able to em-
pirically verify them. In other words, intuitive ways of knowing seem
to have led / us in the right direction long before we were capable of
scientifically validating what we somehow knew to be so. Subjectivity
and subjective ways of knowing, such as intuition, have become as
vital to our understanding as objectivity and empirical ways of know-
ing. In this modern view of nature humankind has once again come
to be recognized as being part of nature, rather than outside of it.62
Science and Knowledge
Is science per se knowledge-gathering? Or is it rather the opposite, a

system that inhibits us from gaining true knowledge? These rhetoric ques-
tions guide us to the insight that all depends on our definition of science.
Scientia, the Latin word, originally meant indeed knowledge. But has
our traditional science brought us true knowledge, true knowledge about
the nature of life, the wisdom of living, the nature of our humanity, and
the art of togetherness and of peace?
I believe it has rather done the contrary, at least from the point it was
transformed in a Cartesian reductionism, a split self of its original inte-
grated whole, that it still was in Antiquity. In the Bible, which is for most
people in Western traditions a true guide book, knowledge was in the
Genesis considered as dangerous; it was explicitly forbidden to collect the
fruits of the ‘tree of knowledge’. The serpent, which in ancient traditions
was always considered a consort of knowledge, was acting counter to this
nonsensical prohibition and liberated man from the constriction imposed
by Yahveh, a jealous, power-hungry persecutor-god. And indeed most
people, quite instinctively, because of their Christian upbringing, take the
position of the serpent-killer, not the serpent-friend, and thus automati-
cally become knowledge-hostile. I contend that the larger part of Western
culture and society is deeply knowledge-hostile. Even in today’s pretend-
edly so enlightened international intelligentsia, knowledge is only accepted once
it is promoted by a well-known academic authority and accepted on a larger scale
– this acceptance being valid only when a majority among the knowledge-
bearers are academia, thus accredited at leading universities, and when the

book that contains such knowledge is published by one of about a dozen

multinational publishing houses. All other kind of knowledge is ruthlessly
discarded out, and often those who bear the knowledge as well. Needless
to add that such behavior is neither democratic, nor enlightened.
The puzzle of true knowledge is a web-like structure, not a hierarchy
of principles. It’s nonlinear and consists of many elements that are struc-
turally related. When science cares about true knowledge, it first of all
cares about nature, the true and only knowledge-giver in the universe.
I will give in this paragraph a few examples of knowledge that is not
considered valid knowledge under our present science paradigm but that
I consider as true knowledge, while I am not a clairvoyant myself. But
when science is primarily observation, then clairvoyant observation must be
included in our plethora of scientific observations of nature. When I in-
clude this knowledge here, I do it in fair appreciation of the clairvoyants I
quote here, Dora van Gelder, and Charles Webster Leadbeater, whose life
stories I have studied and whom I consider as honest and scientific re-
searchers who received acclaim for their systematic studies of the intrigu-
ing phenomenon of clairvoyance. Now, first of all, what actually is clair-
voyance? Dora van Gelder writes:
Dora van Gelder

The fact is that there is a real physical basis for clairvoyance, and the
faculty is not especially mysterious. The power centers in that tiny
organ in the brain called the pituitary gland. The kind of vibrations
involved are so subtle that no physical opening in the skin is needed to
convey them to the pituitary body, but there is a special spot of sensi-
tiveness just between the eyes above the root of the nose which acts as
the external opening for the gland within.63
So the pituitary gland is certainly very much alive and important in
human beings. And it certainly has this use for receiving very fine
vibrations from a world of things which are subtler than anything we
know.64
And what does modern science know about the spirits of nature, and
the fairy worlds? Nothing. And because it knows nothing, it says that
‘these things’ do not exist. Very intelligent indeed. I think that modern
science is a special vintage of religious fundamentalism that has not yet

been identified as such. The spirits of nature, shunned so much by

Christian fundamentalism, that was the predecessor of modern science,
and reborn now in the course of the New Age movement, and the revival
of the folk lore of fairies, as it was, for example, rediscovered by Walter Y.
Evans-Wentz in his remarkable study The Fairy Faith in Celtic Countries
(1911/2002), and observed by clairvoyant Dora van Gelder in her book
The Real World of Fairies (1999), have certain well-defined characteristics
and they are quite distinct of human beings. Leadbeater explains:
Charles W. Leadbeater
We might almost look upon the nature-spirits as a kind of astral hu-
manity, but for the fact that none of them - not even the highest -
possess a permanent reincarnating individuality. Apparently there-
fore, one point in which their line of evolution differs from ours is that
a much greater proportion of intelligence is developed before perma-
nent individualization takes places; but of the stages through which
they have passed, and those through which they have yet to pass, we
can know little. The life-periods of the different subdivisions vary
greatly, some being quite short, others much longer than our human
lifetime. We stand so entirely outside such a life as theirs that it is
impossible for us to understand much about its conditions; but it ap-
pears on / the whole to be a simply, joyous, irresponsible kind of
existence, much such as a party of happy children might lead among
exceptionally favourable physical surroundings. Though tricky and
mischievous, they are rarely malicious unless provoked by some un-
warrantable intrusion or annoyance; but as a body they also partake
to some extent of the universal feeling of distrust for man, and they
generally seem inclined to resent somewhat the first appearances of a
neophyte on the astral plane, so that he usually makes their freaks,
they soon accept him as a necessary evil and take no further notice of
him, while some among them may even after a time become friendly
and manifest pleasure on meeting him.65
The Adept knows how to make use of the services of the nature-
spirits when he requires them, but the ordinary magician can obtain
their assistance only by processes either of invocation or evocation -
that is, either by attracting their attention as a suppliant and making
some kind of bargain with them, or by endeavouring to set in motion
influences which would compel their obedience. Both methods are
extremely undesirable, and the latter is also excessively dangerous, as
the operator would arouse a determined hostility / which might prove
fatal to him. Needless to say, no one studying occultism under a
qualified Master would ever be permitted to attempt anything of the
kind at all.66
And regarding medical science, the picture is not much different. It
ignores more than it knows, it shuns and discards more than it embraces

and recognizes in its medical paradigm. Dr. Alberto Villoldo, in his book
Shaman, Healer, Sage (2000), remarks:
Alberto Villoldo
Until fifty years ago, going to a doctor was more dangerous to your
health than staying home and letting your body-mind take its own
course.67
I think Villoldo is rather optimistic here; in my view this is still true

today. You may have a little carcinoma, a little tumor, or even a big tu-
mor, but anyway, that’s not a reason to get a death sentence pronounced
by your medical executioner and a Nazi torture called chemotherapy to
get you back to system-conformity and brave emotional dullness! Your
body revolts with a tumor because you have abused it with conforming,
probably over some decades, to a death culture that is essentially pro-
bomb and anti-body. Because you have denied your particular perversity
and thought it was not politically correct. That’s why people get cancers,
not because of what medical business writes in their propaganda leaflets.
You can have all information about cancer, for example from Simon-
ton & Simonton, who are medical doctors of a different kind because
they have not lost their souls to medical business.68 Villoldo recognizes
the power of the mind over the body when he recalls his own childhood:
Alberto Villoldo
The very real effects of the mind on the body have been confirmed
by research. In a sense, we all became experts at developing psycho-
somatic disease very early in life. At the age of six I could create the
symptoms of a cold in minutes if I did not want to go to school. Psy-
chosomatic disease goes against every survival instinct programmed
into the body by three hundred million years of evolution. How pow-
erful the mind must be to override all of these survival and self-
preservation mechanisms. Imagine if we could marshal these re-
sources to create psychosomatic health!69
It seems that there is, in our culture, always one form of ‘official
knowledge’ that is put forward to kill off all real knowledge. In our present
times, this killer app is biotechnology, commonly called gene technology.
In similar ways as Fritjof Capra, who one of the most explicit opponents

to genetic determinism, Alberto Villoldo, in his book Mending the Past and
Healing the Future with Soul Retrieval (2005) has lucidly analyzed the myth of
genetic imperialism pervading our present-day culture. He comes to the
following conclusion, which is an empathetic statement for deep ecology.
I agree as there cannot be a culture of knowledge that destroys its own roots.
Alberto Villoldo
Our behavior is a form of matricide, in which the child of nature -
the human - is killing its own mother. To protect herself, nature is
beginning to reject us: Water supplies are drying up, new plagues are
infecting the planet, and the earth is beginning to respond to us as an
undesirable life form. We're becoming a flea on the tail of a dog, a
germ that will be annihilated by the immune system of the planet.
All this comes at a time when medicine feels newly empowered by
our discoveries of the secret of life. When Watson and Crick discov-
ered the DNA code, we suddenly converted to a new scientific faith,
and antimicrobial medicine became supplemented by genetics. We
now believe that risk factors inherited from our parents and ancestors
through our genes predispose us to how long we’re going to live (and
how well), what illnesses we’re going to get, how we’re going to heal,
and how we’re going to age. We’ve devised tests to tell us from birth
what genetic risks we’ve inherited, and we race to find cures from the
same DNA strands that we use to predict our future. Genetic markers,
nanotechnology, and other tools of the biotechnology industry prom-
ise us healthier and longer lives.
But this is just a new trick for an old dog, because biotechnology is
still looking for ways to fix, correct, and kill at an even subtler molecu-
lar level. We’ve simply added more precision and skill to the attack,
while what we should be doing is seeking harmony with nature, both
inside and out.70
A true culture of knowledge will put a preference and urgency agenda

over all other seeming priorities for protecting the very base layer of life –
our Mother Earth.
Science and Pattern
I have stressed in all my publications the importance of understand-

ing the nature of our universe as a basically patterned universe; on the basis
of this insight, I am addressing scientists to focus on patterned intelligence, or
patterned organization when we observe nature.

What are patterns? I began identifying the perennial pro-life patterns

in living by firstly invalidating the fake principles that mainstream West-
ern science declares to be the founding concepts of our universe. To put
it more precisely, there was actually nothing to invalidate: I found that
these alleged principles were but intellectual assumptions, and thus invalid as
founding principles of life. At the same time, diligent study of the I Ching
and almost daily use of it for divination during more than twenty years,
distilled in me an intuitive understanding of the real and valid patterns that
are inherent in all living. I therefore simply called them dynamic patterns of
living.
Let me first of all explain why I use the term patterns, consciously de-
ciding to discontinue the use of the term principles. I indeed think that
here we are facing a key point that marks the essential difference between
death science and life science.
A pattern is a set of things, a certain arrangement I can make out in
the complex scheme of reality. It is something I can observe. A pattern can
be fix or it can be changeable. It can be static or dynamic. By contrast, a
principle typically is the beginning of a down-hierarchy, a top-something
in a kind of up-to-down order. It is not something I can observe. Its reality
is merely intellectual, the outcome of a conclusion I draw in my rational
mind after observing nature. A principle thus contains my observer point
or my judgment about reality.
Death science looks at life through the glasses of principles it set before
it was going to observe. It is essential blind, and it proceeds by imposing
characteristics upon nature.
Western science is death science. Traditionally, it gained its first con-
clusions about life by vivisecting cadavers, not by observing the moving
changes of living. It is, and remained, a cadaver science that is far re-
moved from the changing patterns of reality.
Life science looks at life without any set principles or assumptions and
observes the dynamic patterns or changes in the texture of life. It is a sci-
ence that since its start in China, around five thousand years ago, was
interested in life, and thus drew conclusions from life, and not from death.

Traditional Chinese science is life science, one branch of this very large
body of science and philosophy being Feng Shui. The I Ching is based
upon life science, and is perhaps the highest condensation of it. Needless
to add that, as such, it is non-judgmental and thus bears no moralistic
judgments about human behavior. It looks at human behavior in exactly
the same way it looks at all life patterns, and sees the changing nature of
it before all. I am angry at twelve twenty, and hungry at twelve thirty.
In his book The Web of Life (1996/1997), Fritjof Capra explains the
importance of pattern when he explores the meaning of self-organization,
which is one major characteristic of living systems:
Fritjof Capra
To understand the phenomenon of self-organization, we first need to
understand the importance of pattern. The idea of a pattern of or-
ganization – a configuration of relationships characteristic of a par-
ticular system – became the explicit focus of systems thinking in cy-
bernetics and has been a crucial concept ever since. From the systems
point of view, the understanding of life begins with the understanding
of pattern.71
When inquiring what patterns are, we need to change our basic setup
of scientific investigation. Capra explains:
Fritjof Capra
In the study of structure we measure and weigh things. Patterns,
however, cannot be measured or weighed; they must be mapped. To
understand a pattern we must map a configuration of relationships.
In other words, structure involves quantities, while pattern involves
qualities.72
This really involves a radical change in scientific thinking because tradi-

tionally Cartesian science was quantity-based and measure-oriented,
while systemic science is quality-based and relationship-oriented, a truth
that Capra exemplifies when looking at the properties involved in the sci-
entific focus of both static and systemic science theory:
Fritjof Capra
Systemic properties are properties of pattern. What is destroyed when
a living organism is dissected is its pattern. The components are still

there, but the configuration of relationships among them – the pat-

tern – is destroyed, and thus the organism dies.73
The next important point to understand how nature ‘thinks’ is the

cell metabolism, the network that serves recycling. Capra elaborates in his
book The Hidden Connections (2002):
Fritjof Capra
When we take a closer look at the processes of metabolism, we notice
that they form a chemical network. This is another fundamental fea-
ture of life. As ecosystems are understood in terms of food webs (net-
works of organisms), so organisms are viewed as networks of cells,
organs and organ systems, and cells as networks of molecules. One of
the key insights of the systems approach has been the realization that
the network is a pattern that is common to all life. Wherever we see
life, we see networks. (…) The metabolic network of a cell involves
very special dynamics that differ strikingly from the cell’s nonliving
environment. Taking in nutrients from the outside world, the cell
sustains itself by means of a network of chemical reactions that take
place inside the boundary and produce all of the cell’s components,
including those of the boundary itself.74
But the most revolutionary finding is that our usual habit of dissect-
ing parts of a whole for further scrutiny and scientific investigation does
not work with living systems. Why is this so? Capra pursues in The Web of
Life (1996/1997):
Fritjof Capra
Ultimately – as quantum physics showed so dramatically – there are
no parts at all. What we call a part if merely a pattern in an insepa-
rable web of relationships. Therefore the shift from the parts to the
whole can also be seen as a shift from objects to relationships.75
My hypothesis is that Western culture has never until now applied

what I came to call the Eight Dynamic Patterns of Living and that it therefore
is at the border of chaos, destruction or another kind of worldwide catas-
trophe, suffering from a schizoid mindset, the perversion of love into hate
and sadism, rampant violence, the impudent slaughtering of minorities,
famines that could easily be avoided, and generally a total lack of genu-
ine spirituality which, by itself, already makes for a large part of the de-

pression and psychosomatic disorders many consumers in postmodern

international culture are suffering from.
What I am saying is that the Eight Dynamic Patterns of Living have been
respected and applied by all major tribal cultures including the North
American Indians, and that therefore they have lived, and live, peacefully.
With peacefully I do not mean an artificial Western peace concept which
is complete nonsense as it is stuck and rigid, but a dynamic peace continuum
that allows little fights and small wars to happen, as required by the dy-
namics of yin and yang, but that is so balanced that it will never trigger a
major and global destruction.
The fact that our global industrial culture is at the trigger of this de-
struction in all possible ways, economical, social, health-wise, military,
ecological, and other ways, shows that the continuum balance that the
eight patterns give is completely lacking in modern society’s philosophy, sci-
ence, military policy, diplomacy, politics and strategy. We all have con-
sciously or unconsciously contributed to bring about the emotional plague,
symbolized by the atomic bomb’s mushroom.
Thus, the eight patterns could be taken as a guide concept and imple-
mented in a new kind of lifestyle to be worked out as part of our pres-
ently evolving postindustrial global culture. That is the basic idea. I think
that the eight patterns are tremendously useful as a base layer for establish-
ing the ground principles of a new peaceful society, instead of beginning
with Adam and Eve and going time and again though all anthropological
material. I have actually done this and there is no more novelty in this.
The eight patterns cover all spheres of life and living.
Science and Perception
Cartesian science was reductionist in that it was limited to sensory per-

ception, shutting out everything from scientific observation that could not
be grasped with the five senses. By definition, thus, both extrasensorial and
multisensorial perception were simply discarded out from scientific scrutiny
and relegated to the domains of ‘mysticism’, ‘imagination’, ‘daydream-

ing’ or somnambulism, to a point to actually label people who do have a

complete range of natural perception pathologic liars and psychotic freaks.
This arrogant science paradigm has not only created havoc in its own
culture, but it definitely has been paradigmatically at the origin of large-
scale genocide of native cultures. That is why I call Cartesian science a
cadaver science and a murder science. It can kill effectively, but it cannot
heal. It can only destroy, but not create, dissect but not integrate, separate
but not unite. It’s simply perverse as all those who work for it with their
eternal male hubris and their backpack of Oedipal hangups. It has been
the foundation of massacres against tribal populations for centuries and
centuries without end and it has absolved the intentional murder of un-
countable animals that it cruelly tortured and dissected in their lifeless
and aseptic laboratories.
Alberto Villoldo, in his book Shaman, Healer, Sage (2000) distinguishes
between rule-driven, concept-driven and perception-driven societies. While this
distinction may not be clear-cut and cover all cases, it is a good and prac-
tically useful guideline that shows what could be called the predominant
orientation of a given culture and its intelligentsia. Villoldo writes:
Alberto Villoldo
We are a rule-driven society that relies on documents such as the
Constitution, the Ten Commandments, or laws passed by elected
officials to bring order to our lives. We change precepts (rules or laws)
when we want to change the world. The ancient Greeks, on the other
hand, were people of the concept. They were interested not in rules
but rather in / ideas. They believed that a single idea could change
the world and that there was nothing as powerful as an idea whose
time had come. Shamans are people of the percept. When they want
to change the world, they engage in perceptual shifts that change
their relationship to life. They envision the possible, and the outer
world changes. This is why a group of Inka elders will sit in medita-
tion envisioning the kind of world they want their grandchildren to
inherit.76
The predominant orientation of native peoples around the world is

perception, not just perception but direct perception. Western science has very
little understood so far what immediate, direct or primary perception is.
Direct perception circumvents the judgment interface of the neocortex

and thus short-circuits the rational mind. It is connected with the reptil-
ian brain and the limbic system.
Dr. Villoldo calls it primary perception, and for good reason, as it was
surely our primal form of perception in the run of human evolution. Its
use decreased through settlement, domestication and human civilization,
while in the shamanic world this primary form of perception is still the
rule – at least as far as the shamans themselves are concerned.
Now, what is direct perception? It is as difficult to define perception
as it is to define life. You can call it total unity with all-that-is, fusion with
the object, an absence of the secondary observer. 77 A person who perceives
reality totally could be called, for example, a totally conscious direct ob-
server. Dr. Villoldo writes in Shaman, Healer, Sage (2000):
Alberto Villoldo
To practice primary perception shamans have developed a kind of
‘common sense’ that bridges all of the senses. They are able to taste
fire, to touch the fragrance of a flower, and to smell an image. They
attain immediate perception before an experience is divided among
the senses, an ability known as synesthesia. This blending of sensory
modalities seems strange only to those who have distanced themselves
from a direct, primordial experience of the natural world.78
I think it is possible to train our direct perception capabilities in de-

veloping consciousness that apprehends reality beyond our five senses by
training ESP, extrasensorial perception and MSP, multisensorial percep-
tion. Extrasensorial perception is in our society discussed among the greater
topic of parapsychology, while multisensorial perception, as Dr. Villoldo re-
marks, is commonly associated with shamanism and synesthesia.
Synesthesia has been reported and is documented, to my knowledge,
from two famous musicians, Olivier Messiaen and Alexander Scriabin.
Messiaen was commonly talking about colors in his music, specific
colors that he could identify when the music was performed. He also
claimed that his music was more colorful than, for example, the music of
Johann Sebastian Bach. Scriabin’s sense of synesthesia was vastly com-
mented upon by his biographers.

Dr. Villoldo quotes an interesting passage from Phenomenology of Per-

ception (1945/1995), by Maurice Merleau-Ponty that claims synesthesia to
be our primary mode of sensorial input.
Alberto Villoldo
As the philosopher Maurice Merleau-Ponty wrote in Phenomenology
of Perception, 'Synesthetic perception is the rule, and we are unaware
of it only because scientific knowledge shifts the center of gravity of
experience, so that we have unlearned how to see, hear, and generally
speaking, feel, in order to deduce, from our bodily organization, the
world as a physicist conceives it, that we are to see, hear and feel.' 79
This is a classical example for the fact that our science is a death science
that murders, shuts out, discards and ignores more in the universe than it
embraces and knows about. And not only that. It also trains and condi-
tions young citizens to perceive the world in a limited way, when it infil-
trates into the school system; in doing so, it mutilates the perception of
our children, and thus is going against the most sacred educational prin-
ciples. I do really not know what our science is good for other than for
building fridges, airplanes, televisions, computers, cars and light bulbs? It
has been good for providing us comfort and safety, but it has deprived us
from, and shielded us against, most of the living world.
We can only hope that our fake science learns from shamanism and
generally from the wisdom of ancient cultures and native peoples – who
know what is true science.
Science and Philosophy

There is an important terminological clarification to be made regard-
ing the terms science, on one hand, and philosophy, on the other. Tradition-
ally, in Western culture philosophy was connoted with more or less vague
assumptions about life, or a certain life program, and associated with, or
even used as a synonym of, Weltanschauung. Science, by contrast, in the
Western science tradition, was understood, as I pointed it out already, as
Cartesian reductionism – a regard on the world that pretended to be ex-
act, objective and methodologically sound, while it was clearly shutting

out more from this world than it admitted in its residue paradigm of
scientific observation. I am using these terms in the exact opposite sense,
in the sense namely that is in accordance with the oldest of science tradi-
tions, the hermetic tradition, and perennial philosophy. In this sense, what
was called philos sophia (Love for Knowledge) in Antiquity was the header
notion for science, whereas philosophy in the sense it was used during the
last four hundred years simply would have to be called speculation. In other
words, applying the old holistic science concept of Antiquity, our modern
science would represent but a tiny slice of that cake …
Manly P. Hall, in his book The Secret Teachings of All Ages (1928/2003),
observes:
Manly P. Hall
Among the ancients, philosophy, science, and religion were never
considered as separate units: each was regarded as an integral part of
the whole. Philosophy was scientific and religious; science was philo-
sophic and religious; religion was philosophic and scientific. Perfect
wisdom was considered unattainable save as the result of harmoniz-
ing all three of these expressions of mental and moral activity.80
In this rectified view of the terms, ipublica.com appears to be truly a

science site, and not a ‘philosophy’ site. I do not speculate in my concepts,
my book reviews, and the terminology I have created and that I use in
my books. I have no pleasure in speculating. But so-called ‘exact science’
in the old Cartesian meaning of the expression is not science, but reduc-
tionism. So the wisdom here is to remain open and flexibly intelligent so
that the observer can shift and move and change – and only then a truly
scientific approach is granted. As Fritjof Capra writes in his book The
Web of Life (1996/1997):
Fritjof Capra
What makes it possible to turn the systems approach into a science is
the discovery that there is approximate knowledge. This insight is
crucial to all of modern science. The old paradigm is based on the
Cartesian belief in the certainty of scientific knowledge. In the new
paradigm it is recognized that all scientific concepts and theories are
limited and approximate. Science can never provide any complete
and definite understanding.81

While my view was still a few years ago considered a minority opin-
ion, it is now more and more recognized as the correct view, and it is cur-
rently developing into the new mainstream view of science. What is this
new science?
It is mainly a renaissance, not an original new creation of modern
minds, but this rebirth of perennial philosophy in a new garment is en-
riched by the irrevocable discoveries in quantum physics, and thus got a
concrete foundation that cannot be discussed or rationalized away any-
more. And eventually, this science begins to recognize and acknowledge
the fact that life is coded in holistic patterns that constantly change and
evolve, and not as a hierarchic pyramid of stiff and eternal principles.
Capra writes in The Web of Life:
Fritjof Capra
At each scale, under closer scrutiny, the nodes of the network reveal
themselves as smaller networks. We tend to arrange these systems, all
nesting within larger systems, in a hierarchical scheme by placing the
larger systems above the smaller ones in pyramid fashion. But this is a
human projection. In nature there is no ‘above’ or ‘below’, and there
are no hierarchies. There are only networks nesting within other
networks.82
Nothing in life is static. All is movement. The universe is a dance. In

death processes, the relentless movement of life slows down and comes to
a point of profound stillness. The unity of life was considered sacred by
all ancient traditions, especially those of the East.
However, in this stillness is contained the grain for further movement,
for new life. In every condition is contained its opposite. In stillness is contained
movement, in movement is contained stillness, in hot is contained cold, in
male is contained female. In the small boy is contained the great general,
in the small girl is contained the famous film diva. In yin is contained yang
and in yang is contained yin. What is contained is smaller as what bears it
because it is in growth. By the same token, what bears the smaller is de-
creasing in size to become small itself. With culmination and fullness de-
cay sets in, and a new cycle of growth is put in motion.

As holistic science moves on and becomes the reigning science para-

digm in the near future, the distinction between science and philosophy
will inevitably disappear. On the other hand, those who call themselves
‘philosophers’ and who are in fact nothing but gossipers and hair splitters,
will equally disappear from the forum of so-called philosophy that gives
them a warm spot now, and they shall be relegated to their petty web sites
where they may talk the world into nothingness, messing up all and eve-
rything into one gigantic soup of nonsense, calling this eternal mess, blas-
phemically so, philosophy …
Science and Truth

The simple truth is that every science is observation. After observing
nature, we recollect what we saw and share it with others, who in turn
observe and report. This is how any primal form of scientific consensus is
brought about, simply by sharing observations.
However, this has not been the normal course of our Western sci-
ence. Instead of observing, nature was subjected under coercive scientific
reason and this is how intellectual concepts or principles were projected
upon nature. Every child understands that this is the best way to render a
distorted picture of nature, but this is how it is and what we see today as
what is arrogantly called science, a trash container of projections.
Quantum physics has given a majestic blow to this concept of lies, of
a madhouse of pretension and human hubris in telling our Cartesian and
reductionist scientists that they are part of the experiment, that their sub-
jective and changing humanity cannot be discarded out of their pretend-
edly so clean laboratory experiments. With other words, as human nature
is part of all nature, human nature is entangled with all that can be observed;
hence, there cannot be any objective kind of observation, and there can-
not be any objective science. Science is entangled with the unknown,
which is the human. Hence, objectiveness is probability.
The simple truth is that if we kept true to our observations and sim-
ply, and honestly, shared them, we would create true science. But to do
this, honesty, scientific and simple human honesty is required. This hon-

esty is not part, and was never part, of the scientific establishment, while
it may be present in individual scientists. True science, if this ever existed,
therefore is not ‘established’ science, but at best the science that we call
exploratory or experimental, or what is called alternative science.
In this sense, in our society, children are the only true scientists, be-
cause they simply observe and report what they saw, without projecting
any intellectual content upon their observations; perhaps we can go as far
as saying that all true scientists have a childlike way of doing science. Al-
bert Einstein is the single best example for this truth.
Manly P. Hall, in The Secret Teachings of All Ages (1928/2003) affirms
that in ancient traditions science and religion were not separated and that
therefore science at that time was much closer to truth than it is today.
Manly P. Hall
Hippocrates, the famous Greek physician, during the fifth century
before Christ, dissociated the healing art from the other sciences of
the temple and thereby established a precedent for separateness. One
of the consequences is the present widespread crass scientific materi-
alism. The ancients realized the interdependence of the sciences. The
moderns do not; and as a result, incomplete systems of learning are
attempting to maintain isolated individualism. The obstacles which
confront present-day scientific research are largely the result of preju-
dicial limitations imposed by those who are unwilling to accept that
which transcends the concrete perceptions of the five primary human
senses.83
Ervin László provides us with many honest statements of an avant-

garde scientist, musician and genius. According to László, science does
not automatically equate truth, but sets up an equation of relationship
between reality and scientific truth. This relationship is brought about
and maintained through mapping reality with scientific instruments and
theories. Ervin László explains in Science and the Akashic Field (2004):
Ervin László
Science’s disenchantment of the world has exacted a high price.
When mind, consciousness, and meaning are seen as uniquely human
phenomena, we humans - purposeful, valuing, feeling beings - find
ourselves in a universe devoid of the very qualities we ourselves pos-
sess. We are strangers in the world in which we have come to be. Our
alienation from nature opens the way to the blind exploitation of

everything around us. If we arrogate all mind to ourselves, said Greg-

ory Bateson, we will see the world as mindless and therefore as not
entitled to moral or ethical consideration.84
Whatever interpretation of the findings scientists may espouse, they

are hard at work mapping ever more of the reality to which their
observations and experiments are believed to refer.85
Whether or not scientific theories are humanly meaningful, they are

clearly not eternal. Occasionally even the best-established theories
break / down - the predictions flowing out of them are not matched
by observations. In that case the observations are said to be ‘anoma-
lous’; they have no ready explanation. Strangely enough, this is the
real engine of progress in science.86
Investigating the anomalies that crop up in observation and experi-

ment and coming up with the fables that could account for them
make up the nuts and bolts of fundamental research in science. If the
anomalies persist despite the best efforts of mainstream scientists, and
if one or the other of the fables advanced by maverick investigators
gives a simpler and more logical explanation, a critical mass of scien-
tists (mostly young ones) stops standing by the old paradigm. We have
a paradigm shift. A concept that was until then a fable is recognized
as a valid scientific theory.87
But there is a danger of mapping reality with the tool of scientific in-
vestigation and relying exclusively on the worldview provided by science.
To ask a provocative question: ‘Why has Western science never grasped
the idea that life is basically energy, and why is it stuck in scientific mate-
rialism?’ Dr. Alberto Villoldo provides one of the answers, in his book
Shaman, Healer, Sage (2000). He says:
Alberto Villoldo
Once we have drawn our maps of reality, 90 percent of our synaptic
connections die. We become familiar with only one way to get to the
river. The other routes are erased. (…) The spiritual landscape is not
even acknowledged as real. There is no river, so why cut trails to get
to it? Westerners have not developed the neural pathways to sense
energy.88
Vidette Todaro-Franceschi, in her book The Enigma of Energy (1999),

has seen science and religion converging around the subject of her re-
search: the nature and the enigma of energy. She writes in the introduc-
tion of her book:

The more I worked on this project the more I became aware that
somehow science and religion were converging. It was never my goal
to merge these two seemingly disparate areas; in fact, when my search
led me into religious realms of thought, I tried hard at first to stay
clear of them. But it was impossible to do so. Anytime I came across
literature that was related to an idea of energy there were implicit or
explicit spiritual overtones. Most surprising was the abundance of
spiritual ideas found in physics. It seems that you simply cannot talk
of wholeness or oneness without getting into some kind of religion.89
When we agree that science is a process of mapping reality to con-

ceptual perception to arrive at a relatively coherent view of the world, we
have to bring in as well the fact that this mapping of reality is a consensus
after all. To view things realistically, we have to admit that if mapping
reality was done only by one single scientist and if all other scientists dis-
agreed, a new scientific paradigm would most probably not be formed.
So we can say that scientific observation of reality is something where
the consensus of more than just one scientist is involved and required. It
doesn’t need to be all scientists, but what typically happens is that first a
minority of scientists, a small yet powerful avant-garde group, forms a
new paradigm which is then, gradually, taken over by a growing number
of mainstream scientists.
This is how scientifically approved reality is build, and rebuilt, in a
constant process of renewed consensus.
Now, Ervin László explains in Science and the Akashic Field (2004) that
this process becomes more and more complex because the number of
parameters involved in mapping reality to conceptual reality shoot up
exponentially. This results forcefully in more and more ‘esoteric’ scientific
models that need more and more research equipment, resources, and
complex instruments to be verified over time:
Ervin László
While conservative investigators insist that the only ideas that can be
considered scientific are those published in established science jour-
nals and reproduced in standard textbooks, maverick researchers look
for fundamentally new concepts, including some that were considered
beyond the pale of their discipline but a few years ago. As a result, the
world in a growing number of disciplines is turning more and more

fabulous. It is furnished with dark matter, dark energy, and multidi-

mensional spaces in cosmology, with particles that are instantly con-
nected throughout space-time by deeper levels of reality in quantum
physics, with living matter that exhibits the coherence of quanta in
biology, and with space- and time-independent transpersonal connec-
tion in consciousness research - to mention but a few of the currently
advanced ‘fables’.90
Vidette Todaro-Franceschi, in The Enigma of Energy (1999), writes that

there are three periods in the development of the idea of nature, which
she sees coincidentally reflect the ideas of energy.
In his discussion of the first period, the Greek view of nature,
Collingwood points out that the ancient Greeks believed a certain
vitality or ceaseless motion existed in nature, which they generally
attributed to the soul. (…) The most important aspect of Aristotle’s
conception of nature lies in his belief that all things have a final
cause, which is exhibited by the individual thing’s form. According to
him the soul was the essence of living things, and of course the form
of anything / was the purpose or reason for its becoming. Overall,
according to Aristotle, the teleological qualities of things were so
strong that there could be no explanation for anything in nature, in-
cluding us, without it.91
In the second period, she reports, that Collingwood referred to as the

Renaissance view of nature, mechanism was firmly established.
Collingwood notes that the second stage of the Renaissance view of
nature came about with the Copernican discovery that our world was
not the center of the universe. The main contention during this time
became ‘the denial that the world of nature, the world studied by
physical science, is an organism and the assertion that it is both de-
void of intelligence and of life’. / During this period, human beings
were seen as outside of, rather than a part of, nature. We became
pompous, thinking that we controlled things and that we were some-
how superior. Explicit in this view was the denial of final causation.
The primary focus was on matter and the natural laws by which mat-
ter changes. Science and philosophy recognized only efficient causes:
forces producing effects. And finally, mathematical structure ac-
counted for the changes, both of a qualitative and quantitative nature.92

The third and last period identified by Collingwood, she reports, is

the modern view of nature, which has its origin in the latter part of the
eighteenth century when process and change became the focus.
I believe that during this period the idea that energy was an autono-
mous existent contributed to the shift in focus. It became vaguely
evident that change was inherent in various things; that is, it was rec-
ognized that change could occur without the provocation of external
forces or efficient causes.
In conjunction with this new take on an old idea that was present
in both Eastern and Western antiquity is the increasing awareness
that intuition plays a significant role in scientific discoveries. As the
historical background of the idea of energy attests, intuitive ways of
knowing have been crucial to the development of scientific ideas
throughout history. Many individuals knew things, such as the energy
conservation doctrine, without being able to empirically verify them.
In other words, intuitive ways of knowing seem to have led / us in the
right direction long before we were capable of scientifically validating
what we somehow knew to be so.
Subjectivity and subjective ways of knowing, such as intuition,
have become as vital to our understanding as objectivity and empiri-
cal ways of knowing. In this modern view of nature humankind has
once again come to be recognized as being part of nature, rather
than outside of it.93
Science and Vibration

Vibration really is the most basic of phenomena around life and liv-
ing. Life is essentially vibration, and all vibration potentially is at the ori-
gin of one or the other form of life.
This was recognized by perennial philosophy, especially the Pythago-
rean branch of it. Vibration and sound healing was the special knowl-
edge of the sage, and this tradition that was perhaps first established by
the Egyptians, became firmly rooted in Greek antiquity and from there
went on till the Renaissance.
Vibration was considered as the Divine impacting upon matter,
something related to the cosmic breath, and the knowledge about vibration
was used for sound healing, healing with music. In addition, as noted by
Manly P. Hall in The Secret Teachings of All Ages (1928/2003), it was recog-
nized that every element in nature has its own keynote. Hall writes:

Manly P. Hall
If these elements are combined in a composite structure the result is a
chord that, if sounded, will disintegrate the compound into its inte-
gral parts. Likewise each individual has a keynote that, if sounded,
will destroy him. The allegory of the walls of Jericho falling when the
trumpets of Israel were sounded is undoubtedly intended to set forth
the arcane significance of individual keynote or vibration.94
In the Hermetic Theory Concerning the Causation of Disease, seven causes

and remedies were recognized. The second of these was vibration. Hall
writes:
Manly P. Hall
The second method of healing was by vibration. The inharmonies of
the bodies were neutralized by chanting spells and intoning the sacred
names or by playing upon musical instruments and singing. Some-
times articles of various colors were exposed to the sight of the sick,
for the ancients recognized, at least in part, the principle of color
therapeutics, now in the process of rediscovery.95
And he leaves no doubt that vibrational medicine, as we call it today,

was an established branch, if not the main branch, of healing:
Manly P. Hall
The magic rituals used by the Egyptian priests for the curing of dis-
ease were based upon a highly developed comprehension of the
complex workings of the human mind and its reactions upon the
physical constitution. The Egyptian and Brahmin worlds undoubtedly
understood the fundamental principle of vibrotherapeutics.96
Vidette Todaro-Franceschi asks in her fascinating scholarly study if

modern scientific discoveries could be reconciled with Aristotle’s idea of
energeia as actuality?
She answers in the affirmative, explaining that science and philoso-
phy ‘are finally merging their beliefs as nature is being increasingly rec-
ognized as dynamic rather than mechanistic’. And what she says here is
of importance not only for the seeming dichotomy of science and phi-
losophy, that is actually a mutually fertilizing and positively co-dependent
relationship, but also for the vibrational nature of all creation.

All things have a definite rhythmical pattern that is constantly chang-
ing. Activity that is probabilistic but not predictable is innate in all
nature. Even on a quantum level things are predictably unpredictable!
Movement is in a definite direction toward something not yet actual-
ized. And the direction a thing moves in is for the benefit of its own
becoming. Therefore, the modern view of nature and hence, our
universe, can be equated with principles set forth by Aristotle centu-
ries ago.97

The True Religio
Generalities
For a new natural order to emerge, it is essential that we relearn the
true religio, which is the backlink to our true self, or selves. For this to hap-
pen, we need to get in touch with inside, and begin to dialogue with our inner
selves, on a daily basis. This is what all native peoples do, when they are in
trance, during festivities, or religious gatherings, or when they practice
healing or self-healing through shamanic rituals.
All what happens in the world happens first of all inside of us, within
our own inner landscape. That is why it is so tremendously important to
begin all spiritual quest, and all journeying toward truth inside, in a state
of quiet introspection. This knowledge is part of perennial philosophy.
Eric Berne, when creating Transactional Analysis (TA) in the 1950s, was
not coming up with a novelty but with a scheme that mapped insights that the
more wistful part of humanity had fostered since the beginnings of writ-
ten history. As such, Berne did a very important integrative work that has
served healing and understanding of psychic processes, but that until this
day never found its way to the broader public. However, this deep igno-
rance may well be not a lack of insight or learning, but the result of sys-
tematic manipulation and suppression of intuitive knowledge through the
school system in all dominator cultures.
Our inner selves are energies in our psyche that form part of our total
and integral wholeness. In the ideal case, they should be balanced and in
harmony with each other. This means that all inner selves should work as
a sort of inner team. It is essential that all members of this inner team are
fully awake and communicate with each other. In most people’s psyches,
however, it is as with that old mystic painting that depicts the inner child
as a little angel who is somnolent or asleep. The worst condition of the in-
ner child is the cataleptic inner child, the inner child that is deeply un-
conscious.

The Inner Selves
Eric Berne recognized three essential inner selves, Inner Child, Inner
Parent and Inner Adult. In my own research and work with the inner dia-
logue during an Erickson hypnotherapy, I learnt to cope with other enti-
ties such as the Inner Controller or Inner Critic as the instance in the psyche
that represents the societal, cultural and moralistic values we have inter-
nalized through education and conditioning. If the inner controller is so
blown up that it dominates the psyche, we are unable to realize our love
desires.
In addition to these inner selves, I encountered an entity of superior
wisdom that I called Lux and a shadow entity I called Sad King and which
embodied repressed pedoemotions that had turned into sadistic drives.
Inner Child
The inner child is an inner self, part-personality, or psychic energy, cre-
ated between our 7th and 14th year of life, and that is part of our inner
triangle. Positively, the inner child energy is primarily emotional and wist-
ful, predominantly creative. It is the motor of every human being’s crea-
tivity. Negatively, the inner child is either mute or cataleptic so that its
energy cannot manifest, or else its energy is turned upside-down which
makes an inner child that is rebellious, capricious, willful or overbearing.
As I show in my 9.5 hours audio book Child Play (2010), the inner
child as a concept is related to the Unihipili of the Kahunas, and it is thus
the primary vital force in our organism. 98
Inner Adult
The inner adult is an inner self, part-personality or psychic energy that

represents our logical thinking, our reason, our emotional maturity. Posi-
tively, it makes for our balanced decisions, our down-to-earth attitude and
our sense for daily responsibilities. Negatively, the inner adult manifests as
the intellectual nerd or through emotional frigidity, cynicism or an obses-
sion to measure human relations on a scale of reasonableness or straight-

ness without considering the emotional dimension. The hypertrophied inner

adult energy plays a major role in modern education where it results in
devastating damage on the next generations’ emotional integrity.
Inner Parent
The inner parent is an inner self, part-personality or psychic energy that
represents our inner value standards, our moral attitudes, our caring for
self and others, but negatively also our judging others, our I-know-better
attitude or blunt interference into the lives of others without regard for
their autonomy, self-reliance and privacy. The hypertrophied inner parent
energy plays a dominant role in tyrannical and persecutory societal, relig-
ious and political systems and in parent-child co-dependence and emo-
tional abuse.
Inner Dialogue
The inner dialogue is a technique conducive to getting in touch with our
inner selves through relaxation or self-hypnosis and subsequent dialogues
with one or several of our inner selves, in a state of light trance. This
state of light trance can be self-induced, a technique that I demonstrate
and explain in detail in my selfhelp audio book Child Play (2010).
The inner dialogue should ideally be fixed on paper, at least in the
beginning, because the voices that come up are very soft and writing
down the dialogues helps to keep focus. The technique is also called Voice
Dialogue, for example by Stone & Stone, in their Voice Dialogue Manual
(1989). 99
However, the expression could mislead novice users as the ‘voices’ are
not really voices, as they are not to be heard with our ears, but something
like flashes of intuition, sudden precisely formulated thoughts that seem
to come ‘from nowhere’.

Multidimensionality of the Psyche
In the last chapter of Child Play (2010) I explain what has been some-
thing like a final conclusion in my work with the inner dialogue. I came
to the insight that our psyche, every healthy psyche, is composed of a mul-
titude of energies or entities, and that it is through our ego that these entities
are working under a certain roof structure of conscious control. Other-
wise, if this ego, for whatever reason, disappears, we enter the realm of
schizophrenia, which can be, as in psychedelic trips, a welcome tempo-
rary condition, or a long-lasting psychosomatic illness.
Function of the Ego
The function of the ego is not to dominate any of our inner entities, but
to orchestrate them, to direct them in a team-like cooperation, such as for
example a conductor of an orchestra leads more than one hundred musi-
cians to play in synch in order to reproduce a musical score with accurate
precision and harmonious sound. This is the function of the healthy ego
within the multidimensional psyche. Needless to add that with most peo-
ple the ego and the inner controller are hypertrophied and dominate if not
suppress all other inner entities which is the explanation why such a high
percentage of the world’s population is completely uncreative, dull and
imitative in their behavior, and why they use only about five to eight per-
cent of their emotional and creative intelligence potential.
Inner Child Recovery

Truth is the key word of inner child recovery, and it’s truth that the inner
child is asking for. To be truthful establishes the bond with the inner
source; to be aligned with our inner energies, we have to unlearn the
whole bunch of moralistic conditioning, self-denial and self-punishment
as well as the hypocrite game of being a ‘good boy’ or a ‘good girl’ in the
eyes of our inner judge. Most of us are not even aware of their inner tri-
als, blindly surfing on the hot waves of mass hysteria, the past and the
present ones, imitating the general schizoid theme of splitting the world

into black and white, good and bad, heroes and offenders, thus preparing
the world for war and themselves for paranoia and personality split. Con-
tinue, little man, on this road, and you will end up a slave of nature and
not a companion of it, you will surrender as a victim to the creative forces in
you, and not as a supreme author of your life and your fate!
Inner child recovery and healing cannot be done halfway through, or
it will never be done. We cannot fool the child in us; for it is a bright,
smart, superior entity full of wisdom and generosity.
What we dissect from its life, we feed on our inner critic. The world is
such a sad place because of all those blown-up righteous fighters of eter-
nal justice and so-called ‘good causes’ of all sorts that plague our world
and destroy true innocence, the innocence that is innate in life, in love,
and in pleasure.
Inner child recovery is no easy task; but that should not shy us away
from doing it. The energy invested in it is never wasted. It will pay back
tenfold! It would be very unrealistic to say that because of the mistakes
one may commit when doing the recovery work, people should impera-
tively be accompanied by a professional. Of course, such advise is no bad
advise, but it is impractical advice because of the simple disproportion of
masses of people with an unrecovered inner child, on one hand, and a
tiny percentage of mental health professionals who are specialized in in-
ner child healing, on the other. And there is an emotional factor as well.
The inner child may indeed defy any sophisticated technique, any highly
trained professional and remain totally closed up – just for showing that it
can’t and won’t be impressed by any worldly knowledge or power. This is
exactly what I mean when I am talking about the power of the child.
The inner child is often moved by true empathy, by true commit-
ment, by soft and repeated demands or a repeated and sincere quest to
get in touch. Such a quest typically comes from the heart, and it is moti-
vated by love, not the kind of love most engage in every day, not passion
or desire, but genuine care and a certain prudence, a certain caution not
to hurt another who may be fragile in some way. Yet not pitiful love either.
The inner child tends to ward off against saviors and apostles with their

usually false way of dialoging with a child. The inner child is not respon-
sive to baby talk since it is watching out for manipulation. A betrayed
inner child who is faced with a manipulative attitude during the recovery
process will never develop enough trust to open up to real dialogue.
Genuineness primes. For those of you who write poetry or are other-
wise well connected to the non-rational side of life, also for those of you
who have defied social adaptation, the inner child will probably play a
considerable role in your lives, and you may have more ease than others
to recover and heal it. An important point in this guide is to understand
that your inner child is not asking you for –
‣ Adapting well to your environment;
‣ Listening to what your neighbors or friends say;
‣ Doing things as one should do them;
‣ Being persistent and patient, well-mannered and nice;
‣ Obeying to a strict system of values and principles;
‣ Having a high standard of moral or ethical values.
If you want to sell any of these virtues to your inner child you will get
one of the following:
‣ A long silence followed by a funny remark;
‣ A chuckle and warning that you’re going to be a robot soon;
‣ A serious remark that you’re not connected;
‣ A remark that you’re a boring, annoying nerd;
‣ Ao answer at all;
‣ A cynical hint for you to read Shakespeare …

Your inner child is not the instance in you that wants you to avoid
confrontation, be in peace all the time, satisfy everybody, or play the sav-
ior or a role model. Quite to the contrary, your inner child asks you to be
daring and bold.
Your inner child seeks adventure and pushes you to do unusual and
often funny things. Your inner child is often not rational, but that does
not mean that it is per se foolish. Your inner child is your voice of wisdom
once it is recovered and healed. Your inner child asks you to be passion-
ate and to live your life to its fullest. It looks down on you if you want to
avoid adventure. Your inner child wants you to be open-minded and frank. It
abhors dishonesty and hypocrisy. Your inner child is hurt by nothing more than
your indifference. It can take the worst of critique, the worst of admon-
ishments, the worst of blame. It may cry. But it will not turn away. It will
turn away only if you are indifferent to its needs over an extended period of time.
Then it might become cataleptic.
Your inner child is proud of you when you are brilliant and bold with
others. It respects you less if you hide behind a social mask or run with
the majority. It is a minority-lover and it prefers intelligent marginality
over dull conformity. Your inner child is strong and powerful through the
fact that it appears to be a nonsense to most people. You can win many
people playing out your inner child in the social game, and this, if you do
it the right way, can give you many advantages in your interactions with
others, professional or private.
Inner Child Healing

Some people regard inner child recovery and inner child healing as
one and the same process or even use the expressions as synonyms. While
it is true that the two parts are logically the first and second act of one
and the same drama, I would not say that they are synonymous, simply
because you cannot heal an inner child that you have not previously re-
covered. How can you heal an entity or energy that you have not so far
detected? On the other hand, it is of course true that inner child recovery
without inner child healing does not make sense.

But let me be more precise and ask: ‘What, then, is needed in addi-
tion to inner child recovery that we can bring about inner child healing?’
To be honest, I never asked that question when I did the work. I com-
pletely ignored that. I learned the theory after I had done the practice.
That may appear kind of upside-down to you, but to evaluate it in hind-
sight I must admit that it was rather favorable; for I had not been blocked
by intellectual categories and theoretical knowledge. I was really innocent
when I engaged in that work, really deprived of a scheme, a map for the
landscape I was going to explore. I just went into it with a childish sense
of adventure and wonder.
Perhaps that starting point was not bad. You may have another per-
spective, a more informed one. Your inner child, in the recovery process,
will gradually become conscious of its particular affliction. It will find out
in which of those five pathological categories it fits or fitted.
From that moment, the dialogues are going to change fundamentally.
There is a shift in the way the inner child responds. And even more so,
there is a shift in the way you, or your inner controller, ego or observer, is
going to respond to the inner child. As a general rule, the healed inner
child’s attitude is much more flexible, playful and humorous than the af-
flicted inner child’s behavior. Furthermore, it is typical that you consider
the opinions of your inner child on a daily basis and for daily problems.
It is then a matter of habit for you to consult your inner child for im-
portant decisions that concern matters involving creativity, major changes
in life, emotional affairs and even business affairs.
If your Little Professor is well developed, it can become a wonderful
business venture guide, for example for investment. While flexibility and
harmony are typical once the inner child is healed, the situation until that
moment may be one of –
‣ Inner tension and strife;
‣ Sudden and often unexplainable changes of temper;
‣ Obsessions of various kinds, or neurotic habits;

‣ A sometimes obnoxious or obtrusive attitude;
‣ A rebellious or revolted attitude;
‣ A depressive and defeating attitude;
‣ A non-cooperative and haughty attitude;
‣ Sometimes, in extreme cases, a schizophrenic split;
‣ Paranoid fears or persistent anxiety;
‣ Over-excitation, sexual dissatisfaction;
‣ Persistent conflicts in relationships or drop-outs;
‣ Being dominated by others or desiring to dominate;
‣ General dullness and lack of creativity;
‣ A fear-ridden or principle-ridden attitude toward life;
‣ A dominance of any of the inner entities or energies;
‣ A compulsive attitude of the inner controller;
‣ Controller constantly silences the inner child.
This list could go on endlessly since the ramifications of pathological

misbalance in our energetic setup are countless. To understand the heal-
ing process, I must refer back to the beginning, when I was talking about
the fundamental energetic life principles that explain the functioning of
our psyche. There is general agreement among health professionals that
mental health is primarily a state of flexible harmony in the setup of our
psychic energies. It is namely not a static or rigid condition. 100

CHAPTER TWO
Integrated Knowledge
Chapter Two : Integrated Knowledge | 93
The Forbidden Tree
As an integral part of this book on human genius, genuine knowledge, and

new science, I would like to retrace the knowledge prohibition as it is in-
scribed in our science history and known under the header ‘the dark age’.
Contrary to other authors, I am arguing that dark ageism is still some-
thing we are struggling with today, as a dark streak in our modern society
that is pervaded with fear, including fear of knowledge, which is a mani-
festation of a more general fear of life.
This task would be impossible to carry out in one single study if we
stayed with the question in its broadest scope. I will therefore restrict the
focus for space reasons and put our regard on human emotions, and how
emotions were handled, or rather not handled, in the past, and how they
could be handled wisely and intelligently today – with all the social policy
changes that would result from such a drastic paradigm change.
It is a relatively new insight that emotions have somehow to do with
vital energy, with the human energy field, and flow. It was late in modern
history that humanity has found, through systems research, that emotions
have an inherent flow character, that they are bioelectric streamings, and
thus should be located within the human energy field, the aura, and not,
as it is still assumed by mainstream science, in the brain.
By extrapolation, emotions, in their chemical composure, are also
located in the dynamic cell plasma and take their part in the mechanism
of charge-discharge that maintains our body electricity as a constantly
alternating current of yin (–) and yang (+).
This knowledge, which was just one discipline of the large tree of
knowledge that was suppressed as ‘heretic’ by the Church until about the
Renaissance, was then once again suppressed by Cartesian mechanistic
science, and the longer arm of it, psychoanalysis, which is the reason it
needed a queer researcher such as Wilhelm Reich to put it straight back
in our lap – with all the responsibility that this entails. Wilhelm Reich
wrote:

Dr. Wilhelm Reich

I stress the rationality of the primary emotions of all living. The
mechanists of depth psychology have namely spread the view that all
emotions were but drives and therefore irrational. However, emotions
are specific functions of the protoplasm. Emotions and the natural
movement of the bioplasm are functionally identical phenomena.101
In the East, where no knowledge prohibition was ever part of relig-

ious dogma, the knowledge about the flow nature and bioelectricity of emotions
forms naturally part of science and medical science, for example in India,
China, Tibet, Japan or Korea. In fact, that life is first of all an energy phe-
nomenon was recognized in ancient Indian and Chinese science as well as
in the cultures our own tradition is based upon, that is Persian and Egyp-
tian science.
In the West, this knowledge was preserved within the corpus hermeti-
cum, the treasure of scientific and philosophical knowledge about life that
was not yet fragmented by moralism, and thus holistic, systemic and for
that time, complete. 102 It is important to see that even through the dark
ages, this knowledge was preserved within the underground composed of
alchemists and natural healers, and there is an Ariadne thread linking
those early findings about the human energy field with our latest cutting-
edge research on the quantum field. Contrary to common belief, the bio-
plasmatic energy was not ‘discovered’ by Reich, but, if ever, rediscovered.
The discoverer, for Western science history, of the human energy field,
was Paracelsus (1493-1541), and after him Franz Anton Mesmer (1734-1815)
and Baron Ludwig Karl Freiherr von Reichenbach (1788-1869). Then only did
Reich discover what he called the ‘orgone’, at about the same time as
Harold Saxton Burr (1889-1973) found what he called the ‘L-Field’. An
equally important contribution to this research was done by the Russian-
French engineer Georges Lakhovsky (1869-1942) who called the resonance
field he discovered, universion. And regarding the earliest attempts to heal-
ing cancer, there is also a parallel development to note.
Not only Reich is famed today to have come up with a unique way to
reduce cancerous growth by using bioenergy, but also Lakhovsky pub-
lished in 1929, in Paris, his book L’étiologie du cancer where he shows how

he neutralized the bacterial radiations in plants using cell resonance radia-

tion, thereby establishing what we today call vibrational medicine. 103
I have researched on emotional flow in the larger context of my re-
search on the bioenergetic etiology of sexual paraphilias. Emotional flow de-
notes the natural flow condition of our emotions, when no distortion has
taken place in the bioplasmatic setup through an alienating moralistic
education, and/or the suffering of emotional abuse in the form of an
ongoing parent-child co-dependence in childhood and/or adolescence. It
could as well be called emotional sanity, for this is what we are talking about
here.104
My research on sexual paraphilias provided conclusive evidence for
the fact that every human being possesses a unique emotional identity code,
something like a vibrational ID number, that works like a cosmic identi-
fier and sets us apart as absolutely unique beings. This is valid not only
for humans but this vibrational pattern is unique also for animals, for
plants and even for inanimate matter such as rocks. I have coined a scien-
tific vocabulary from these findings that I call Emonics, standing for Emo-
tional Identity Code Science. 105

Emotions and Cognition
Emotions are Intelligent

While today’s mainstream psychology to some extent admits the cog-
nitive nature of emotions, it relates emotions to thought and perception
only and locates them in the brain, while the overwhelming number of
perennial science traditions and newest research on the human energy
field shows that emotions are located in the human aura and possess an inherent
quality of flow, as well as their own intrinsic intelligence. Thought and emo-
tions are vibrations that flow through our etheric or luminous body. This
was recognized as early as in the 1970s by Valerie Hunt, and was sum-
marized in her book Infinite Mind (2000).
In this sense, also animals and plants are emotional, which was some-
thing completely discarded or overlooked by traditional psychology, while
Wilhelm Reich, as early as in the 1930s, had been on the right track in his
bioelectric evaluation of emotions, writing that emotions are specific en-
ergy functions of the protoplasm.
Emotions are manifestations of the life force in the living organism.

They are to be found as biogenetic, biogenic and bioenergetic vibrations
in the cell plasma. In this sense, emotions are functional, and directly re-
lated to all visceral life functions. An indication that an organism has died
is the absence of emotional flow. This is valid also for human beings and
in the sense that while people may physically be well alive, they may be
emotionally dead since many years.
Wilhelm Reich
I stress the rationality of the primary emotions of all living. The
mechanists of depth psychology have namely spread the view that all
emotions were but drives and therefore irrational. However, emotions
are specific functions of the protoplasm. Emotions and the natural
movement of the bioplasm are functionally identical phenomena.106

The mainstream scientific view on emotions is reductionist, ignorant,

based on denial. For example, mainstream psychology considers emotions
to be cognitive elements, thus elements of thinking. More precisely, West-
ern science denies emotions their intrinsic energy or wave character, thus
putting them on one level with matter. Instead, my research clearly shows
that emotions are energy, pure energy.
As a result of the reigning reductionist view, mainstream research on
emotions uses statistics and looks at human behavior, instead of looking
at emotions as energy manifestations. With one word, Western mainstream
science is completely in the dark about the true nature of emotions.
The alternative scientific view recognizes that emotions are actively in-
volved in the energy metabolism of the organism, that they are kaleido-
scopic in nature and functional, and that they serve cognition through
emotional intelligence.107 The spiritual view of emotions, as it is part of
perennial philosophy and most science traditions of the Middle East and
the Far East can be summarized with the formula ‘Emotions are God’.
Emotional Self-Awareness
The conscious perception of emotional flow includes awareness of
our emotional predilection and sexual attraction in every given moment or situa-
tion. For example, a nurse should be conscious of her emotional flow re-
garding patients she is working with, and an educator needs to develop
emotional awareness regarding their natural pedoemotions toward the children
they are working with.
The bioenergetic current that flows through the organism, from the
cell plasma to the periphery and into the luminous body and again back
from the luminous body to the cell, depends on the polarity of the cur-
rent. When it is positive, it is expansive and flows from the cell to the pe-
riphery (joy), when it is negative, it retreats from the periphery back into
the cell (fear).
These principles of flow that are inherent in the nature of the bio-
energy can also be applied for assessing the etiology of sexual and non-
sexual sadism. In the natural sexual streaming of the bioenergy, that Wil-

helm Reich described as ‘hot, melting emotions’, the energy during or-
gasm explodes from the cell toward the luminous body. In sadism, how-
ever, because of the muscular armor in the pelvis region and other parts
of the body, the energy cannot freely flow outwardly and therefore is re-
pelled back with the result that instead of relaxing joy and expansive feel-
ings, what is felt after orgasm is depression, anxiety, and fatigue.
These latter symptoms, then, can also be used as signals for diagnos-
ing sadism. Hence, it is actually possible to heal sadism by getting the
emotional current to flow again naturally through he organism. This can
be done through muscular relaxation or through work on consciousness,
using Life Authoring, or else a combination of these with body work, mas-
sage or martial arts techniques. 108
Emotional Balance
Children and babies naturally, when they are swinging in their con-
tinuum balance, are within the realm of emotional integrity. Emotional
sanity is manifest when emotional energy is integrated, which is the natu-
ral condition in the living organism. This blessed condition can also be
called emotional balance. Integration occurs ideally on three levels:
‣ Multisensorial (Spirituality)
‣ Extrasensorial (Direct Perception of Reality)
‣ Sensorial (Eroticism, Sexuality)
To bring about and maintain emotional sanity in relationships with

children is the task of every parent and every educator; it means to care
for the natural continuum balance of the child to remain untouched and pre-
served. This requires in practice to observe a sacred non-interference in the
child’s continuum, to restrain from inflicting educational violence on the
child, to respect the child’s privacy, to respect the child’s body, and body
openings, to respect the child’s social life, which means to abstain from
controlling the child’s friendships with peers and other adults, to give the

child real opportunities for love and sexual relations outside of the family,
to restrain from emotional and sexual incest with the child, and to help
the child accept their body and their emotions through loving dialogue
about all matters, without taboo.
This educational task also means to preserve that child’s natural bio-
energetic setup from birth, the free flow of the vital energies in their or-
ganism, the healthy vibrancy of the aura and bioplasma, the natural cy-
cle of charge and discharge during sexual orgasm, and this for the whole
life cycle of the person, from conception to death.
Our emotional setup is by nature harmonious and self-regulated, and
it favors equitable relationships, love and natural sharing of emotions, joy,
and goodness. It becomes distorted through early interference with the natural
energy pattern in form of educational violence and abuse, and the obstruc-
tion of the emotional flow through the educational prohibition of expressing
emotions and sexual wishes.
Emotional intelligence is one of the four types of intelligence, which

are logical-rational intelligence, emotional intelligence, graphical-spacial
intelligence and tactile intelligence.
Emotional intelligence is especially active when it goes to understand
relationships, human affairs, and the psychological implications within
them. Age-old wisdom that asserts that women are more emotionally in-
telligent than men was corroborated by modern experiments, for a ma-
jority of subjects. However, it has to be seen that many highly intelligent
men are also highly emotionally intelligent.109 The perhaps most typical
example is Albert Einstein who, despite having been a brilliant logical
thinker, was also highly emotionally intelligent, artistic, and creative, a
musician and a fine psychologist, next to having been one of the greatest
physicists and mathematicians who ever lived on the globe. 110

What native cultures tend to call the life force, was termed very dif-
ferently over the course of human scientific history. Here are some ex-
amples:
• Cosmic Energy
• Bioenergy
• Élan Vital
• Vis Vitalis
• Spirit Energy
• Vital Energy
• Cosmic Energy
• The Field
• Zero-Point Field
• A-Field
• L-Field
• Akashic Field
• Human Energy Field
• Ch’i
• Ki
• Mana
• Prana
• Wakonda
• Hado
• etc.
Emotions, Sexuality and the Human Energy Field
This list which is composed of notions for the human energy field
that are taken from many different cultures, and native traditions, is just
an entry point for a large body of science yet to be discovered for the West
that links all our fragmented research on emotions, sexuality and the
larger research on the quantum field.
I have created Emonics for achieving scientific recognition and valida-
tion of the fact that all sexual attraction is based upon emotional predilection,
and not the myth of ‘sexual drives’; sexual attraction is the result, and not
the cause, of emotional attraction and predilection.
My theory is thus opposed to modern sexology, which assumes that
sexual drives are independent of emotions, that they have a life of their
own, and that they are somehow robotic and mechanical. Sexology, as it
is practiced today, is mechanical, not the human being that it scientifically
scrutinizes and examines.

I got to coin the term emonic as the logical counter-value to the term
demonic, and all started from there. I was asking myself namely how it
could be that our language has well coined the expression demonic, but not
the expression emonic, as its natural positive opposite? The reason is sim-
ply that Occidental science has never recognized nor integrated the bio-
energy, life force, or cosmic life energy.
What I did thus was to retrace the alternative science tradition that I
found has a perennial history both in the East and the West, while it was
almost always underground. And I found there is a holistic science tradi-
tion to be retraced back to times immemorial that described in detail the
cosmic life energy. This science was however never unified and it lacked a
common code, a vocabulary; thus I simply created that vocabulary, and
that was it.
Emonics describes not only the fact that emotions and sexuality are in
a continuous swing, but it also can explain how of a loving erotic em-
brace a strong union that we use to call love can come up, not as an add-
on, but as something that belongs integrally to the erotic attraction.
The infrastructure for this research has been laid with the establish-
ment of a functionally operating branch of modern science called systems
theory or systems research, which has eventually corroborated the ancient
conception of the universe as a totally communicative, network-based informa-
tion system where all the parts are interconnected through an information
field which is part of the various energy patterns life is made of. Hence,
when we speak about energy, we also speak about information, when we
speak about life, we speak about both energy and information.
Fritjof Capra has made an important contribution to this new body
of research, especially with his later books The Web of Life (1996/1997)
and The Hidden Connections (2002) that I am going to discuss further down.
In my book Energy Science and Vibrational Healing (2010) and my audio
book Emonics (2010), I have tried to serve this new research by presenting
a vocabulary that I established with the purpose of unifying the terminol-
ogy and facilitating the dialogue among scientists and between scientists
and the lay audience.

The Emotional Identity Code
The idea that every living being possesses its own vibrational code, an
idea that is central to Emonics, is not new, but actually very old. The an-
cient Vedas teach exactly that, but in a metaphorical language. So do
Yoga, Qigong, Zen, and other esoteric spiritual practices.
As noted by Manly P. Hall in The Secret Teachings of All Ages (1928/
2003), it was recognized that every element in nature has its own keynote.
Hall writes:
Manly P. Hall
If these elements are combined in a composite structure the result is a
chord that, if sounded, will disintegrate the compound into its inte-
gral parts. Likewise each individual has a keynote that, if sounded,
will destroy him. The allegory of the walls of Jericho falling when the
trumpets of Israel were sounded is undoubtedly intended to set forth
the arcane significance of individual keynote or vibration.111
From this point of departure, Emonics describes the complex process

of interrelations between our emotions and our sexual attractions that we
experience in the moment we begin to love another person. The term
sexuality has in fact very little significance because it limits itself to genital
activity. I therefore introduced the term emosexuality, which is much larger
a term allowing sexology and cognitive psychology to better observe and
describe the results of their research on the significance of human love and
love relations between humans, and also, exceptionally, between humans
and animals.
Emonic dysfunctions are pathologies either on the emotional level or
on the sexual level, but most of the time on both levels simultaneously
that negatively affect, or even render impossible the natural and plain erotic
satisfaction during the loving embrace. One important task of Emonics is
prevention, and healing of emonic dysfunctions. An important focus in this
research is the fact that when emotional and sexual streaming is blocked,
what results is demonic emotions, which are sadistic, dominating, negative
and destructive. It is for this reason that Emonics has an important role to
play in peace research.

CHAPTER THREE
The Nature of Genius
The Spontaneous Nature of Creation
All creation is effortless and spontaneous. Einstein knew it. He woke

up one morning, and had dreamt it all out. It was the day he made the
first sketch for the relativity theory. He had anticipated his breakthrough
in a dream.
If effort there is, it sets in after the basic creation, the first sketch, the
prime creative idea. Then only, consistency is needed to carry it through
to final glory. In the creative phase, however, there is chaos, not consis-
tency, disorder, not order, and the constants of life are reshuffled, retested,
reaffirmed if needed, discarded if wanted. The creator is beyond creation.
Creators anticipate their creation through insights from the quantum
field. They anticipate creation through intuition. That is exactly what ren-
ders the creator distinct from the craftsman. The craftsman acts in align-
ment with the past, based upon conservative values, the creator acts in
alignment with the present, based upon alternative values.
I got a hint of this already as a student when, fascinated about Svja-
toslav Richter, I went to our local music store to get what I could of his
records. He was the only exception to the rule I knew at the time. I found
Richter was an artist and craftsman in one person; he was aligned with conser-
vative values and alternative values at the same time, thereby breaking
the rule. When I listened to Richter, music became for me so plastic and
dramatic that I thought there must be a relativity far beyond the one Ein-
stein discovered, a relativity that is something like a law of relationships!
It was the coherence in his interpretations that triggered the idea in me.
I wondered how the same music by the same composer, listened to over
and over, could sound so different, plain and genuine with Richter, and
fragmented, hollow and outlandish with another pianist?
Richter’s craftsmanship, the immense authenticity of his musical dic-
tion and pianistic perfection, became for me a metaphor for the power of
art. Definitely, I felt more at home in the art universe than in the science
world, so my attraction to Richter felt natural. My attraction to Einstein

Chapter Three : The Nature of Genius | 105
was of a more academic nature, it is true. And yet, I had to admit that
Einstein was the greater genius, for he was artist and scientist.
All creation sets novelty in place. Novelty is a pattern of relationships.
The invisible threads of potentiality are woven into a different arrange-
ment. The surprise is that the pattern, though novel, looks familiar and
one feels ‘at home’ in every new and great work of human genius. This is
the very secret of genius itself; it always feels great and true, while it may
be revolting to a point to render one speechless. I was speechless most of
the time when listening to Richter, especially in my younger years, and I
used to cry when I heard him play certain favorite compositions of mine,
such as Rachmaninov’s 2nd Piano Concerto, Prokofiev’s First, or Scri-
abin’s op. 28 Fantasy.
The artist who perhaps best understood the spontaneous nature of
creation was Picasso. As a child, I used to draw like Mondrian, Miró and
Picasso; my mother used to call me jokingly ‘kleiner Picasso’. In later
years, she declared:
– Aber dennoch, Picasso war ein Schwein!
Before the comma, Picasso was a great artist, after the comma, he
was a great swine, in her eyes. The part before the comma represented
his art. The part after the comma represented his relationship to women,
and especially little women, in his younger years. My mother was a media-
addict and the bad publicity that the great artist received because of his
notorious passion for underage girls during his ‘rose period’ in Paris out-
raged her.
So I can say with conviction that my love for Picasso is genuine, as it
has been tried. As he himself declared it in the film, Picasso, the Man and
His Art, by Edward Quinn:
Pablo Picasso
Max Jacob asked me one day why I was so kind to people who were
not important to me and so hard with those who were close to me. I
answered him that my kindness was a kind of indifference, but I
wished my friends to me perfect. Therefore I was always straightfor-
ward. I wanted to test them from time to time to make sure that our
relation was as firm as it should be among friends.

I believe that quantum physics teaches us that art cannot be conven-

tional, that it cannot, as Krishnamurti would say, belong to the ‘known’.
When novelty is rendered conventional, it is no more novelty. When art
and artist are rendered ‘normal’, they are no more art and artist, but an
extrapolation of standard perversity! I would express it in these terms.
When elementary particles are unobserved, they are in a state of in-
nocence. There are dancing with the universe, and as it were ‘all over the
place’. They are nonlocal. Means, totally connected. Under the eyes of
the observer, they localize and become co-dependent with the observer,
thereby losing their joy of nonlocality. They become enamored with the
one and only one, their scientist-observer!
How can that happen? In my view, it happens because of love! Love is
attention. What I put my attention upon, becomes stronger. Masaru Emoto’s wa-
ter research has shown it conclusively. When my thoughts can impregnate
the memory surface of water, and alter the crystalline structure of water,
they are creative! And by extension they can be destructive, depending on
my intentionality.
Quantum physics thus is the secret behind all creation, behind all nov-
elty, behind all genius. It is the matrix that explains the unlimited genius
and creative force of the human mind!
That in turn means that the quantum field as the creational matrix is
our true belonging. We are not machines, but quantum machines! Means,
we are not machines at all, but interconnected relationships. We are pat-
terns of complex relations aligning energy and information. We are vi-
brating crystals!
Hence, genius means understanding of vibrational patterns within the
self and without, in our tentative connectivity with others, and all-that-is.
I believe quantum physics is the secret key behind what Joe Dispenza in
the Bleep calls ‘changing the neuronet’, for when we renew our neuronal
connections, through getting hold of our addictions by building aware-
ness about them, what happens is not only that we clear the cache of our
inner consciousness interface, and render our perception purer, but it also

results in an instantaneous alteration of our relationships with other. How

can? Let me explain.
Neuronal connections are the summa summarum of our beliefs, they
trace out our beliefs on the interface of the brain, where the brain is in
turn the interface to the mind. This is reflected also in the quantum field,
that Deepak Chopra calls ‘the field of infinite possibilities’.
Our beliefs may open or sadly restrict the outreach of the quantum
field toward others and the world. In case our beliefs are restrictive and
based upon denial of truth, what they do is really evil in that they destroy
not only preferred pathways in our brain’s neuronal structure, but at the
same time, they unroot quantum connections with the whole of life.
Thus, when we deny certain patterns in us, certain desires, certain
longings or addictions, when we blind out parts of our truth, we lose not
only neuronal connections in our brain, but also nonlocal breath in the
quantum field. Means we run, from that moment, on the scarcity para-
digm, not on a paradigm of abundance, and we are going to feel and see
the results in the form of setbacks and restrictions!
In the Bleep movie, Ramtha has stressed the restrictive nature of emo-
tional addiction. She rather aggressively voiced the insight that emotional
addiction works counter to total human unfoldment as the natural pro-
longation of the quantum matrix; she was clear about the fact that emo-
tional addiction is not love! I tried to express it in less esoteric terms, inter-
relating my own research on the matter with psychiatric research on co-
dependence. My explanations may appear more complex and convoluted, but
they may also contribute to more detail in the discussion, compared to
Ramtha’s poignant elucidations.

What is Creativity?
I have pointed out earlier on that human creativeness is first of all a

latent potentiality, while creativity is to be understood as the practical reali-
zation of this potentiality. As long as creativity is not realized, it is potenti-
ality, and outside of space-time. When it is being realized, it makes its
way into space-time, and crystallizes in particular talent, particular gen-
ius, which is always specific, not general. It is the nature of genius to be
specific, not general or ‘all over the place’.
We all are potentially creative as human beings, but most of us live
with a dormant creativeness rather than an awake creativity.
Contrary to Edward de Bono’s idea of serious creativity, the ‘deliberate
effort of the mind to think different’, I believe that there is no effort in
creativity, first of all. Second, it is not thought that is creative, and can be
creative, at all. It is the space in between thoughts which has the potential
of creating novelty. It is when thought is not that we are truly creative. As
Krishnamurti has amply explained, this is so because thought is always in
the past. Thought is circular, it cannot create novelty, it can only endlessly
repeat and reshuffle its content. In one word, and to repeat it, creativity is
a faculty of intuition, not of thought.
De Bono clarified from the start that his concept of serious creativity
does not pertain to the creativity of the artist, but is valid for the corpo-
rate world; it could be termed ‘business creativity’. That is why this kind
of creativity is deliberate and based upon effort.
I do not deny its effectiveness, but here I am talking about general
creativity, which includes artistic creativity. We all know that artists are
creative. This is some of the things we already learn in school. What we
however did not learn, or most of us, is that all humans are creative, in the
sense that genuine creativeness simply is a natural add-on to the human
nature. You see that with children. All children are creative. Why are not
all adults creative?
There are precise factors that make that human creativity, the practi-
cal day-to-day application of creativeness, is thwarted. It’s like a muscle
you never use; it gets weaker and weaker, and then one day, the muscle
atrophies and becomes dysfunctional. Creativity is as it were the muscle
of genuine creativeness; or we can say that creativity is the lens through
which human creativeness sees its day and becomes visible in daily life.
When we are not creative in the practical sense, let’s say in finding
new ways of doing, drafting new concepts or inventing new things, we
are still creative humans, but our lacking creativity makes that our crea-
tiveness becomes stagnant.
Krishnamurti once came up with an interesting metaphor. He said
that because in our modern technological culture, the only form of crea-
tivity there is, for most people, is sex, and that is why they are so addicted
to it. Sounds true?
Let me give some examples of genuinely creative people, who were
able to channel their creativeness into serious or not so serious creativity.
Let me tell you that this list is only the peak of the iceberg. I would like to
mention here Pablo Picasso, Charles Chaplin, Albert Einstein, Nikola
Tesla, Fritjof Capra, Edward de Bono, Dale Carnegie, Svjatoslav Richter,
Herbert von Karajan, and Keith Jarrett. These ten great men, three
physicists, two think tanks and corporate coaches, and five artists, have
displayed, and display, high creativity. When we study their lives, their art,
their musical performances, their concepts, their patents, we see that
creativity is not limited to art or music, but displays its power as well in
the corporate world, in business, and in the technical sphere.
This insight led me to distinguish four basic realms of creativity:
‣ Artistic Creativity
‣ Scientific Creativity
‣ Conceptual or Business Creativity
‣ Technical Creativity
Let me give some examples of each. When I look at artistic creativity, I

see that Picasso has created modern art forms virtually from scratch that

were nonexistent before. He ventured into realms of visual art creativity

that were so daring that many people, until Picasso was in old age, and
world-famous, were rejecting his art as ‘iconoclast vandalism’, ‘childish
immaturity’ or ‘deliberate ridicule’. With Charlie Chaplin we see a man
who already well-known as an actor, broke with tradition and his own
former role image, to create the figure of the street vamp and charming
clown, virtually from hags and scratch found in his studio, and dared into
the unknown. He was ridiculed at first, but finally became victorious after
many trials.
When we look at scientific creativity, we see two men standing out, Al-
bert Einstein, today recognized as a universal genius, brilliant physicist,
mathematician and musician (violinist), Nikola Tesla, controversial inven-
tor, and creator of more than 400 patents on inventions, some of them
have changed our world, and Fritjof Capra, one of the most important
systems thinkers, and creator of the concept of ecological literacy, which
is the one single most important concept in our times that could, if it is
applied by the corporate world, prevent the ecological overkill.
When we look at conceptual or business creativity, we could look at men
like Dale Carnegie, Edward de Bono or else Sergio Zyman, who have
changed our corporate world with their original and daring concepts.
Dale Carnegie became the first internationally known life coach and
corporate trainer and yet when he started out, he was unable to hold a
speech in front of small audience, and learnt it all from the bottom up.
He created major concepts for human resource training that today are no
more reflected about, but taken for granted.
This is even more so the case with Edward de Bono, so far in human
history the greatest and most versatile life coach and corporate trainer, a
think tank who has revolutionized the business world with his brilliant
concepts and insights, of which one I have already mentioned. He is also
credited with being the originator of ‘lateral thinking’, the ‘6 Hats’ brain-
storming method, ‘tactical’ success training, conflicts solution, the ‘six
action shoes’, etc.

With Sergio Zyman we have a business man and corporate leader

who is a bit more controversial in that he stands out not only through his
ruthlessness but also his great concept-inventiveness when leading the
Coca Cola Company to worldwide success. While he’s a controversial figure,
his overall creativity for concept-design cannot be downplayed or over-
looked. It stands out as an example for how to go beyond mere marketing
and ‘running promotions’, and instead create lasting business success with
what de Bono called ‘deliberate concept design’. That it works, his suc-
cesses have proven it.
Technical creativity is very important as well, and often visible in our
media or fashion magazines. It’s not only the creativity and solution
thinking of an engineer, but also the daring creations of a couturier, inte-
rior designer, architect, car maker, perfume distiller or shoe maker. This
kind of creativity comes over as so spontaneous and natural that most
people never even think about it. And yet it’s an integral part of our cul-
ture’s, and all cultures’ aesthetic achievements and craftsmanship.

Genius and Inner Knowledge
We have seen above that integrated knowledge is quite something differ-

ent than the ordinary knowledge traditional science used to consider. Be-
fore the Turning Point to holistic science that we could locate, why not,
with the publication of Fritjof Capra’s book with the same title, and thus
the mid 80s, our science was discarding out more of nature than it ac-
cepted to consider. It was a reductionist approach. Now, definitely since the
Bleep, things are changing dramatically and science seems to wake up
from four hundred years of Cartesian phlegm.
What I want to say is that integrated knowledge always existed be-
cause it is inner knowledge. Inner knowledge is the kind of knowledge gen-
iuses use for anticipating their later discoveries. We all have this capacity,
which is intuition, but only geniuses use it to its fullest, thereby profiting
from universal and perhaps superhuman knowledge sources. Let me ex-
emplify this with the art of learning the piano, and filmmaking.
Do you think that one who exercises piano by using Czerny etudes or
other piano exercises becomes a wonderful pianist? You may answer ‘No,
there is something fundamental in place already, because it is not the ex-
ercise but the one who uses it that will make the difference!’ Success truly
depends not so much on the exercises and tools I lay into the hands of
students, but how consequently and consistently they apply them. It is said
that good tools don’t make a good master, but it is certainly true that a
good master will excel also with bad tools.
When Charlie Chaplin started his fabulous career as a film comic, he
used the simplest means, and much of it was improvised in the beginning
of his new career as a film clown. Chaplin was not interested in the ordi-
nary roles that were offered to him by producers. Deep down he knew
that he owned more power and creativity than all those mediocre film
producers did. Charlie, the figure of the street vamp, clown and charm-
ing guy was created from scratch, utensils that Chaplin found in the stu-
dio and spontaneously fit for costumes. If Charles had not followed his

intuition and not played out his cards, Charlie would never have been
born. Charlie was the ingenious Pygmalion of Charles.
All through my younger years, I studied biographies and autobiogra-
phies. Among the ones that fascinated me most was Charles Chaplin’s
autobiography.112 I found he was unique because of his trust in his own
nature, his own creativity, his own star – although at the decisive point in
his life, when he began carrying out his first vision of Charlie, everything
and everyone seemed to be against him. We all have a tendency to look at
famous and successful people only from the moment they have made it,
thereby overlooking the many years of sacrifice and failure they have
lived through before they were famous.
Edward de Bono, the leading think tank, has written an extraordi-
nary book entitled Tactics: The Art and Science of Success (1993). This book,
which is based on the thorough human resource studies of Piers Dudg-
eon and Valerie Jennings, presents a precious analysis of how to be suc-
cessful. The study is based on fifty interviews with men and women who
have been outstandingly successful, among them David Bailey, Hans Ey-
senck, Malcolm Forbes, Clive Sinclair, Jackie Stewart and Virginia Wade.
With his usual lucidity Edward de Bono analyzes their different paths to
success, revealing some striking truths such as ‘Building your strengths
brings you more success than compensating for your weaknesses’ or ‘Peo-
ple care is of huge importance in achieving success’.
Another example comes to mind, Cassius Clay, who was more than a
boxer. Mohammed Ali, as he later called himself, changed the philosophy
of boxing, if I may say so. Mohammed Ali trained himself not to win a
match but to endure it. He took the defense position and became a boxer
expert for defense, and even more than that. He trained himself to en-
dure the worst of defeats, and still get up from the floor.
When I was a young boy, I admired this man despite my total igno-
rance of boxing and of sport as a whole. I admired him not for being a
boxer, but for being a very intelligent and creative man. In my view Cas-
sius Clay revolutionized boxing and put all theories people had made up
about it upside down. Some declared him crazy, others feared him, and

few belittled him. I think Cassius Clay introduced into American boxing
the Oriental philosophy of the martial arts. Cassius strongly believed in
his very unique and for many people strange theory that the winner is not
the one who aggresses but the one who defends, not the one who goes
forward, but the one who goes backward, not the one who uses yang en-
ergy, but the one who uses yin energy, not the one who is best in fighting,
but one who is best in non-fighting, not one who excels in strength, but
one who abounds in endurance!
Throughout my life I have seen that people who seem to be strong
are not strong and people who do not want to seem strong, are indeed. In
the East, this fact is known, yet in our cultures it is much of a secret or
even considered as magic. Yet it is not magic and not occult: it is the sim-
ple result of self-knowledge, which includes knowledge about the flow of
our vital energy, our emotional flow!
Of course, Chaplin and Clay lived within their creative continuum and
trusted their inner powers. This was their power, the simple belief, despite
all, in their own, their original individual creative force, with one word:
their intuition. 113
The artist where I have seen inner knowledge as if under a magnifier
is Pablo Picasso. From all artists of all artistic disciplines, I do not know
one who has enjoyed a similar independence of inventiveness; while oth-
ers, like Braque, tried to learn from his early cubism, Picasso in turn did
not need to take anything from others. At age fourteen, he could paint
like the classical masters, and it’s notorious that his father gave up teach-
ing him anything; if he didn’t, it would probably not have made a differ-
ence, as Picasso went to leave Spain and settle in Paris, France, only a few
years later. It is also documented that when Braque and Picasso shared
an apartment in Paris, when both were very poor, Picasso made a few
canvasses in Braque’s style, just for the fun of it all. Some experts believe
they were better than Braque’s originals. Anyway, it led to the break of
the friendship because Braque could not live with the idea that his art
was for Picasso nothing but child play.

You see in Picasso’s art career that his fierce independence even be-
came stronger as he grew older. To look only at Guernica, the monumental
painting that, while it is more of a drawing using primitivism as a base
technique, assumed a unique expressiveness under Picasso’s hands. I do
not know a single art work that associates the senseless cruelty of war or
civil war in such a sublimated abstract form, unveiling the misery of a
totally misguided humanity without itself containing the violence a realis-
tic painting or photography would contain. You can contemplate Guernica
and be deeply moved, without being appalled. I would say Guernica is a
cathartic experience, and was for Picasso himself.
About from the time Picasso lived in the Chateau de Vauvenargues,
with Jacqueline at his side, his art became so unique and personal, with-
out any possible comparison with existing models, that even Picasso lov-
ers felt estranged. Picasso was using his inner knowledge to a point to use
it as an exclusive inspiration for his art.
I believe there is a similarly gigantic originality with Svjatoslav Rich-
ter. While still some decades ago, many doubted that musical perform-
ance involves real creativity, this point has been clarified. I remember that
back in the 1960s this discussion was still vivid, while today most art crit-
ics and even the lay public have accepted the idea that musical perform-
ance can be genuinely creative. That doesn’t imply however that it always
is, but it potentially can be. Back in my childhood, I saw this discussion
especially engaged regarding Herbert von Karajan, Glenn Gould and
Svjatoslav Richter. In the performances of these three artists, a conductor
and two pianists, critics and a growing part of the public began to voice
things like ‘recomposition’, ‘recreation’, ‘remodeling the original compo-
sition’, ‘co-creating the original’, and so on. It was especially Karajan’s
Mahler, Glenn Gould’s Bach and Richter’s Rachmaninov that triggered the
peak of this discussion about musical aesthetics and right-or-wrong inter-
pretation of a musical composition.
It is quite uncanny to see that these positions have not changed over
time. Still today, most critics, and even a new generation of them, say
that Karajan was best in Mahler, Gould in Bach and Richter in Rach-

maninov. Richter who did not particularly like Karajan, admitted in his
Notebooks about Karajan that, despite all, ‘his Mahler is great’. Richter
recreated the Rachmaninov image to a point of no-return; later in life, he
did the same with Schubert. As he relates it in Richter the Enigma (1998):
Sjvatoslav Richter
Everybody asked me why I wanted to play Schubert? It’s Schumann
you have to play, not Schubert, they said, but I did not listen. I knew I
wanted to play Schubert, however differently!
I think this is a particularly striking example of how a great artist uses

his inner knowledge or pure intuition to venture into avenues unknown to
millions of people over generations and generations! The service that
Richter has rendered Schubert is not to express in words, so precious and
unprecedented it is. Schubert was never understood, overshadowed as he
was, already at his lifetime, by Beethoven. It is documented that Schubert
sent Beethoven sketches of his music that the latter threw away, not reply-
ing with one word to the genius. Richter showed the world that some of
Schubert’s sonatas are greater, both in form and in expression, than some
of Beethoven’s. This is particularly true for his long B-flat Major Sonata.
Richter’s merit here is not to overestimate. Glenn Gould speaks in an in-
terview about it, saying he struggled with the ‘repetitive structures’ of the
sonata and became restless and squirmy when he had to sit through it.
And that when he saw Richter playing it in Moscow Conservatory,
back in the 1950s, it was like a veil was lifted before his eyes and he sud-
denly understood that all repetitions were ‘organic elements’ in the musi-
cal piece and that despite the fact that Richter seemed to play the sonata
slower than all pianists he had heard playing it before, all seemed to be
right in place, and that he had been captivated from the first to the last
note.
Gould, talking with so much true reverence about Richter, was a gen-
ius himself. Gifted just as Richter with a photographic memory, he was
never once seen to play from a score, while even Richter later in life
doubted his fantastic memory when playing in public. Gould has left us a

Bach that sings, while virtually all pianists at that time rendered a dried-
out and mechanical Bach, especially the cembalists. When the transition
came from playing Bach on a cembalo to playing him on a modern con-
cert grand, most pianists played without pedal, using so-called ‘finger
technique’ to render a Bach that was reminding of Czerny and Hanon,
instead of reminding of Bach. I still remember that when I heard Bach
on the radio during my childhood, I found his music ‘hard and violent’,
as I thought it was bare of emotion and of all tenderness.
And then you listen to the Well-Tempered Clavier or the French Suites in
our days, with a mature Andrei Gavrilov, you see that the world has again
changed. Bach, in fact, contains more tenderness than Telemann and
Handel, only that pianists have discovered it rather late. Already the Rus-
sian pianist Heinrich Neuhaus, the teacher of Svjatoslav Richter and
Emil Gilels, wrote in his book The Art of Piano Playing (1958/1973) that a
pianist can play Bach only if he is able to let ‘every single voice’ sing. But
as I said earlier, it is well a difference to do something about musical per-
formance that is recognized by an authority (and Neuhaus really was
one!), or to do it because of a tremendously strong inner voice that says
‘Do it’.
Let me explore in the next chapter how this is possible at all, how we
can have sure inner knowledge about things to come or things we should
realize, while the whole world sees matters differently, and tells us to do
things in the old ways? I believe that quantum physics and especially the
principles of uncertainty and nonlocality provide the answers that are not
answered since the times of Leonardo da Vinci.

CHAPTER FOUR
Genius and Geniuses
Chapter Four : Genius and Geniuses | 119
Four-Quadrant Genius
As an introduction to the following uncanny overview over human

genius, I would like to explain my motivation for inserting this comparative
overview in the book. In my view and experience as a corporate trainer,
human excellence has never been really understood. This is the reason
that geniuses, in the past, and today, are geniuses not because they at-
tended schools and universities, but despite having done so. What is char-
acteristic about them is that they know better than their teachers and for
the most part suffer from the restrictions and limitations inherent in any
school system.
In addition, it has not been understood until recently that human
intelligence is not uniform in the sense that not every genius is a genius in
all four quadrants, nor in only one of them. This model is of course a
simplification. We cannot seriously assume that Einstein’s genius was just
1st quadrant, that is deductive-logical-analytical. He is credited with the
statement that he arrived at none of his discoveries ‘through rational think-
ing’. It is that his right-brain intelligence was especially strong, that is, the
2nd quadrant, in other words, his holistic-intuitive-integrative intelligence.
Generally speaking, my point is that genius is genius not because any
quadrant of their IQ is especially highly developed, but because there is
an extraordinary systemic reinforcement of the general IQ through the synergy
between different modes of intelligence. For example, in Einstein’s case,
and even more so, in Leonardo’s case, his 1st quadrant and his 2nd quad-
rant IQ were adding-on to each other with the result of an extraordinary
lucidity that is able to check back any little progress in analysis with an
equal progress in synthesis. A wise man once stated that after psycho-
analysis must come psychosynthesis, and if Roberto Assagioli had not in-
vented it, another would have done so, simply because it was the lacking
half. In fact, if tomorrow you invent another alphabet and you write its
first letter, A, you cannot stay there, but you must get through until Z.
Only when A to Z is finalized, you can say you have the basis of a coher-
ent something that you call a language.
When research on brain hemispheres was developed, the first insight,

revolutionary at the time, was that IQ is proportionally higher with a
higher coherence between the brain hemispheres. This research delivered the long-
overdue corroboration in the field of genius research that genius is not, as
formerly believed, a hypertrophied condition within one of the IQ quad-
rants, but rather an extraordinary balance and harmony between the left
and right brain hemispheres that leads to what could be called an integra-
tive thought process. This implies that conscious and subconscious mind
work in synch, and for this, we have many examples in the lives of highly
gifted people. Einstein, for example, used to make little naps throughout
the day, short periods when he fell asleep, for no longer than about ten
minutes, and sometimes, after waking up, he intuitively felt he had found
the solution to one or the other hairy scientific problem he was working
on.
In this context, it is helpful to remind the various tests that have been
made on Einstein’s brain after his death. It was namely found that his
brain did not display any hypertrophies of any kind and was found to be
a ‘normal brain’ in every respect. Some people, who had expected to find
‘the key to Einstein’s genius’ were disappointed in their hope to detect the
one single key to human genius, so that it could be cloned. The answer is
that there is no such key, except that geniuses seem to use their brains
better than ordinary people.114
In fact, we know from research that most people use only five to eight
percept of their creative resources, but geniuses definitely use more; how
much more is still not entirely clarified and subject to further research. I
am personally convinced that all in life is linked through feedback-cycles,
a fact now corroborated by systems theory. In the lives of people who
early in life had the intuition of being able to achieve higher than most
others, we can observe something like a reinforcing cycle put in place by the
very fact of their own belief in being superior! The will to achieve higher
sets in place an evolutionary upward spiral that positively affects the de-
velopment of the brain and the building of preferred pathways, thereby rais-
ing the complexity of neuronal connections.

Salvador Dali is a stunning example as he had taken the decision as a

little boy already to be a genius; he relates this very clearly in his note-
books. I was thus not surprised that later in life, while not without hassles,
he was recognized as an artistic genius. He used to say that it was his very
will to be a genius that made him a genius. A very interesting theory in-
deed! But whatever may be true in this respect, and can be scientifically
corroborated one day, there is no doubt that high self-confidence, and a
high level of trust in life is conducive to developing the capacity for high
achievement, for overperformance, and for outstanding results.
Françoise Dolto relates in her books, and related to me personally
during an interview in 1986 in Paris, that at the critical moments in her
life when she was developing a method for healing psychotic children, she
felt she was walking on eggs and did not feel she knew what was going
on. It has to be known that at that time still, it was believed in psychiatry
that psychosis is a fatal disease and cannot be healed, be it manifest in a
child or an adult. It was even believed that in every case of psychosis a
physical brain damage is the root cause. Today we know that all this is
not true, but these new insights are still cutting-edge science and haven’t
reached popular science circles yet.
What happened to Dolto was that she used to spontaneously fall
asleep when doing a therapy session with a psychotic child. She didn’t
understand at first why this was so, but it seemed to be so compelling that
she later used to joke that psychotic children ‘get their therapist in trance’, as a
matter of engaging in a form of obsessional behavior. She then found out
that it was more than just obsession, and that the child’s psyche actually
asked for a non-biased direct communicative link with the therapist, which ide-
ally comes about telepathically, when the therapist’s reasoning mind is ab-
sent for a moment. And to her great astonishment, she found that every
time after a session she had fallen asleep with a psychotic child, that child
had done a major quantum leap forward in his or her healing process.
With Françoise Dolto, I found a particularly explicit example for the
fact that genius also requires a very high level of trust in inner guidance.

When Einstein had published his Annus Mirabilis Papers in 1905, his
work on the essence of radiation in 1909, and his ground-breaking study
on the theory of relativity of 1915, the scientific world ignored them at
first. Nobody saw what a revolution had happened in Western science
with the emergence of these papers, simply because there was nobody
who was able to evaluate them in the first place. It was only from 1919,
because astronomers had confirmed Einstein’s prediction of gravitational
reflection of starlight by the Sun during a solar eclipse in Brazil, that Ein-
stein got the merits he deserved for his discoveries. But Einstein himself,
like Dolto, never had doubted that what he discovered had prime value;
he most probably did not a moment worry about fame or recognition but
simply continued his work. He also could not be sure, at that time, just
like Dolto, that what he found was really going to be fully verified as a
theory.
We know that in the short intervals before falling asleep and right
after waking up, we are in the so-called alpha state, which is when brain
waves are somewhat longer than in the ‘thinking’ state of full awareness,
and it is in this state that the brain hemispheres are particularly synchro-
nized. This in turn means that the corpus callosum, the structure that con-
nects the brain hemispheres in the mammalian brain, is especially active.
In fact, all of the inter-hemispheric communication in the brain is
conducted across the corpus callosum. This is why, as Einstein used to say, a
problem ‘cannot be solved on the same level it was created’; in other
words, solving problems is not possible through logical deductive thinking
only, which is left-brain related, but must involve in addition creative in-
ductive, and associative thinking, which is right-brain related.
Interestingly so, Einstein himself did not talk about his genius in the
usual terms. He was way more specific. He used to say that contrary to
most other scientists he was extremely stubborn (starrköpfig), and, facing a
problem, he would react to it with ‘dogged endurance’. Another great
genius, Johann Wolfgang von Goethe, said that Genie ist Fleiss, which can-
not be translated other than by a whole sentence. It means something like
‘when you have any high talent, you must work through it with all your

passion, to develop it, and it’s that very passion that is the genius of it all’.
Einstein also said that ‘the gift of fantasy’ has meant more to him than
any talent for absorbing ‘positive knowledge’. Fantasy, or creative imagi-
nation, is clearly a capacity of the right brain, yet most people would not
expect a high amount of it with a quintessential mathematic and formal-
istic thinker, who is a physicist.
But Einstein insisted that it was these qualities of the right brain, in-
cluding imagination, fantasy, the capacity to see hidden connections be-
tween obvious appearances, and even musical talent that made for his
astounding successes and discoveries in atomic physics.

The Genius of Leonardo
The world was used to see Leonardo da Vinci (1452-1519) as a painter,

not a scientist, as it uses to see Salvador Dali as a painter, and not a poet
and writer, and notable psychoanalyst. I questioned both these views al-
ready at the start of my genius research, about thirty years ago, when I
found out about Dali’s literary works and Leonardo’s scientific notebooks.
I write in Mona Lisa Pamphlets (2010) that Leonardo and Goethe were
the avatars of a new culture, a new society, and yet, at their lifetimes,
their breadth of mind and holistic worldview was hardly valued, let alone
understood. 115 Goethe had a stable income as a government-employed
jurist, Leonardo was doing work for kings and queens, and made a living
with construing weapons, but both had their minds focused on what es-
sentially constitutes life, and Leonardo, just as later Albert Einstein, was a
genial scientist before he was a great artist.
Before the 20th century, both scientists were hardly understood. Go-
ethe’s color theory was looked at with suspicion, as it was in flagrant con-
tradiction to Newton’s scientific universe 116, and Leonardo was consid-
ered by Herman Grimm, a noted historian, in side remarks of his mono-
graph Life of Michelangelo, as a flamboyant regal person, but also a bohe-
mian and ‘dark soul’:
Herman Grimm
Lionardo is not a man that you can pass at ease, but a force that we
are bound with and whose charm we cannot escape when it once has
touched us. Whoever has seen Mona Lisa smile, is followed eternally
by this smile, just as by Lear’s fury, Macbeth’s ambition, Hamlet’s
depression or Iphigenia’s moving purity.117
It is as if Lionardo had within himself the need of the most daring

contradictions in relation to the truly wonderful beings he was able to
create. He himself, handsome, and strong as a titan, generous, sur-
rounded with numerous servants and horses, and fantastic household,
a perfect musician, charming and lovely in sight of high and low,
poet, sculptor, architect, civil engineer, mechanic, a friend of counts
and kings and yet as citizen of his nation a dark existence who, sel-
dom leaving the semi-dark atmosphere of his being, finds no oppor-
tunity to invest his forces simply and freely for a great endeavor.118

Such natures, that with their extraordinary talents seem to be born

only for adventure and who have kept even in the most serious and
deepest endeavors of their mind a child-like playfulness, are rare, but
possible appearances. Such men are of high descent; genial, beautiful,
independent and glowing of yet undefined action, they walk into the
world. All is open to them and in no way they encounter real, oppres-
sive sorrow; they mold their lives that nobody than themselves under-
stands because nobody has been born under conditions that exactly
led to such a fantastic yet necessary and inescapable destiny.119
Grimm’s picture of Leonardo lacks personal touch; it seems almost

sterile. Grimm did not depict, and even less appreciate, the personal iden-
tity of the genius but rather painted him as a genus. Needless to add that in
his romantic effluvia, Grimm did not lose a world on the scientist Leon-
ardo, and this is all too typical for the general opinion about him before
the 20th century. Now, with the study of his scientific genius by Fritjof
Capra, Leonardo can eventually be noted by science history as one of the
greatest scientific innovators the world has seen.
Fritjof Capra notes in his elucidating study on Leonardo, The Science
of Leonardo (2007/2008), that the great polymath of the Renaissance was
contrary to common belief not a mechanistic thinker, as were later, for exam-
ple, Francis Bacon or Galileo Galilei, despite the fact that he was one of
the first great inventors of modern machines, and actually very interested
in machines all his life through. But he did not, as later Cartesian science
and philosophers such as La Mettrie or Baron d’Holbach, consider the
human body as a machine.
Capra makes his point convincingly that modern science did not be-
gin with Galilei, but with Leonardo, because it was Leonardo who, for
the first time in human history, has applied the scientific method, logic, ob-
servation and the capacity to conceptualize a multitude of single data
into a single coherent and consistent theory. This was so much the more
an achievement as during his lifetime science was still entangled with re-
ligion to a point that a large body of the corpus scientia was ecclesiastical
doctrine, and as such a mix of mythic views, politically correct assump-
tions and a residue of observation that was for the largest part taken over
from Aristotle. Capra writes:

Fritjof Capra
Leonardo da Vinci broke with this tradition. One hundred years be-
fore Galileo and Bacon, he single-handedly developed a new empiri-
cal approach to science, involving the systematic observation of
nature, logical reasoning, and some mathematical formulations – the
main characteristics of what is known today as the scientific method.120
It is highly curious to observe that Leonardo did not formulate, at the

onset of his lifelong multidisciplinary research, an intention for so doing;
calling himself humbly ‘omo sanza lettere’, an uneducated man, his pro-
ject was to write a manual on the ‘science of painting’. His grasp of the
world was predominantly visual, and so was his scientific method; it was
primarily based upon very accurate and very astute observation of nature
and all forms of living. Only a genius can have the abundant curiosity,
the intellectual grasp and the persistence to inquire so deeply and so
thoroughly from what the eye perceives, to really get to unveil basic laws
and functional connections in all living, and in all material life.
One may be baffled to see that this magnificent creator was to that
point marginalized during his lifetime that none of his notebooks were
ever published, worse, as Capra reports, after his death, the collection of
his writings and drawings, almost thirteen thousand pages, was scattered
and dispersed all over Europe, and stuffed in libraries, instead of having
been sorted and properly published; still worse, almost half of the collec-
tion was lost. Capra writes:
Fritjof Capra
Leonardo’s scientific work was virtually unknown during his lifetime
and remained hidden for over two centuries after his death in 1519.
His pioneering discoveries and ideas had no direct influence on the
scientists who came after him, although during the subsequent 450
years his conception of a science of living forms would emerge again
at various times. (…) While Leonardo’s manuscripts were gathering
dust in ancient European libraries, Galileo Galilei was being cele-
brated as the ‘father of modern science’. I cannot help but argue that
the true founder of modern science was Leonardo da Vinci, and I
wonder how Western scientific thought would have developed had his
Notebooks been known and widely studied soon after his death.121

I am not going to review Capra’s fascinating book on Leonardo, the

scientist, here, nor will I comment on other publications on his genius. I
would like to focus for a moment on one single and in my view significant
detail, namely how Leonardo was thinking about ‘life’, about living sys-
tems, and about science in relation to life. We are today familiar with the
conception of life being not a linear rigid structure that is totally measur-
able, except when organisms have died, but a nonlinear structure of dy-
namic patterns, which are essentially relationships. Fritjof Capra has eluci-
dated in his study The Web of Life (1996/1997) that life is basically a struc-
ture of ‘networks within networks’ and that hierarchies do exist in nature
only in the sense that smaller networks are contained in larger networks
but not in the sense of a rigid up-down hierarchy as human society, espe-
cially under patriarchy, has drafted it as the reigning sociopolitical model.
This view is emerging since a few decades and is called the ‘systems
view of life’; it is related to deep ecology and gaia theory and was developed,
besides Capra, mainly by Ludwig von Bertalanffy, Humberto Maturana,
Francisco J. Varela, Ilya Prigogine and Ervin Laszlo.
What was known from Goethe’s pantheistic philosophy that consid-
ered life as an organic whole, we find it, in Capra’s retrospective, equally
with Leonardo. Capra writes:
Fritjof Capra
Nature as a whole was alive for Leonardo. He saw the patterns and
processes in the microcosm as being similar to those in the macro-
cosm. (…) / While the analogy between microcosm and macrocosm
goes back to Plato and was well known throughout the Middles Ages
and the Renaissance, Leonardo disentangled it from its original
mythical context and treated it strictly as a scientific theory.122
Capra goes as far as talking of Leonardo as ‘a systemic thinker’, be-

cause of his strong synthetic thinking ability, that was able to ‘intercon-
nect observations and ideas from different disciplines.’123
He observes that Leonardo’s visual perception was unusually sharp
and accurate, and truly scientific in scope and intent, and that he also
had an accurate sense of motion which is seldom to find. Usually, the static
eye distorts objects that are in motion. We are hardly aware of this im-
perfection of our sight as we today are surrounded by visual objects such

as televisions, and take high-quality photographs using digital technology.
But at a time when there were no photographic plates and cameras, mo-
tion was hardly ever depicted by visual artists in a realistic sense; this was
simply so as most artists were unable to train their eye to a point to per-
ceive motion correctly, and without distortion of perspective.
In addition, Capra notes, Leonardo had a view of the body that pre-
ceded quantum physics and modern spirituality. For Leonardo, ‘the hu-
man body was an outward and visible expression of the soul; it was
shaped by its spirit’.124
Fritjof Capra
Unlike Descartes, Leonardo never thought of the body as a machine,
even though he was a brilliant engineer who designed countless ma-
chines and mechanical devices.125
Fritjof Capra notes that Leonardo had an understanding of nature

that was basically ecological in the sense that, contrary to what Francis Ba-
con would advocate a century later, man was not made for dominating
nature, but for understanding nature, and based upon that understanding,
to cooperate with nature. From this basic worldview, Leonardo was sensible
to nature’s complexity and abundance, which was certainly not an atti-
tude commonly to be found at his lifetime. In addition, he was aware of
the fallacy of scientific reductionism. Capra notes:
Fritjof Capra
Our sciences and technologies have become increasingly narrow in
their focus, and we are unable to understand our multifaceted prob-
lems from an interdisciplinary perspective. We urgently need a sci-
ence that honors and respects the unity of all life, that recognizes the
fundamental interdependence of all natural phenomena, and recon-
nects us with the living earth. What we need today is exactly the kind
of thinking and science Leonardo da Vinci anticipated and outlined
five hundred years ago, at the height of the Renaissance and the
dawn of modern scientific age.126

The Genius of Wilhelm Reich

My reaction to Reich’s research went through a certain pattern; in
other words, it was a journey, starting back in 1975. I just read all I could
get, then learnt about his fate and death in jail, then I went through a hot
revolt and joint the rings of the ‘Reichians’ in Berlin, the hagiographers,
the groupings, then I started publishing about his research and got feed-
back from expert researchers such as Professor Bernd Senf in Berlin or
James DeMeo, and eventually, not long ago, I was able to see things ap-
proximately as they were; then I could see and understand Reich as the
person he really was, the scientist, the doctor, the healer. It was a journey
through thesis-antithesis-synthesis for gaining a somewhat realistic image
about Reich that was backed up by facts, not by myths. I should say that
contrary to those who write pamphlets about Reich, I really have studied
his works, not just some of them, but the integrality of his published and non-
published writings, including translations.
Myron Sharaf, author of a famed biography of Wilhelm Reich, said
in a lecture on Orgonotic Functionalism in Berlin 127 that Reich was always to
him like great music.
Myron Sharaf
The wonderful thing about Reich, it’s like great music. If you haven’t
heard great music in a few months, it sounds like you never heard it
before. And when you read Reich after not having read him for
awhile, it feels like you haven’t read it before.128
As uncanny and even unscientific as this remark sounds, it is true. I

have read Reich upon enrolling in law school in Germany, and I am still
today reading Reich, thirty-five years later. And every time I read any of
his books, it’s as if I was reading him for the first time – why? Because his
diction is so immediate and his scientific truth so shining and authentic
that you feel reading him for the first time in your life. And every time it’s
a transforming and deeply enlightening experience!
Interestingly so, I have recently reread selected writings by Freud and

Jung, and did not have an even remotely similar experience. Much to the
contrary, I found their presence has strangely vanished off, and their once
striking wisdom eluded me.
In my younger years, I wanted to realize a film about Reich, so much
his life and science had fascinated me. Growing older, I was better able to
see his limitations, on a purely human level, while these extreme behav-
iors and attitudes never really affected the scientist Reich. Dr. Alexander
Lowen who basically applied Reich’s method of biogenic healing all his
long life through never had the problems Reich experienced; he was
famed all over the world and died a centenary. He was often asked why
he never faced any of the resistance Reich was facing, while he worked
basically with the same concept, and even developed it further? And he
would reply, with a sad expression:
– Wilhelm Reich had personal problems … .
I have studied in detail the circumstances of Reich’s imprisonment,
the whole discussion he, and his lawyer, had with the authorities. The
complete information was only recently released and the declassified FBI
record published.129 This very extensive dossier contains all the letters he
wrote to the authorities and to his defense attorney. The letters he wrote
to the authorities, especially to John Edgar Hoover, the Director of the
FBI, bore a perhaps deliberately offensive tone, the language was rude
and coarse, and some of the allegations seemed absurd. There was a ten-
dency throughout to dramatize matters, and to blow the emotional whis-
tle. In fact, the situation was not as dramatic. There was a simple viola-
tion of an FDA injunction by shipping one of his accumulators interstate
to a client. The FDA had disapproved the orgone accumulator because of
lacking or highly contradictory evidence of its healing powers. In such a
situation, a wise person would not fight but try to conciliate, get out of
trouble, and then work for a later approval of his medical device by the
FDA. Reich did the contrary, he not only defied the court action by not
entering an appearance with the argument that the whole procedure was
based upon ‘fraud’, then, arrested, continued to tell the authorities they

were ‘pranking gangsters’ and ‘psychopathic murderers’, all participating

in a huge conspiracy that was intending to ‘destroy mankind’.
Honestly, one wouldn’t think that a serious researcher, facing contra-
diction, would act out in such a way; his reaction could only corroborate
negative rumors about him, and give his enemies right in their assump-
tions – if those assumptions were true or not is not even the question in
such a case. And as a side remark, I may be allowed to add here as a juris
doctor that either his lawyer was not incompetent or Reich overruled his
advice by submitting those documents to the authorities without prior
approval by his legal counsel.
In addition, he was repeatedly proclaiming himself throughout this
trial as ‘the discoverer of the cosmic life energy’. He even signed his offi-
cial trial correspondence with the title ‘Counsel for the Discovery of the
Cosmic Life Energy’.
I have demonstrated with my own long-term research that Reich was
certainly not the discoverer of the human energy field, while he made an
important contribution in a legacy of major scientific novelty that dozens
of scientists from around the world, sometimes from the underground,
were working on since times immemorial. 130
The Wilhelm Reich Museum in Rangeley, Maine, now reveal on their
web site an unpublished statement by Wilhelm Reich, as part of their
Reich biography, that gives an answer, without ever mentioning the trial
correspondence:
Wilhelm Reich
I am well aware of the fact that the human race has known about the
existence of a universal energy related to life for many ages. However,
the basic task of natural science consisted of making this energy us-
able. This is the sole difference between my work and all preceding
knowledge.
— Wilhelm Reich, Archives of the Orgone Institute

Biography of Wilhelm Reich, by the Wilhelm Reich Museum131
I have asked myself often times the same question Dr. Lowen was
asked regarding Reich. I needed years to find a conclusive answer. 132

The answer is that Reich was not detached from his professional work,
but emotionally entangled with it, to a point to perceive adverse reactions as
targeting his person and the object of his research, the ‘cosmic life en-
ergy’, as if this energy could be personified and thereby being made the
target of attacks. While it is documented that Reich was a walking tem-
pest, known for his ‘explosions’ of rage, he could not forgive others any
intellectual mediocrity, or the slightest lack of understanding of his dar-
ingly novel research topics. When facing a discussion, he would not qui-
etly explain matters from the perspective of his research, but become ab-
solute and personal in his responses, thereby transforming people who
were merely critical or skeptical into lifelong enemies.
Interestingly, and symptomatically so, I have been in touch with peo-
ple who were close to Reich, and who work on the lines of his research,
such as Mary Boyd Higgins, trustee of his foundation and curator of the
Wilhelm Reich Museum in Rangeley, Maine, and others, and was won-
dering about their categorical, unfriendly and aggressive tone, while I was
doing non-funded research work on Reich to write an essay on his merits
as an alternative healer and maverick researcher on the human energy
field.

This being said, and while I can understand that people of lesser de-
tachment can possibly react with revulsion to an arrogant attitude, and
then refuse themselves to get the full information, I will now shortly ex-
plain why and how Reich was a true scientific genius – while as a simple
human, he was certainly not up to the same standard of excellence! On
the other hand, that Reich became as defensive and dogmatic as he was
later in life had probably reasons other than a ‘difficult childhood’ or
something like an inborn spirit of superiority. Both hypotheses have to be
rejected as for one, we know that Reich grew on a farm and had an emo-
tionally rich and probably sexually permissive childhood, and for two, we
know from contemporary sources that Reich was basically a kind and
simple human who was to the point and who showed a high level of em-

pathy toward others. The reason, thus, for his difficult character later in
life may be the harsh reception Reich’s research received in various coun-
tries where he had lived and worked, Germany at first, then Denmark
and Norway and finally the United States.
Generally speaking, it has to be seen that in our Western science tra-
dition scientists or bioenergy researchers and healers such as Paracelsus,
Swedenborg, Mesmer and Reich, who knew about the ether and observed
the moving and alternating current of our bioplasm were ignored, ridiculed or
persecuted by mainstream science. Paracelsus had to appear in front of
the ecclesiastical court several times in his life for defending his miracu-
lous healing successes against the Inquisition’s allegation he had used
witchcraft to bring them about. At that time, according to the Church’s
doctrine only recognized saints were allowed to do miracles, while the
Inquisition in all other cases generally subsumed miracles and healing
miracles under the witchcraft definition contained in the The Malleus
Maleficarum (The Witch Hammer), first published in 1486.
Franz Anton Mesmer equally was slandered and persecuted, once
famous, for his research on what he called animal magnetism. And yet these
men seem to have discovered something for Western culture the existence
of which was never disputed in the East, a bioplasmatic energy that is the
number one functionary agent in nature in that it penetrates all, animates
all, fills all, vitalizes all and also destroys all again when a natural life cycle
is at its end. The Chinese speak of ch’i, the Japanese of ki, the Germans
of Kosmische Energie, Lebensenergie or Vitalkraft, the French of élan vital or force
nerveuse, Anglo-Saxons of bioenergy or the human energy field, the Indians of
kundalini or prana and most tribal peoples of mana or wakonda.133 Also the
old Egyptians knew the vital energy. We can suppose that their notion of
ka, a term often to be found in Pharaonic hieroglyphs denotes that same
universal energy. 134
In Western culture, before Reich’s orgone research, it was first of all
Paracelsus and Mesmer who had the merit to have broken into the bas-
tion of mechanistic science by systematic research into the astounding
healing and growth capabilities of concentrated or accumulated vital en-

ergy. However, already in antiquity we find beginnings of this research

with Hippocrates. Besides, esoteric researchers, parapsychologists, magi-
cians, shamans and mediums always knew about this energy, not to talk
about sensitive poets such as Johann Wolfgang von Goethe or William
Blake.
Among tribal populations, the Kahunas from Hawaii, within their
Huna religion, have extensively and systematically studied the life force that
they call mana. This teaching about mana, the vital force, and aka, a pro-
truding bioplasmatic substance that in Western language is known as ecto-
plasm, forms an integral part of their religion that, for this reason, may be
called a scientific religion. 135 Accordingly, the conceptual framework of
Oriental science and of most tribal cultures when observing the living is
dynamic-energetic. By contrast, the paradigm not only of post-Cartesian
Western science tradition, but already of Aristotelian science philosophy
is static-materialistic with a spiritual roof structure that Karl Marx called
Überbau. I deliberately use Karl Marx’ expression Überbau which can be
translated as ‘roof structure’. Überbau is a German term for something
that is built over something else. What Marx said is that the base struc-
ture of every society is not its moral values but its economic system and
morality is built as a roof structure that overarches the economic base
paradigm; this means that morality is dependent on the economic base structure
of any given society.
Morality is indeed a roof structure in Western society as the spiritual
dimension was never really integrated in our Occidental tradition of phi-
losophy and science theory. Heraclitus and Democritus were the excep-
tions from this rule and so to say the antidotes of Aristotle and the theo-
logical science theorem that for centuries was based upon Aristotle’s body
of science and philosophy. Only now the mainstream of Western science
begins to understand the integrative intelligence of Heraclitus who can be
compared, in many respects, with Lao-tzu in Eastern culture. 136
It is obvious that these different paradigms have brought about diver-
gent scientific experiments that in turn resulted in contradictory scientific
results. As we have to account for the observer bias, we have to look into

the paradigmatic assumptions these science traditions make prior to observ-

ing nature. The Chinese or Japanese scientist sees life through dynamic-
energetic glasses, while the Western scientist observes living processes
through static-materialistic glasses. This obvious divergence in perspective
already long ago brought about the dichotomy of Oriental science postu-
lating the universe as being filled, and Occidental mainstream science still
today postulating that the universe, where matter is not present, is basi-
cally empty, a vacuum.
This is how Western science could get at the point to deny the exis-
tence of the vital energy, that is by vehemently blinding out the existence of
the ether. It is a fact of science history that still Albert Einstein joined in
this blindfolding tradition, but probably under false premises or misin-
formation given to him, as I am going to show further down. 137
Only a recent trend in the leading-edge of Western science under the
pulpit of largely respected integral thinkers such as Ervin Laszlo, William
Tiller or Ken Wilber affirms as true the perennial intuition that the vacuum
is alive in the sense that it’s a creative space which assumes vital biogenic functions.
Now, this alternative branch in modern science clearly sees that the quan-
tum field or quantum vacuum is the root paradigm of all possible energy
field phenomena, especially for what in quantum physics is called the
zero-point field, and what Laszlo has called A-field. 138
William A. Tiller made it very clear in his recent books and DVDs,
and in the Quantum Edition of the movie What the Bleep Do We Know!? that it
is important to not use the term quantum vacuum synonymously with zero-
point-field because it is the wider notion, and the zero-point field is only
one of many possible manifestations of the vacuum state.
Through this new turn in Western science, that today is the leading
cutting edge of systems theory, the old ghost of ether has been renewed,
however as always, under a new name. This is how our science tradition
persistently shuns its greatest pioneers, and relegates them to dusty librar-
ies, giving out their knowledge under a new header that the ignorant masses then
take for a ‘new’ science paradigm.

Needless to add that in the publications of both Laszlo and Wilber,

no mention is ever made of Wilhelm Reich and his discoveries, and in
Laszlo’s case not even of Harold Saxton Burr and his suspiciously similar
expression, for the vital energy, of L-field. In addition, with Wilber, Reich
is put on a line with ‘Marx, Mao, Marcuse’ and Marquis de Sade, and
considered a liberator who, as those other liberators, could not live up to
his liberation because obsession with sex was not equal to, or even an im-
pediment of, ‘authentic spiritual realization’. Further, the simple fact to
mention Reich, in this eight hundred fifty pages book, only with a couple
of sentences on half a page says more than I can ever convey here about
Wilber, who is considered in the words of some American scientists as
‘the most important American philosopher of our days’, and about the
neofascist trend in modern America. Sorry, to put Reich up as an antin-
omy to spirituality is really the height of defamation and even worse than
what was advanced against him during his lifetime.
Ken Wilber
When an authentic spiritual realization is no longer part of serious
discourse, then endless digging into the personal libido is one of the
only and lonely substitutes.139
I am certainly not the only one to ask what natural science has to do,
and should have to do, with ‘authentic spiritual realization’? To call
Reich’s sex research a form of ‘digging into the personal libido’ is not a
philosophical statement – it is an insolence!
From the denial of the ether, it was logical that reductionist Western
science equally denied the existence of the aura or luminous body, a bio-
plasmatic egg-formed energy shell around the human body, plants and
animals that Hermetic science traditions of East and West acknowledged
since times immemorial. It was, for this reason, nothing less than a sci-
ence revolution when the Russian physician Kirlian, in the 1930s, photo-
graphed, for the first time in human history, the aura of plants and hu-
man limbs. I remember the thrill I experienced contemplating vintages of
aura photography in full color, with their incredible luminosity. 140 Today’s

system-defending scientists, to appear credible among their peers, need to

invoke a more astute defense system in order to justify Western science’s
residual concept of perceiving reality. They have not an easy game now
to blind out the most essential truths about life without accounting for a some-
what aggregate conservativism.
In addition, let us not forget that Paracelsus, Swedenborg, Mesmer
and Reich were not the only ones who had found out about the secrets of
life and defended what Terence McKenna called the larger picture in front
of a life-denying religious and scientific tradition.
All esoteric sciences, alchemy, naturopathy, homeopathy, phytother-
apy and modern parapsychology have unbroken traditions of explaining
life in energy terms, even before acupuncture was known in the West. In
Asia, first of all in China, India and Japan, the energy truth of life never
needed to hide in the underground as in the West because their religions
were life-affirming and energy-conscious. This is why Oriental science
early discovered the meridians or bioenergy pipelines in the human body
and could develop, on the basis of these insights, highly effective medical
treatments such as acupuncture and acupressure.
Science theory has, as it seems, not yet caught up with science pro-
gress, and this led to the absurd situation that using acupuncture in the
West today, one applies a medical technique of which our science cannot
explain the functional raison d’être.
Presently we grow into a global consciousness while in more and more
isolated areas countless complications accumulate, because we have ne-
glected holistic thinking and continue to apply local solutions to global
challenges. Now almost everybody talks about global solutions, but at
Reich’s lifetime, this was a rare exception.
Reich was slandered first of all because of his global, universal and
cross-disciplinary way of looking at problems. Wilhelm Reich was a pio-
neer in holistic, or ecological, science, at a time where holistic conscious-
ness was anathema for the majority of scientists. Furthermore, Reich can
be seen as a mediator between East and West. His discovery and scientific

corroboration of the cosmic energy or bioenergy, that he called orgone, is

in accordance with five thousand years of Oriental knowledge.
By the way, Reich knew about the historical background of his re-
search. He knew about ch’i and what in India is called prana; he also knew
about the alchemists and Anton Mesmer’s revolutionary research. There
is a compilation of historical sources done by Reich’s assistant in Maine
and that is available from the Wilhelm Reich Museum. 141 In fact, besides
ancient China and India, this knowledge was part of perennial science
and shared by scholars in old Babylon, Egypt, Crete and later Paracelsus
in Switzerland. Reich, it is true, did not quote from these sources since he
had grown in a natural science tradition that considered such sources
only randomly as scientific, and primarily as philosophical.
From the perspective of perennial science, this is actually the right ex-
pression because philosophy was from Antiquity considered to be the
queen of all sciences; it also encompassed natural science that today has
gained a foolish supremacy over the other sciences. In fact, psychic re-
search is also dealing with natural phenomena and there is no reason to
exclude them from natural science! The original concept of philosophy in
antiquity encompassed also astrology, numerology, magic and all sciences
that we use to call hermetic; the ancient scientist was a holistically oriented
researcher, and not a fragmented specialist.
At this point, without denying Reich any of his great discoveries and
his role of a great science pioneer, I would consider our most recent inte-
grative science paradigm as a liberation from a Cartesian, reductionist
and highly limiting worldview, that even a genius like Reich was not en-
tirely free of; had he been free of it, he would not have considered as
‘merely philosophical’ the research on the human energy field that pre-
ceded his own discoveries.142 And as a result, he would probably not have
claimed during his trial to be ‘the discoverer of the cosmic life energy’,
which is not entirely correct.143 Interestingly so, years earlier, Reich wrote
in his book Ether, God and Devil:

Wilhelm Reich
It is not correct that it was me who for the first time sighted the or-
gone energy and thereby discovered the functional law that unifies
living and inanimate nature. It was over a course of two thousand
years of human history that time and again humans were confronted
with manifestations of the orgone energy or they developed systems
of thought that were reasoning on the lines of the cosmic life energy.
That till now these insights were not officially recognized has its cause
in the fact that all progress in this direction was annihilated by those
who created religious thought taboos. The forces of destruction al-
ways operated either through mechanistic and pseudo-scientific
reasoning-away of these facts, or through mystical contempt, if they
not proceeded to outright physical destruction.144
Isolated by his scientific colleagues, Reich was nonetheless in spiritual

unity with a number of esoteric researchers who never were astonished
about his findings. The biogenic and energy nature of healing is known
to all natural healing sciences such as acupuncture, shamanic healing or
generally, spiritual healing.
Reich’s orgone accumulator was naturally preceded by Mesmer’s
animal magnetism or magnetic healing techniques which are based on ex-
actly the same principle. Hypnosis works on it, too. The existence of the
ether, that Reich only rediscovered, was never, over the course of Western
science history, denied by esoteric circles. Producing rain by bioenergetic
projection is a fact that Tibetan lamas and many aboriginal shamans
practice since times immemorial. UFO’s that Reich was concerned with
at the end of his life are a fact for most psychic researchers today.
The terra lines that Reich found as energy pipelines of the earth were
known to Druid sages, thousands of years ago. Stonehenge is built on a
crossroads of those lines, a place which accumulates and magnifies earth
radiation and at the same time produces the UFO phenomenon.145
Perhaps without having been aware of it, Reich came closer to the
research of parapsychologists and spiritual healers than to what traditionally in
the West is considered as medical science. It was perhaps his tragedy to
have sought time and again the approval of his doctor colleagues rather
than addressing his revolutionary research primarily to the common sense of
a select audience of lay persons, and perhaps in collaboration with psy-
chics, clairvoyants and aura healers.
But here, he was probably not broad-minded enough, or trapped in

the myth of ‘exact science’ as an evolutionary improvement over what
was considered as ‘primitive science’, without considering that those lat-
ter sciences actually form part of the perennial science tradition, and
thus have been time-tested over and over again over the course of human
scientific history. Not to talk about the scientific view of shamanism of which
Reich never seemed to have an idea, but that is today seriously scruti-
nized as a truly scientific alternative worldview that observes nature in
exactly the assiduous and meticulous way as any Eastern or Western sci-
entist, and that derives very clear and practically applicable solutions
from this observation, for example for healing and for understanding
human emotions.146
To this day, the real understanding of Reich’s genius is not coming
from the side of medical doctors but from disciplines such as holistic and
spiritual healers, bioenergy healers, body-workers, Reiki specialists, para-
psychologists, mediums and spiritual gurus. Reich was perhaps too much
concerned with his reputation as a natural scientist, medical doctor and
psychoanalyst instead of taking a broader viewpoint and addressing his
speech to those who are able to listen.
A Scientific Genius
After the foregoing elucidations, we may ask what specifically it is
that brings Reich’s scientific genius on a line with Leonardo’s and Ein-
stein’s, or negatively put, what it is that ordinary scientists lack out on?
This approach may sound a bit elitist but it is only through compari-
son that we can elucidate what genius is because it is not something re-
mote of the human condition, but somehow a higher octave of it. In other
words, geniuses, in whatever field they operate, also only ‘cook with wa-
ter’, but theirs is a better soup than instant Knorr.
I have not known Reich in person, so all my conclusions are based
solely on his literary production. On the other hand, this is not necessar-
ily a handicap, precisely for the reasons I advanced above.

Many of Reich’s contemporaries have misjudged Reich not because

they have known him in person, but because they have not known his
books. He voiced it very clearly several times in the letter exchange with
Alexander S. Neill, saying that those who are the most negative about
him have never met him in person, nor read any of his books. 147 In fact,
most of them were simply falling in line with the rumors about ‘the sex-
obsessed quack’.
It is for these reasons probably not the worst approach to render con-
clusions about Reich exclusively on the basis of his books; and there are
some additional reasons. Reich was not only a genius in the way he did
scientific research and came to conclusive insights; he also was a genius in
how he was able to communicate the whole process of his investigations com-
prehensively to even a lay reader, and how he was presenting the high
amount of data, in their complexity, in his books. It is because of Reich’s
scientific honesty combined with his pedagogical talent that we are able
today to retrace his scientific methodology solely on the basis of his books.
I have shown in my review of some of the lesser known books by Dr.
Reich that his underlying science concept had firmly embodied the Ge-
stalt. Reich’s genius as a scientist was his gift of observation, and his par-
ticular talent to see not single elements of a process, but the whole of the
process. Reich was in this respect really different from the mainstream
bunch of his professional colleagues; did he live today, he would probably
be considered as one of our leading-edge scientists. Generally speaking,
when we observe living processes, we can either put our focus on single
elements, or the substance, or we can focus on the process, and the form.
Both form and substance are present in living systems. Our culture
has created the line as a symbol for evolution. However, the line is an ar-
tificial construct, inexistent in nature, a purely mental, mathematical,
achievement. Evolution is cyclic. It allows the line only in combination with
the circle, so as to say, resulting in the spiral.
Merriam-Webster’s Dictionary defines the spiral as ‘relating to the
advancement to higher levels through a series of cyclical movements’.
The curving movement of the spiral is what it has in common with the

circle; the increase or decrease in size of the spiral is a function of its

moving upward or downward.
The spiral is by far the dominating form to be found in nature, and in
all natural processes. It is a symbol for evolution in general. Life is coded in
the spiraled double-helix of the DNA molecule. The spiral is the expres-
sion of the periodic, systemic and cyclic development that is in accor-
dance with the laws of life.
The progression of the spiral shows that it always carries its root, how-
ever transporting it through every cycle onto a higher level or dimension;
whereas the line leaves its root forever. All towers of Babel are manifesta-
tions of the line: they are linear and are created by linear thought. True
growth is always cyclic and spiraled, and nonlinear.
While in our days, as a result of the insights of quantum physics, mo-
lecular biology and psychoneuroimmunology, we have a glimpse of these
truths, this was not the case at Reich’s lifetime. Most of his enemies were
those linear-thinking, Cartesian-minded and reductionist scientists who
were raised in a tradition that did not allow the third option (tertium non da-
tur), which means they were following a strictly causal logic, in alignment
with Aristotelian and later ecclesiastical tradition.
One needed to be a genius, at that time, to break through these limi-
tations, which are, as Krishnamurti showed with convincing power, limita-
tions of thought, and not epistemological limitations. One needed to be a
systemic thinker, a holistic thinker, to keep true to intuitive logic, even in
cases where conventional logic delivered no or contradictory results.
On the subject of bringing in Gestalt thinking in the logic of healing,
Manly P. Hall, in his book The Secret Teachings of All Ages (1928/2003),
writes about Paracelsus:
Manly P. Hall
Paracelsus discovered that in many cases plants revealed by their
shape the particular organs of the human body which they served
most effectively. The medical system of Paracelsus was based on the
theory that by removing the diseased etheric mumia from the organ-
ism of the patient and causing it to be accepted into the nature of
some distant and disinterested thing of comparatively little value, it
was possible to divert from the patient the flow of the archaeus which

had been continually revitalizing and nourishing the malady. Its vehi-
cle of expression being transplanted, the archaeus necessarily accom-
panied its mumia, and the patient recovered.148
It was Gestalt considerations and the insight that nature is basically

formed from patterns and not from randomly arranged matter that led to
researchers recently corroborating the age-old idea that our universe is
holographic, and thus programmed in dynamic patterns that are all mutually
interconnected. 149 Ervin Laszlo writes in his remarkable study Science and
the Akashic Field (2004):
Ervin Laszlo
In a holographic recording - created by the interference pattern of
two light beams - there is no one-to-one correspondence between
points on the surface of the object that is recorded and points in the
recording itself. Holograms carry information in a distributed form,
so all the information that makes up a hologram is present in every
part of it. The points that make up the recording of the object's sur-
face are present throughout the interference patterns recorded on the
photographic plate: in a way, the image of the object is enfolded
throughout the plate. As a result, when any small piece of the plate is
illuminated, the full image of the object appears, though it may be
fuzzier than the image resulting from illuminating the entire plate.150
It is certainly true what Emerson wrote in his essay Self-Reliance, that

‘all history resolves itself very easily into the biography of a few stout and
earnest persons’. Reich was one of them, whatever one may think about
him as a private person, as a feeling-failing human.
While most of Reich’s scientific heritage is still scarcely represented
in modern research, I have reviewed five of the lesser known books by
Wilhelm Reich.151 These books, partly because they either appeared
rather late in mainstream publishing media or are still only available as
manuscript photocopies from the Wilhelm Reich Museum, are among the
best that Reich has left us from his huge scientific legacy.
Some of the insights Reich developed over the course of his life as a
physician, psychoanalyst and bioenergy researcher, mainly in his book on
the prevention of sexual pathology, Children of the Future (1950/1983), are
so important that their continued neglect in scientific and political policy-

making requires a particularly heavy tribute: the safety and well-being of

children in all Western industrialized nations.
The solutions to these highly complex problems cannot come as a
fortunate strike of heaven, but will, if ever, be the result of careful analy-
sis and cross-disciplinary synthesis of research results beyond our national
borders, and through an effort of international or supranational coopera-
tion. Elements of this metarational and synthetic research effort could
possibly be:
‣ A total reform of our educational system;
‣ A reform or complete abolishment of compulsive sex morality;
‣ The implementation of a permissive education that allows children to

live their loves;
‣ An abolishment of so-called age of consent laws;
‣ An abolishment of all sex laws, giving the citizen the freedom to re-
sponsibly live his or her emotional attractions and sexuality;
‣ The setup of consulting agencies or authorities that are legally em-

powered to advise and consult the citizen about responsible, healthy,
constructive and non-harmful forms of emotional and sexual bond-
ing.
I have discussed these ideas, among others, in my Idiot Guide to Sanity

(2010) and my Idiot Guide to World Peace (2010) as well as in my mono-
graphs Natural Order: Thesis, Antithesis and Synthesis in Human Evolution (2010)
and Love or Morality?, Social Policy for the 21st Century (2010).

The Genius of Albert Einstein
We do not know if Leonardo and Reich were child prodigies. In

Reich’s case, all points to the contrary. However, we know that Einstein’s
wit was manifesting early, and he was clearly premature in his psychosex-
ual development. At the age of fourteen he had a level of autonomy that
is seldom to find with modern consumer children.
Einstein’s Jewish upbringing may also have contributed to his early
maturity. It is known that especially Germanic non-orthodox Jews raise
their children in a way to grant them much trust, to concede them a con-
siderable margin of personal movement, and talk to them as one would
talk to an adult. For these same reasons they abstain as much as possible
from corporal punishment, which means that these people are generally
less fear-ridden than people raised by non-Jewish German families.152
Einstein was not the man who was interested to make the world talk
about him. He was gifted with that sense of humility that I have seen
with other people I believe have or had genius in what they do or did. I
have seen this humility with Alexander Lowen, with Fritjof Capra and
with Françoise Dolto – and we know it equally from Picasso. I have also
come to understand over the years that most people in our modern world
have a quite opposite character in that after their comparatively modest
successes they usually become willful and arrogant, blocking their email
addresses, and thinking of themselves as ‘beyond reach’, remaining in
touch only with a chosen few. These people seem to ignore the old adage
that says, ‘there is no greater enemy to large-scale success than petty little
success.’
And perhaps not astonishingly so, I have seen over and over in my
life that geniuses start not from a smooth lift that is given to them by the
kind help of others, but rather to the contrary, through a lift that was
given to them by destiny as a major kick in the butt. Both Reich and
Dolto suffered the fate to be excluded from the International Psychoanalytic
Association when they were developing the first crucial parts of their later
ground-breaking theories. Leonardo, at the very start of his professional
life, in 1476, was charged with sodomy but was fortunately acquitted, as
homosexuality, at that time and in Italy, was still a capital crime. Picasso
had to suffer years of the most pitiful poverty when living as a young
painter in Paris, after he had broken with his father, choosing France over
Spain, sometimes being forced to sell paintings for a meal or firing them
up in the chimney for not freezing to death in the winters. Glenn Gould
was laughed in the face by musical critics and even the great public be-
fore his breakthrough with the Goldberg Variations in 1955, as his manner-
ism was contrary to ‘good taste’ at the time. Svjatoslav Richter passed
years behind the iron curtain, becoming a living myth in the West, until
his grand début at Carnegie Hall in 1960, when Richter was already 45
years old.
In my own life, it was the fact that after a traumatic, violent child-
hood, I passed through a whole 3-cycle law career that I finalized with a
docteur en droit title from the University of Geneva’s law faculty, a doctorate
in comparative and international law of such immense difficulties that I
committed a suicide tentative in autumn 1984.
After that event, and a catastrophic 20-years marriage that from that
time began to disentangle and finally ended in divorce, I reoriented my
life and became what I always wanted to be, but never dared to assume, a
writer, musician and multivectorial researcher in the fields of law, psy-
chology, psychoanalysis, pedagogy, philosophy, and spirituality.
I had refused a promising career as an international lawyer and uni-
versity professor in the United States because of what later in psycho-
therapy was identified as a major ‘lack of aggressiveness’ and an insuffi-
ciently structured ego because of rampant abuse suffered in early child-
hood. My breakthrough as a writer and business consultant was just be-
ginning to happen when I entered my fifth decade of life, and far from
home, in South-East Asia, and it is at the day of this writing not yet fully
accomplished, at an age when others are well on their feet.
I can really confirm that what Goethe and Einstein said is true in that
there is nothing so propellant in life than a very great retardation for tak-
ing off to one’s final achievement. In that very retardation is all the en-

ergy that is later needed for bringing about not minor works; in addition,
to master frustration and lack of recognition for one’s deserved merits is
about the most difficult to deal with in life, because the danger is that one
becomes a victim of self-doubt, strong resentment and feelings of revenge
that then are projected upon others and society at large. Only repeated
and prolonged retreat, meditation and self-renewal can help one master
this major challenge, and this is about the best to happen for strengthen-
ing one’s character.
Einstein’s life, as it is presented in most publications, comes over as
the tranquil and somewhat boring existence of an absent-minded and
good-tempered elder who was just lucky enough to be ‘so smart’, and
who ‘certainly got all the help he needed to succeed’.
Nothing could be farther from the truth. Einstein struggled with ma-
jor engagements all his life through, for all kinds of humanitarian causes,
the Jewish cause being just one of them, and he was not at all leading a
boring or tranquil life. He had to flee the Nazis, but contrary to other
Jews he was lucid enough to see coming what was coming, and he took
flight already in 1932, when it was not yet too late. It was his keen sense
of political realities that saved him from further trouble here, but it also
has to be seen that he had a polite and non-obtrusive behavior, once liv-
ing in the country that received him well, the United States of America.
And here he shows a similar behavior pattern with other highly gifted
Jews who, for similar reasons, fled their home countries, Arthur Rubin-
stein, Sergei Rachmaninov, Vladimir Horowitz, to name only these, and
who had a similarly smooth character toward the authorities which al-
lowed them to really enjoy their expatriate lives.
Yet it has to be seen in all this picture of tranquility and secure fame
that the FBI had conducted an investigation against Einstein because of
his affiliations with Zionism, Communism and Socialism, which resulted
in an almost 1500 pages dossier, which is by now declassified. 153
It also has to be seen that Einstein, while it was well-known that the
gift of a compass, at age five, made a great impression upon him, did not
seem to have the childhood of a prodigy. He was not doing very well in

school, while he generally got along above average, but he did not enjoy
his Lehrjahre, to use this expression of the German poet Jean Paul. He was
glad to have found the job in the patent office in Zurich, after two years
of fruitless job search and a more than inconsistent university career, and
married his first wife hurriedly, in that bachelor situation, probably for
the reason of pregnancy. That marriage may have given a sense of stabil-
ity to his life, which may in turn have contributed to his incredible vigor
that made him achieve his first major papers in a situation at work, where
he was a full-time government employee, and at home, with a small baby
around.
Then, one must seriously ponder his four letters to President Roose-
velt dated August 2, 1939 that led, on a purely causal line of reasoning, to
the destruction of Hiroshima and Nagasaki.154 While it is of course laud-
able that he warned about Hitler, and had rightly intuited that Hitler was
developing a technology that as we know today was set to produce mass
destruction weapons, fact was that the Roosevelt administration did not
imply him in any way in the development and testing of atomic weapons,
and that he had thus no control over the spark he had given to a gigantic
barrel of dynamite.
He had written in that letter that America should put their own hand
on atomic research, and stated that he felt that it would be possible to
build ‘extremely powerful bombs of a new type’. When one considers this
single sentence written from a man who called himself, in his own words,
‘not only a pacifist but a militant pacifist’, one who is ‘willing to fight for
peace’, one wonders how the construction of ‘powerful bombs of a new
type’ would ever bring humanity closer to peace? How could a man of
the intelligence of Einstein commit such a lapsus in his logical thinking
ability?
I can for myself answer this question only with fear and uncertainty
having been part of Einstein’s mindset at the time. He knew more about
the power of the Hitler government than ordinary people; he possessed
information that many didn’t have, and that today we all know, but that
was simply not available to ordinary American citizens at the time. Hitler

was not taken for what he was, by the Roosevelt administration, which is
one of the reasons why the United States entered the war so late, and
why Hitler’s power and strategy for world dominion was constantly belit-
tled. Even Churchill had a hard time to convince the British government
and military to take stronger action against Hitler, and much damage was
done to Britain because of that underestimation of their enemy. Einstein
was probably sincerely worried that Hitler might achieve all his demonic
goals and he might have felt it was his sincere duty as an American citi-
zen to prevent the worst.
Newer research on the Nazi regime suggests that Einstein’s estima-
tions were not far-fetched and that Hitler’s nuclear and antigravity re-
search was by far more advanced than British or American weaponry
experts had assumed it at the time.
While Einstein suggested President Roosevelt in the first letter that ‘in
view of the situation you may think it desirable to have more permanent
contact maintained between the Administration and the group of physi-
cists working on chain reactions in America’, the government did all that
research single-handedly and under the seal of top secret. Roosevelt well
replied to Einstein’s first letter and set in place a committee for that pur-
pose but subsequently things did not develop in the sense Einstein ex-
pected. While in the second letter, dated March 7, 1940, he gives Roose-
velt detailed information about uranium research in Germany, and while
from the third letter, equally from 1940, there is only a fragment left, the
fourth letter, dated March 25, 1945, gives a conclusive answer.155
It namely becomes evident that the driving force behind the whole
event was the Hungarian physicist Dr. L. Szilard, who is known to have
developed the atomic chain reaction. This is suggested by researchers also
because of the fact that the first letter was dispatched under Szilard’s ad-
dress in Long Island, not Einstein’s in Princeton; they even assume that
Szilard himself drafted the letters and Einstein just signed them and sent
them under his name.
In the fourth letter, Einstein reveals that the incentive for his first let-
ter, back in 1939, had been originating from Dr. Szilard, whom he cites

as ‘one of the discoverers of the neutron emission of uranium’. He then

writes that the terms of secrecy under which Dr. Szilard was working did
not permit him to give information about his work, and he stresses that
Szilard ‘is now greatly concerned about the lack of adequate contact be-
tween scientist[s] who are doing this work and those member of your
Cabinet who are responsible for formulating policy.’ In other words, Szi-
lard was himself not sure what actually was going on, from 1939 to 1945,
over six long years. He had been put on ice, and the research was con-
ducted by the military itself without interacting with scientists. 156
The letter however did not reach Roosevelt before his death on April
12, 1945. Richard Rhodes writes in his book The Making of the Atomic
Bomb (1995) that even before the first test detonation, many scientists and
military communities were already expressing moral misgivings about the
creation of a device that was just ten feet long with a payload yield equivalent to
twenty thousand tons of high explosives. And of course, Einstein and nobody
else foresaw the sudden death of Franklin D. Roosevelt during the famous
Unfinished Portrait session. Harry Truman and Winston Churchill then is-
sued an ultimatum against Japan, known as the ‘Potsdam Declaration’,
which warned Japan to make a complete and unconditional surrender or
risk ‘prompt and utter destruction’. The bomb itself was of course not
mentioned directly and this vague caveat was all the Japanese received in
a way of a warning.
On August 6, 1945, the nuclear bomb ‘Little Boy’ was dropped on
Hiroshima, Japan, by an American B-29 bomber, directly killing an esti-
mated eighty thousand people; by the end of the year, injury and radia-
tion brought total casualties to up until one hundred forty thousand vic-
tims. Almost 70% of the city was destroyed. On August 9, 1945, a second
atomic bomb nicknamed ‘Fat Man’ was dropped on Nagasaki, Japan,
which caused the immediate death of forty thousand people, but because
of the nuclear after-effects, it was effectively a number of almost eighty
thousand that was suffering ill-health and death through this catastrophe.

The atomic mushroom cloud from the explosion that hovered over
Nagasaki was rising sixty thousand feet into the air on the morning of
that day.157
We know that Einstein later took full responsibility for the letter issue,
calling it ‘the single greatest mistake’ of his life. One must put oneself in
his skin, to really become aware of what that means. Another would per-
haps have committed suicide. Only a person of complete honesty with
herself could live to old age with such a karmic debt; for that Einstein has
triggered a karmic entanglement, and thus bears a participatory respon-
sibility for the catastrophe as a result of his deliberate involvement in that
matter cannot be doubted. 158
However, the fact has to be seen also that it was all but certain in
1939 and 1940 that Hitler would be ultimately defeated, for at that time,
matters looked rather to the contrary. Hitler was close to final victory at
some point between 1942 and 1945, and the decisive parameters of the
conflict were changing just over the course of the last months before the
final defeat of Germany in the war. Einstein is known to have said to
Linus Pauling, in 1954, ‘when I signed the letter to President Roosevelt
recommending that atom bombs be made, (…) there was some justifica-
tion – the danger that the Germans would make them.159
In fact, an evaluation of newest research on the antigravity weapons
the Nazis developed at that time secretly under a very competent pulpit,
namely the later NASA expert Wernher von Braun, we can say that Ein-
stein’s fear was not too far-fetched.160
On the other hand, when a declared ‘militant pacifist’ uses his milita-
rism to initiate and actively support the development of mass destruction
weapons – whoever ultimately is going to be the target of those weapons
– then one must wonder what pacifism actually means? In addition, it has
to be seen that a clear deliberate involvement of scientists in high-level politics
is unusual, at all times, while we got a glimpse of it with Leonardo who
made a substantial part of his living construing weapons for princes and
barons.

I feel that a definite answer to this hairy question is hard to give; what
we can do is to concede Einstein that he was a human before being a gen-
ius – with all that that implies!

The Genius of Fritjof Capra
The genius of Fritjof Capra, as I try to show it in my extensive re-

view of his major books 161, and in my new and still unreleased editorial
‘Great Men from Leonardo to Fritjof Capra’, is one of cross-scientific
communication and dialogue both among scientists and between scien-
tists and the public. Capra’s main scientific point of view could be de-
scribed as systemic and holistic, and ecological; in fact, perhaps for the
first time in human history, a scientist was able to connect the popular
strata of the science-reading audience to what’s actually going on inside
the ivory tower. This alone is a huge achievement!
I was interested in Capra from about the mid 1980s and his books
rocked me out of place in about the same way as roughly ten years ear-
lier, the writings of Paracelus, Freud and Wilhelm Reich had done to me.
I felt I had made one of the most important discoveries of my life. Inter-
estingly so, this second boost in my process of personal transformation
came during my doctoral studies in Geneva, just as the first one coincid-
ing with my enrolling in law school, not through one author alone. The
other authors I was devouring at that early time were J. Krishnamurti,
Alexander Lowen, A.S. Neill and Françoise Dolto. For the next twenty
years to come I was reading and re-reading these authors over and over
again, every time discovering hidden aspects I had overlooked before.
In fact, my Flamingo books copy of Capra’s The Turning Point (1982/
1987) is one of the most fallen-apart, torn-up, shattered-to-pieces and
fiercely annotated books in my library. Every time when I read it, it seems
to me that I retained only a part of its multivectorial plot, its incredibly
expanded view of science and life, and its overarching wisdom.
And I wondered from the first hurried perusal of The Tao of Physics
(1975/2000) and The Turning Point (1982/1987) what quality it is I should
primarily credit the author with? Was it his capability to explain highly
complex and controversial science topics to the interested lay reader, or
his outstanding communication skills that allow him to get in personal
touch with every author he discusses in his books, or else his foresight and
intuition to predict far-reaching paradigm changes in the landscapes of

natural and social sciences? I was amazed to find these qualities all in one
and the same person; it is this what makes Capra so special and unique to
me, as an author, an a scientist, to this very day. And here we don’t even
talk about the qualities that are commonly associated with Capra, the
physicist, regarding his major discoveries in systems research, deep ecol-
ogy and his profound impact on science methodology and philosophy.
I am talking here about Capra’s genius as an unprecedented science
pedagogue for a mass public, a man who has achieved something nobody
before him was capable of, that is, to communicate to a large number of
both scientists and lay people what modern science actually does, and
what it doesn’t, what it is capable of doing, and what it is guilty of not
having done. Besides, Capra shows with an ingenious creativity how this
present science could develop into one that serves humanity better in the
future, given the paradigm changes Capra suggests are implemented, and
that the political will is going to embrace and support them.
Capra’s scientific and simply human honesty has deeply impressed
me during these years of my own formation as a lawyer, and then educa-
tor, writer and researcher. In fact, The Turning Point (1982/1987) strangely
coincided with my own turning point and bifurcation into my real career
and life’s mission at that time, and thus met me in a state of high emo-
tional turmoil that added on to the deep and lasting impression the book
made upon me.
Today, having read all of Capra’s publications, I think that his best
book is The Hidden Connections (2002), but that is a personal opinion and
may not be shared by all readers of his books. It doesn’t matter as all of
his books are unique and one cannot replace the other.
Reading Capra, eventually, I found my intuition confirmed that our
educational system shuns the functioning of the brain, and that therefore,
we need to reform our educational paradigm, intelligently and compre-
hensively putting together in a structural framework a reality that will be
holistic and emotionally as well as erotically intelligent. In fact, it was at
that time that I devoted myself to serving humanity unconditionally to

help creating this new reality, and to contribute to this mission with a per-
sistent attitude based upon a transpersonal motivation that took its start-
ing point in an extended sabbatical.
Capra has a unique gift of genius to formulate and explain complex
scientific and philosophical insights and interrelations in a way that the
educated reader can understand. Originally from Austria and brought up
with German as his mother tongue, he learnt English so perfectly that
from the moment he moved to Berkeley, California for his work as a
quantum physicist, he wrote and published only in English.
The parallels are evident with Albert Einstein and Wilhelm Reich
who equally were from Germanic origin and after their immigration to
the United States only wrote and published in English. And from their
level of genius and originality, these three men can well be compared.
There are other important facts about Capra that are perhaps lesser
known, and partly explain why he has this phenomenal lucidity, while he
works as a mainstream scientist and yet in his books by far surpasses the
limitations of this profession and the worldview of most of his profes-
sional colleagues, except those on his own level of genius. Capra said
somewhere in his books that he was raised in a quite matriarchal envi-
ronment, an environment virtually deprived of males. He was raised by
three women, and they were all single, for different reasons: his mother,
his grandmother and his great grandmother. And they lived together with
many animals on the big farm. And Capra grew up in a probably happy
childhood environment without having suffered abuse. All this is impor-
tant, I think, for understanding his basically non-judgmental worldview
and his ability to understand people from ultra-orthodox to very liberal
with the same generosity and magnanimity.
Capra is truly exceptional in this respect. This can be seen in his per-
sonal and autobiographic volume Uncommon Wisdom (1989) which is a
recollection of conversations with remarkable people, and at the same
time a kaleidoscope of anecdotes form the life of a truly lively and com-
municative human being. The other noteworthy instance from Capra’s
life is his long involvement with the counterculture and his meeting with

most of the celebrities of that culture, as for example Timothy Leary, Terence
McKenna, Gregory Bateson, or Ronald David Laing and Thomas Szasz, the
founders of the antipsychiatry movement.
Besides Capra’s intellectual brilliance and exquisite use of language,
it’s the simplicity of his literacy, and his unpretentious way to relate other
people’s achievements and remarkable traits with a certain modesty that
make Capra stand out as a truly universal and encyclopedic scholar. The
fact that his books have become worldwide bestsellers over many years,
and were translated in all major languages of the world has its explana-
tion here. In addition, it’s Capra’s extraordinary human skills, his ability
to communicate across scientific disciplines together with a strongly inte-
grative mindset and attitude that make him such an important alternative
figure in the mainstream science environment.
Capra is in my view one of the most important holistic thinkers of
our times, and perhaps even the most important of our science philoso-
phers today. His genius in no way goes second to Einstein’s, while his lan-
guage and appearance is much more modest than that of many of our
self-labeled new science gurus.

The Genius of Françoise Dolto
Françoise Marette Dolto (1908-1988) was one of the greatest psychoana-

lysts and one of the most intuitive and successful, and renowned, child
therapists worldwide. She originated from a high-class family from Paris
and was raised in a strictly Catholic milieu. Her psychological lucidity
and mission manifested very early in life. In her book La Cause des Enfants
(1985), she reveals that already at the age of five she could fluently read
and write, and told her parents, after having read a number of books on
medicine, that she wanted to become ‘une doctoresse pour les enfants’ (a
child doctor). It is an interesting coincidence to note that it was also at the
age of five that Einstein received the gift of a compass which triggered a
very interesting inquisitive reaction in him; and it was at age five that
Krishnamurti was noticed for the first time by sages as a promising can-
didate for an avatar and spiritual world teacher.
After she studied medicine and worked as a nurse, she developed a
strong intellectual and practical interest for Freud and engaged a psycho-
analysis with René Laforgue (1894-1962), upon which she began to work
with children. She attended seminars with Spitz, Nacht and Lowenstein
and started a private practice next to her work as a hospital psychiatrist.
More and more, her psychoanalytic approach focused on language,
influenced by the powerful ideas of Jacques Lacan (1901-1981), and based
upon the power of the spoken word. Hence, Dolto developed a personal
therapy style that put stress on words and syntax. This therapy style was
her own unique creation and gave her great freedom in her psychothera-
peutic work with psychotic children. And it was in this area, the complete
and spontaneous healing of psychotic children, children who had been
given up as incurable by the psychiatric establishment that Dolto gained
fame in France and beyond France, and was in her later years constantly
present on radio and TV. In fact, Françoise Dolto, at the height of her
career, was so famous in France that every schoolboy or schoolgirl would
know her name, and there was almost no weekend where she did not talk
either in TV or in the radio. She had become a sort of national guru on
child psychoanalysis and child therapy and her fame was certainly no
bluff. The contribution she has given to our understanding of children is
unique in world history.
I interviewed Françoise Dolto in 1986, after having visited La Maison
Verte in Paris, a center she had created for parents and children, that
mainly served to prepare children for the early kindergarten experience.
From there I went to her apartment at 260, rue Saint-Jacques, near the
Panthéon, Paris. After a short introduction, I told Françoise Dolto about
my work with children, and also my emotional predilection for children,
and the educational work in general. And she replied that she found it
very beneficial for children to be able to project their ‘Oedipal desires’ on
other adults than their parents, and parents should be thankful to educa-
tors or generally other adults who are willing to accept children’s erotic
love transfer upon them. This, she explained, would greatly reduce the
incidence of incest within the nuclear family. An interesting correspon-
dence followed up to our meeting. In her book La Cause des Enfants (1985),
Françoise Dolto writes:
Françoise Dolto
In the nuclear family of today, especially in the town, the tensions and
conflicts are much more explosive if they remain under the surface.
Today, the number of persons the child is in contact with is more
restricted than before. In the 17th and 18th centuries, the child could
transfer his or her incestuous desires on other women who found it
funny to play sexual games with small boys and young people that
they were not the mother of.162
And further, Françoise Dolto, writes in Psychanalyse et Pédiatrie (1971):
Françoise Dolto
All those who study behavior problems, functional organic troubles,
the educators, the doctors in the true sense of the term, must have
notions about the role of libidinal life and know that sexual education
is the grain for the social adaptation of the individual.163
No other mental health professional was ever so outspoken about the

function of the educator as a target for the Oedipal child’s sexual wishes.
While she, as a strict believer and defendant of mainstream culture of
course ruled any kind of sexual interaction between educator and student
out as forbidden and damaging to the child’s healthy sexual growth, she
encouraged educators to talk desire (parler désir) with the children they
cared for, so that desire becomes verbalized and thus coded. And she
found the projection of the child’s gerontophilic desires upon educators
something natural and healthy, and even necessary in today’s highly
Oedipal consumer culture. In her first seminar on child psychoanalysis,
Séminaire de Psychanalyse d’Enfants (1982), she told her participants:
Françoise Dolto
Children constitute themselves finally in a homosexual relationship.
Archaic drives continue to be heterosexual or homosexual, with the
father or with the mother depending on the sex of the child, but the
genital drives are lived only with teachers because only with them the
child can bring about a fruit within a relationship of culture and
knowledge.164
In 2002, Gallimard Publishers from Paris wrote me, after the corre-
spondence I have had with Françoise Dolto was found by Dolto’s inheri-
tors. In the letter I was asked for my permission to publish the correspon-
dence in a retrospective reader about Dolto. I also was asked what in fact
had triggered the exchanges and what had been the main subjects?
I revealed that the main topic had been the question if children’s
gerontophilic emotions could be projected upon adults other than their
parents and how sexual attraction of educators toward the children they
care for was to be qualified from a psychoanalytic point of view, and
could be coped with constructively.
I have never received a reply to my letter and my correspondence
with Françoise Dolto was never published. Scandalized about the obvious
deliberate suppression of historical data by Gallimard Publishers, I wrote
several letters, revealing the facts, to the director of a library that the
French government had established to the honor of Françoise Dolto. Yet
my letters were completely ignored and I never received a reply.

The Genius of Pablo Picasso
It is difficult to make a decent transition from scientific to artistic gen-

ius, and bare of words that anyway might come over as commonplace, I
just continue. The connecting link, if none can be found is myself, as in
my own mind, these different types of genius never made a disturbance,
but rather complemented each other, throughout my life and how far
back in life I can think. In my early childhood I used to make abstract
drawings that were not unlike Picasso’s, to a point that my mother called
me ‘Little Picasso’. And I forgot to mention that later in university and
my postgraduate years in Switzerland, some people spontaneously, and to
my astonishment, used to call me ‘Einstein’. I do not know why this is so;
I guess they have somehow sensed that I am very much identified with a
handful of people, with whom I am in a sort of ongoing inner dialogue
and who are, in a sense, the spirit guides of my life.
Picasso certainly is one of them; he was the first in my personal gen-
ius Pantheon, and remained there till today, and will without a doubt fol-
low me as such in the afterlife. If Leonardo, Einstein, Reich and Capra,
Richter, Gould or Dolto will, I am lesser sure, to be honest. With Picasso,
there was never a doubt for me that he was one of the most harmoni-
ously adjusted persons who ever lived.
I will refrain from engaging in the fuzzy logic of what is today fash-
ionably called brain-quadrant integration while I do not doubt nor belittle the
concept of focused intelligence. There is no doubt that every intelligence is
special, not general, and focused, not just happening to unfold without
specific purpose. It is obvious that a genius painter such as Picasso didn’t
really need much of deductive-logical intelligence, but instead a high
level of integrative, associative, imaginative, emotional and spacial intelli-
gence. In the process of my own IQ assessment, I was astonished to learn
that my associative-integrative and spacial-imaginative intelligence was
bordering genius while I scored average in deductive, mathematical intel-
ligence, but despite this bias, and my apparent weakness on the side of
purely ‘scientific’ intelligence, I scored 181 in the end result. This was
dumbfounding me because at that time, in the 1980s, I was still a new-

comer to the concept of emotional intelligence and was largely unaware of
my capabilities for musical composition, interior design, concept design,
cross-disciplinary research, as well as editing and publishing, while I was
already an accomplished writer.165 My writing capabilities have been dis-
covered in high-school already and were lauded on many occasions, also
by my generally rather down-to-earth parents who had both worked as
journalists and creative writers in their earlier years. I started with inspi-
rational composing as late as in 1994, and it was only from about 1998
that I started to work as an academic self-publisher and international on-
line content provider.
As early as at eighteen, I had modified the plan of a house construed
by a German real estate firm, because my mother liked to buy it, but dis-
liked the layout and design. After submitting my plan to the architects, I
was surprised to hear that they welcomed the suggestion as a ‘major im-
provement’ of the original design, and they then construed the house on
the basis of my design, after my mother bought it. We then noted that we
gained a considerable amount of space through my modifications.166
Pablo Picasso in visual art, as well as Pierre Boulez and Olivier Mes-
siaen in music, Svjatoslav Richter in musical performance, and Françoise
Dolto in psychology-psychiatry are the single most inspirational sources I
come home to in moments of depression, despair and discouragement.
Their interesting and uncanny life stories are virtually inscribed in my
brain cells, and my heart, so heavily have I been involved in their biogra-
phies, for years of my life. What they all have in common is that they
were and are outstanding in their respective artistic disciplines, to a point
to be ‘more than just artists’ (in the vocabulary of the common citizen).
They contributed to humanity in ways that are not measurable with our
ordinary scales of measurement.
Contrary to controversial geniuses like Reich, Einstein or Leonardo,
their genius was not one of an aggressive-perturbing nature, and I would
like to call it, for that reason, formative rather than revolutionary. In Picasso’s
art, in Pierre Boulez’s and Messiaen’s music, and in Richter’s or Glenn

Gould’s musical performance, form is the main content-giver to the over-

all Gestalt, and it is through form, and its alterations that these genial art-
ists transmitted their message to us. Yet with Picasso, this process was way
more obvious than with the other artists mentioned here. With Picasso,
every change of form turned out to be a Copernican revolution, and a
revolution of perception, at the same time.
I do abstain here from the seduction to qualify genius on a quality
scale. I actually consider the very attempt of doing so misplaced and frivo-
lous.
The difference has been one of commercial publicity, and of result-
ing media popularity, for the most part. Picasso, much as Einstein in sci-
ence, was declared by public opinion as the unquestioned ‘genius artist of
the 20th century’, and that was simply universally accepted. I am not here
to contradict it, but I would like to make a point for all those left in the
shadow, and there are dozens, if not hundreds, not only in the visual arts,
but equally in music and in musical performance.
Françoise Dolto was all over the place in France after she was world-
famous, every weekend to be heard on radio and seen on television, tell-
ing the nation how to raise their children, or rather, how to not raise
them. And yet, she was certainly the angel who comes for bringing the
sword, to talk with the Bible. Her message was to bring castrations to par-
ents and children, thereby surpassing what I called formative genius, by
actually becoming normative. 167
Interestingly enough, Picasso also has been reproached of being nor-
mative in art, and the conflict was first springing up in his friendship with
George Braque, when Braque accused him to have cloned his style, after
they had shared an apartment for a while. Fact was that Picasso, as he
always did, played around with the style, of which he denied to give the
label of Cubism, in several interviews, and for good reason. If Cubism was
such a thing to Braque, it was surely not for Picasso, as he considered the
style simply as a means to an end of artistic perfection, one of many he
came around to master.

But, to conclude, Picasso was of course not more normative than was
Leonardo when he decided to paint the Last Supper in a way that almost
totally contradicted the painting tradition of the time. He was, just as
Leonardo, simply true to his own intuition and understanding of his art.
He painted in the Cubist style as he painted in a multitude of other
styles, all through his rich artistic life, using what was at hand, for achiev-
ing expression of his artistic imagination.

The Genius of Svjatoslav Richter
His personality was greater than the possibilities offered to him by the
piano, broader than the very concept of complete mastery of the in-
strument.
- PIERRE BOULEZ
Some Autobiographical Notes

My interest for Svjatoslav Richter (1915-1997) rose up the very year of
my entering law school, 1975. It was that year, when I was twenty years
old, that marked my deep marriage with music for the decades to come.
In these early years, coinciding with my late starting of piano music per-
formance, my meeting with Richter’s repertoire was a deeply moving and
ultimately a transformative experience.
From 1975 to 1982, I had acquired, from the little money I had left at
the time, the whole of the available Richter performances on vinyl re-
cord. There was a number of them, however, that were sold out not only
in Germany and France, but that I could not even order with a wholesale
dealer in California where I had surprisingly found a few that had been
sold out since long in Europe. In the summer of 1982, I contacted Rich-
ter’s concert agent in Munich, Mr. Metaxas, telling him I wanted to give
a letter to Richter, and possibly talk to him and he recommended me a
Richter recital in Paris, the upcoming month. I attended it but was un-
able to meet the Maestro because he went to the hotel right after each of
the two recitals, so I talked to Nina Dorliac, his wife, and handed her the
letter. She promised me a reply which I never received, yet to my aston-
ishment, one after one of those sold-out recordings were republished over
the coming years.

At that time, I was taking lessons with Alexander Sellier, a professor

at Saarland Music Conservatory in Saarbrücken, who was a student of
Walter Gieseking, Wilhelm Backhaus and Edwin Fischer, a regionally
famed pianist. But he was playing only a tiny part of the piano repertoire,
mostly Mozart and Beethoven, and did not appreciate my interest in Rus-
sian and French composers. Actually he simply could not play them. In
addition, he lost the score of a piano etude I had composed and given to
him for evaluation, and of which I had not made a copy. I took this as the
main reasons for stopping the rather expensive private lessons with him
and began on my own. I simply listened to Richter’s recordings over and
over, every day for at least two hours, and slowly, I began to understand
what is the brick and mortar of great musical performance and authentic
rendering of musical masterworks.
It turned out I could not have found a better piano teacher, and my
progress was astounding everybody around. Nothing but listening to
Richter was the best teaching I could ever have found. Please note that at
that time, there was no Internet yet, and Richter was almost never fea-
tured on German radio and television, so I had the records alone. There
were no books to be found about Richter because of the secrecy he main-
tained about his life until shortly before his death, when he gave the well-
known interviews with Bruno Monsaingeon, which led to the movie Rich-
ter, the Enigma (1998) and the publishing of his Notebooks and Conversations
(2002). Back in the 1970s and 80s, Richter was really a complete enigma
in most of the world, except perhaps in Russia and some of the Eastern
European countries where he frequently performed.
Genius Research Applied
When I started my genius research at that same time, I began to re-

flect what it was actually that made Richter so different from other pian-
ists of that time, and generally, of all times? I began to wonder how his
unique genius of musical performance could be put in words? I was used
to the superlatives that musical critics used in Germany, France and the
United States for describing Richter’s play, but I tried to find some level

of abstraction, for I noticed early that Richter’s genius was not just on the
level of musical performance in the strict sense of the word. It is note-
worthy to remind the conversation Richter had in Tokyo with the direc-
tor of a Japanese piano house that is featured in Monsaingeon’s movie,
and where, upon the amused remark that it was notorious that ‘Maestro
Richter does not seem to like pianos very much’, he replied that indeed
he liked music more, and upon the witty reply that Maestro Richter seems
to not like pianists very much either, he replied, he in fact liked musicians
more. These little funny interjections must be understood right in context
so that the reader may see their significance, for, to be true, they were not
meant as jokes!
There is more than a grain of truth in these rumors about Richter
the Japanese piano house director mentioned, as a joking way of talking
with the Maestro whom he knew since long. Richter has been reproached
often in his musical career that he didn’t care about the quality of pianos
he performed on, and this is true, he really did not care. He had, as he
voiced it in the movie, the magic belief that once he worried about those
peripheral issues, those concerns could sidetrack him from his strong fo-
cus on the music he was going to interpret. It is also true that Richter did
not think high of most pianists, and even avoided them, and in his circle
of friends were no noted pianists of the time, but rather, art gallery direc-
tors, painters, cinematographers, poets, and high-rank composers such as
Shostakovich, Prokofiev or Britten. His visits to Arthur Rubinstein and
Vladimir Horowitz in New York City, during his US tour, as they are fea-
tured in the movie, were formal and rather pointed events, while Richter
had no enduring friendship with any of these and other great pianists of
the time. In fact, in Richter’s Notebooks, many biting remarks can be found
about a number of pianists and their way to slop over the details in musi-
cal scores, and a famous and very talented musician is among them, Glenn
Gould. He reproached Gould to not repeat many variations of Bach’s
Goldberg Variations, which was really a formalistic perspective, while Gould
was a great fan of Richter.

Fact is that Richter did not head toward a pianistic career at all. He
wanted to become a painter during his adolescence, and was a painter
actually all through his life, and his paintings were often shown in exhibi-
tions in Russia, France and later also in the United States and Australia.
It is very important to retain this detail here, for it is essential for under-
standing Richter’s genius, which was more than just musical. When Rich-
ter started to work at the Odessa Opera as a repetitor, at the age of fif-
teen, his motivation was primarily to make some money and get on his
own feet. For it has to be seen that just a year before, Richter’s father was
killed by Russian nationalists in Odessa, who mistook him for a ‘German
spy’, and Richter might have wanted to contribute to the household in-
come.
Richter did not see any career perspective yet in the musical domain.
He was not yet sure of himself at that time; after all he was still a young-
ster. That was in 1930. Four years later, Richter gave his first recital to a
greater audience in a business club in Odessa, while he has given many
small recitals within the larger family, and as a child already for peers, but
that were not meeting the expectations of his father, a German pianist.
Richter’s mother, however, from a noble Russian family, insisted that no
strict guidance should be imposed upon Svjatoslav; his mother in fact
trusted her son’s innate genius.
Multiple Talents, One Decision, One Career

But all these events are rather insignificant because they were not yet
based upon a decision. Richter was not clear about his mission and his
life’s work until he took the somewhat surprising decision to take formal
piano lessons with Heinrich Neuhaus in Moscow. It has to be seen that in
the normal course of events the pianists that teachers of his rank accept
for their master classes have gone through a full-cycle pianistic education. 168 Rich-
ter had done nothing of that. He had played in night clubs for a ‘beer
money’ and accompanied fanciful opera singers in what was considered,
at the time, a ‘provincial’ town. And while Neuhaus accepted him, and
even thought very high of him, Richter’s pianistic career was all but

taken for granted. Despite the fact that Richter’s intellectual, musical and
manual capacities must catapult any modern-day critic out of their chair,
Richter’s fate was not an easy one. He was meeting with lots of indiffer-
ence, even reject in his early years. He goes over all that in a light mood
in Monsaingeon’s movie, but you have to put yourself in his skin for a
moment, to feel the hurt and the frustration he must have suffered for
more of a decade of his career. Audiences were reacting with estrange-
ment, because Richter’s play was markedly different from all they had
heard before. In Prague, for example, where later he was adored like a
god, he first encountered blatant reject and ridicule. In London, in 1961,
despite his brilliant Carnegie Hall début just a year before, he really faced
a hostile reaction from British critics until his memorable performance of
the Liszt concertos later that year.
When fame hit Richter, it hit him strongly, totally, and virtually until
his leaving the earth plane. While he ended his life with a short period of
reduced memory and sight, and suffered from a nasty distortion of his
musical pitch, he was productive all through his life cycle.
More importantly, it is significant to see how focused he was once he
had made his choice. Charles Munch, Eugene Ormandy, Pierre Boulez,
to name only these, from his closer circle of friends, tried repeatedly to
get him into conducting, but he is said to have resigned with the state-
ment: ‘I do not like three things, analysis, power, and conducting.’
But of course, from a career consultant’s point of view, Richter was
right on spot, as when there is no real need to change one’s main orienta-
tion, one should not do so, as this will lead to energy dissipation and a
confusion of one’s main audience. Richter did it right.
No Prodigal Son, and No Prodigy

In an interview with Johannes Schaaf, a German filmmaker, in the
1970s, which I watched on German television, Richter explained he had
benefited from his parents never forcing him to practice the piano, giving
him freedom for the gradual infolding of his interests and talents. He said

this had built in him the stable self-confidence to endure those first years
until he was finally, and very gradually, recognized.
It has to be seen that Richter’s career was fundamentally different
from the careers of child prodigies, as for example Mozart, Mendelssohn,
or Liszt, for various reasons. Richter, contrary to musical child prodigies,
was not a musical genius only, but rather on the line of multivectorial gen-
iuses like Leonardo, or Einstein which is after all the reason why I in-
cluded him in this book. Richter was not only a musician, but also a poet,
a painter, a philosopher, and, while this is never mentioned anywhere, an
actor. He was stunningly honest in the interviews with Bruno Monsain-
geon, telling the audience that what he basically learnt from Neuhaus
was ‘presenting himself in a theatrical manner’, posing in a way to attract
the attention of the audience before he ever played the first note of the
recital. These remarks were not said in a joking manner, but Richter, who
was naturally a rather shy and remote person, obviously needed this
boost of his self-confidence to fully realize his genius in musical perform-
ance. I shall expand on this topic further down.
Some Details of Richter’s Genius
Now, to come to the essential, I would like to give some detail to my

claim that Richter was an unheard-of musical genius, and perhaps the
best pianist of the 20th century. First of all, let me say that Richter’s gen-
ius was such that it can’t be described with just listing a few qualities of
his play, as this can be done with every good and talented musician.
There is much more, and there is a level of complexity in it all that I
haven’t encountered with any other musician I know and have studied.
Before I go more in detail, I would like to shortly outline the main
characteristics that describe Richter’s musical and pianistic genius. I will
then try to explain every single characteristic and give at least one musi-
cal example. I would list these elements as follows, while this list is cer-
tainly non-exhaustive:

‣ 1/12 Innate and intuitive musical perception and accordingly, an ex-

traordinary accuracy of style, uniqueness and cultural embeddedness of
a musical composition;
‣ 2/12 An almost magical correctness of taste, which gives to each com-

position rendered a feel of striking authenticity and originality, whereby
observing the composer’s intention in the most meticulous detail;
‣ 3/12 The perception of a musical piece in whole patterns, not single

notes or measures, that is, in larger comprehensively linked units that
makes that the listener perceives the musical structure ‘from a bird
perspective’;
‣ 4/12 A musical intelligence that with astounding clarity discards out

lesser original compositions, focusing only on masterworks, combined
with a strict eclecticism which can serve as a guide for the music stu-
dents, and wide audiences;
‣ 5/12 The ability to play a wide range of chamber music without

previous in-depth study of the piano score, with a perfect sight-reading
ability that was so accurate as to the slightest details that it has dumb-
founded musicians and lay people alike;
‣ 6/12 The ability to play large musical compositions, such as whole op-
eras or symphonies, from the conductor’s score, whereby transposing
the keys for the various instruments in real time, and transcribing the
whole complex structure for the piano, while playing it;
‣ 7/12 An astounding natural sense for rhythm that was so accurate that
critics spoke about Richter’s feeling of ‘time’ especially when he per-
formed Baroque music; contrary to many other pianists, he has never
been found to accelerate a piece unduly, or to slow it down through
rubati, except it was written in the score;
‣ 8/12 One of the largest musical memories known in the entire history of mu-
sical performance, enabling him at the peak of his career to play about
eighty entire musical programs, or roughly 160 hours of uninter-
rupted music from memory;
‣ 9/12 A faculty of concentration so high, combined with a physical

endurance so great that he was able to practice ten to twelve hours for a
recital, and then, in the evening, did the recital, without a moment of
sleep in between;

‣ 10/12 The ability to be undisturbed by even major noise, turmoil or

shortcomings during a recital, enduring it stoically, while continuing
to play, rendering his best performances not in the studio but in live
recitals, which is why most of his recordings, contrary to other pian-
ists, are live cuts from recitals, and only exceptionally, studio record-
ings;
‣ 11/12 Fate has given Richter the best of the best in terms of physi-
cal constitution. He had hands so large as before him only Anton
Rubinstein, Ferruccio Busoni and Sergei Rachmaninov, able to grasp
a twelfth; large hands alone, however, do not make a great pianist.
Richter had an unbelievable speed in wrist positioning combined
with an accurate, never-failing safety for underarm transport, that is
ultimately facilitated by strong and relaxed shoulder and spine mus-
cles;
‣ 12/12 Richter had what I only can call a ‘Shakespearean’ appear-

ance, which came from his natural attraction to acting and theater;
this talent was hardly ever mentioned in any of his various biogra-
phies, but it was obvious to me when I saw him playing Szymanowski
in the Salle Gaveau in Paris, back in 1982.
1/12 Innate and Intuitive Musical Perception
To begin with, I was positively intrigued when reading in Neuhaus’

book The Art of Piano Playing (1958/1973) that my view about Richter’s
genius coincided with what Neuhaus, his teacher, had thought about him.
It was among other details the fact that Richter had a faculty of concep-
tion of a musical composition that I would call ‘immediate, total and ho-
listic.’ It did not surprise me to read in that book that questions of musi-
cal perception or taste had never been a subject in the teaching relation
Neuhaus-Richter, simply because Richter’s perception of a musical piece
was innate to a point one could only agree or disagree. But the matter is
more complex, as Richter not only grasped with a never-failing intuition
the musical piece in its absoluteness, in its uniqueness, but he also em-
bedded it in a space of culture where it belongs because its composer
lived in a certain time and space that is defined by musical history.

2/12 Correctness of Taste
Taste is something that cannot really be measured. What actually is

taste? Richter relates in Richter the Enigma that Maria Yudina, shortly after
Russia’s entering World War II, played a Bach Prelude from the Well-
Tempered Clavier in a public performance like a war march, and upon
Richter’s question after the concert why she did that, she replied, almost
angry about the question:
– But we are at war!
Richter recounts that with a sense of humor, but it was not with hu-
mor that Yudina, on her part, related to the public she thought that Rich-
ter was ‘a Rachmaninov pianist’. This was not taken as a compliment by
Richter, but as an insult, and it must be one for a performer who has cov-
ered almost the whole piano repertoire, including all musical styles that
ever were used for composing piano music. Richter had a sense of taste
so correct, so adequate for each and every musical style and epoch that I
consider him unique with this faculty in the whole of musical perform-
ance history.
For example, many pianists, when they play Schubert, make his mu-
sic sound like a smaller Beethoven, instead of a fully grown Schubert, or
they play Rachmaninov as if it was a somewhat ‘Russianized’ vintage of
Chopin. To have a sense of taste means that one is able to let the music
sound ‘authentic’, which is a very complex task.
To accomplish this task, it’s surely not enough to be a pianist alone,
to have a good piano technique, or to be able to master technical difficul-
ties. It is required that one be a musician, an artist, a poet, and a philoso-
pher to understand this level of complexity. That means one must realize
a really consistent approach for not just a single piano piece, but with an
intention for rendering a whole composer, with all his or her oeuvres consis-
tently and authentically. I do not know any pianist over the whole of mu-
sical history who had this faculty, except Richter. And the composers
themselves are for obvious reasons the least gifted for rendering the works
of other composers. When you hear how Rachmaninov played a Chopin

Scherzo and you heard Richter play Chopin’s Scherzi, you will stop lis-
tening to Rachmaninov’s interpretation, except for reasons of musical
and autobiographical research.
3/12 Perception of Whole Patterns
This is equally a faculty I have discovered only with Richter, and no

other pianist or composer-pianist. Every piece he plays, even if he plays it
much slower than other pianists, seems to be faster to the listener, subjec-
tively, because Richter lets us see the piece as if from a ‘bird perspective’,
so that the single detail is imbedded in all its beauty in a greater unit, like
a pattern, or movement. This becomes especially obvious with Sonatas,
where Richter, contrary to many pianists, always plays all the repetitions,
and yet, one doesn’t feel bored a single moment. In the contrary, the
repetitions become organic when Richter plays them, and one feels that
there is a logic in repeating a part.
Glenn Gould, who, interestingly enough, is one of the pianists who
most often skipped repetitions, even in his famous rendition of Bach’s
Goldberg Variations, relates in Richter the Enigma (1998):
Glenn Gould
I always believed that it’s possible to divide musical performers into
two categories, those who seek to exploit the instrument they use, and
those who do not. In the first category, if we believe the history books,
one can find a place for such legendary characters as Liszt and Pa-
ganini, as well as any number of allegedly demonic virtuosi of more
recent vintage. That category belongs essentially to musicians who are
determined to make us aware of their relationship with their instru-
ment, whatever it happens to be. They allow that relationship to be-
come the focus of attention. The second category, on the other hand,
includes musicians who try to bypass the whole question of perform-
ing mechanism, to create the illusion of a direct link between them-
selves and the particular musical score, and therefore help the listener
to achieve a sense of involvement, not the with performance per se
but rather with the music itself. And I think that in our time there is
no better example of that second kind of musician than Svjatoslav
Richter.
What Svjatoslav Richter does in fact is insert between the listener
and the composer his own enormously powerful personality, as a kind
of conduit, and as he does this, we gain the impression that we’re

discovering the work anew and, often, from a quite different perspec-
tive than that to which we were accustomed.
The first time I heard him play was at the Moscow Conservatory,
in May 1957, and he opened his program with the last of Schubert’s
sonatas, the Sonata in B Flat Major. It’s a very long sonata, one of the
longest ever written, in fact, and Richter played it at what I believe to
be the slowest tempo I’ve ever heard, thereby making it a good deal
longer, needless to say. I think, at this point, it’s appropriate to confess
two things. The first is that, heretical though it may be, I’m not really
addicted to most of Schubert’s music. I find myself usually unable to
come to terms with the repetitive structures involved, and I find that I
get very restless and squirm already when I have to sit through one of
the longer Schubert essays. Well, what happened in fact was that, for
the next hour I was in a state that I can only compare to a hypnotic
trance.
All of my prejudices about Schubert’s repetitive structures were
forgotten; musical details which I’d previously considered to be orna-
mental were given the appearance of organic elements. In fact I can
remember many of those details to this day. And it seemed to me that
I was witnessing a union of two supposedly irreconcilable qualities,
intense analytical calculation revealed through a spontaneity equiva-
lent to improvisation. And I realized at that moment, as I have on
many subsequent occasions when I have been listening to Richter’s
recordings, that I was in the presence of one of the most powerful
communicators the world of music has produced in our time.
4/12 Musical Intelligence and Eclecticism
Richter has been a guide to me, for the whole of my musical devel-
opment, as I related it already earlier. One of the reasons that I am say-
ing this is that I simply followed his selective instinct for the music I
wanted to play. In every single case, when I was in a doubt why he didn’t
play other pieces of one same collection, I found it out later on, when I
heard those pieces played by other pianists. And I found invariably that I
would have wasted my time if I had practiced those other pieces. It’s a
fact that we all have a 24-hours day and that we need to sleep one third
of it, so our time is limited. And it also has to be seen that we all more or
less play the same pieces, but many of us play many of those that are of
lesser musical quality. In addition, Richter played music that was forgot-
ten or that was not popular, thereby rendering a great service to many a
composer, even a genius such as Prokofiev. For example, Richter relates in
Richter the Enigma that Prokofiev’s 5th Piano Concerto had never been a big

public success, which is why Prokofiev asked him, Richter, to perform it,
and the performance was a resounding success that was lauded all over
the world. Heinrich Neuhaus relates in The Art of Piano Playing (1958/
1973), p. 204:
Heinrich Neuhaus
Richter does not confine himself to playing Soviet, Russian and West-
ern classical music, but he repeatedly performs in various cities of the
USSR the whole of Bach’s Wohltemperiertes Klavier (apart from other
Bach compositions). He has literally brought back to life the marvel-
ous Schubert sonatas and some Weber sonatas that for some reason
had been forgotten, and has played a multitude of seldom heard
pieces by Liszt, Schumann, Beethoven; in short his concerts not only
give pleasure to a wide audience but also open before it new horizons
and bring before it excellent little-known compositions, thus con-
stantly broadening and raising the level of artistic culture and musical
experience.
5/12 Impeccable Sight-Reading Capability
Richter had probably a photographic memory, as I have known it

from a colleague at law school who could quote from voluminous judicial
commentaries, by simply going through the book page by page, scanning
the pages in front of his mental eye.
He recounted that he had learnt to memorize even very large texts by
getting into a relaxed state and then looking at the page very intensely for
a moment. As I related earlier, the pianist Glenn Gould is known to have
had a photographic memory and with Richter it was barely different un-
til later in his life, when he used the score during recitals. In his younger
years, Richter’s musical memory was flawless and gigantic. With chamber
music, I have often observed that even manually lesser gifted pianists are
able to accompany singers or play a part in a chamber orchestra simply
because they are excellent sight readers.
Heinrich Neuhaus relates in The Art of Piano Playing (1958/1973), p.
8, about Richter’s sight-reading capabilities:

Heinrich Neuhaus
When sight-reading a piece for the first time – whether a piano com-
position, an opera, a symphony, anything – he [Richter] immediately
gives an almost perfect rendering, both from the point of view of
content and from the point of view of technical skill (in this case, one
and the same thing).
6/12 The Ability to Play Complex Scores While Transposing Them
The ability to play an orchestral score on the piano, while on the spot
transposing the voices for the two hands is a skill taught in conductor’s
classes, not a skill that pianists usually possess or practice. The pianist
usually plays a score that is set for the two hands, with the upper row rep-
resenting the right-hand part, and the lower row, the left-hand part. That
means that if a pianist is not able to play an orchestral score at sight, he
would have to rewrite it, note for note, on a new set of sheets, transposing
all the voices accordingly. This is a work usually done by musical arrang-
ers, who are professionals in their right, and who are very seldom good
pianists.
Now, after this short introduction, the reader may get an idea how
incredibly complex it must be to do this transcription in real-time, while
playing the piece from the orchestral score, transposing the voices, that
are noted in different keys, more keys namely than those used for piano
notation, into the piano score keys, and then play that, while respecting
all the dynamic notations, and give a sense of drama to the composition.
This is still more complex when, as in Richter’s case, the score is not
just a symphony, but an opera, where the pianist has to let one musical
line ‘sing’ as if it was standing above all the others. There is about noth-
ing in the whole of musical performance that is as complex, difficult and
monumental as playing whole operas on the piano, as Richter did in his
younger years.

7/12 A Natural Sense for Rhythm
Richter’s sense of rhythm is so accurate and so natural that it gives a

sense of magic to each and every musical piece he performs. There are
many striking examples in the whole of his discography, and I may just
note a couple of them here.
The first example that comes to mind is Richter’s famous rendering
of Schubert’s Wanderer Fantasie that is so unique, so monumental, so dra-
matic and so accurate that it has been acclaimed to be the best rendering
of this musical piece in the whole of musical performance history. I fully
agree and emphasize that among the many qualities that Richter’s play
shows in this difficult-to-play, long and complicated piece, is his sense for
the rhythmic structure of the composition. The pulse is set with the first
incredibly tempestuous measures that are like a sweeping storm set in
music, but this pulse is varied and modified throughout the piece, and at
each transformation, Richter is able to set a new pulse that however is
related to the former in a way that the whole is more than an assembly of
its parts, and comes over as intrinsically organic, natural and powerful.
The second example is Bach’s D Minor Prelude from the 1st Volume
of the Well-Tempered Clavier (BWV 851), which in Richter’s rendering gets
an expression of eternity and a quality of ‘ultimate-truth’ through the
flow of the triplets in the right hand against the simple eights in the left. I
have played this piece many times and found out that this magical ‘flow
character’ comes about only when you are able to keep the rhythm with
ultimate precision without however being stiff about it because then, it
would sound mechanical.
The third example is how Richter plays the Allegro from the Second
Handel Suite in F Major. He plays this piece faster than all the recordings I
know of it, but with an incredible precision of rhythm and musical detail,
and here, of course, his large hands helped him to master some difficul-
ties that come up when you play it that fast. But Richter’s rendering gives
to that piece a sense of humor and a boyscoutish vitality that is almost
hilarious, but anyway uplifting and spirited. The magic here is the com-

bination of speed with masterful handling of the rhythm. What happens

namely to most pianists is that the faster they play, the more they tend to
‘run away’ with the piece, which destroys about everything.
8/12 Musical Memory
I have already given an idea of Richter’s colossal repertoire and his

astounding memory. It should be noted here that memory decreases with
age and this was true in Richter’s case as well, which may be one of the
reasons why later in life, he used to play with the score. However, in all
the best years of his career, Richter’s memory was simply gigantic, and
what’s perhaps noteworthy is that it was not just his memory for music,
but in general, for all details in life. In Richter the Enigma, Richter reveals
with a sense of humor that he even remembers the complicated Russian
names of every member of a family for whom he had played once when
he was a young boy. He also remembered the precise day and year of
that performance, and where it was, how the house was looking like, what
kind of furniture was around, what had been on every table, what color
the tablecloth had, and so on and so forth. He also revealed in that inter-
view that he had suffered much in his life through the fact that he simply
could not forget anything, even if he wanted to.
9/12 Faculty of Concentration and Physical Endurance
It is noteworthy that Richter always lived a very simple life, but had
regular walks in nature, preferably in forests, that he was a very strongly
built man, and that he did not spoil his fitness through a ‘luxury’ lifestyle
as so many other pianists, among them, the perhaps most notorious ex-
ample, Franz Liszt, but also, Arthur Rubinstein. It has been written often
that Richter had an unusual faculty of concentration and physical endur-
ance, and as this is almost general knowledge, I would like to give just two
examples here. When Richter rehearsed the already mentioned composi-

tion by Schubert, the Wanderer Fantasie, he was not sure which piano he
preferred, as he had both a Steinway and a Bösendorfer at his disposi-
tion. Early in the morning, at the start of the recording session, Richter
decided for the Steinway and recorded the whole fantasy. But at the end
of the afternoon, when the technicians wanted to go home, Richter was
suddenly skeptical as to the Steinway being the right piano for this music.
So he decided for the Bösendorfer and continued rehearsing and record-
ing the whole piece once again on the Bösendorfer, until late in the night.
The other example is my own meeting with Richter and Nina Dorliac in
Paris, which revealed that Richter had rehearsed entire 12 hours before
the recital, as I have already related earlier on. It it noteworthy that in the
movie, Richter defended the view that he did not practice more than
about three hours per day, but Dorliac contradicted this allegation vehe-
mently. At any rate, if he wanted to, he could do it, he was physically able
to do it, and I do not know any other pianist who had that capacity, this
unbelievable physical and psychic strength for marathons of that kind.
10/12 The Ability to be Undisturbed
Richter relates in the movie that during Stalin’s funeral, when he was
in midst of his recital, once of a sudden the military orchestra was start-
ing to play, but that he went on playing undisturbed, while being scandal-
ized that such had been done to his art! In addition, Richter notes with a
sense of humor in the interview that during his younger years, he often
had to play in the war, and inmidst a situation where there was apparent
danger that bombs were exploding all around, but that that had never
really disturbed him. In all of Richter’s recording from Russia, perhaps
because of the rough climate, there is an almost unbearable background
noise of people coughing in all possible ways. Richter never showed the
slightest disturbance about that, while, for example, there is an anecdote
about Keith Jarrett, who had shouted at his public to shut up or he would
stop the recital. In another case, the legend says, he had thrown some

people out of the concert hall who had coughed repeatedly and despite
Jarrett’s warning, which was printed on all the tickets.
11/12 Physical Constitution and Size of Hands
Neuhaus explains in his book that he put a stress on technique not in

the usual sense but in the sense of the old Greek term τεχνε, which is
more than just a form of mechanical practice to play a scale or a se-
quence of fast octaves. Neuhaus reminds that this word actually means
‘art’, which implies that any improvement of the technique, if done cor-
rectly, serves art, and not itself.169 In other words, the understanding of a
work of art and the technique involved in that process are intricately in-
tertwined; in still other words, this means that a brilliant performer can-
not not care about technique, but that at the same time the technique is
never an end in itself, but serves art. He relates that when Richter played
him Prokofiev’s 9th piano sonata, dedicated to Richter, he could not help
noticing that one very difficult, polyphonic and very lively bit … came off
particularly well, so he asked Richter how he had managed to play these
few hairy measures so well, and Richter had replied to him: ‘I practiced
this bit without interruption for two hours.’
Regarding Richter’s hands, Neuhaus relates in The Art of Piano Playing
(1958/1973) that Richter, while performing Chopin’s Polonaise-Fantasy,
had a clear advantage for rendering the final 47 measures after the both-
hand scale up, where the melody, in this triumphant finale, is to be played
forte and fortissimo with the forth and fifth finger while both hands are
extremely busy with fast chord and octave play. Neuhaus writes that all
pianists but those with huge hands had to ‘cheat’ here in one or the other
way for coping with the strong tension in the hands.

12/12 A Man of Drama
This is a remark of my own, that I haven’t found in any of the bio-

graphical material about Richter and is the impression I got of this man
when facing him myself, back in 1982, during the Paris recital. I had a
spontaneous association, when I saw him, with Shakespeare and was not
surprised that he played Beethoven’s Sonata, The Tempest (op. 31/2) so
well, as this sonata is said to have been inspired by Shakespeare’s drama
of that same title. I got a felt sense, when I saw Richter that if he had not
done a career in music, he would have become an actor. I was almost
sure about it, and his way to walk onto the stage, and leave the stage was
so unique, his way of bowing was so unusual, and the grace with which
he took the flowers handed over to him after the recital was so natural
that I couldn’t help thinking that if this genius was not to become one in
the musical world, he would have become a genius in theater and film.
And in so far it’s not a mere coincidence that he made his debut not as a
prodigy pianist, but as a co-repetitor in the Odessa Opera House.
Richter had a strong talent also for the other arts and in this respect
he was much more than a pianist, much more even than a musician. In
my view, he was what in olden times was called a ‘literate’ or a ‘literary
man’; this is how he came over to me in that encounter, as a literary genius
more even than a musical genius, a true philosopher.

The Genius of Keith Jarrett
General Remarks
The whole dichotomy composition-performance falls with Keith Jar-
rett. He has changed a paradigm in a similarly magic way as Fritjof Ca-
pra with his books Tao of Physics (1975/2000) and The Turning Point
(1982/1987). Keith Jarrett went back in time, to connect with the pre-
virtuoso tradition in which the composer was his own performer. At that
time, musical performance was very different from what we know today.
Composers played their own works and the works of other composers,
and they improvised just as today Jazz musicians do.170
Bach improvised a lot, and Beethoven, even Mozart. They did not
play in a mechanical and dry manner as so many pianists today under-
stand their written music. They played so-called ‘fantasies’, which were
improvisations just as today Keith Jarrett’s are. The only difference is
perhaps that they wrote their improvisations down one day, while that
score was, as Bach once voiced, already a ‘transcription’ of the original
much more sophisticated improvisation. And it’s certainly not a coinci-
dence that Keith Jarrett, besides being an outstanding Jazz musician,
plays selected works by Bach, Handel, Mozart and Shostakovich, and his
genius here in interpreting the old masters is not a minor one!
I have since my younger years discovered the amazing similarity be-
tween the general bass as the foundation of all Baroque music, and the
quint cycle used in Jazz to do progressions and develop a theme in a vir-
tuoso manner. As a matter of musical logic, then, it appears sound why
Jarrett plays either Baroque music, or modern music, next to Jazz. In all
these compositions, the same basic harmonic principles apply; while this
is not always the case with Romantic music. There is thus an intercon-
necting intelligence between Jarrett’s Bach, Jarrett’s Handel, Jarrett’s Mo-
zart, Jarrett’s Shostakovich, and Jarrett’s Jazz. I have not seen this with
any other pianist-composer. That is why I assert Jarrett’s musical genius is
unique and outstanding within the latter part of musical history.

Jarrett has a very developed understanding of musical style. You can

compare him with nobody. Who else, in human musical history, has been
proficient to play both classical and Jazz with equal virtuosity? In Jazz,
one could compare Jarrett with Art Tatum and Oscar Peterson, but
again, he is different. His Jazz is not African, it is Hungarian, using most
unusual scales used by street violinists wandering circus musicians in the
Balkan. His Jazz is not ‘black American’, nor ‘white American’, it is East-
ern European. This is, taken as such, already a rare feature in the Jazz
world. Then there are reminiscences of Bach, of Handel, of Shostako-
vich in his musical lines. Ultimately, Jarrett Jazz is a fusion of classical
and modern, and Jazz piano, a genial mix, unmatched by any of his
brothers in fate.
Jarrett and Inner Knowledge
To come back to our initial question, genius and inner knowledge,

when we look at Jarrett we can say what Picasso was in the visual arts,
Jarrett is in music. He creates, and creates more. There is joy and abun-
dance in his creations, there is an incredible, childlike, and almost hilari-
ous vitality in his renderings of standards. And there is novelty. He masters
all styles, and in one single rendering of a standard, he may switch styles
three times.
It is obvious, when you listen to Jarrett, that such genius of melodic
inventiveness, of amazing pianistry, and of spontaneous composition cannot
be learnt. It is inborn, or rather the result of an inner continuum, a di-
mension of inner knowledge that is directly connected with the quantum
field. Many amateurs of his music will agree when I say there is space in
his music, huge space, a vastness that cannot be explained in words. To
explain his unique gift with hereditary affiliation is a fake argument. How
many American jazz pianists have their roots in Cuban or Brazilian de-
scent and how many, as Jarrett, have gypsy blood from Eastern Europe.
That alone doesn’t explain their genius.
As I have shown when discussing the genius of Einstein, genius is not
hereditary. Einstein’s parents had nothing about them that makes the

world remember them. Nor did Picasso’s. Remarks are rare that talk
about Jarrett’s origins. He usually is mentioned as an ‘American’ and a
‘Christian’ pianist, and does want to come over as such, apparently, when
he plays tunes like The Good America or God Bless the Child. But that doesn’t
really say anything about his musical identity. It well says something
about his gratitude toward America, the country that helped him achieve
success, glory and worldwide renown.
Jarrett’s Shostakovich
Jarrett’s Shostakovich is outstanding and novel. His vision of the 48

Preludes and Fugues, op. 87 by Dimitri Shostakovich can stand against the
rendering of any of our greatest classical pianists, if ever they have re-
corded the integral version at all. Most pianists, it is true, play a selection
here, as for example Svjatoslav Richter.

CHAPTER FIVE
Forefathers of the Quantum Field
Ether or Other
As I have outlined already in this study, when talking about emotions

and the human energy field, Western culture stands out by its collective
denial of the most fundamental patterns of living. We also saw that since
what is called the ‘dark ages’, scientists who acknowledged the existence
of the bioplasmatic energy, originally called ether, were rejected, defamed
and persecuted by system conformists, and even some of their books
were burnt. And yet this denial of truth that seems to be inherent in
Western civilization is not found elsewhere in human history and mythol-
ogy, as Joseph Campbell affirms in his books. 171
In fact, all other great civilizations have since millennia acknowl-
edged the fact that life is basically a function of energy and that it is dy-
namic and systemic, and not static and mechanical. And from this prin-
ciple, that in the Hermetic tradition was metaphorically expressed with
‘as it is above, so it is below’, it appears in line with functional logic that
what is inside the cell will also be enveloping the body. In fact, this bio-
plasmatic energy is both inside the cell and it surrounds the physical body
like a transparent shell. It folds seven subtle energy layers around the
physical or dense body that extent more than just a few inches.172
From their erudite energy-based worldview, traditional Chinese and
Tibetan medicine as well as Ayurveda from India were able to discover in
our organism the meridians as the major pipelines of the bioenergetic
flow, and could develop the tremendously effective medical treatment of
acupuncture. The successes this perennial medical science booked al-
ready thousands of years ago are today still unheard of in mechanistic,
symptom-oriented, chemistry-based and palliative Western medicine.
Despite quantum physics, which shattered much of the traditional
Cartesian and nature-hostile scientific worldview, Western science con-
tinues to deny what is obvious, that life is holistically coded in energy pat-
terns and that no living process can be properly mapped and identified in
its functional effectiveness without knowing these patterns and the bio-
energy charge they contain. Even avantgarde systems researchers such as
Chapter Five : Forefathers of the Quantum Field | 187
Rupert Sheldrake or Ervin Laszlo deny what they call the ‘vitalistic ap-
proach’ declaring a scientific roof paradigm that integrates the perennial
knowledge about the cosmic life energy, against all scientific logic, as
mechanistic. 173 Sheldrake denies ‘vitalistic’ theories, of which he does not
seem to grasp the one single truth behind the many expressions of it, the
status of a theory, as they lack, according to him falsifiability, or refutabil-
ity, or testability. Here we are left alone, after a cathedral judgment of far-
reaching consequences, and which is not followed by any evidence or ref-
erence; and such an author is credited with being one of the leading sci-
entists today.
With Ervin Laszlo, it is even worse: he never mentions in his famous
and bestselling books any of the authors that I reference not only in the
following paragraph, but throughout this book, to come up with an Inte-
gral Theory of Everything that says all what those authors said over the
course of several centuries, but he says it under the header A-Field, a term
that sounds suspiciously close to Harold Saxton Burr’s L-Field. And with-
out mentioning Burr with one word!
What Heraclites, Paracelsus, Goethe, Mesmer, Swedenborg, Freud, Jung, Ein-
stein, Reichenbach, Reich, Lakhovsky or Bohm had to say about it goes unno-
ticed. Such a sworn resistance against knowledge that is perennial is all-
too-typical for the arrogant attitude of most Western scientists and their
mouthpiece media. I really think that Western science is misguided from
the start in that it always had this tendency to discard from its scientific
worldview much more than it ever observed and retained. Think only of
Feng Shui, the Druid sages, the fairy worlds, shamanism, plant energies, morphoge-
netic fields, ectoplasms, telepathy, telekinesis, prophecy, astrology, numerology, or chan-
neling: these branches, and many more, of the great tree of knowledge
were cut off from the rudimentary torso of official Western science, while
great minds and brains have spent lifetimes researching in these funda-
mental disciplines of perennial science.
Mechanists are unable to understand nature, and they can for this
very reason not understand a science that contains more than intellectual
assumptions. And more importantly, their spiritual vacuum makes for

their discarding out the very energy that is at the basis of all we observe.
The overarching universal creator principle that in religions is attributed
to the divine and was given many names, I call it simply e, and this sim-
plicity should exactly reflect its ultimate complexity.
To more aptly describe the creator force or meta-observer of reality,
which in the film What the Bleep Do We Know!? is called the ultimate observer,
I have added on a second term, e-force. While e could be described as the
unmanifest ultimate observer, e-force is a state of manifestation of the
creator force. E-force, then, is the force, the energy, through which e is act-
ing upon the surface of consciousness. It is very important to realize that
e and consciousness are one in the sense that e instantaneously impacts upon
and forms consciousness, while consciousness also means awareness of e.
It can be said as well that e or e-force are contained in consciousness. Now,
on the human level, e-force has created human emotions, and is contained
in emotional energy. Thus, emotional energy is one of the many manifes-
tations of the e-force. Let me give an example. I cite from Life after Death
(1999), by Neville Randall:
Neville Randall
Leslie Flint was said to have a strange and rare gift, the ability to at-
tract the spirits of human beings who had died and moved on to an-
other place of existence, and to provide them with a substance called
ectoplasm which they drew from his and his sitters’ bodies to fashion
a replica of the vocal organs – a voice box or etheric microphone.
Through this peculiar contraption located about three feet above the
medium’s head, Woods was told, a spirit transmitted his thoughts. By
a process that no living scientist could explain, the desincarnate spirit
created vibrations which enabled him to speak to us as using a tele-
phone, in a voice like the one he had on earth.
Now, this phenomenon can well be scientifically explained. We are

observing here what is called by the secret science of Huna a ‘protruding
aka finger’, a bioplasmatic substance squeezed out from the body’s reser-
voir of e-force, that the Kahunas call mana. This substance acts like a ma-
trix for energetically coded messages and decodes them so that they can
be intelligible for people who live in dimensions vibrating at a different
frequency from the emitter’s.

Through the use of aka substance, we can thus construe a translator

and transmitter device to help people communicate who live in different
energetic universes. That ectoplasm box is exactly such kind of device. It
not only decodes the emonic vibrations from the other dimension, but
also amplifies them so that these vibrations become sound waves intelligi-
ble for the human ear.
Of course, conventional science cannot explain these phenomena so
far, because it has no explanation for the cosmic energy that is the infor-
mation field behind all those phenomena. It has built a neat house without
giving the owner a room for himself. The owner of the house, that I call
e, is the creator force. Western science truly is death science as it refuses to
acknowledge the main ingredient of life, the field or life energy. Why this
is so has historical reasons. After more than a millennium of life and
knowledge denial by the Christian Church, the mechanist scientists built
a science that was to oppose the church, that had to be a science where
God was banned.
Amit Goswami observes in his book The Self-Aware Universe (1995)
that the major weakness of material realism was ‘that the philosophy
seems to exclude subjective phenomena altogether’.174 Do we have to
wonder, then, that modern science until this day could not inquire into
the nature of emotions without facing an abyss?
This can’t be different after all since modern science has no idea of
the impact of the observer until the severe paradoxes of quantum physics
blew up most of Newtonian science and healed that scientific neurosis, in
order to reinstate nature, and e, in the house of natural science.
I would have to cite quite a few modern-day authors, if this was a
study about the bioenergy in general, and not only in its impact on, and
expression through, human emotions. There is definitely a holistic trend
now in postmodern science, and a new direction toward integration; and
accordingly, there is a marked change of direction now in Western sci-
ence that is gradually getting us again in touch with the spiritual dimen-
sion that has been discarded out; and from here we are going to step-by-
step formulate, probably through a joint effort of many enlightened and

spiritually aware scientists a unified field theory, or the recognition of The

Field, as Lynne McTaggart calls the life force.175
Carl-Gustav Jung (1875-1961)
Carl Jung puts up an astonishing analogy between the Platonic con-

cept of ideas and the concept of energy in his study Archetypes of the Collec-
tive Unconscious (1959), saying that basically there is no difference between
Plato’s eîdos concept and Jung’s proprietary concept of psychic energy that
he considered to be a constituent element in archetypes. 176 By the way,
Jung honestly admits that the term archetype, contrary to common belief, is
not his invention, but to be found already with Cicero, Pliny, and others
and that it also appears in the Corpus Hermeticum as a philosophical con-
cept.
Looking at the old Greek term for archetype, to archetypon eîdos, it be-
comes clear that an archetype is just one possible form of eîdos.177 Thus,
Jung’s insight about ideas containing energy as archetypes contain psy-
chic energy, is consequent. The eîdos, Jung explains, are primordial im-
ages stored in a supracelestial place as eternal, transcendent forms that
the seer could perceive in dreams and visions. From there, Jung pursues:
Carl-Gustav Jung
Or let us take the concept of energy, which is an interpretation of
physical events. In earlier times it was the secret fire of the alchemists,
or phlogiston, or the heat-force inherent in matter, like the primal
warmth of the Stoics, or the Heraclitean ever-living fire, which bor-
der on the primitive notion of an all-pervading vital force, a power of
growth and magic healing that is generally called mana.178
We are going to see further down that Jung, as if in a flash of genius,

got a glimpse in what today the quantum physicist Fritjof Capra calls the
Web of Life.179 In a couple of sentences Jung draws a synchronistic ellipse
from Heraclites over the alchemists to today’s still existing tribal cultures
that call the universal cosmic energy mana. Jung’s insights are the most
substantial, as he carefully analyses the nature of what he termed psychic

energy, and distinguishes it from Freud’s libido concept and the energy
concept in atomic physics.
In On The Nature of the Psyche (1959), Jung writes:
Carl-Gustav Jung
There are indications that psychic processes stand in some sort of
energy relation to the physiological substrate. In so far as they are
objective events, they can hardly be interpreted as anything but en-
ergy processes, or to put it another way: in spite of the non-
measurability of psychic processes, the perceptible changes effected
by the psyche cannot possibly be understood except as a phenomenon
of energy. This places the psychologist in a situation which is highly
repugnant to the physicist: The psychologist also talks of energy al-
though he has nothing measurable to manipulate, besides which the
concept of energy is a strictly defined mathematical quantity which
cannot be applied as such to anything psychic. The formula for ki-
netic energy, E=mv2/2, contains the factors m (mass) and v (velocity),
and these would appear to be incommensurable with the nature of
the empirical psyche. If psychology nevertheless insists on employing
its own concept of energy for the purpose of expressing the activity
(energeia) of the psyche, it is not of course being used as a mathe-
matical formula, but only as its analogy. But note: this analogy is itself
an older intuitive idea from which the concept of physical energy
originally developed. The latter rests on earlier applications of an
energeia not mathematically defined, which can be traced back to the
primitive or archaic idea of the ‘extraordinarily potent’. This mana
concept is not confined to Melanesia, but can also be found in Indo-
nesia and on the east coast of Africa; and it still echoes in the Latin
numen and, more faintly, in genius (e.g., genius loci). The use of the
term libido in the newer medical psychology has surprising affinities
with the primitive mana. This archetypal idea is therefore far from
being only primitive, but differs from the physicist’s conception of
energy by the fact that it is essentially qualitative and not quantitative.180
While I question Jung in several points, it is highly interesting, that, as

only very few Western psychologists, he has been aware of the perennial
concept of a universal all-pervasive cosmic energy that, in accordance
with most tribal cultures, he calls mana. He never went as far as actually
considering this energy as a real and measurable information field and
not just an archetypal idea, but he well lays out the conceptual problem
that is at the basis of all present research on the cosmic life energy.
What Jung further explains regarding the difference between psychic
energy and kinetic energy does not stand a deeper analysis. I am going to

show further down that there is no basic difference between psychic en-
ergy and kinetic energy, but that their apparent difference only stems
from the fact that they are measured in different ways. Jung, rather closed
to this idea, states that psychic energy could not be measured, could not
be quantified, other than by feeling :
Carl-Gustav Jung
In psychology the exact measurement of quantities is replaced by an
approximate determination of intensities, for which purpose, in strict-
est contrast to physics, we enlist the function of feeling (valuation).
The latter takes the place, in psychology, of concrete measurement in
physics. The psychic intensities and their graduated differences point
to quantitative processes which are inaccessible to direct observation
and measurement. While psychological data are essentially qualita-
tive, they also have a sort of latent physical energy, since psychic phe-
nomena exhibit a certain qualitative aspect. Could these quantities be
measured the psyche would be bound to appear as having motion in
space, something to which the energy formula would be applicable.
Therefore, since mass and energy are of the same nature, mass and
velocity would be adequate concepts for characterizing the psyche so
far as it has any observable effects in space: in other words, it must
have an aspect under which it would appear as mass in motion.181
It appears to me Jung wanted to anticipate possible criticism from the

side of his opponents, those who, following a mechanistic paradigm in
psychology, would deny the idea of psychic energy as being a true dynamic
force. And for justifying the energy nature of the psyche, he makes an
awkward comparison with physics in thinking about the measurement of
the two energies in question, psychic energy on one hand, and kinetic energy,
on the other.
First, Jung does not appear to see that physics itself is mechanistic
when it boasts with the idea of total measurability that already at Jung’s
lifetime was no more unanimously accepted. In fact, only by applying a
strictly Newtonian, and thus mechanistic, standard in physics, we can say
that ‘all is measurable’. However, within the world of subatomic physics
or quantum physics, this paradigm has been seen to produce wrong or no
results. This is so exactly because not all is measurable or cognizable, and a
large part of the phenomenology is based upon probability only.

Jung’s problem here, it seems, is but his own mechanistic view of psy-
chic energy. First of all, he starts from the premise that psychic and ki-
netic energy are two different kinds of energy. I would rather take the
opposite approach and ask, right as the first question: ‘Why should we
here assume two different kinds of energy?’ To me, it makes much more
sense in cases of doubt to start from the general paradigm that all in life is
one, except we can prove it is not. When all is one in nature, we logically
have to start from the idea that we deal with the same energy, that how-
ever may manifest in different ways. This is namely the crux that Jung has
here in his reasoning. He tries to find a common denominator for both
energy concepts, something like a unifying concept, but then concludes
that if psychic energy is like kinetic energy, then the psyche must be
something that is in motion, as a mass in motion.
I think we can safely assume that the psyche is in constant motion,
but that motion is not one in space, but one in time, a constant change
and development over time. As time and space, as relativity theory clearly
says, are intertwined, so must be the two energies, if at all we assume two
different kinds of energy and not, from the start, one and the same en-
ergy manifesting in different ways. Jung concludes:
Carl-Gustav Jung
If one is unwilling to postulate a pre-established harmony of physical
and psychic events, then they can only be in a state of interaction. But
the latter hypothesis requires a psyche that touches matter at some
point, and, conversely, a matter with a latent psyche, a postulate not
so very far removed from certain formulations of modern physics
(Eddington, Jeans, and others). In this connection I would remind the
reader of the existence of parapsychic phenomena whose reality
value can only be appreciated by those who have had occasion to
satisfy themselves by personal observation.182
These last sentences in Jung’s reasoning on psychic energy are stun-

ning in that Jung found a way out of the crux in which he seemed to be
caught at the start. Basically, he says that it would be admissible to advo-
cate both starting points, boiling down to the admission of a unifying world-
view that he, strongly formed by Platonic thought, assumes a state of ideal
harmony of all-that-is, and that he describes as ‘pre-established harmony
of physical and psychic events’, or its contrary. For the latter presump-
tion, he then concludes that a kind of synergistic interaction of physical
and psychic events, and their energies, could not be denied. To backup
his statement he reminds the reader of psychic research, a discipline that,
as we know today, Jung was diligently studying, while at his time, it was
less respectable for a psychologist to do so than it is today. In fact, having
done psychic research for more than two decades, I noted over and over
again that basically what we observe in parapsychology are energy phenom-
ena, and to a much lesser extent physical, material or touchable events.
This was already an established fact in early spiritism research, the scien-
tific predecessor of modern parapsychology.
An eminent expert on the matter, Emanuel Swedenborg, was asking
the same question as Jung and answered it by pointing to the bioplas-
matic energy that produces, for example, an ectoplasm; he called it spirit
energy simply because he had observed that spirits he encountered during
séances were emanating this energy, and later found that same energy in
plants.
There is a continuity in bioenergy research in so far as all researchers
speak of a unifying energy concept, instead of splitting the cosmic energy into
psychic energy, on one hand, and kinetic energy, on the other. Let me briefly
report here, for this purpose, the explanations of Paracelsus, Swedenborg,
Mesmer, Freud, Reichenbach, Reich and Lakhovsky.
Paracelsus (1493-1541)
Philippus Aureolus Theophrastus Bombast von Hohenheim, a wandering

scholar and healer from Switzerland, publishing under the pen Paracelsus,
was one of the greatest exponents of pre-Cartesian holistic science, and
at the same time a phenomenally successful natural healer and alchemist.
He used to call the bioenergy vis vitalis or mumia and he identified this en-
ergy in all plants. Paracelsus was the first to recognize that the energy
manifested in different plants in a way such as to form specific patterns,
like a unique identity code assigned to each of them. With this extraordi-
nary knowledge that is, as I found, also taught and applied in Chinese

plant medicine, he lectured that certain plants are collateral for healing
and certain others not. He thus proposed to take only the essence from
these plants, as this was later done by Samuel Hahnemann and Edward
Bach in homeopathy, by the use of a distillation process. The tinctures he
thereby created possessed the distinctive characteristic of being super-
effective, condensed and potent healing agents through their harmonious
melting of various plant energies into a higher form of unison vibration, which we
have to imagine as some sort of composite vibrational code.
The same what Paracelsus did in the West, Chinese sages did in the
East, as they found, millennia before his birth, after testing over genera-
tions, that no one single plant can achieve a healing potency that a set of
collateral plants, distinctly distilled into a super-vibrational tincture can
bring about.
Swedenborg (1688-1772)
Emanuel Swedenborg, known for his research on spiritism, called the sub-
tle bioenergy spirit energy. Because of his specific interest in the afterworld,
Swedenborg examined the bioenergy in ectoplasms and drew his conclu-
sions on the basis of these findings. As a result, Swedenborg lacked the
comparative insights that the other researchers possessed, especially those
elaborated by Paracelsus and Carl Reichenbach regarding the bioener-
getic vibration of plants.
Swedenborg’s concept however is well affirming that the cosmic en-
ergy is a unified concept, contrary to Jung’s split definition that acknowl-
edged it only in its dualistic conjecture as psychic energy, on one hand, and
kinetic energy, on the other. Furthermore, as Swedenborg elaborated a
whole cosmology, and thus a spiritual explanation of the spirit energy, he
ultimately related the cosmic life energy to God, as a manifestation of the
divine.
Mesmer (1734-1815)
Franz-Anton Mesmer, whom I mentioned earlier in this book, was a
German physician who, interestingly enough, wrote his doctoral disserta-
tion on the influence of planetary energies upon the human body. His
main focus was upon the Moon and lunar energy in its influence on vari-
ous bodily functions such as sleep rhythms, secretion and healing proc-
esses. When Paracelsus’ focus was on plants, Mesmer’s scientific and
medical focus was upon humans only.
Mesmer got to his insights through the tedious study of hysteria and
female hysterics. At his time, hysteria, most probably because of societal
sexual repression, was a rather common emotional disease to be found
with middle and upper class women who had suffered patriarchal and
sex-denying upbringing and who in addition were living in a condition
that did not allow them to abreact their sexual energy.
Mesmer’s and subsequently Freud’s etiology of hysteria was thus sex-
ual, but Mesmer, in good alignment with the morality code of his time,
did not touch the sexual question and rather experimented with magnets
for healing hysteria. He came up with the expression animal magnetism for
the simple reason to distinguish this variant of magnetic force from those
which were referred to, at that time, as mineral magnetism, cosmic mag-
netism and planetary magnetism. He chose the word because it goes back
to the Latin root animus. In Latin, animus means what is ‘animated’ with
life, with breath, what thus belongs to the animate realm. What Mesmer
discovered was thus the bioplasmatic energy that since long was known
before him.
Mesmer first encountered healing currents through huge and strong
magnets that he placed between himself and the patient, and later ob-
served, to his great astonishment, that the same healing effects occurred
also without the magnets. Which made him conclude that ultimately it was
his own body electrics, his own bioplasmatic vibration that had that cur-
ing effect upon his hysteric patients. To conclude, Mesmer thus discov-
ered the subtle energy that before him Paracelsus called vis vitalis and that
Swedenborg named spirit energy, and gave it that somewhat fancy name
animal magnetism. Behind the divergence in terminology, these scientists
observed and reported basically the same natural phenomena.

Reichenbach (1788-1869)
Baron Carl Ludwig Freiherr von Reichenbach, a German noble who was a
recognized chemist, metallurgist, naturalist and philosopher and member
of the prestigious Prussian Academy of Sciences, known for his discoveries of
kerosene, paraffin and phenol, spent the last part of his life observing the
vibrational emanations and bioenergetic code in plants. He spoke of Od
or Odic force, a life principle which he said permeates all living things.
Reichenbach was by no means a mystic, but throughout his life a
natural scientist. His conclusions were based on the controlled observa-
tion of natural processes in plants and in humans, and the interactions
between plants and humans. For example, when observing a plant in a
darkened room in the cellar of his castle that he had isolated against tel-
luric vibrations, he observed, after having accustomed his eyes to the
complete dark for about two hours, a blue-green shadowy egg-formed
substance around the plant. After having been certain about his own ac-
curate perception and the proven repeatability of the experiment, he in-
vited other scientists and lay persons to join him in his observations, and
all the other persons, who were carefully selected in terms of mental clar-
ity and sanity, corroborated his observation.
On the basis of his astounding discoveries, Reichenbach set out to
heal sick people with the Odic force construing various devices for this
purpose. He became very popular as he, as a rich industrial, went to the
poor in order to heal their suffering family members. Reichenbach’s re-
search clearly corroborates an important part of the spiritual microcosm
of the native Kahunas in Hawaii and the corresponding cosmology of
the Cherokee natives in North America who almost exclusively use plant-
contained bioenergy in their approach to heal disease.
Reich (1897-1957)
Dr. Wilhelm Reich was a physician and psychoanalyst, and later orgone
researcher, from Austria. Reich was a respected analyst for much of his
life, focusing on character structure, rather than on individual neurotic
symptoms. Reich was in many ways far ahead of his time in promoting
healthy adolescent sexuality, the idea of free availability of contraceptives

and abortion and economic independence for women. Reich is best
known for his studies on the link between human sexuality and emotions,
the importance of what he called orgastic potency, and for what he said was
the discovery of a form of energy that permeated the atmosphere and all
living matter, which he called orgone. He built wooden boxes called orgone
accumulators, in which patients could sit, and which were intended to
accumulate the bioenergy.183
Wilhelm Reich corroborated, through his research on what he called
orgone energy, what holistic researchers before him already had observed:
that life is coded in patterns of an invisible subtle bioplasmatic energy that is
not to be confounded with bioelectricity, and that is somehow related to
the creator principle.184
Lakhovsky (1869-1942)
Georges Lakhovsky was a Russian engineer who had emigrated to
France before World War I. In 1929, Lakhovsky published his book Le
Secret de la Vie in Paris, translated in English as The Secret of Life. 185 He dis-
covered that all living cells possess attributes normally associated with
electronic circuits.
Lakhovsky made the discovery that the oscillation of high frequency
sine waves when sustained by a small, steady supply of energy of the
right frequency brings about what he called, perhaps for the first time in
science history, resonance and what today we know as cell resonance. He fur-
ther found that not only do all living cells produce and radiate oscillations
of very high frequencies, but that they also receive and respond to oscilla-
tions imposed upon them by outside sources.
This source of radiation was attributed by Lakhovsky to cosmic rays
that constantly bombard the earth. From these insights, he construed de-
vices for healing by the application of high frequency waves, that today
we know as radionics. 186
Lakhovsky found that when outside sources of oscillations are reso-
nating in synch with the energy code of the cell, the growth of the cell

would become stronger, while when frequencies differed, this would

weaken the vitality of the cell. From this primary observation, he further
found that the cells of pathogenic organisms produce different frequen-
cies than normal, healthy cells.
Lakhovsky specifically observed that if he could increase the ampli-
tude, but not the frequency, of the oscillations of healthy cells, this in-
crease would dampen the oscillations produced by disease causing cells,
thus bringing about their decline. However, when he rose the amplitude
of the disease-causing cells, their oscillations would gain the upper hand
and as a result the test person or plant would become weaker, and illness
would increase.
Following up to these observations, Lakhovsky viewed the progression
of disease as essentially a battle between resonant oscillations of host cells
versus oscillations emanating from pathogenic organisms. He initially
proved his theory using plants. In December, 1924, he inoculated a set of
ten geranium plants with a plant cancer that produced tumors.
After thirty days, tumors had developed in all of the plants, upon
which Lakhovsky took one of the ten infected plants and simply fash-
ioned a heavy copper wire in a one loop, open-ended coil about thirty
centimeter (12”) in diameter around the center of the plant and held it in
place.
The copper coil was found to collect and concentrate energy from
extremely high frequency cosmic rays. The diameter of the copper loop
determined which range of frequencies would be captured. Lakhovsky
found that the loop captured frequencies that fell within the resonant fre-
quency range of the plant’s cells. This captured energy thus reinforced
the resonant oscillations naturally produced by the nucleus of the gera-
nium’s cells. This allowed the plant to overwhelm the oscillations of the
cancer cells and thereby destroy the cancer. The tumors fell off in less
than three weeks and by two months, the plant was thriving. All of the
other cancer-inoculated plants, those that were not receiving the copper
coil, died within thirty days.

Lakhovsky then fashioned loops of copper wire that could be worn

around the waist, neck, elbows, wrists, knees, or ankles of people and
found that over time relief of painful symptoms was obtained. These
simple coils, worn continuously around certain parts of the body, would
invigorate the vibrational strength of cells and increased the immune re-
sponse which in turn took care of the offending pathogens.
Upon which he construed a device that produced a broad range of
high frequency pulsed signals that radiate energy to the patient via two
round resonators: one resonator acting as a transmitter and the other as a
receiver. The machine generated a wide spectrum of high frequencies
coupled with static high voltage charges applied to the resonators. These
high voltages cause a corona discharge around the perimeter of the out-
side resonator ring that Lakhovsky called effluvia. The patient sat on a
wooden stool in between the two resonators and was exposed to these
discharges for about fifteen minutes. The frequency waves sped up the
recovery process by stimulating the resonance of healthy cells in the pa-
tient and in doing so, increased the immune response to the disease-
causing organisms.
Burr (1889-1973)
Harold Saxton Burr was E. K. Hunt Professor Emeritus, Anatomy, at
Yale University School of Medicine. Burr found that all living things are
molded and controlled by electrodynamic fields and demonstrated to
measure them using standard voltmeters. He named them fields of life or
simply the L-field. Beginning in the 1930s with his seminal work at Yale,
Burr was able to verify his initial hypothesis of subtle energy fields that
govern the human body. Burr set up a series of experiments that showed
that all living organisms are surrounded by their own energy fields. He
showed that changes in the electrical potential of the L-field would lead to
changes in the health of the organism.
By leaving some trees on the Yale campus hooked up to his L-field
detectors for decades, he was able to demonstrate that changes in envi-
ronmental electromagnetic fields such as the phases of the moon, sunspot

activity, and thunderstorms, substantially affected the L-field. He found he

could detect a specific field of energy in a frog’s egg, and that the nervous
system would later develop precisely within that field, suggesting that the
L-field was the organizing matrix for the body.
In his work with humans, he was able to chart and predict the ovula-
tion cycles of women, to locate internal scar tissue, and to diagnose po-
tential physical ailments, all through the reading of the individual’s L-
field.
Student and colleague Leonard Ravitz carried Burr’s work forward.
Ravitz focused especially on the human dimension, beginning with a
demonstration of the effects of the lunar cycle on the human L-field,
reaching a peak of activity at the full moon. Through work with hypnotic
subjects, he demonstrated that changes in the L-field directly relate to
changes in a person’s mental and emotional states.
Ravitz came to the conclusion that emotions can be equated with
energy. Most intriguingly, Ravitz showed that the L-field as a whole disap-
pears before physical death.
While Burr expressed himself in a rather misleading terminology,
speaking of electricity when he connoted the life force, and of electromag-
netic fields when it was about the field, most of the literature on energy
and vibrational medicine cite Burr as one of their pioneers. 187 In fact,
Masaru Emoto says in his book The Secret Life of Water (2005) about Burr
that he ‘laid much of the basic foundation for the science of hado’. 188

The Secret Science
Among native populations, there is a tradition called universal doctrine

by Joseph Campbell and that is consistent with observing and recognizing
the existence of a universal energy. In The Hero with a 1000 Faces (1973),
Campbell writes:
Joseph Campbell
Briefly formulated, the universal doctrine teaches that all the visible
structures of the world – all things and beings – are the effects of a
ubiquitous power out of which they rise, which supports and fills
them during the period of their manifestation, and back into which
they must ultimately dissolve. This is the power known to science as
energy, to the Melanesians as mana, to the Sioux Indians as wakonda,
the Hindus as shakti, and the Christians as the power of God. Its
manifestation in the psyche is termed, by the psychoanalysts, libido.189
Among natives, the Kahunas from Hawaii have an utmost of sys-

temic understanding of the bioenergetic coding of life, and it is from them
that the Sioux and the Cherokee of North America adopted it. The relig-
ion of the Kahunas, as Max Long, an American psychologist, found in
his lifelong research on Huna, considered the knowledge about mana, the
cosmic energy, as a secret science. Long observes:
Max Long
It was a virgin field because, in spite of startling evidence of the pow-
ers of the kahunas (the priests and magic-workers of olden times),
anthropologists had tossed their works and beliefs into the discard as
‘superstition’. The Christian missionaries, arriving in 1820, disap-
proved of miracles performed by natives, and bent every effort to-
ward eradicating kahuna beliefs.190
Long found that these natives excelled by their specific ability to un-
derstand human consciousness and the fact that consciousness and cos-
mic energy are basically one.191 Contrary to our knowledge that was
mainly conceptualized by early psychoanalysis, the Kahunas regard the
unconscious, that they call unihipili, as a spirit force, and not as a trash
container. And they ascribe to this force a certain independence of will

and intention. By its inherent will, this force, that they call the lower self,
may stop collaborating with the other inner selves. Further, the Kahunas
are convinced that it is the lower self that manufactures and handles the
organism’s mana, its vital energy reservoir. At this point, Long spoke not
only of vital energy, but also named the current or flow of this energy auric
charge. The idea that energy and consciousness are linked in some way is
very old and it is some sort of intuitive knowledge. As Joseph Campbell
related to Bill Moyers in The Power of Myth (1988):
Joseph Campbell
I have a feeling that consciousness and energy are the same thing
somehow. Where you really see life energy, there’s consciousness.192
The mana, the Kahunas believe, is the vital force, the life force, and
this force is being observed and attributed concise characteristics. This
force is said, for example, to be the constituent of all of the activities of
the three selves. Max Long notes that the Kahuna priests teach that the
lower self creates mana ‘automatically … from food eaten and air
breathed’. 193 He also reports to have found through slow and patient ef-
fort that the Kahunas’ belief in the three selves describes each of these
selves as an entity that dwells ‘in three invisible or shadowy bodies, one
for each self ’.
This shadowy body is named aka body by the Kahunas, while esoteric
sciences, as Long rightly remarks, use to call it the ‘etheric double’. Long
saw that the Kahunas use a handy metaphor for describing the mana
force; they associate it with water as a liquid substance that represents the
juice of life; from this basic idea, the Kahunas extrapolate the metaphor
of the human being as a tree or plant, ‘the roots being the low self, the
trunk and branches the middle self, and the leaves the high self ’. While
the sap circulating through roots, branches and leaves vividly illustrates
the nature of the mana force.194
The Essenes, the first Christians, interestingly had the same or a very
similar imagery regarding the vital force. It was for this very reason, as
Edmond Bordeaux-Szekely found, that they had given so much impor-

tance to the water purification ritual. In fact, the essenes spoke of a God-
dess of the Water, a vital force that inhabits water and that can purify us
through the use of daily cold showers taken in free nature, and with wa-
ter taken directly from a source such as a mountain stream well known to
contain highly pure water. 195 The amazing water research conducted by
the Japanese scientist and natural healer Masaru Emoto fully confirms
these findings with new and surprising evidence. Emoto found the enor-
mous implications of vibration by looking at the vibrational code of wa-
ter that he calls hado. In the Japanese spiritual tradition, hado is indeed
considered as a vibrational code that, similar to ki, the life energy, has
healing properties and transformative powers. Literally translated, hado
means wave motion or vibration.
Once we become aware of it in our everyday lives, Emoto showed,
hado can spark great changes in our physical space and emotional wellbe-
ing. What he teaches can be called hado awareness or vibrational aware-
ness, as part of a general acute awareness of how we influence our envi-
ronment through thoughts and emotions. The point of departure is thus
to recognize and acknowledge that in every thought and emotion, a spe-
cific vibration manifests.
Emoto’s research was greatly promoted through the metaphysical
documentary film What the Bleep Do We Know!?, but was started way before
the great public got to know about it. These findings have shown that the
crystalline structure of water can be influenced by feelings, intentions,
sounds and vision. In Feng Shui, only flowing water is considered to con-
tain the positive ch’i energy, while stagnant water is deemed to contain a
rather harmful and retrograde variant of ch’i which is called sha. The
next amazing discovery that Emoto came about was that water has a
memory – a memory far longer than our transient lifetimes. And third, that
we can learn from water, by allowing it to resonate within us.
Dr. Emoto writes in The Secret Life of Water (2005) that hado has es-
sentially four characteristics. They are frequency, resonance, similarity
and flow. 196 And this is equally valid for our emotions. They have a fre-
quency, they show patterns of resonance, they follow the laws of similar-

ity and they are in constant flow. Emotions have a frequency because they
vibrate. They are vibrations, and their frequency is unique. Emoto writes:
Masaru Emoto
Frequency can be modeled as waves, a fact easily supported by quan-
tum mechanics. All matter is frequency as well as particles. What this
means is that rather than considering something a living organism or
a mineral, something we can touch or something we can see, everything
is vibrating, and vibrating at a unique and individual frequency.197
Regarding the low self, the Kahunas believe that its aka body can slide
into and out of the physical body and that it impregnates every cell and
tissue of the body and brain. The aka body is seen as a mold of every cell,
tissue or fluid. It is in this etheric body, the aka body of the low self, that
the Kahunas situate the emotions. They believe that love, hate and fear
all come from the low self as emotions. By contrast, they teach that the
major job of the middle self is to learn to control the low self and pre-
vent it from running off with the man.
In this context, it is especially of interest how the Kahunas explain
the nature of prayer. They see prayer as that the low self contacting the
high self by means of the aka cord, which it activates, and along which it
sends a supply of mana used by the high self in answering the prayer.
The Kahunas believe that our human organism is a spiritual micro-
cosm in which the low self assumes the function of sensory perception;
this perception then is presented to the middle self for explanation. The
middle self is depicted as the reasoning self, what we today use to call our
rational mind, while the low self ’s task is thought to be one of perceiving
and recording.
It is said that the low self makes a tiny mold of the aka substance of
its shadowy body, something like recording sound on a tape while all
sounds, sights, thoughts or words are believed to come in patterns called
‘time trains’, which are functional units containing many single impres-
sions joined together. More precisely, the Kahunas symbolize these pat-
terns as clusters of small round things such as grapes or berries. Ordinar-
ily, these microscopic clusters of invisible substance are thought to carry

mana in that part of the aka body of the low self which impregnates or
identifies itself with the brain. At the time of death, the Kahunas teach,
the low self in its aka body leaves the body and brain, and in doing so
takes with it the memories.
The Kahunas’ scientific spirituality is so refined that it even sets out
to explain phenomena such as hypnosis. They actually believe that hypno-
sis is a way to produce thought forms of ideas that are implanted in the
aka body of the one willing to accept the suggestion. The same is true for
time travel that the Kahunas explain as the fact that the entire aka body of
the low self projects itself into a distance, the connection with the physi-
cal body being maintained by a cord of aka substance. 198
Finally, what is perhaps the most noteworthy scientific achievement of
the Kahunas is their explanation of memory. They namely relate memory
to thought forms and explain these as energy patterns within the low self.
A number of related impressions is thought to make up a cluster of
thought-forms, and such clusters are believed to record and contain the
memories of complete events.199 By the same token, those memory clus-
ters are believed to reside in the aka body of the low self rather than in
the physical brain tissues.
Max Long observes that medical discoveries have demonstrated that
the aka of the brain, during life and consciousness, interblends with cor-
responding parts of the physical brain, and that openings cut in the skull
to bare the outer layer of the brain in the region above and behind the
ears, can be touched with a needle carrying a mild electric current, and,
without injury to the patient, can cause him to remember and even live
over in vivid detail events of his past life.
Long also reports about a device for measuring the mana current
called aurameter and that preceded by several years the discovery of the
human, animal and plant auras by Kirlian photography.200 Long found
that the exact dimension of the aka body or aura of any living being can
be made out with this device.
He observes that ‘normally, the aka protrudes only a few inches from
the body except at the shoulder blades and over the genitals, at which

points the aura extends farther’.201 He also writes that tests using the
aurameter showed that the spirits of the dead survive and live in their aka
bodies all around us. Here is what he explains:
Max Long
Mr. Mark Probert of San Diego, a well-known medium, has a num-
ber of spirits who come to speak through him when he is in a trance
condition. On this occasion, he went into the customary trance and a
spirit spoke through his lips, carrying on a lively conversation and
showing much interest in the Aurameter which was being tested. He
readily agreed to stand beside the medium while Mr. Cameron tried
to locate his aka body and trace its outline. He found it at once, and
outlined it with as much ease as if it had belonged to a living man.202
Regarding the size of the aka body, Long notes a peculiarity that he
says the Kahunas are well aware of, namely that the visualized aka form
often seems to have grown or contracted very much, when found. The
Kahunas, Long reports, believe that the aka body could be made large so
that it protrudes greatly, or so small that it retreats inside the body, and
that thought forms have the same quality. 203 In so far, Long observes, the
Kahunas teach that the middle self plays its part by deciding what each
event means and what its relation to other events may be – or, as they say,
rationalizing it:
Max Long
The memory cluster of thought forms, once it has been given its ra-
tional meaning and significance by the middle self, is stored by the
low self in the aka body.204
With the same amazing clarity and simplicity, the Kahunas explain
telepathy, believing that ‘… the mana flows along the aka cord between
two people who are in telepathic communication’.205 Long pursues:
Max Long
The invisible aka threads or cords may be likened roughly to tele-
graph wires over which messages can be sent. They carry mana much
as wires carry electricity. Just as the telegraph wires carry symbol mes-
sages to the receiving end, the aka threads can and do carry – on the
flow of mana running through them – clusters of microscopic
thought-forms.206

The most interesting in Long’s research on the Kahunas’ spiritual

microcosm is the nature of the mana force. He said right away that it cer-
tainly is not electricity of the electromagnetic type, and that it acts more
like direct current of the type generated through chemical action:
Max Long
However, it is characterized by the fact that it seems to be a living
force when aka body or aka cord substance serves as a storage place
for it, or as a conducting wire or rod or cord. It has another charac-
teristic in that it seems to find in the aka substance a perfect
conductor.207
This is Long’s report of the Kahunas’ concise teaching of telepathy:
Max Long
In telepathy we have proof that the aka thread is a perfect or living
substitute for a wire, and that the mana flows as easily over a connect-
ing thread half way around the world as across a room. The popular
theory that telepathic sending is similar to the sending of high fre-
quency radio waves through the air, as in a broadcast, has been
proven a fallacy. The radio waves fade and weaken inversely as the
square of the distance traveled, and with a power plant as small as the
human low self, a broadcast of this type would hardly be able to
reach farther than a few feet.208
And it was ‘with nothing but their aka bodies and mana taken from the
living to fill them’, that spirits, according to Long, during séances, use up
all the mana in a single sudden effort with the result that the living can be
lifted into the air, tables or even heavy pianos lifted, or even entire houses
shaken as by an earthquake. 209
In addition, Long writes, spirits could strike through aka lasers that
‘would render the warrior struck temporarily unconscious, much as the
mesmerist in Hollywood, by projecting a surcharge along the line of his
vision – undoubtedly with a projected finger of aka-mana, and that could
send a man sprawling to lie unconscious on the floor’. 210 What is espe-
cially noteworthy is that the Kahunas know that the life force is effectively
manipulated by the impact of consciousness.211 As a result of their intrin-
sically scientific worldview, the Kahunas have no moralistic roof structure
such as all our great dominator civilizations and they know only one sin:
that of hurting another, and this also only in the case that hurt to another
was done when being fully aware of it and yet doing it against better
knowing. 212
Yet the Kahunas’ secret science is by far not the only source of this
knowledge, while it’s perhaps standing out in its detailed and scientific
investigation and presentation. Walter Y. Evans-Wentz, in his research on
the fairy faith in Celtic countries, came across this knowledge as well.
Wentz observes in his book The Fairy Faith in Celtic Countries (1911/2002)
that an Irish mystic and erudite on the fairy faith regarded fairy paths or
fairy passes, the locations where fairies habitually appear, as magnetic arter-
ies through which circulates the earth’s magnetism. In addition, he re-
ports that the water fairies are said to be kept alive ‘by something akin to
electrical fluids’.213
Dr. Ong Hean-Tatt, a bioenergy researcher from Malaysia, wrote a
concise study about the scientific basis of Feng Shui, the old energy science
of the Chinese and concluded from a wealth of observations and discov-
eries that this science deals with the cosmic energy using about the same
precision and objectivity as Newtonian physics regarding gravity.214
In addition, as I have shown in my review of this important book, Dr.
Ong establishes amazing parallels between Feng Shui and the perennial
knowledge about the telluric force known as geomancy, which has a long-
standing tradition in both the East and the West.
The factual evidence produced by the author that relates in detail to
various Ufo sightings and reports from reputed sources is dumbfounding
and seems to prove the fact that these phenomena feed upon earth ener-
gies or telluric energies emanating from underground water.
He also found that important religious cult sites, such as Stonehenge,
are built exactly on the intersection of telluric lines. And not astonish-
ingly so, it’s around these sites that most of spirit, angels, ghost and Ufo
sightings actually occur, and for the very reason that these places are
flooded with cosmic energy and therefore allow other dimensions to con-
nect with ours through energetic cross-section and vibrational resonance.

Further, Dr. Ong examines the bird migration phenomenon and finds
that it corroborates the evidence forwarded for the existence of the tellu-
ric world grid – the fact is that the birds more or less follow those lines
and that the energy that emanates from them serves the birds as a naviga-
tion help.
In his conversations with Bill Moyers, Joseph Campbell speculates
that all gods in all religions are ultimately but energy manifestations:
Joseph Campbell
[T]he gods are rather manifestations and purveyors of an energy that
is finally impersonal. They are not its source. The god is the vehicle of
its energy. And the force or quality of the energy that is involved or
represented determines the character and function of the god. There
are gods of violence, there are gods of compassion, there are gods
that unite the two worlds of the unseen and the seen, and there are
gods that are simply the protectors of kings or nations in their war
campaigns. These are all personifications of the energies in play. But
the ultimate source of the energies remains a mystery.215

CHAPTER SIX
Introduction
Life is complexity. If we look at it through the eyes of native peoples,

or the eyes of Albert Einstein, or else the eyes of quantum physicists
hardly makes a difference. Actually, the difference is one of precision only.
Most native tribes do not know much about the subatomic world, yet
they know about uncertainty and nonlocality. They do not only know about
it, they actively use these laws for connecting with the quantum field.
Most native shamans can be at two locations at the same time, they
can relocate instantly, and travel back and forth in time. They do this not
for fancy or as a pastime, but for healing people, for doing something use-
ful to a community. And the field responds. Quantum physics teaches us
that this is exactly how electrons behave, and electrons are even more in
touch with the base layer of the universe that is the quantum vacuum, the
level of the Planck scale.
In this chapter I would like to add some more detail to the insights
we already gained through my previous explications. I will discuss and
review in some detail what scientists are saying in the movie What the Bleep
Do We Know!?
My idea is that, given the complexity of the subject, it may not suffice
to watch the movie once or twice, to really understand what is being said
in the film. It is for this reason that I found the idea useful to just type-
script some of the most interesting interviews. And I made the discovery
that, although I have watched the movie, and even the complete Rabbit
Hole Quantum Edition, several times, I got a more complete understanding
about the various subjects treated in the movie once I wrote interviews
down word by word, and phrase by phrase.
To begin with, this famous movie is not just about quantum physics,
while quantum physics is as it were the ‘hanger’ for the other subjects that
I would like to simply list here, as a starting point.
‣ Basic principles of quantum physics, such as uncertainty and nonlocality;

Chapter Six : What the Bleep Does the Bleep Know!? | 213
‣ The basic unity and integrated wholeness of all life;
‣ Time and space are just constructs of the basic unity of life;
‣ We are all interconnected through the quantum field;
‣ The nonlinear and co-evolving logic of living systems;
‣ The energy nature of emotions and sexuality;
‣ The danger connected with following life-denying ideologies;
‣ The possibility to create our own reality;
‣ An ethical code based upon one single principle: don’t harm another;
‣ A liberal approach to all basic life functions;
‣ Honest and truthful language in dialogue;
‣ What is the purpose of life?
‣ Why are we here?

Newton - Einstein - Planck
Einstein’s achievements were not minor ones. I will throw some light
on them here. As I am myself not a physicist, I will reference what Fritjof
Capra and others wrote and said about Einstein. To begin with, Fritjof
Capra writes in The Turning Point (1987):
Fritjof Capra
At the beginning of modern physics stands the extraordinary intellec-
tual feat of one man - Albert Einstein. In two articles, both published
in 1905, Einstein initiated two revolutionary trends in scientific
thought. One was his special theory of relativity; the other was a new
way of looking at electromagnetic radiation which was to become
characteristic of quantum theory, the theory of atomic phenomena.
The complete quantum theory was worked out twenty years later by a
whole team of physicists. Relativity theory, however, was constructed
in its complete form almost entirely by Einstein himself. Einstein’s
scientific papers are intellectual monuments that mark the beginning
of twentieth-century thought.216
To anticipate, it will become clear through this sub-chapter that Ein-

stein marked an important transition between Newtonian physics, and
quantum mechanics. It was before all the concept of time that changed un-
der Einstein’s mathematical scrutiny from an absolute to a relative concept.
Einstein namely found that time is relative to velocity, the speed with
which a certain amount of mass moves through space. In the Newtonian
universe, time was an absolute constant, which is why we can say that
relativity theory was nothing short of a revolution in physics. Fritjof Ca-
pra explains:
Fritjof Capra
Einstein strongly believed in nature’s inherent harmony, and his
deepest concern throughout his scientific life was to find a unified
foundation of physics. He began to move toward his goal by con-
structing a common framework for electrodynamics and mechanics,
the two separate theories of classical physics. This framework is
known as the special theory of relativity. It unified and completed the
structure of classical physics, but at the same time it involved drastic
changes in the traditional concepts of space and time and under-
mined one of the foundations of the Newtonian world view.217

Newton and Planck can be seen as the poles from which Einstein
moved away and toward. He moved as it were away from Newton and
toward Planck, because Planck was one of the real innovators in physics
and one of the founders of quantum mechanics. Capra writes:
Fritjof Capra
The whole development started when Max Planck discovered that the
energy of heat radiation is not emitted continuously, but appears in
the form of ‘energy packets’. Einstein called these energy packets
‘quanta’ and recognized them as a fundamental aspect of nature. He
was bold enough to postulate that light and every other form of elec-
tromagnetic radiation can appear not only as electromagnetic waves,
but also in the form of these quanta. The light quanta, which gave
quantum theory its name, have since been accepted as bona fide par-
ticles of a special kind, however, massless and always traveling with
the speed of light. (…) At the subatomic level, matter does not exist
with certainty at definite places, but rather shows ‘tendencies to exist’,
and atomic events do not occur with certainty at definite times and in
definite ways, but rather show ‘tendencies to occur’. In the formalism
of quantum theory these tendencies are expressed as probabilities
and are associated with mathematical quantities which take the form
of waves. This is why particles can be waves at the same time.218
Let us first have a look at the relationship between relativity theory and
quantum mechanics. Contrary to what popular science magazines sometimes
state, relativity theory was not ‘left behind’, and has not been ‘super-
seded’ by quantum mechanics. The laws of relativity that Einstein found
and mathematically described are still valid for the macrocosm at large;
they apply in the relationships between large bodies, and in just any situa-
tion where a minimum amount of mass is in play. Grossly speaking, they
are valid for matter. They are not valid for the subatomic realm where we
deal not with mass, but with dynamic patterns. As Fritjof Capra writes in
The Turning Point (1982/1987):
Fritjof Capra
The most important consequence of the new relativistic framework
has been the realization that mass is nothing but a form of energy.
Even an object at rest has energy stored in its mass, and the relation
between the two is given by Einstein’s famous equation E = mc2.219

Quantum physicist Fred Alan Wolf states in the Bleep Quantum Edi-
tion:
Fred Alan Wolf

The first inkling in physics that we got, seems to me, came with rela-
tivity. That was the first inkling that time was not absolute, that it was
not the absolute rule of the universe, that god almighty did not say,
one second, one second, one second, one meter, one meter, one me-
ter. Then, the gravitational field: your head is actually moving at a
slightly faster rate than your feet.220
Let me start my review of the Bleep Quantum Edition with a quote by

David Albert, Professor & Director of Philosophical Foundations of Phys-
ics, Columbia University that mentions a very interesting point, often
overlooked in the ‘cultural’ debate of the new sciences. It responds basi-
cally to the question: ‘Would we modify certain behaviors under the in-
fluence of what we learn from science?’
David Albert
The interesting thing about physics is that it is a genuinely new and
powerful way of trying to come to grips with the world. I think the
experimental method which is important in physics is a very different
business from the method of revelation or the method of meditation,
or something like that. I don’t think it’s true that for example adher-
ents of, say, Buddhism, could imagine changing their beliefs based
upon the outcomes of some experiments people do with electrons.221
Living and working since nine years in a Buddhist country, I can af-
firm with conviction that what Professor Albert said is true. Buddhism is
not that soft, yielding and intelligent religion that many modern citizens
wrongly think it to be. In fact, it is a very rigid judgmental life paradigm
that is basically anti-life, as much and even more than the other dominat-
ing religious dogmas in the world. Buddhist Cambodians or Thai would
certainly not modify their behaviors and beliefs for the least bit under the
influence of knowledge from science. They are rigid and judgmental, if
not fundamentalist in their views about life and love, just as fundamental,
or even more, than orthodox Jewish, Muslims or Christians are.

This being said, I believe chances are that it’s rather people who are
not adhering to any fundamental religious dogma who are potentially
open to learn from the insights science can provide, and as a result mod-
ify certain of their behaviors.
Generally speaking, apart from all science, from all religion and from
all learning, we need a certain basic openness for acquiring real knowledge,
which first and foremost means self-knowledge. Fred Alan Wolf coins it in
the formula that ‘how far you want to go [down the Rabbit Hole] really
depends upon how much you want to discover about yourself.’ 222
This is the amazing truth about our interconnected universe: knowl-
edge always includes the observer, which means that whatever we learn
about our universe, we learn about ourselves as organic elements of this
universe.

The Unified Field
If we call the base layer of the universe the quantum field, or the unified
field or superstring field, the Planck scale, the A-field, the zero-point-field or the
quantum vacuum, it doesn’t make a substantial difference. I do not say that
the terms I have put here are really synonymous, but to demonstrate the
metaphor, I have approximated the truth somehow.
William A. Tiller clearly says in the Bleep that the zero-point-field and
the quantum vacuum are strictly speaking not one and the same thing. So
I am well conscious of my metaphorical diction here. What I want to convey
is that what really is at the basis of all creation, of all life, and new life, is
a vibrational field so subtle that it was being overlooked for centuries, while
the Taoist sages were absolutely aware of it, calling it the Tao or the ‘sub-
tle energy’.
Cartesian science was misleading us in the sense that it considered
life and the cosmos as a gigantic clockwork instead of considering it as a
living organism. Native peoples always knew the truth but they were si-
lenced, if not genocided, for knowing better. To say, this scientific neuro-
sis called Cartesianism really was a murder science and it has got our
ecologies worldwide below the baseline, so that we are today living on a
dying planet.
Let me collect here some quotes from the Bleep Quantum Edition that
prove, from different scientific angles, that we are living in a universe that
is basically organic and whole, that lives and breathes, that vibrates, and
that interconnects all-that-is in a field of total information. This intercon-
nectedness has been called entanglement, nonlocality, connectivity, colocation, co-
herence, morphic resonance or the quantum field effect.
As Fritjof Capra shows convincingly in his book The Web of Life
(1996/1997), summarizing decades of systems research, this universe is a
complex whole that consists of networks being nested within larger networks. So
what we have as the architecture of our metaverse is not really a hierar-
chy or only one in the sense that smaller networks are nested within
larger ones, but the term ‘hierarchy’ is not appropriate here because all
these networks have the same ‘value’ within the whole and they all re-
ceive the same, that is, all the information there is. Where all is shared, we
can’t really talk about a hierarchical structure, but rather a neuronal,
networked egalitarian structure.
This is a fundamental new insight as for millenaries all great civiliza-
tions around the globe have considered the universe basically consisting
of a hierarchy, or hierarchies, while again, here, the native peoples knew
better. How misleading our pre-quantum science was, is vividly described
in the Bleep by Lynne McTaggart, author of the book The Field (2002):
Lynne McTaggart
Science creates the stories that we build on, and science has told us a
very bleak story, it told us that we’re some sort of genetic mistake, that
we have genes that use us basically to move on to the next generation,
and that we randomly mutate. It said that we are outside of our uni-
verse, that we are alone, that we are separate, and that we’re that sort
of ‘lonely mistake’ on a lonely planet in a lonely universe … and we
are now realizing that this view of the world, this view of separate-
ness, is one of the most destructive things; it’s the thing that creates all
the problems in the world. And we are now realizing that that para-
digm is wrong, that we aren’t separate; we are all one, we’re all to-
gether at the very most elementary level of our being; we’re con-
nected, and so we are trying to understand and absorb ‘what are the
implications of that? What does this really mean to me in my life? 223
Dean Radin, Director of Consciousness Research Laboratory at the

University of Nevada and author of the books The Conscious Universe
(1997) and Entangled Minds (2006) gives an enlightening introduction into
the nature of our responsive, living and intelligent universe.
Dean Radin
People asked me why does quantum mechanics matter given that it’s
all little tiny stuff; who cares? There are three possible answers. From
a practical point of view, it doesn’t make any difference at all. I mean
you go out to work and drive your car and do all the rest of it. From a
second point of view, it actually infiltrates everything in the world,
especially the world of electronics. When you go to the supermarket
and you do the scanning at the checkout: that’s a quantum-
mechanical effect. But I think the important part is the third one
which is essentially a philosophical issue. Why are philosophers so
passionate about deconstructing the assumptions of the world? I fi-
nally got it. I got it as a result of looking at quantum mechanics and

comparing it to classical mechanics; they represent two very different

ways of thinking about the way the world works - and about what we
are. So from a classical perspective, we are machines and with ma-
chines, there is no room for a conscious experience, it doesn’t matter
if a machine dies, you can kill a machine, you can throw it on a
dump, it doesn’t matter. If that is the way the world is, people will
behave in that way. But there is another way of thinking about the
world which is suggested, is pointed to, by quantum mechanics, which
suggested that the world is not that clockwork thing but is more like
an organism; it’s a highly interconnected organismic thing of some
type, which extends through space and time. And that kind of envi-
ronment that what I think in the way that I behave has a much
greater impact not only on myself but on the rest of the world than
what and who is in the classical world. So from a very basic point of
view having to do with morals and ethics what I think affects the
world that’s, I mean in a sense, that’s really the key for why a world-
view change is important.224
John Hagelin, quantum physicist, Director of the Institute of Sci-

ence, Technology and Public Policy, and Professor at Maharishi Univer-
sity gives perhaps the simplest and most comprehensive explanation of
how we can imagine this unified field to be:
John Hagelin
Quantum mechanics is really the play and display of information,
play and display of potentiality, waves of information, waves of po-
tential electrons; it can’t support the world of electrons, it’s the world
of potential electrons. But you have to ask the question: waves of what,
really? What is the field that is waving? Is it the ocean? No, it’s a uni-
versal ocean, an ocean of pure potentiality, an ocean of abstract poten-
tial existence. We call it the unified field or superstring field. And
that’s what we are made of.225
Dean Radin speaks of ‘connectivity’ and ‘entanglement’ as not just

one of many properties of the quantum field, but the most characteristic
property.
Dean Radin
Connectivity among all things is a basic constituent of the fabric of
reality. It’s very difficult to wrap your mind around that, but Erwin
Schrödinger said - he is one of the founders of quantum mechanics -
that entanglement, which is that idea of this connectivity is not just a
property of quantum mechanics, it’s the property; it’s the property of
quantum mechanics that makes it very strange, and it doesn’t seem to

fit in with our ordinary world, our ordinary experience. But in fact, it
actually does.226
It is important to understand that the unified field is a vibrational pat-

tern that is not filled with mass, but where mass is absent. Stuart Hamer-
off, Professor of Anesthesiology and Psychology, and Associate Director
of the Center for Consciousness Studies at the University of Arizona de-
scribes the properties of the unified field or vacuum field as ‘largely
empty space’. He explains that on the subatomic level, we are moving in
wide empty space:
Stuart Hameroff
We were told in school that the world is made of stuff, of matter,
mass, of atoms. Atoms make the molecules, molecules make the ma-
terial world and everything is made of that. But atoms actually are
mostly empty. For example, if this ball were the nucleus of an atom, a
proton of a hydrogen atom for example, the electron circulating
around that nucleus, which will describe the outer levels of that atom,
would be out there by the mountain over there, roughly 20 miles
away, and everything in between is empty. In fact the universe is
mostly empty. However when we go down in scale, in the emptiness,
we eventually come to a level, a fundamental level of space-time ge-
ometry, the fine basement level of the universe, where there is infor-
mation, there is a pattern, it’s called the Planck scale and it’s the fab-
ric of the universe. At that level there is information that’s there since
the big bang. Most of the universe, even of matter, is actually
empty.227
A much more thorough explanation is given by William Tiller, Pro-

fessor Emeritus of Material Sciences and Engineering, Stanford Univer-
sity, and I hope I have typescripted it correctly here:
William A. Tiller
Most people think that the vacuum is empty, but for internal self-
consistency, consistency of quantum mechanics and relativity theory,
there is required to be the equivalent to the 1094 grams of mass en-
ergy, each gram being e=mc2 kind of energy. Now that’s a huge
number, but what does that mean, practically? Practically, if I can
assume that the universe is flat, then more and more astronomical
data is showing that it is flat. If I can assume that, then if I take the
volume of the vacuum in a single hydrogen atom, that’s about 10-23
cubic centimeters. If I take that amount of vacuum and take the
latent energy in that, there is a trillion times more energy there than

in all the mass of all of the stars and all of the planets up to 20 billion
light years. That’s big, that’s big - and if consciousness allows you to
control even a small fraction of that, creating a big bang is no
problem.228
Lynne McTaggart notes that organizations like NASA, British Aero-

space all are ‘trying to tab into this incredible unimaginably large energy
sea and they feel if they can tab this and travel to different galaxies, so
they understand that in empty space, there is this unbelievable energy’.229

Coherence, Connectivity, Entanglement, Nonlocality
I am using here Ervin Laszlo’s expression ‘puzzles and fables’ as a

metaphor for the many paradoxes quantum physics produces when we
look at it with the eyes of ‘conventional’ physics. It was exactly those
paradoxes that led to the revolution in physics that we today find is estab-
lished in some way, but was not just some decades ago. Thus the puzzles
and fables really had a creative impact and it’s as it were through their
push-and-pull that the new paradigm in natural and social sciences is
going to be leveraged.
There is gravity in our science establishment, a fact even the reader
of popular science magazines is aware of. This gravitational pull basically
holds scientists in outdated views because every move into scientific nov-
elty questions the established organizational structure, thereby causing a
threat to existing research funding and, worse, the reputation of the re-
searcher himself.
Now, this is really an old hat, but there is something unique in the
current paradigm shift, or transition from the mechanistic to the quan-
tum mechanical paradigm. It’s the fact that the push-and-pull from quan-
tum physics was so strong that that scientific gravity was virtually annihi-
lated our outweighed by a leveraging factor of potentiality that surely was
unknown in all of our pre-quantum science history. Jeffrey Satinover, a
psychiatrist and physicist, and author of The Quantum Brain (2001), ex-
plains in the Bleep Quantum Edition:
Jeffrey Satinover
You now can see in numerous labs around the United States objects
that are large enough to be seen by the naked eye, and they are in two
places simultaneously. You can actually take a photograph. Now, I
suppose if you show the photograph, they’d say ‘Oh, there is this nice
colored light. I see there is a bit over here and a bit over here. We got
a picture of two dots. What’s the big deal?’
Superposition is pre-detection. What I was speaking about in the
film is post-detection. Now, under normal circumstances, a single
object, once it has been detected, is in just one position. However,
there are states of matter that have been created now in which objects
can be in multiple positions simultaneously, not just two, but actually

as many as three thousand positions. Now, the first of these objects

were called ‘Bose-Einstein Condensates’, and they are single wave
functions, meaning they are single particles. But even though they are
single wave functions, the wave function has multiple positions. The
tricky point here is that it’s still a single wave function, it’s not three
thousand separate wave functions. It’s one wave function, so it’s one
particle.230
Thus, the emergence of the new physics was nothing short of a total
novelty event in human evolutionary history! What is so dramatic about this
novelty event? It’s that it brings us back at what Laszlo calls the ‘reen-
chantment of the cosmos’, thereby linking us back to the oldest of scien-
tific traditions that were not yet fragmented by the mind-body split, the
consciousness split so typical for modern times. Hence, science then as-
sumes a quality of religio in its purest sense, a link-back to our founda-
tions, and thereby becomes enchanted itself, and full of religious mean-
ing.
The most striking characteristics of the unified field are coherence, con-
nectivity, entanglement and nonlocality, while one may argue that all these ex-
pressions are saying basically the same, namely that we are all connected,
and that isolation and fragmentation, if we experience them, are of our
own making, the making namely of our thought interface.
John Hagelin explains that somehow we are not using the brain in
the way it was designed to be used. He asserts that the brain is ‘actually
specifically designed and carefully engineered to experience the unified
field, to experience the unity of life’. 231
Let me introduce this sub-chapter with two quotes from Laszlo’s
book Science and the Akashic Field (2004) that serve as an introduction, while
they show that the new science is not so new after all, and may be termed
a scientific renaissance of yet unfathomable dimensions.
Ervin Laszlo
As ancient sages knew, and as scientists are now rediscovering, in-
formation is produced by the real world and is conveyed by a funda-
mental field that is present throughout nature.232
For thousands of years, mystics and seers, sages and philosophers
maintained that there is such a field; in the East they called it the
Akashic Field. But the majority of Western scientists considered it a

myth. Today, at the new horizons opened by the latest scientific dis-
coveries, this field is being rediscovered. The effects of the Akashic
Field are not limited to the physical world: the A-field (as we shall call
it) informs all living things - the entire web of life. It also informs our
consciousness.233
There is a certain unison agreement now among quantum physicists,

while there is generally very little agreement about the further details; it’s
regarding the main characteristics of quantum physics, that are uncertainty
and nonlocality. The ground in the quantum world, as it were, is not solid
ground, it’s floating, constantly moving, and this situation creates insecu-
rity, and fear. David Albert explains this in psychological terms that show
the conceptual crux of it all, namely the moment we want to formulate it
as a solid new science paradigm:
David Albert
So, on the one hand, you have a theory which from a conceptual
standpoint was profoundly puzzling, and on the other hand, from the
practical standpoint was vastly more successful than anything we ever
had seen before. This is the kind of situation that produces the ten-
sion that all the investigations and foundations of quantum mechanics
are feeding off of since then; because on the one hand, this is an
acutely paradoxical puzzling conceptually confusing theory; on the
other hand, we have no option along the lines of throwing it out or
neglecting it because it is the most powerful proven tool for predicting
the behaviors of physical systems that we have ever had in our
hand.234
As we are with puzzles and fables, Stuart Hameroff explicates the

basic laws at the fundamental creative level of the quantum matrix:
Stuart Hameroff
The universe is very strange. There seem to be two sets of laws that
govern the universe. In our every-day classical world, meaning
roughly our space-and-time scales, things are described by Newton’s
laws of motion set down hundreds and hundreds of years ago, and
they worked very well for billiard balls and canon balls and gravity.
However, when we get down to a small scale, on the level of atoms, a
different set of laws take over. These are the quantum laws, the laws
of quantum mechanics, and at that level particles may be in multiple
places at the same time (‘Superposition’), they may behave as waves
especially and temporarily (‘Wave-Particle Duality’), they may be
interconnected over great distances (‘Entanglement’), they may be

unified into one quantum state, into one state governed by one wave
function (‘Bose-Einstein Condensates’), and the borderline, the
threshold, the curtain between the quantum world and the classical
world is really mysterious; it’s called the ‘collapse of the wave func-
tion’ because in the quantum world everything is in superposition of
multiple possibilities, and in the classical world, these multiple possi-
bilities seem to collapse to particular definite choices - so everything is
in one particular place.235
There is another notion, next to the term ‘entanglement’ that was

coined by Dean Radin, it’s the term ‘colocation’. It has to be seen that
Radin is not a quantum physicist but a psychic researcher, and so he has
worked out his own vocabulary, but what he comes up with firmly cor-
roborates the research results of quantum physicists. He explains in the
Bleep Quantum Edition:
Dean Radin
Einstein didn’t believe that quantum mechanics could be true because
it required that there be ‘spooky action at a distance’. That was his
term. What he meant was let’s say when we have an ordinary way the
fabric of reality is we have these two places in space; they are separate
and never the twain shall meet. But in fact it’s not true. At some
deeper level that we can’t see with our eyes accurately, two places in
space are the same, they are colocated, coexisting. So, if we imagine
that common sense, in the literal meaning what your senses tell you
about the world, if that’s the way the world is actually constructed,
then things like psychic and mystical experiences don’t make any
sense at all because the whole point of psychic or mystical experi-
ences, and what makes them strange, is a sense that there is some kind
of connection between what’s going on inside your head and things
elsewhere, elsewhere in space and in time. So what this view of quan-
tum mechanics provides is a way of framing what these strange expe-
riences are like, and it reframes it from somehow magically informa-
tion is getting inside my head through signals or forces or something,
into a different view, which is that, in a sense your head, yes, is here,
but it’s also spread out, spread out through space and time. And so,
when I am able to get a telepathic impression from somebody at a
distance, it’s not because I somehow jumped out here and got it, but
because at some deep level my head and the other person’s head are
colocated.236
You take this notion of an entangled universe and you apply it to

human experience, because human experience is part of the universe
as well. And you say, well, let’s assume that experiences are entangled
- how would it manifest? And we can start going to ways in which it
could manifest. If there’s a connection with another mind, we call it
telepathy, and if there’s a connection with some other objects some-

where else, we call it clairvoyance, and if there’s a connection that hap-

pens to transcend time, we call it precognition; and there’s a connection
in which my intention is expressed out in the world in some way, we
call it psychokinesis or distant healing. So you can go to a list of perhaps
twelve kinds of psychic experience that have gotten labels over the
years, like telepathy, but this is really just the tip of the iceberg.237
Lynne McTaggart explains it in more traditional terms, speaking of a

‘sea of energy’:
Lynne McTaggart
We’re all connected. I mean the most fundamental thing is we are all
connected by an energy field, we swim in a sea of light, basically,
which is the zero-point field; and I say that first of all you have to get
away from the whole idea of separateness, because separateness is the
biggest problem of the world now.238
Fred Alan Wolf is one of the quantum physicists who is next to Ervin
Laszlo perhaps the most outspoken, and non-hesitant, to claim a total re-
newal of organized spiritual ritual to reflect the consciousness boost quantum
physics triggered both on the individual and the collective scale. He
voices his concern in the Bleep in clear terms:
Fred Alan Wolf

We need a new spiritual milieu, we need a new spiritual way of un-
derstanding the nature of what it is to be a human being because the
old ways, the old mythologies, the old monarchy-king-god versus the
old lawful-scientist’s-way-of-doing-everything are dead. They need to
be buried. We need a new realm, a new vision and I think that quan-
tum physics, if anything, can help us get a step up in the right
direction.239

The Impact of Consciousness
Besides the insight that there is one unified field of vibration, energy
and information that interconnects all, creates all and recreates all, for
understanding our universe we need to learn about the impact conscious-
ness has upon this unified field. Candace Pert, author of the book Mole-
cules of Emotion (2003), humbly states:
Candace B. Pert
I think the key aspect of the new paradigm, at least in medicine,
which is my little piece, is that consciousness is real and has an
impact.240
While Joe Dispenza claims our need to ‘go beyond our senses to cre-
ate a new paradigm’, Fred Alan Wolf is more explicit in that he points to
the danger to focus upon the external world when we expect the world to
change. I would term it in the words that all change is an inside-out proc-
ess and starts at the level of human intention, and thus on the nonmate-
rial level of reality.
Fred Alan Wolf

The main question will be what’s going on inside of you, in your
brain, in your nervous system, in your nature of observation, how
memory works, how mind works; the main question will be that what
is happening there is some kind of observer matter into relationship
which is a deed making things real for you, affecting how you perceive
reality. Such things are not really out there, you know, you are not
changing big things, big chairs, big trucks, and bulldozers and rockets,
you are not changing all - no. But you are changing how you perceive
things and maybe how you think about things, how you feel about
things, how you feel about the world.241
Joe Dispenza gives an important point of information when he com-

pares the total information our human brain receives per second, com-
pared with the information we are actually processing. And the question
obviously is why human consciousness evolution has left out or has de-
graded what I call ‘direct perception’? We know the answer in the mean-

time, it’s because the brain mainly serves survival purposes before it serves
cognitive completeness and accurate perception.
Joe Dispenza
The amount of information that the brain is processing every single
second tells us that there is more to the world than what we are per-
ceiving. … The brain processes 400 billion bits of information a sec-
ond, but we are aware only of 2000 bits. That means that reality is
happening in the brain all the time.242
This brings me to point to the important difference between our self-

reflective consciousness and perception; perception is the more practical
tool for consciousness to operate in informing itself. Ideally, perception
should be accurate, but isn’t, the way our brain has evolved till now,
which is an insight that was voiced already back in the 1960s by Edward
de Bono, in his book The Mechanism of Mind (1969).
Now, in the Bleep Quantum Edition, Andrew Newberg, M.D., Director
of the Center for Spirituality and Neurosciences, Assistant Professor in
Radiology and Psychiatry, and Adjunct Professor at the Department of
Religious Studies, University of Pennsylvania, points out that perception
is the pure receptory process of information gathering, while conscious-
ness is what gives meaning to every single bit of information we receive
through our perception interface:
Andrew Newberg
The eyes, or generally the senses are taking this information and they
are storing it but you’re not really able to get it to mean anything until
you actually put it all together; in some sense it requires the editor’s
table to really put the whole thing together, to put your movie to-
gether about what your life and your world is actually about.243
Joe Dispenza puts it in even more conclusive terms:
Joe Dispenza
The brain is processing 400 billion bits of information and our
awareness is only on 2000; that means reality is happening in the
brain all the time; it’s receiving that information, and yet we haven’t
integrated it. But if we are giving knowledge and information outside
of convention, outside the box of conventions, for example through

quantum physics and neurophysiology, and the brain is asked to con-

template, we are asked to contemplate on that, and examine what are
some possibilities and potentials, and associate our known with our
experiences of what we know, and repeat it over and over again, the
brain is going to start to integrate two independent neuronets and is
going to create a new vision. And that vision is going to take a flash-
light and shining it from the 2000 bits of information that have to do
with our body and our environment and time slightly over in the
dark, and looking at something new: that’s called realization.244
How do consciousness, perception and memory work together in the

brain? This point was well explicated in the Bleep and the example of a
woman who is disgusted at all men because she hates one man, her for-
mer husband, was well-chosen. Amanda, when she was young, grew up
in a rather traditional environment where she was not having the oppor-
tunity of various love affairs until she married. For her, the marriage and
the way her husband was treating her became for her the pattern for her
love, or in one word, her love pattern.
Now, the problem was of course that her husband was a macho and
abuser type of male who was having affairs with other women, even be-
fore Amanda married him. The tragedy in Amanda’s life, and in the lives
of so many other people, was that her love pattern was an abuse imprint
that she took for love because it was her first, original experience of that
thing called love! Unaware of how other people live their loves, she as-
sumed that what had happened to her was the common lot of all women
and that, as a consequence, all men were polygamous cheaters, and abus-
ers. Now, how does it happen that the brain produces as it were an ‘op-
tionless’ imprint, an imprint that kind of vandalizes the memory surface,
to become ‘all over the place’ so that the person virtually sees herself im-
prisoned by a single phantasm that repeats itself in her memory over and
over again, even many years after the original experience? Joe Dispenza
explains this mechanism of the brain conclusively in the Bleep Quantum
Edition:
Joe Dispenza
What separates us from all other species is the ratio of our frontal
lobe to the rest of the brain. The frontal lobe is an area of the brain

that is responsible for firm intention, for decision-making, for regu-

lating behavior, for inspiration. It is the seed of what causes us to take
information from our environment and process it in sort of our brain
to make decisions and choices. There are different decisions and
choices we made in the past. The brain is made of tiny nerve cells
called neurons. These neurons have tiny branches that reach out and
connect to other neurons to form a neuronet. Each place where they
connect is integrated into a spot for a memory. The brain builds in all
concepts by a lot of associative memory, for example ideas, thoughts
and feelings are often constructed and interconnected in this neu-
ronet, and all have a powerful relationship with one another. The vast
concept of love, for instance, is stored in the vast neuronet, but we got
the concept of love from many other ideas. Some people have love
connected with disappointment; when they think about love, they
experience the memory of pain, sorrow, anger and even rage. Rage
may be linked with the hurt which may be linked with a specific per-
son who stands as connected with love.245
After this quote, the mechanism of the brain may be clear to the
reader, but it may not yet make sense why the brain does that, or more
generally put, why nature has given memory such an importance that, in
a case like Amanda’s, obviously, it stands in the way to happiness? Na-
ively put, we may ask ‘Why has nature not given us a key to simply erase
any unwanted nasty rubbish memory’ to free the memory surface and
help us to see life virtually with new eyes? Well, I was naive enough to ask
that question, and much to my benefit, for I received a very clear, and
unequivocal answer already years ago. I found this answer, that normally
is given by psychiatrists, to my surprise voiced in the Bleep by quantum
physicist Amit Goswami:
Amit Goswami
Every observation can be looked up as a quantum measurement; this
quantum measurement produces memory. We always perceive some-
thing after reflection in the mirror of memory. It is this reflection in
the mirror of memory that gives us that sense of our I-ness, who I
am.246
I never knew that human memory is a result of quantum measure-

ments, but I knew that memory has this huge importance in our human
brain because for our survival a firm sense of identity and an equally sure
feeling of continuity and constancy of perception is needed, and this is estab-

lished psychiatric knowledge. One of the most difficult-to-cure emotional

and mental disorders, schizophrenia, is namely characterized by the faulty
character or absence of one of these three fundamental characteristics of
our brain that all have to do with the memory surface.
For example, in case all these three elements are faulty or missing, a
person would be irreversibly psychotic and behave, from a body language
point of view, much more closely to an animal:
‣ Personal Identity
I know at any moment that I am I and that I am not another person.
I am sure of this. If at any moment, I would suddenly be aware that I
am not I but another person, this would cause such a shock that it
could lead to sudden death or irreversible mental illness.
‣ Sense of Continuity
When I wake up in the morning I know that I am I and that the eve-
ning before I went to sleep, and thus my life continues. If that feeling
of continuity was suddenly absent, even for a minute only, we could
suffer such a shock that it could result in sudden death or irreversible
mental illness.
‣ Sense of Constancy of Perception

I know at any moment that my brain continues recording, that my
perception is uninterrupted. If at any moment I would become sud-
denly aware that my brain stops perceiving, this would cause such a
shock that it could lead to sudden death or irreversible mental illness.
Now after this short explanation it may appear clear why evolution
has given such a predominant place to memory, especially for the human
being! And for this mechanism to work properly, nature has insured to not
give us a handle or key for interrupting the memory surface for this could acciden-
tally lead to irreversible brain damage and even death. People who have
lost their memory because of accidents have to relearn all and everything
like a small child, and it will take years, but without regaining or rather,
rebuilding, their memory surface, they cannot progress in any way in
their lives, and cannot evolve in their spiritual evolution. So important
memory is! It’s almost that you could coin this truth in the saying ‘Hu-
man life without memory is an impossibility!’

Now let us see how Joe Dispenza continues his interesting lecture on
memory and the brain, for it will become clear why the brain doesn’t
even make a difference between what it directly perceives through sen-
sory input, and what it remembers:
Joe Dispenza
The brain does not know the difference between what it sees in its
environment and what it remembers because the same specific neu-
ronets are then firing. We know physiologically that nerve cells that
fire together, wire together. If you practice something over and over
again, those nerve cells have a long-term relationship. If you get an-
gry on a daily basis, feeling frustrated on a daily basis, if you suffer on
a daily basis, if you give reasons for the victimization in your life, you
are rewiring and reintegrating that neuronet on a daily basis, and that
neuronet maintains a long-term relationship with all those other nerve cells,
called an ‘identity’. We also know that nerve cells that don’t fire together,
no longer wire together; they lose the long-term relationship, because
every time we interrupt the thought process, that produces a chemical
response in the body; every time, we interrupt it, those nerve cells that
are connected to each other, start breaking a long-term relationship.
If we practice a mental rehearsal, our skill in doing it will show that
certain brain circuits will grow as a result of our effort.247

The Impact of Intention
The claims that William Tiller is making are not minor ones. I would
go as far as saying that they are the most controversial and disputable arguments
brought forward in the Bleep. They go beyond the general criticism of
the film by David Albert who found that the ‘impact of consciousness’ on
matter and generally, the universe, has never been ‘proven’ by quantum
mechanics. Wayne B. Jonas, M.D., the former Director of the Medical
Research Fellowship at Walter Reed and the Office of Alternative Medi-
cines at the National Institutes of Health states in a note on Dr. Tiller’s
book:
Dr. Wayne B. Jonas

In Conscious Acts of Creation, Dr. Tiller makes a claim that would not
only revolutionize medicine but our perception and approach to all
reality. Unlike many who venture into these realms, Tiller has a dis-
tinguished career at Stanford University and a solid grounding in
physics. If there are prophets in our extraordinary times, he is likely
one of them.
William Tiller doesn’t speak generally about the matter, he simply

went about construing devices that do the job because they were ‘condi-
tioned’ by human intention, a beam of strongly focused conscious awareness.
With these devices, it was found possible to raise or lower the pH of
water at 1.4 units, which is considerable, so considerable that if that was
done to the water in our bodies, we would die upon the alteration!
William A. Tiller
We took two simple black boxes like this. Inside is a very simple elec-
tronic circuit, a few diodes, an oscillator, an eprom, some resistors and
capacitors. Basically, that’s it. We wrapped one in aluminum foil, we
put it in an electrically grounded Faraday cage, and the other, we set
on a table top, around which four very well qualified meditators,
highly inner self-managed individuals sat, and they go into a deep
meditative state, they cleanse the environment, they make it essen-
tially a sacred space, using their mind in all these procedures, and
their intentions, and then one of the four speaks the specific intention
for this device. The intention is to influence a particular target ex-
periment, might be to increase the pH of purifying water by 1.4 pH,

or to decrease the pH by 1.4 pH units. We have used these devices on

all those experiments, and they have been robustly successful. In the
meditative process, and after one speaks the particular intention, it’s
held various ways by the four for maybe fifteen minutes, and then, so
be it, let’s let go. And then a subsidiary intention is stated to seal that
imprint into the device. We take one of these devices with its alumi-
num foil, we put it in a soft package, then put it in a Fedex packet, we
ship it 2000 miles away to the laboratory we are using, up in Minne-
sota, and as soon as it arrives there, it goes in its own electrically iso-
lated Faraday cage. The next day we do the same with the control.
(…) Now, we learned over some period of time, there was another
factor. We found that the use of these intention-imprinted electrical
devices, the continued use of this somehow conditioned the space to
some higher level of symmetry, and we start getting new phenomena,
that is the devices work, that is the pH which is normal, starts rising,
1.4 pH, if that was the imprint, or starts dropping. You go down 1.4
pH, you are beyond, you are dead. I mean that’s what it means to a
human.248
I am aware that the claims Tiller is making sound utopian, or seem

to be taken from a science fiction novel. More than a year ago I have en-
gaged an email conversation with Tiller who was at first responsive to the
idea of reading some of my research papers, but then suddenly dropped
the conversation with me. Since then, I have written to him several times
more, but I only met silence. This is perhaps not the usual way an honest
scientist behaves in a serious exchange with somebody who, like me, has
no hidden agenda and is not to be found in any league or grouping, and
whose research was never funded in any way.
I was completely open-minded to understanding more of Tiller’s re-
search but was put off through his sudden freaking out from any further
exchanges, and without even giving a reason.
I am not here to judge and would be incompetent anyway doing that,
so let me reference what Alexandra Bruce wrote about these experiments,
as she is an author who has published a critical book about the movie,
entitled Beyond the Bleep (2005). Alexandra unveiled a few secrets and ab-
normalities about the film that I completely ignored before reading her
study. Now, about Tiller’s experiments, while her approach is critical and
her anonymous physicist advisor was outspokenly skeptical regarding
Tiller’s experiments, Alexandra writes in her summary of Chapter Ten,
‘William Tiller and Conscious Acts of Creation’:
Alexandra Bruce
Tiller’s ideas are certainly intriguing, suggesting a mathematical and
completely scientific explanation of the soul, consciousness and the
interplay between the subtle and gross physical realms. It is especially
interesting that Tiller’s experimenters recorded and documented the
residual effects of consciousness on a location used in numerous ex-
periments, where by the effects of the ‘imprinting’ continued to reso-
nate in the space and affect the subsequent experiments.249
One could possibly doubt those extraordinary and almost unbeliev-

able research results if they were standing alone in a desert landscape of
innovative science, but they don’t. They are not isolated research events
and actually fit rather well in a series of similar experiments conducted
by other researchers over the last two decades or so.
Let me first come back to Dean Radin, whose scientific corrobora-
tion of psychic phenomena has grown largely beyond the ‘Uri Geller’
audience in that they can be said to represent conclusive scientific evi-
dence as to the existence of psychic powers and the various phenomena
correlated to exercising those powers, consciously or unconsciously.
Today, any skeptic who rants about mental derangement when psy-
chic phenomena are concerned really should engage a reality check with
Radin’s research, or he risks to lose his credulous negativist audience.
Nobody can ever be so negative to discard out scientific research that
has been time-tested and peer-reviewed, or he risks to lose his own credi-
bility as a ‘skeptic’.
Dean Radin reports random-number generator experiments that are
really uncanny and seem to stand in line with Tiller’s experiments in that
they show that human intention does matter and influences research results
on a probability scale considerably higher than random, and thus largely
beyond pure chance.
Dean Radin
One type of random-number generators type of experiment has been
conducted many many times, hundreds of times over the past four
decades or so, since around the 1960s. That’s been a random genera-
tor that only produces sequences of random bits, zeroes and ones, like
clipping coins, and you would simply ask somebody to press the but-
ton would produce 200 bits and you ask them to say ‘Well, try to

make it produce more one bits than zero bits, and when you take the
entire body of literature, all of the hundreds of experiments that had
been done, you can ask a single question. Did it matter that people
were trying to push it toward one or to push it toward zeroes, and the
overall answer is ‘Yes, it does matter. Somehow intention is correlated
with the operation, with the output of these random number genera-
tors, such that if you wish for more ones, somehow the generators
produce more ones.250
What is a random number generator? It is an electronic device quite

similar to those construed by Tiller’s team, that consist of a few diodes,
resistors, an eprom and a simple electronic circuit. Other scientists and
authors agree. Fred Alan Wolf, not minor a capacity in quantum physics,
states in the film:
Fred Alan Wolf

That actually keeps us wonder how people can affect the world they
see. You bet that they are! Every single one of us affects the reality
that we see, even if we try to hide from that and play victim. We all
are doing it.251
Lynne McTaggart says that those who think about quantum physics
being ‘arbitrary’ and ‘random’, forget to account for ‘the extraordinary
effect of human thought, of human intention’.252
So why do obviously only a select few really create their own reality?
I mentioned already some famous artists who can be cited as prime real-
ity creators. But what about ordinary humans? Why are we not all creat-
ing our own reality in a conscious and deliberate manner? Is it because
we lack out on the basic knowledge that we do have this capacity? This is
certainly one of the reasons. Our schools as good as never tell children
about those things, and geniuses, as we saw earlier on in this book, are
different from ordinary people in that they validate their intuitive knowl-
edge higher than any knowledge they absorb from schools, universities or
the media. William Tiller brings it on a simple equation, saying that most
people ‘don’t affect reality in a substantial consistent way because they
don’t believe they can’. 253
It has been shown regarding psychic powers that indeed, when we
maintain negative beliefs about the very existence of those powers, we
enjoy them to a much lesser extent. So our beliefs are actually ‘negatively
creative’ and thereby can positively obstruct our human potential! This is
something that I am everyday confronted with as a coach and corporate
trainer. The whole job of training is nothing but giving people the right
beliefs and erasing in them the wrong ones!
In addition, Joe Dispenza references experimental data that suggest
that ‘the average person loses their intention span every six to ten seconds
per minute’.254
As a matter of fact, when intention is not constant and consistent, its
effect upon the quantum field of life is considerably weakened. My more
than twenty years of experience with Creative Prayer showed me that af-
firmations that are short-lived and inconstant are little effective; worse,
they can even produce the opposite as what one expected when they are
being outweighed by negative self-talk, or strong resentment impacting upon
the person’s emotions for a prolonged period time. To put it in a slogan,
when you are not consistent in a positive manner, you are very likely to be
consistent in a negative manner, so your outcome will be pretty much the
contrary of what you expected! When you wish a Cadillac today and a
Mercedes tomorrow, and you do not consolidate your wish list, you create
only confusion in your mind, and the outcome will be either nothing or a
negative one. This is what some coaches call the necessity of being ‘single
focused’. William Tiller explains:
William Tiller
When one wants to focus intent you want to be a singleness of mind,
that’s why some of the old occult teachings teach people to focus on a
flame, a match flame in fact, so that you learn to bring your attention
into a very short channel so that the energy density becomes greater.255
It is indeed all a matter of channeling creative energy, part of which proc-

ess is to bundle the energy beam, so as to render it targeted. The power of our
creation really depends on the mental and emotional energy invested in
it, when this energy is consistent with the intention it contains.

Why is this so? It has to do with the layered structure of conscious-

ness and the universe. There are various layers and the art of reality crea-
tion is to remain on one single layer, and not switch layers. Hagelin explains:
Hagelin
The mind is structured in layers just like the universe is structured in
layers, from superficial to profound, and if we use the mind at the
very superficial level of ordinary thought, we have very limited power
and barely move a speck of dust across the table top, without using
our hands, so weak consciousness can be. But at the deepest level of
consciousness, consciousness creates universes. There are just differ-
ent levels of truth. The deepest level of truth that is covered by sci-
ence and by philosophy is the fundamental truth of unity, and on that
deepest subnuclear level of our reality, you and I are literally one.256

Creating Our Own Reality
The present sub-chapter is a short guide to assist you in your impor-

tant quest for self-realization. We have seen so far in this chapter that
when we are using the quantum field as the unifying intelligent base layer
of the universe, we can bring about what Tiller calls ‘conscious acts of
creation’. That means we can co-create reality, using intention as the motor
or initializing device. We then attune the quantum space to our inten-
tional vibration. It’s pretty exactly what Tiller’s experiments were about,
only that they attuned an electronic box to receive conscious intention,
and to propagate it later, and you are going to do this with your subcon-
scious mind. Your black box is your own unconscious.
Candace B. Pert, Professor of Physiology and Biophysics, George-
town University Medical School and author of Molecules of Emotion (2003)
boldly states in the Bleep Quantum Edition:
Candace B. Pert
And we all create our own realities, and we do that because we are
the observer; we are each the own observer of our own reality; and
each of our individual consciousnesses creates our own individual
reality, in the most amazing way.257
I find it intriguing to see in which precise ways the insights of quan-

tum physicists, spiritual teachers, successful psychiatrists, famous artists
and outstanding entrepreneurs coincide when it goes to explain the why
and how of programming one’s personal reality. This shows me that this
information and insight is available to all of us, and not only to some
chosen elite. This insight is intuition!
What most mediocre people do is to foreclose, in one or the other
way, this natural knowledge about high achievement in order to justify
their limitative worldview and to have a reason for engaging in self-pity
and endless procrastination.

Let us see, what on the other hand, a conscious individual has to say
about the subject, and how we can relate his teaching about creating real-
ity with other known methods of reality creation.
Joe Dispenza
I wake up in the morning and I consciously create my day in the way
I want it to happen. Now, sometimes, because my mind is examining
all the things that I need to get done, it takes me a little bit to settle
down and get the point of what I am actually intending to creating
my day.
But here’s the thing, when I create my day, and out of nowhere,
little things happen that are so unexplainable. I know that they are the
process or the result of my creation. And the more I do that, the more
I build the neuronet in my brain; that I accept it, that’s possible, gives
me the power and the incentive to do it the next day.
So in order for us to change the chemistry, we would literally have
to change the neuronet, which means we have to change our identity,
which means we have to change our attitude, and change the way we
interact with our environment. And every time we keep being the
same person, and keep experiencing the same attitudes, all we are
doing is reinforcing ourselves as our identity.258
Let me now ask a common and actually very old question. ‘Who is
creating reality in us, our ego, the controller of daily reality, or our spiri-
tual guide, our higher self ?’ Indeed, for mechanistic thinkers, the idea of
reality creation must be frightening because they imagine people would
‘mess up’ the world with creating highly contradictory realities, which at
the end would fight against each other. This is really a misconception and
was unveiled as such by Fred Alan Wolf in the Bleep Quantum Edition!
Fred Alan Wolf answers the question conclusively:
Fred Alan Wolf:

One of the things that comes up about creating reality is what hap-
pens when there are two people each creating a different reality. What
there happens, what goes on there? Well, the first thing to realize, the
idea that you create your own reality, if by ‘you’ you mean that ego
person that you think is running your show creates your reality, is
probably wrong. It’s probably not that you that’s creating your reality
at all. The you that really is creating your reality is what I call the
‘gooey in between the frames stuff ’; that’s the true you.259

I think this is a very important point. It is obvious that, if reality was

created by our egos, the dim picture given by mechanistic thinkers would
probably be true. But it’s not our ego that is in any way involved in creat-
ing reality. Amit Goswami, Professor Emeritus of Physics, University of
Oregon, explains that all choices about how we wish our reality to be, are
being made in a nonordinary state of consciousness, not with our day-to-day
thoughts and emotional patterns.
Amit Goswami
The place from where we choose to create my own reality, that place
of consciousness is a very special nonordinary state of being where
the subject-object split tends to disappear. And it is from this nonor-
dinary state that I choose; and therefore, the ordinary exultation of
the new ager also disappeared until it was forced to face the reality
that there is really no free lunch: we have to meditate and reach these
nonordinary states of consciousness before we become the creator of
our own reality.260
This means we have to engage in a more or less thorough and consis-

tent spiritual practice in order to be able to reach a deep meditative state
where the inner controller or ‘survival program’ is intelligently put to rest,
and where we connect with the quantum field, which is a field of infinite
possibilities, of pure potentiality. Within that innermost realm, and only
there, we can reach out into novelty.
In all great success there is an element of novelty, something that was
hardly predictable before the person succeeded on their particular path;
this is what makes the essential part of success in that it is part of a new
reality that has been created, consciously or implicitly.
As Edward de Bono states it: ‘Once a new idea springs into existence
it cannot be unthought’. No, I’m not talking about science fiction here.
It’s true that science fiction authors have been particularly imaginative for
envisioning a new global reality, a new reality for the whole of humanity,
and this particularly on a technological level. Here I’m talking about per-
sonal reality, not about the reality of a future humanity. I am not a science
fiction author, nor a social utopist. What I show you is not something re-
lated to myself, but something that is within your own personal potential. I

show you an ability that you already possess, alongside your other skills
and capacities. However, most people ignore that human imagination could
have such a strong impact upon reality, and that it’s actually a creator
force, the creator force in the universe. Yet this tremendous energy has to
be properly channeled.
Look at the life story of the great French novelist Honoré de Balzac,
who was one of the most imaginative authors in the literary history of
humanity. And yet his personal life was a series of tragedies, failures, dis-
asters, scandals, open or hidden fights with others, animosities and what
more, and on the other hand unbridled debauchery, self indulgence and
a lifestyle in which he exhibited very little self-discipline.
But suffices to read one page of this literary genius, the description of
a person, the way the hero or heroine is clothed, walks, talks, thinks and
we are put directly on-stage, facing that person in real life, so vivid are
Balzac’s descriptions, so brilliant and sharp was his imagination. But to
what purpose was it used? It was certainly used to create great literature
and art. It was hardly ever, or not at all used to create a new and different
personal reality for the author himself.
This is an example for the fact that imagination alone does not bring
the result, but that all depends on how imagination is channeled. How do
you use your imagination? And with which purpose do you use it, when you
use it? And what is purpose? Is purpose not defined by intention? What is
intention? Let us see what Joe Dispenza and William A. Tiller have to say
about the subject:
Joe Dispenza
I think if we keep quantum physics and the understanding very sim-
ple for the lay person that our observation has a direct effect on our
world, I think if we keep it very simple, then people can get about the
business of beginning to practice the skill of observation. See, the
subatomic world responds to our observation but the average person
loses their attention span every six to ten seconds per minute. (…) If
we’re given the proper knowledge, the proper understanding, and
given the proper instruction, we should begin to see measurable feed-
back in our life; if you make the effort to sit down and design a new
life, and you make it the most important thing, and you spend time

every day feeding it like the gardener feeds a seed, you will produce
fruit.261
William A. Tiller
It has such flexibility that anything you want to create, it will create,
and you learn that your intention causes this thing to materialize once
you are conscious enough.262
When your memory surface is not clear, what happens when you use
imagination for achieving your goals? I cannot tell you what happens, but
I can tell you that chances are low for what you wish to happen really to
come about. Why?
Because your memory surface intermittently infiltrates information in
your imaginative content that you absolutely do not wish to have put. Is
there any willful control over this process? No. There is only one way:
clearing the memory surface. When your glasses are dirty, and you see a
foggy world, your willpower alone will not clean them. You have to take a
piece of cloth and wipe them clean. It’s the same with memory. It can be
wiped clean.
I have done that at several instances in my life and thus I know that it
works. You may have read in other books that it does not work, or that it
works only for exceptional people such as yogis, gurus, spiritual teachers,
and the like. No, we are talking here about something ordinary, not about
a mysterious spiritual matter. We are talking about something rather me-
chanical.
The memory surface, while this is a gross comparison, works like a
magnetic tape. You store information. You add on new information. You
erase information. Only one thing you can’t do; there is no function that
stops the brain from recording. This means that although you may al-
ready program your reality according to your innermost wishes, reality
always brings novelty of its own, because it’s not, and cannot be, depend-
ent upon your creative mind. That’s a truth that our great poets express
beautifully and that can be put in the formula: reality always surpasses
the individual mind. But that’s not something to deplore. It only shows
that our individual mind and soul are imbedded in a greater soul reality

that kind of connects all minds within a cosmic meta-reality that is be-
yond the control of our individual mind. And yet, every impact of our
individual mind upon this cosmic reality surface is noticed and can be
retraced.
I have explained this in order to prevent you from getting depressed
by just another pitfall of perception, this time of self-perception, the pit-
fall namely to believe we were insignificant as individual human beings on
that cosmic, universal plane of consciousness. If this was so, we could not
be co-creators, and we could not create our own reality. And in that case,
I would not have taken the time and done the effort to tell you all of this.
William Tiller states in the Bleep:
William A. Tiller
Capacity is in our bodies to be coherent. And that manifests higher
and higher energy density levels, and to be big time creators. Just up
to us, we have the free will to not do it, or to do it, and then it just
takes time, and practice.263
A philosopher once compared humans with the billions of grains of

sand on a beach, and this image has been interpreted as a metaphor for
the insignificance of human beings in the cosmos. This is, in my view, a
fundamental error. Who, tell me, knows about the importance of an indi-
vidual grain of sand in the whole of the cosmos, or even the whole of
creation? To arrogate yourself to state that a grain of sand is insignificant
means the same as saying that the whole of creation, and implicitly also
that the creator force itself is insignificant. Today we know through quan-
tum physics that every single electron, every single particle, that is only a
tiny, very tiny fraction of a grain of sand, is conscious, and maintains re-
lationships, chooses partners and friends, and locations, or remains unde-
cided and at many locations at the same time.
Particles are conscious. And if that is true, by implication, grains of
sand are conscious. And thus they are alive!
There are various methods to clear the memory surface. For making
a good choice, you need to know more details about what memory actu-
ally is. Forget what you heard in school as it’s most probably wrong.

Memory is not in the brain, but in the luminous body or aura. It’s coded
in energy patterns, which are quanta of energy, and these patterns are virtu-
ally flowing around you, they are in movement, not static. The brain acts
as interface to the memory surface; it does not store information. The old
scientific view of the brain as a storage house is long superseded by new-
est research that, eventually, has included the insights we gain from psy-
chic and clairvoyant research, Chinese medicine and acupuncture, and
meditation, as well as quantum physics.264 To conclude from this re-
search, we can say that memory is volatile; this has, by the way, a big advan-
tage, namely, that memory is not forever engraved anywhere in our gray
matter, as it was believed by a mechanistic neurology of the 1960s and
70s. It also means that memory can be triggered to release information
by touching parts of the body, by doing certain movements, by doing
body work such as Rolfing or Alexander Technique.
Reichian massage has proven to be especially conducive to releasing
old memory patterns from the orgone shell or aura that permeates our
organism, both inside the cell and around our physical body. I have also
analyzed more recent techniques like Dr. Villoldo’s soul retrieval and re-
viewed some of his books.265 There is more information in my Idiot Guide
to Emotions (2010).
The second important point to know about memory is that it’s not
memory itself that creates hangups, addictions, habits or obsessions we
may suffer from, but the emotional entanglement with past events and hurts
that is a typical side-effect of trauma and abuse. It is entanglement that
makes us repeat again and again the same scenarios in life, as our sub-
conscious mind stages them for us to get out of the strings, and heal our
past. When people are unaware of these memory patterns and blame life,
god or others for their misfortunes, they are blocking the potential heal-
ing of their scars. Then they remain entangled, and perhaps so for their
whole lifetime. That is why emonic consciousness is so important; it is energy
consciousness, an awareness of the flow of energy in our organism, which
includes awareness of where and how our energy flow is blocked or obstructed

in certain parts of the body. Typically, it’s the parts of the body that have
been concerned when the abuse or traumatic event happened.
Now, how to build emonic awareness? The paradox that I found is
that there is no technique to bring that awareness about when using our
rational mind; it has to be built unconsciously, by sharpening our intuition.
How, then? The old Chinese saying Nonaction is action says it all in a
way, when it’s understood what this saying means. My experience with
healing has taught me that it means to not directly interfere in the process, as
this may strengthen the evil, so to speak. Let me give you one example for
this from the book Getting Well Again by Dr. Carl Simonton. 266
Dr. Simonton, who developed one of the most successful alternative
therapies for cancer, reports in his book that many cancer patients who
go to energy healers or laying-on of hands practitioners experience their
cancer to grow, and not to shrink, after the treatment.
Why? Dr. Simonton says that cancer cells are very eager to receive
energy, which lets them grow even more. This is an example that shows
that a direct interference in the disease pattern does often not bring relief.
And by the way, an operation, the removal of a cancerous tumor, is just
another of these direct interventions; and it has been reported, by Simon-
ton, and others, that removing a cancerous tumor does not per se remove
the cancer, as the cancer is not in the tumor. The tumor is only a secondary
effect, one of many, of the cancer. This is why many cancer patients have
made the sad experience that after having suffered a severe removal or
amputation of an organ or limb, the cancer spread elsewhere in the body.
So let me take this as a metaphor for introducing the simple yet effec-
tive technique I came to use for coping with hurtful memories; and let me
add also that the expression erasing the memory surface is of course a meta-
phor. The process is much more complex. The technique I found helpful
and effective for healing early trauma is creative writing, which is why I
made it part of Life Authoring, my main self-coaching technique.
I came to realize this in a therapy when my psychiatrist gave me cer-
tain themes to write about, asking me precise questions about my parents,
I took these assignments very serious and worked them out meticulously;

then I made the amazing discovery, that later was confirmed by my psy-
chiatrist, that the actual healing took place every time before I had the next
session with my psychiatrist, and thus actually before I presented the little
memoirs to him. He would utter something like we wouldn’t need to do
any work, and can just ‘chat a little today’, as the big change ‘was obvious
and could even be seen in my face’.
This dumbfounded me at first, but I had to report that indeed every
time I wrote one of those little stories, a great calm came over me, a sense
of inner peace I had not known before, and I felt very clearly the stream
of hot vital energy flowing through my whole organism, while before I felt
the energy was stuck in my lower legs and my pelvis region, which is why
I had icy feet most of the time.
That problem with icy feet that I had been suffering from since my
late adolescence was completely solved after writing the stories, and did
no more recur later on in life.
On the other hand I have to say that honestly during the writing ex-
perience, the whole scenery or taste of a certain period of my life was like
standing in front of me as one would see a holographic image; this in
turn triggered rather unwelcome body reactions, like outbursts of heat,
hot rage, strong sweating, or sexual arousal, or all of this at once in a frenzy
Draculian bath of violence that I can only compare with the eruption of
a vulcan. At other times the body seemed to shrink and mourn, and I felt
like a small fly in a universe of ice, where there are endless pathways in
the dark, and icy chambers with rotten souls everywhere. Then I would
fall in a deep depression and had suicidal ideas.
Both the violent reactions and the suicidal ones were even stronger
when in addition to creative writing, I also used spontaneous art for trig-
gering the inner healing. That is why I suggest to beginners to not do both
at the same time, at least not when being alone and having no facilitator for
assistance in critical moments.
If you are serious about creating your own reality, instead of consum-
ing the infected reality of the bulk of more or less unconscious road-
runners that populate this globe for too long, you may want to start work-

ing through your emotional stuckness, using my Life Authoring techniques.

You may also want to begin practicing a body consciousness technique
such as Tai Chi Chuan.267 Let us see what Dr. Daniel Monti, Director of
Mind-Body Medicine, Thomas Jefferson University has to say about this:
Dr. Daniel Monti

Sometimes it requires understanding that emotional pattern and con-
necting the parts of the nervous system that are about emotional
survival and cognitive appraisal, and working through the emotional
stuckness. That’s why I suppose there are so many different types of
therapies; there is therapies that are geared more looking at emotions,
more looking at cognitions, more looking at behavioral ways you can
help yourself get out of the pattern. But I think, again, looking at the
human organism, as every living system, as an integrated whole, that
there are ways of integrating cognition, emotion, behavior, physiology
in your approach to change. Then, that’s what is going to be most
helpful. And there are a variety of techniques that can help a person
to do that. See, I think what you want here is ‘What is that thing a
person can do?’ Well, I don’t think there is a thing. I think there is a
process. For somebody who is in that kind of a pattern, there is a
process of things that person has to go through before they can do
that in a consistent way, repeatedly, so that they actually relearnt a
new way of behaving.268
Last not least the excellent movie What the Bleep Do We Know, Quantum
Edition offers many viable suggestions and scientific corroboration of the
possibility to create our own personal reality – for good! And when you
look over the fence, and in the art world, you may realize that some art-
ists have done extremely well in creating new art reality. Let me mention
only Pablo Picasso and Svjatoslav Richter here once again as examples while
there are of course many more, but I know these particularly well.
We have seen earlier in this study that these great artists provide ex-
cellent examples for reality creation; they have not only revolutionized their
specific branch of artistry, painting, and musical performance, respec-
tively, but with their strong personalities they have coined, each, a gran-
diose universe.
But please do not lure yourself with the great promises done in the
Bleep. I do not say they are wrong, I do not say they are exaggerated. I
do say they apply for people who do not suffer from major hangups! And

this, the Bleep said it very bluntly, citing Amanda as an ‘incurable’ exam-
ple. So, please do not blame the Bleep if reality creation doesn’t work for
you but see the whole of the picture!
If you have a hangup with your past, like Amanda, you cannot just
simply apply the teachings of the movie, but first have to work on your
hangup, to get over it, to clear your memory surface from the ‘abuse
memories’. I think I was explicit enough about this in my publications.
On the other hand, ordinary people are often overwhelmed with beliefs
and ideologies that they take for granted, which means they take relig-
ious, social or political concepts for ‘reality’ and behave according to the
demands imposed by those group fantasies. Dr. Miceal Ledwith, theolo-
gian and formerly Professor of Systematic Theology at Maynooth Col-
lege in Ireland, explains in the Bleep Quantum Edition:
Miceal Ledwith
These are bizarre ideas, but obviously they have a great hold on the
fears and the limitations, and the insecurities of people, which is why
religion can play so effectively, whether deliberately or otherwise, on
those insecurities. People fall in line very readily when they are
trapped by these cosmic sentences of everlasting punishment.269
So let me close this sub-chapter with two quotes from the book The
Power of Your Subconscious Mind (1962/1982) by Dr. Joseph Murphy:
Joseph Murphy
Look around you. Wherever you live, whatever circle of society you
are part of, you will notice that the vast majority of people lives in the
world without. Those who are more enlightened, however, are in-
tensely involved with the world within. They realize - as you will, too -
that the world within creates the world without. Your thoughts, feel-
ings, and visualized imagery are the organizing principles of your
experience. The world within is the only creative power. Everything
you find in your world of expression has been created by you in the
inner world of your mind, whether consciously or unconsciously.270
You must ask believing, if you are to receive. Your mind moves from
the thought to the thing. Unless there is first an image in the mind, it
cannot move, for there would be nothing for it to move toward. Your
prayer, which is your mental act, must be accepted as an image in
your mind before the power from your subconscious will play upon it
and make it productive. You must reach a point of acceptance in your
mind, an unqualified and undisputed state of agreement.271

A New Science?
Fritjof Capra speaks of a ‘sustainable science’ to be worked out for

the future, Rupert Sheldrake about a New Science of Life, title of one of his
books, and Valerie Hunt, already back in the 1980s, envisioned a ‘Science
of the Human Vibrations of Consciousness’, sub-title of her book Infinite
Mind (1989/1995/1996). And I am speaking about Emonics, the Emotional
Identity Code Science, title of one of my audio books and now an integral
part of my Idiot Guide to Emotions (2010).
In the Bleep Quantum Edition, the question was answered implicitly,
not directly, and the contours of such a new science are quite blurred
from what I could gather in the film. However, this lacking sharpness
doesn’t surprise me. I actually think it’s because of the high level of com-
plexity that it will take years to work this science out, and it will probably
not be done single-handedly but as a rather complex team project.
What I have grasped from the film is that the main part of that sci-
ence somehow would deal with human intention and how intention impacts
upon our material world. Another task of that science would be to inte-
grate the insights we gained from quantum physics, with those gained by
psychoneuroimmunology, and the vibrational nature of human emotions.
Joe Dispenza gives useful comments on how we actually can impact
upon our neuronet by focusing on certain wanted outcomes, stopping to
focus on unwanted ones. But even prior to using such techniques that he
calls ‘creating my day’, he explains that all knowledge gathering leads to
changes in the neuronet, which actually means that the old maxim that
‘books make you wiser’ is true, not just in the literal sense that you gain
the knowledge you get, but in the sense that the very fact of gathering
knowledge regularly through reading books renders our neuronet more
complex, with the result that our IQ will go up because of more ‘pre-
ferred pathways’ in our grey matter. I think this is important to know as a
starting point.

Joe Dispenza
Knowledge allows the brain to begin to become wired, and we will
begin to see what has always existed, but because we live in those
routine-automated programs, we’re unable to see because we are
processing mind from the familiar. To learn knowledge means we’re
learning new things, and learning new things means we’re gathering
information and creating the circuitry now to begin to develop the
sensitivity to begin to see things the first time.272
While Dr. Daniel Monti puts the stress on the therapeutic nature of
this knowledge, speaking of a basic ‘ability to change’ that is part of the
nervous system and makes out its ‘plasticity’, for Stuart Hameroff and
Fred Alan Wolf, it’s also the fact that science and spirituality will begin to
function as complementary ingredients in that kind of metascience to be
created in the future. Fred Alan Wolf affirms that while quantum physics
was mainly an achievement of the 20th century, the ‘new reaching of sci-
ence and spirituality’ will be one of the tenets of the 21st. 273
In my view, the main problem part of that new science will be its
lacking coherence, or the rather enormous task to work out this coher-
ence, while for the moment, the picture quantum physics offers is, to re-
peat it, one of ‘fables and puzzles’.
There is not much help in Tiller’s statements that we are co-creators
and somehow responsible for all we find ‘out there’ in the world, not only
because Krishnamurti said this before him. There is also not much help
in the insight that when you come back from the Rabbit Hole, you have
gained what Terence McKenna called ‘the greater picture’ and you come
to a point of ‘sudden realization’ of your true nature. There is practically
speaking no controversy about these assumptions; the problem is how to
integrate them with quantum physics without, as Professor Albert would
put it, ‘grabbing at those concepts’ in an attempt to justify one’s desired
outcome with quantum physics as the ultimate backup provider for ‘all
kinds of agendas’.
But before I am discussing Albert’s rather important ‘dissenting vote’
on that matter, let me provide some quotes that make it clear enough that
on the very matter of quantum physics, we are far away from something
like a scientific theory that is sustainable and sufficiently discussed so that

a consensus doctorum could be reached in the near future. To say, I am con-

vinced that no such consensus will be reached; in the contrary, I speculate
that the paradoxes and various split theories will duplicate and several
branches will develop within quantum physics that divide scientists even
more into various camps.
Fred Alan Wolf

Let’s talk about the subatomic world, and then we talk about what
science has to do with reality. The first thing to know about the suba-
tomic world is that it’s totally fantasy-created by mad physicists trying
to figure our what the heck is going on when they do these little ex-
periments. With little experiments I mean big energy in very little
spaces and little pieces of time. It gets pretty nutty at that realm of
things, and so subatomic physics was invented to try to figure that all
out. We need a new science down there, it’s called quantum physics
and it is subject to a whole range of hypotheses, thoughts, feelings,
intuitions as to what the heck is really going on.274
The new science Fred Alan Wolf talks about is in his terms quantum
physics itself, not a science that goes beyond quantum physics and inte-
grates it in a larger whole. But I wonder if this statement is to be taken
serious because quantum physics is not ‘a new science’, it’s around since
quite a time now, and the fact that there is very little consensus within the
scientific community regarding quantum physics doesn’t make this sci-
ence a bit ‘newer’, while it may make it a huge bit more inaccessible for
the lay person. If already scientists are virtually wading in a mess of split-
opinions, how can the lay person ever get an accurate picture of that ‘sci-
ence’, I wonder? I guess many a person confronted for the first time with
quantum physics will simply discard out the very idea that it’s a science.
Where is the order, the methodic consistency, and the verifiability of all
parameters of that science? There is very little to find that at least in tra-
ditional terms could qualify quantum physics as a real science.
And let me agree with Professor Albert here, that the Bleep really
made the quantum mess even bigger. There is one figure in the film that I
do not quote in this book and that I do not even name because of various
reasons, and that figure did a good job to instill in the movie’s audience
the clear impression that quantum physics can legally serve as the ‘overall

denominator’ for making huge amounts of money on people’s complete

naiveté regarding the spiritual facts of life. And here is where I myself
was put off, and where my inner coherence was disturbed when we are
talking about science.
Otherwise, honestly, I wouldn’t bother, there is all kind camps in the
new age, but why calling them scientific?
I will now provide some quotes from DVD 1, Side A that all point to
the hitherto unresolved riddles in quantum physics and the fact that, to
paraphrase Dr. Albert, most of them simply go against our ‘psychological
reality’.
David Albert
The fundamental equations of physics have a property which is re-
ferred to as time-reversal symmetry. And what time-reversal symme-
try means is that a set of laws which are time-reversal symmetric are
laws that have a falling feature; for any process that is in accord with
those laws, the same process going backwards is exactly as much in
accord with those laws. That ought to mean that … people get
younger looking as often as they get older, that we have the same kind
of access vis-à-vis knowledge to the future as we do to the past, that
by acting now we ought to influence the past, just as much as we can
influence the future. All of that is wrong, all of that comes into violent
conflict with the way we psychologically experience the world.
Fred Alan Wolf

One of the most unpalatable ideas, still, in spite of the fact that quan-
tum physics is being around for a long time is the possibility or the
notion that the future can have a causative effect on the present. We
believe that the past can have a causative effect on the present. I hold
the ball, I drop it, and my dropping it is the cause of its falling to the
ground; but could the ground be the cause of my dropping the ball in
the first place?
Stuart Hameroff
Our everyday conscious experience is that it seems we are moving
forward in time. In quantum theory it also goes backwards in time
and there is something suggesting that processes in our brain or our
consciousness project backwards in time.
David Albert
We don’t know, in quantum mechanics, how to hook ourselves as
observers up with the world; we don’t know how to treat ourselves as
observers, as just another part of the physical system that we are de-

scribing. The only way we are doing quantum mechanics, as it is

traditionally formulated, is to keep the observer outside of the system
we are describing. The moment you put them in you get all those
paradoxes, and we are forced to say in quantum mechanics and we
are saying things like ‘Look, the book is doing what it is doing because
of quantum mechanics and that is because I am there and I see it.
And you better not try to analyze that second part of sentence in
terms of a quantum mechanics tool because it’s going to break down.
That’s why there are these two separate laws of the evolution of
physical systems, one that applies when you are not looking at them,
the other that applies when you are. But that’s crazy!
Fred Alan Wolf

There is no way that we are ever going to mathematize or put into
mathematical formula this very act in which a conscious observer
comes up with the answer. People say ‘Oh, measure it, record it, it’s
on the tape, it’s recorded!’ You forgot one part in the equation: some-
body has to look at the tape and until somebody looks at the tape, it
isn’t recorded at all.
David Albert
It’s easy to generate situations where the equations of motion would
predict let’s say the wave function that makes the size of a certain
basket ball; it’s uniformly scripted all over the basket ball. You don’t
have any idea what a stake like that would look like. According to the
law of quantum mechanics, that’s supposed to be a state in which it
fails to make any sense even to ask the question ‘Where is the basket
ball?’
Jeffrey Satinover
We did these experiments and we got certain results, and in the light
of these results, we asked the question of the form which path that
the electron could have taken. And if there are two options like that,
it’s just a matter of standard classical logic. There are four logic pos-
sibilities. A, B. Both. Neither. Okay? We went through those possibili-
ties, one by one, and designed an experiment in each case to test that
possibility. And the answer in each of the four cases was negative.
Okay? It doesn’t go through route A. How do we know that? Because
when we put in a total of nothing box in route A, it has an effect on
this particle. But a total of nothing boxes don’t have an effect on par-
ticles that pass through them.
It doesn’t go through route B for the same reason. It doesn’t go
through both routes because if we stop the experiment in the middle,
we always find it either on one route or the other, but not both, and it
doesn’t take neither route because if we just block up the two routes
and leave everything else open, nothing gets through.
So we can systematically, piece by piece, eliminate all of the four
logical possibilities, okay, given the assumption that it makes sense to
ask the question ‘Which route did it take?’

Now, let us apply some common sense regarding that ‘new science’ to
be created, that shall be, when we take the Bleep serious, an amalgam of
quantum physics, psychoneuroimmunology, research on human inten-
tion, techniques for creating our own reality, and the quest for self-
knowledge through meditation, yoga or other kinds of constant spiritual
practice. Now, I find this very beautiful indeed, and a wonderful perspec-
tive for our future, and human evolution in general. But honestly, I have
the impression that with this project, it’s a bit like with the European Un-
ion. The EU was in its initial stage with six member nations not able to
unify the political and defense strategies of its member states. Hence, a
political union which was from the start the ultimate goal of the union
was not reached with integrating those six members states into one politi-
cal whole. Contrary to the United of America, the ‘United States of
Europe’, so to speak, are lacking a unification of their political and de-
fense strategies, thereby remaining a fragmented political block that in
matters of world politics, and power politics, cannot speak with one voice
and cannot act as one integrated whole.
Then that EU was extended to embrace more than forty nations. It is
completely against common sense to expect that lacking political unifica-
tion to happen now, when it was not realized with only six member states.
It’s against all knowledge of international law and practice to assume
such a unification could be created now, in such a heterogenous situation,
when it was not created in the former condition that was way more ho-
mogenous in nature. So what that means is, as I point it out in my Idiot
Guide to World Peace (2010), that sand is thrown in our eyes by ruthless and
ruthlessly dishonest politicians as to the very future of the European Un-
ion.
And it seems to me that with that new metascience it’s the same. It
was not possible to reach a true integration between science and spiritual-
ity before the discovery of quantum physics, so why should it happen after
that discovery and in view of the fact that quantum physics actually gets
more fragmented over time, and split in various camps or ‘dissenting opin-
ions’? It doesn’t make any sense to me.

It is logical that for reaching the highest level of coherence and inte-
grated complexity of such a metascience, the first thing to do is to integrate
quantum physics itself as the main part of that science, and to reach a scientific
consensus so that we can talk about one quantum physics. What we have
now is not one science of quantum physics, but at least five or ten differ-
ent sciences of quantum physics, depending on the ‘interpretation’ you
take.
The world is explained in totally different terms if you take the ‘Co-
penhagen interpretation’ or the ‘Parallel worlds hypothesis’, or else Roger
Penrose’s model. And here I don’t even need to talk about alternative
models such as Rupert Sheldrake’s morphic resonance, that also make sense
somehow. Sheldrake was torn up in the air so much his theory was criti-
cized, but this says more about that scientific community than about
Sheldrake’s research. It shows there is absolutely no consensus. As a law-
yer, if I’d face such a situation in an evidence gathering for a certain pro-
cedural question, I would plead as follows:
– Honorable Judges! It is unfortunately impossible to assess the pre-
sent question with the evidence at court, as the expert group is to a point
dissenting and incongruent in their assumptions and ‘interpretations’ of the
scientific facts that we have to stay away from assessing the question at all.
Fact is that there is no consensus doctorum and that for that very lack of
consensus we cannot take any positive or negative conclusions from those
expert opinions, and must look for other ways to find truth. Thanks for
your attention!

Professor David Albert was very explicit about claims being made in
the Bleep that were not in his view in alignment with the precepts of
quantum physics. As Alexandra Bruce writes in Beyond the Bleep (2005),
Albert was publicly disgruntled at the Bleep, and was giving statements in
various newspapers to vent his anger at being misrepresented in the final
cut of the movie.
I share in Alexandra’s assumption that it was most probably the sin-
gle controversial figure in the film that caused Albert’s allergic reaction,
and I can personally understand him here.
I do agree that a quantum physicist is not because of a fashionable
movie supposed to seek enlightenment from any other source than sci-
ence itself. And here, Albert is only consistent with his own really expan-
sive scientific insights and ideas. And he shows perhaps more character
than the other scientists in the film in his attempt at safeguarding the vir-
tue of ‘scientific correctness’ to a point to sweep spiritual merchants out
of the temple.
Now, this is of course valid only for the first version of the film, the
original What the Bleep movie, not for the later Quantum Edition where the
entire set of critical interviews is published on DVD 1, Side B. It has to
be noted also that Albert’s criticism never is personal, at least not from
the material contained on the DVD set. I do not know about other state-
ments or what he said to the press, other than what Alexandra quoted in
her booklet. But I definitely consider Albert’s ‘dissenting vote’ as impor-
tant enough to be discussed more in detail, and that is the reason I have
decided to quote the most important part of the interview in full length,
and by the way, from my own typescript of the Quantum Edition.
David Albert
One of the important innovations of quantum mechanics is that a
certain fantasy that held in physics up until then about the possibility
of observing something entirely passively, observing it without affect-
ing it in the process of observing, however things turn out, it’s fairly

clear now that quantum mechanics will have ended that permanently.
Looking at things involves interacting with them and it involves inter-
acting with them in a way whose effect can’t be minimized, no matter
how delicate your technology is …
The physical process of making a measurement has a very profound

effect. There have been a whole bunch of speculations in the litera-
ture as to what it is about the process of making a measurement that
has this effect and how it is that the process of making measurements
have the effects that they do? One of the speculations about this
which had its heyday in the 1950s and 60s in the scientific and philo-
sophical literature was that the active agent here was consciousness,
and people were excited about this for all sorts of obvious reasons
because that is a very new sort of link between physics and something
that seemed altogether outside of physics until then.
Much of the talk that goes on in quantum mechanics that goes on in

the film is centered around these speculations, and one of the points I
wanted to make this morning was that those speculations haven’t
played a role in what I regard as the serious scientific and philosophi-
cal literature on this subject, for thirty years or so. There was a certain
period where people were speculating like that, there was, as I men-
tioned this morning, a series of progressively more and more embar-
rassing conversations of the form ‘Well, can I cause these effects with
my consciousness, can a mouse cause these effects with its conscious-
ness?’
Eventually, it was clear that the words involved here were so impre-
cise, were so slippery, that you wouldn’t be able building a useful sci-
entific theory around them; and the idea was dropped. It’s also the
case that even if those ideas had turned out to be useful and true in
physics, they wouldn’t have produced the picture of the world that
seems to me we get in ‘What the Bleep’; even if consciousness was the
agent, all these theories had the operations of this consciousness regu-
lated by very strict external concrete solid mathematical laws. The
jump from the involvement of consciousness, even if it was there, to
these larger claims like ‘I create my own reality’, ‘I choose my experi-
ence’, ‘consciousness is the foundation of all being’, ‘there is room in
the world for this intangible phenomenon of freedom’, and so on and
so forth, these wouldn’t have followed even if the consciousness pic-
ture of measurement had succeeded; and the consciousness picture of
measurement didn’t succeed.
The positive thing to say is there is a huge amount of interesting work

going on over the last twenty years, trying to understand how meas-
urements do cause the effects that they cause. This work is all in a
vein that this film would call a much more mechanistic picture of the
world; this work has to do with trying to figure out how to alter the
equations in order to produce these changes, or how to add physical
things to our picture of the world in order to show how these changes
come about; they are not at all centered on issues of the possible
agency of consciousness.

If there’s something you wanna put your finger on, one of the pro-
found philosophical shifts between classical mechanics and quantum
mechanics, it’s that classical mechanics is built from the ground up
around what we now know is a fantasy of the possibility of observing
things passively, or the possibility of when you get more and more
careful, more and more closely approaching the position of observing
things in a perfectly passive way, observing things in such a way that
you are sure that you’re not in the process of disturbing something
changing the very thing you are trying to observe.
Quantum mechanics put a decisive end to that; this phenomenon of

incompatible observables that I was talking about this morning makes
it very clear that with measurements, there is a minimum and finite
disturbance that you are going to have to cause to any system by
measuring anyone of its physical variables, and there is going to be no
way, no kind of technological advancement that can reduce it below
that definite finite level.
Mind you, everybody always knew that in order to measure a system

you have to interact physically with it in one way or the other, but like
I say, the fantasy was that you could make this interaction more and
more delicate, as your technology got better. Quantum mechanics put
a decisive end to that; quantum mechanics gives us a theoretical un-
surpassable finite minimum interaction which you must have with the
system, if you’re going to get any information out of it. That’s a very
decisive change.
So this picture of ‘passive observation’ is gone; like I say, it was a

tempting move in the context of the discovery like that to say ‘Well,
what we mean by observation, what is it that is disturbing?’, it was a
natural thing to grab at something like consciousness; observers have
consciousness, and so on and so forth; there were other things they
grabbed at just as instinctively: macroscopicness, the macroscopicness
of the measuring apparatus as opposed to the microscopicness of the
measuring object, the cut between subject and object; there were all
sorts of things to grab at. Consciousness was one of the things that
was grabbed at; it was grabbed at very tentatively; it was in fairly
short order followed up to the point where it looked like a dead end in
so far as the progress of physics was concerned, and it hasn’t played a
role since then, except in certain attempts to appropriate quantum
mechanics to other kinds of agendas, new age agendas, or decon-
structionist agendas, or post-structuralist agendas, and so on and so
forth.
Science is a very messy, very back-and-forth, very complicated, very

social, very human institution, like other institutions. Of course, there
isn’t universal agreement among scientists, particularly about the
foundations of quantum mechanics, of course there are messes all
over the place – but if you just say that and leave it there, I think you
are not doing the situation justice. There is still a really important
distinction between two quite different ways that you can come at the
world; both of them are imperfect, both of them are messy, both of

them are back-and-forth, but there is a pasture of coming at the

world with the demand that you are going to find something that
makes you feel good, that you are going to find something therapeu-
tic, that you are going to find what lies at the center of the universe,
what lies at the foundation of all being, is some attractive, powerful,
safe, accessible, reassuring image of yourself.
This is the way the Vatican came at the world in its dispute with Gali-
lei, this is the way the Victorians came at the world in their dispute
with Darwin. The problem that the Vatican had with Galileo is that
humanity was being displaced from the center of the universe, the
problem that the Victorians had with Darwin was that the ancestry of
humanity was not as dignified and not as reassuring as people wanted
it to be. It seems to me that one of the important historical distinc-
tions that science is entitled to is that it’s science that always repre-
sents the resistance to this impost; it’s science that always represents
the demand that you come at the world with open and authentic
wonder and with sharp, cold, clear eyes, and in a way that singularly
intends on getting at the truth, whether the truth ends up being reas-
suring and therapeutic, or not.
The statements in the film in the form of ‘consciousness is the ground

of all being’ or ‘consciousness links up with the consciousness of the
unified field’, and so on and so forth, I must say this was primarily
disturbing to me. I hear in all this vivid echoes of the Vatican’s posi-
tion that the earth is at the center of the universe, or of the anti-
Darwinian position, that man was created by God, that we are some-
how specially important, that we somehow have a special role to play,
or a special link, a special connection with what’s at the foundation of
the world. We don’t know that, and our job in searching through the
world is to find out if that’s true or not, not to come at the world with
a demand that it be true, or not to select which scientific theory or
belief whether that scientific theory or belief seems to endorse that
kind of claim.275
Let me begin my discussion from the end of this quote upward, for
the simple reason that his last paragraph is a stark rhetoric that questions
the self-image of the moviemakers who understand themselves as open-
minded, anti-clerical and progressive people. In fact, the movie was at-
tacked most by Christian fundamentalist circles in American society, so
what Albert is saying here really sounds like paradoxical.
But I will try to develop his whole idea from that statement ‘upwards’
in his speech, as I believe it will be easier to understand his point than by
going ‘downwards’ in his speech, the way he developed his argument. We

simply face the peak argument at the end, which is why I begin ‘with the
end in mind’, to paraphrase Stephen R. Covey.
Let me first ask a loaded question. Is it legitimate to bring a comfort-
ing message to an audience of mostly non-scientists that uses science as
the backup for one’s good-willed and, why not, humanitarian intention?
I think we all agree that it’s legitimate to bring comforting messages
to people in our cinemas, rather than bringing out movies that are filled
with murder, violence and perversity.
But is it legitimate to do so and quote scientific insights and theories
to corroborate one’s message? I think it is legitimate provided that what
one refers to in terms of ‘scientific insights and theories’ really holds the
promise, and really can be extrapolated in that manner, without appro-
priating the scientific method for justifying one’s particular agenda.
So, to bring it to the point, does quantum physics, from all we know
about it, conclusively explain that:
‣ science and spirituality are not opposed, but complementary;
‣ we create our own reality;
‣ we impact upon reality by conscious awareness;
‣ we have psychic powers through the unified field;
‣ we can be ‘avatars’ just as ‘the Buddhas and Jesus’ (William Tiller);
‣ to name only these points here.
When we look at Albert’s argument closely enough, we see that he

doesn’t want to say the filmmakers are as fundamentalist as the Vatican
was toward Galileo, but he sees a parallel in a postulate to ‘bring a good
message to the masses’ that can indeed be detected behind both forms of
behavior. Now let us put this question squarely in our lap: ‘Is science sup-
posed to bring comforting messages to the masses’?

The answer here, not only Albert’s, but generally, is a clear no. Sci-
ence is not supposed to give us any specific vintage of truth, it is only
supposed to give us truth. What we do with that truth is not science’s af-
fair, to be true. So things get messed up from the moment we come with
that intention, to bring a comforting message to people, and then use sci-
ence as the justifying agent because we know that today, people do not
believe in comforting spirituality, but in comforting science.
This is the point of departure of Albert’s upset, and rightly so, be-
cause if we allow this kind of argument to happen, science’s credibility
will get lost over time.

POSTFACE
Not a Summary
We are a problem society, not a smooth wistful culture. We treat our

greatest pioneers with suspicion and disdain. We are deeply fragmented
and consider the unity of life and love as haphazard, random, a matter of
synchronicity, a swinging together of chance events.
This is not a summary for there is nothing to summarize. This book
was within me when I was still a child, it just needed to be born. There is
nothing new in it. There is nothing new in the world. It was as it is today,
long before my birth.
We are told that we experience novelty in our times of change and
transformation, that we go into a new land, that our science is new and
daring, that we are at the step of a new, and more enlightened society. We
are told that we live in an intelligent, modern society that has deep re-
spect of human values, that has a constitution, that knows human rights.
But at the same time, our morning papers are full of stories that show
in minute detail how people are persecuted, libeled and slandered, if not
hurt and tortured, and put in jails for their love choices. That is how en-
lightened we are, as a metagroup, that we punish people for love, that we
punish life for having made us loving beings, not dead souls, not automa-
tons who are one-dimensional and flat, programmed to love and have sex
in a politically correct manner.
Postface : Not a Summary | 265
We persecuted, slandered or bluntly ignored as a society most of our

greatest geniuses, and philosophers, thinkers and scientists. Then, when
they eventually pass over to better fields of living, we sentimentally laud
and applaud them, to cover up our shame, and our deep and pitiful igno-
rance.
Behold, this book is not to be taken as a salvational message, neither as a
book that announces a better world with a better science, and better poli-
ticians, and lesser genocide, persecution and violence. It may be taken as
a map that shows a landscape, while it is itself not the landscape.
The landscape I am talking about is our human potential, our ulti-
mate, promising potentiality. It is our transition from being impossible hu-
mans to becoming possible humans, from our being invisible and insig-
nificant to being visible and significant.
We do not need salvation, nor a ‘salvational’ science that shows us
how good we are, and how much better we could be tomorrow. We know
all of that, and knew it always. Goethe is said to have uttered that genius
is effort while in my experience, genius is the deep intuition that tells you
to stop right before things turn into a major effort.
This, then, is to gain the momentum for creating effortlessly. And all
creation is exactly that, creating without effort. Which doesn’t imply that
creation comes about without commitment, or without work.
But the secret is to stop in the right moment – and let go. As I am
doing it right now with this book.

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Winning Wisdom for Work & Life From 50 Landmark Books
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Montréal: Les Éditions de l’Homme, 1981
Zukav, Gary
The Dancing Wu Li Masters
An Overview of the New Physics
New York: HarperOne, 2001
Die tanzenden Wu Li Meister

Der östliche Pfad zum Verständnis der modernen Physik
Vom Quantensprung zum schwarzen Loch
Zweig, Stefan
Die Heilung durch den Geist
Mesmer, Mary Baker-Eddy, Freud
Zyman, Sergio
The End of Marketing as We Know It
Das Ende der Marketing Mythen

Erfolgsrezepte des Aya-Cola für Umsatz und Profit
Berlin: Econ Verlag, 2000

FROM THE SAME AUTHOR
A Bibliography
ISBNs shall not be referenced for the simple reason that I publish with differ-
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English Publications
by Pierre F. Walter
Awareness Guides
The Idiot Guide to Consciousness

Newark: Sirius-C Media Galaxy LLC, 2010
The Idiot Guide to Creativity and Career

The Idiot Guide to Emotions

The Idiot Guide to Intuition

The Idiot Guide to Love

The Idiot Guide to Sanity

The Idiot Guide to Science

The Idiot Guide to Servant Leadership

The Idiot Guide to Soul Power

The Idiot Guide to World Peace


From the Same Author | 359
Audio Books
A Psychological Revolution?
On the Teaching of Krishnamurti
Child Play
Coaching Your Inner Child
Consciousness and Shamanism

An Ayahuasca Experience
Creative Prayer
The Miracle Road
Eight Dynamic Patterns of Living

Base Elements of True Civilization
Emonics
A Systemic Analysis of Emotional Identity in the Etiology of Sexual Paraphilias
Emotional Flow
A Holistic Approach to Healing Sadism
Love and Morality

A Study of the Roots of Violence
Love or Laws?
When Law Punishes Life
Minotaur Unveiled
A Historical Assessment of Adult-Child Sexual Interaction
Notes on Consciousness
Elements of an Integrative Worldview

Oedipal Hero
The Hidden Side of Glory
Orgonomy and Schizophrenia

An Unpublished Case Report by Wilhelm Reich
Patterns of Perception
Preferred Pathways to Genius
Power or Depression?
The Cultural Roots of Abuse
Processed Reality
Pitfalls of Perception and the Cosmic Mind
Reich’s Greatest Discoveries

An Essay on Wilhelm Reich
Sane Child vs. Insane Society

Some Thoughts on Education
Soul Jazz
Recognizing and Realizing Your Soul Values
The Aquarius Age

What the Zodiac Reveals About the New Age
The Drug Trap

Some Ideas Regarding Substance Abuse
The Hero Culture

Annotations on Insanity

The I Ching’s Perennial Pro-Life Code

An Analysis of Pattern
The Legal Split in Child Protection

Overcoming the Double Standard
The Lunar Bull

Spiritual Significance of Matriarchy
The Star Script

Astrology and Personal Growth
The Webolution
A Publishing Highway?
Book and Media Reviews
110 Bestselling Books Reviewed by Pierre F. Walter

Great Minds from Leonardo to Fritjof Capra

Encyclopedias
Walter’s Encyclopedia
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Monographs

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Energy Science and Vibrational Healing

A Systems Approach Human Emotions and Sexuality
Evidence and Burden of Proof in Foreign Sovereign Immunity Litigation

A Guide for International Lawyers and Government Counsel
Evidence and Burden of Proof under the Foreign Sovereign Immunities Act, 1976
A Practical Guide for Business Lawyers and Government
Love and Awareness

A Consciousness for the New Age
Love or Morality?
Social Policy for the 21st Century
Natural Order
Thesis, Antithesis and Synthesis in Human Evolution
Normative Psychoanalysis
How the Oedipal Dogma Shapes Consumer Culture
Sovereign Immunity Litigation in the United States and Canada

A Lawyer’s Manual on Evidence and Burden of Proof for Every Phase of the Trial
The Deeper Yielding

Commentaries on Loving
The Life Authoring Manual

An Integrated Approach to Personal Growth

The Restriction of National Sovereignty

From the Early Peace Plans to a World Government
The Science of Orgonomy

A Study on Wilhelm Reich
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Millenary Model for an Integrative Worldview
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Basics of Career Design

Opening Inner Space

Basics of Divination
How Divination Can Facilitate Smart Decision-Making
Basics of Feng Shui

An Old Energy Science
Basics of Mythology
Some Leading Archetypes
Basics of Potential Astrology

How Potential Astrology Can Help You Find the Work You Love
Basics of the Science of Mind

Krishnamurti, Vedanta and the Denial of Pleasure

A Philosopher Redefines Human Nature
Permissive Education
A Summary
Taoism and the I Ching

Understanding Nonaction and Right Action
The Inner Journey

Awakening Your Inner Artist
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Pathology of the Consumer Age

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Relations sans fusion

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Audiobücher
Die Ödipale Kultur

Wege aus der Verstrickung
Macht oder Ohnmacht

Erziehung zum Missbrauch
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Von der Fusion zum eigenen Selbst
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Ein Leitfaden zur Selbstfühlung
Wilhelm Reich und Orgonomie

Eine Einführung in Reichs Orgonforschung
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Mehr als Kindersex

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SYNOPSIS
Monographs-Audio
Synopsis Monographs-Audio | 371
DO YOU LOVE EINSTEIN?
Creative Insights on Perennial Wisdom, Human Genius and the Quantum Field
Newark: Sirius-C Media Galaxy, 2010
Introduction
‘Why I love Einstein’

Overview
Chapter One
‘Perennial Insights’
Minoan Civilization
The Roots of Violence
Pleasure and Intelligence
Pleasure and Touch
Pleasure and Violence
The Holistic Science Paradigm
‣ A Matter of Terminological Correctness

‣ Ancient Wisdom Traditions
‣ Goethe’s Color Theory

The True Religio
‣ Generalities

‣ The Inner Selves

‣ Inner Child
‣ Inner Adult
‣ Inner Parent
‣ Inner Dialogue
‣ Multidimensionality of the Psyche
‣ Function of the Ego
‣ Inner Child Recovery
‣ Inner Child Healing
Chapter Two
‘Integrated Knowledge’
The Forbidden Tree

Emotions and Cognition
‣ Emotions are Intelligent

‣ Emotions are Functional
‣ Emotional Self-Awareness
‣ Emotional Balance
‣ Emotional Intelligence
‣ The Human Energy Field
‣ Emotions, Sexuality and the Human Energy Field
‣ The Emotional Identity Code
Chapter Three
‘The Nature of Genius’
The Spontaneous Nature of Creation

What is Creativity?
Genius and Inner Knowledge
Chapter Four
‘Genius and Geniuses’
Four-Quadrant Genius
The Genius of Leonardo
The Genius of Wilhelm Reich
‣ From the Hero to the Human

‣ The Genius Defined by His Work
‣ A Scientific Genius
The Genius of Albert Einstein

The Genius of Fritjof Capra
The Genius of Françoise Dolto
The Genius of Pablo Picasso
The Genius of Svjatoslav Richter

‣ Some Autobiographical Notes

‣ Genius Research Applied
‣ Multiple Talents, One Decision, One Career
‣ No Prodigal Son, and No Prodigy
‣ Some Details of Richter’s Genius
• 1/12 Innate and Intuitive Musical Perception
• 2/12 Correctness of Taste
• 3/12 Perception of Whole Patterns
• 4/12 Musical Intelligence and Eclecticism
• 5/12 Impeccable Sight-Reading Capability
• 6/12 The Ability to Play Complex Scores While Transposing Them
• 7/12 A Natural Sense for Rhythm
• 8/12 Musical Memory
• 9/12 Faculty of Concentration and Physical Endurance
• 10/12 The Ability to be Undisturbed
• 11/12 Physical Constitution and Size of Hands
• 12/12 A Man of Drama
The Genius of Keith Jarrett
‣ General Remarks
‣ Jarrett and Inner Knowledge
‣ Jarrett’s Shostakovich
Chapter Five
‘Forefathers of the Quantum Field’
Ether or Other
‣ Carl-Gustav Jung (1875-1961)

‣ Paracelsus (1493-1541)
‣ Swedenborg (1688-1772)
‣ Mesmer (1734-1815)
‣ Reichenbach (1788-1869)
‣ Reich (1897-1957)
‣ Lakhovsky (1869-1942)
‣ Burr (1889-1973)
‣ The Secret Science
Chapter Six
‘What the Bleep Does the Bleep Know!?’
Introduction
Newton-Einstein-Planck
The Unified Field
Coherence, Connectivity, Entanglement, Nonlocality
The Impact of Consciousness
The Impact of Intention
Creating Our Own Reality
A New Science?

Postface
Bibliography
From the Same Author
Synopsis Monographs-Audio
Notes
ENERGY SCIENCE AND VIBRATIONAL HEALING
A Systems Approach to Human Emotions and Sexuality

Introduction
‘What are Emotions?’
The Energy Nature of Emotions

Overview
Chapter One
‘Science and Emotions’
Introduction
The Myopic View
What Emotions Really Are
How Emotions Become Pathological
What Modern Scientists Say
Emotions and Schizophrenia
Chapter Two
‘Handling Emotional Flow’
Introduction
What is Emotional Flow?
‣ 1) Change (Flow)
‣ 2) Tao (Intelligence)
‣ 3) Yin & Yang (Duality)
‣ 4) The Five Elements (Interactivity)
‣ 5) Harmony (Equilibrium)

The Kaleidoscope of Emotions
‣ Rage and Courage

‣ Mourning and Individuation
‣ Joy and Sorrow
Integrating Emotions
Emotional Flow, Audio Book, 2010
http://ipublica.com/audio/en/consciousness/emotional-flow/
Chapter Three
‘Healing Sadism’
Introduction
What is Sadism?
The Two Faces of Sadism
The Sadism of Child Protection
The Sadism of Modern Science
Fake Heterosexuality
Oedipal Culture
The Cultural Child Sex Dogma
Rape vs. Loving Embrace
Addressing the Other Victim
A Possible New Social Policy
Chapter Four
‘Emotions and Sexual Paraphilias’
Introduction
A New Regard on Sexual Paraphilias
The Energy Nature of Sexual Paraphilias
‣ Carl-Gustav Jung (1875-1961)

‣ Paracelsus (1493-1541)
‣ Swedenborg (1688-1772)
‣ Mesmer (1734-1815)
‣ Reichenbach (1788-1869)
‣ Reich (1897-1957)
‣ Lakhovsky (1869-1942)
‣ Burr (1889-1973)
‣ Summary
The Huna Knowledge

Sex as an Emonic Expression

How Paraphilic Desire Turns Demonic
Sexual Paraphilias and Erotic Intelligence
Emonics, Audio Book, 2010
http://ipublica.com/audio/en/consciousness/emonics/
Chapter Five
‘Transforming the Demonic Affliction’
Introduction
Healing the Luminous Body
Paracelsus’ Aura Healing
From Hermetics to Quantum Physics
Framework for Holistic Healing
Chapter Six
‘Six Steps to Change Your Emotional Reality’
Introduction
Facing Emotional Reality
Triggering Self-Awareness
Practicing Acceptance
Realizing Your Love
Facing Your Now
Making a Value Decision
Taking Action
Affirming Your Identity
Chapter Seven
‘Harnessing the Power of Emotional Identity’
Introduction
Regaining Wholeness
Allowing Emotions
Developing Emotional Awareness
Developing Self-Vision
Become Flexible and Permissive

Chapter Eight
‘Fritjof Capra’s Essential Contributions to Holistic Science’
Energy Science is Holistic

The Turning Point
The Pioneer
The Systems Thinker
The Pragmatist
Chapter Nine
‘Toward a Unified Cosmic and Human Energy Field’
Introduction
A New Old Science
The Hado Concept
Insights of Vibrational Medicine
Morphic Resonance and Cell Vibration
‣ George Lakhovsky and Cell Resonance

‣ Ervin Laszlo and the Akashic Field
The Coherence Model

The Zero-Point Field
The Holographic Model
‣ Part One - A Remarkable New View of Reality

‣ Part Two - Mind and Body
‣ Part Three - Space and Time
The Enigma of Energy
Postface
‘The New Energy Science’
Bibliography
Notes

EVIDENCE AND BURDEN OF PROOF IN SOVEREIGN IMMUNITY LITIGATION
A Guide for International Lawyers and Government Counsel

Acknowledgments
‘Thanks to my Mentors’
Preface
‘The Complexity of the Burden of Proof Issue’
A Novelty Topic
Seven Immunity Statutes
Methodology
Terminology
Introduction
‘Restrictive Immunity and Burden of Proof’
Chapter One
‘The Law of Evidence and the Burden of Proof’
Introduction
Terminology
‣ Jurisdiction and Competence

‣ Statute and Law
‣ Fact
‣ Burden of Proof
The Evidential Burden
‣ Introduction
‣ Notion and Function
‣ Standard of Proof
‣ Incidence
The Persuasive Burden
‣ Incidence

Chapter Two
‘The Restriction of Sovereign Immunity’
State Trading and Sovereignty

The Allocation of the Burden of Proof
Immunity from Jurisdiction
Immunity from Execution
The Signal Function of Restricted Sovereignty
Chapter Three
‘The Foreign Sovereign Immunities Act 1976 (United States)’
Introduction
Importance of the Act
Construction of the Act
The House Report
‣ The Burden of Proof

‣ Corrective Case Law
‣ Evaluation
Procedural Questions
‣ Subject Matter Jurisdiction

‣ Personal Jurisdiction
• Minimal Contacts
• Service of Process
• Default Judgment
‣ Foreign State and Agency or Instrumentality of a Foreign State
• The Legal Status of Romanian Bank
• The Legal Status of MASIN
• Credibility of the Affidavit
• Formal Requirements Regarding the Affidavit
‣ Conclusion
The Burden of Proof for Jurisdictional Immunity
‣ Rule-and-Exception Construction
‣ The House Report Evidence Rule
The Exceptions to Sovereign Immunity
‣ The Waiver Exception

• General Considerations and Burden of Proof
• Arbitration Clauses
• International Treaties
• Conclusion
‣ The Commercial Activity Exception
• Clause 1
• Clause 2
• Clause 3
‣ The Expropriation in Violation of International Law Exception

• Expropriation in Violation of International Law

• The Minimal Contacts Requirements
• Conclusion
‣ The Immovable Property Exception
‣ The Noncommercial Tort Exception
• Minimal Contacts or Nexus
• Causality
• Scope of Employment
• Exception
‣ Conclusion
The Core Areas of Sovereign Immunity
‣ Overview
‣ Foreign Affairs
‣ Interior Affairs
• Police Actions
• Actions for the Protection of Natural Resources
• The Price Fixing Procedure
• Standards of International Law
• The Court of Appeals Judgment
‣ Budgetary Activity
‣ National Defense
‣ Conclusion
• Foreign Affairs
• Internal Affairs
• Budgetary Activity
• National Defense
The Burden of Proof for Immunity from Execution
‣ Types of Execution Measures

‣ The Allocation of the Burden of Proof
The Exceptions from Immunity from Execution

‣ Usibus Destinata
• Relationship between §1609 and §1610
‣ Conclusion
Conclusion
‣ Immunity from Jurisdiction

‣ Immunity from Execution
Chapter Four
‘The State Immunity Act 1978 (United Kingdom)’
The Importance of the State Immunity Act 1978

The Construction of the State Immunity Act 1978
The Burden of Proof for Immunity from Jurisdiction

‣ General Considerations
‣ The Rule-and-Exception Principle
‣ The Restrictive Immunity Doctrine
‣ Examination of the Precedents
‣ Examination of the Restrictive Immunity Doctrine
• A New Restrictive Immunity Rule
• It is a New Independent Rule
‣ Examination of I Congreso del Partido
‣ The Burden of Proof for Separate Entities of a Foreign State
‣ Conclusion
Conclusion

Chapter Five
‘The State Immunity Act 1979 (Singapore)’
Introduction
‣ Generalities
‣ Application of British Case Law
‣ The Burden of Proof Situation
• The Burden of Proof for Immunity from Jurisdiction
• The Burden of Proof for Immunity from Execution
Chapter Six
‘The State Immunity Ordinance 1981 (Pakistan)’
Historical Development
‣ The Point of Departure

‣ Foreign Sovereign Immunity in India
• India’s International Legislation
• The Relationship between Internal Law and International Law
• Conclusion
‣ Foreign Sovereign Immunity in Pakistan
• Introduction
• Historical Development of Foreign Sovereign Immunity
• The Relation between Municipal Law and International Law
• The State Immunity Ordinance, 1981
Chapter Seven
‘The Foreign States Immunities Act 87, 1981 (South Africa)’

Historical Development
‣ Generalities
‣ The Precedent I Congreso del Partido
‣ Separate Entities

Conclusion
Chapter Eight
‘The State Immunity Act 1982 (Canada)’
Legislative History
Construction of the STIA 1982
Conclusion
General Conclusion
‘General Conclusion and Theses’
General Conclusion
‣ The Burden of Proof for Immunity from Jurisdiction

‣ The Burden of Proof for Immunity from Execution
‣ The Means of Proof
Summery Thesis
Postface
‘The Unasked Question’
Legal Materials
Abbreviations
Bibliography
Statutes
‘On Foreign Sovereign Immunities’
FSIA 1976 (USA)

STIA 1978 (UK)
Table of Precedents
Notes

EVIDENCE AND BURDEN OF PROOF UNDER THE FOREIGN

SOVEREIGN IMMUNITIES ACT, 1976
A Practical Guide for Business Lawyers and Government

Introduction
‘Litigating under the FSIA 1976’
Chapter One
‘Evidence Brief’
Introduction
Jurisdiction and Competence
Fact
Burden of Proof
Chapter Two
‘Assessment of the Burden of Proof’
Chapter Three
‘Some Intricate Procedural Questions’
Subject Matter Jurisdiction

Personal Jurisdiction
‣ Minimal Contacts
‣ Service of Process
‣ Default Judgment
‣ Foreign State and Agency and Instrumentality of a Foreign State
• Formal Requirements of the Affidavit
‣ Conclusion
Chapter Four
‘Solving Evidence Problems under the FSIA’

Rule and Exception Construction

The House Report Evidence Rule
Chapter Five
‘The Burden of Proof for Immunity Exceptions’
The Commercial Activity Exception (§1605(a)(2) FSIA)
‣ Clause One
‣ Clause Two
‣ Clause Three
Expropriation in Violation of International Law (§1605(a)(3) FSIA)
‣ Introduction
‣ Expropriation in Violation of International Law
‣ The Minimal Contacts Requirements
‣ Conclusion
The Noncommercial Tort Exception (§1605(a)(5) FSIA)
‣ Introduction
‣ Minimal Contacts or Nexus
‣ Causality
‣ Scope of Employment
‣ Exception
‣ Conclusion
Chapter Six
‘The Core Areas of Sovereign Immunity’
Overview
Foreign Affairs
Interior Affairs
‣ Police Actions
‣ Actions for the Protection of Natural Resources
• The OPEC Price Fixing Procedure
‣ Conclusion
Chapter Seven

‘The Burden of Proof for Immunity from Execution’
Types of Execution Measures

The Waiver Exception (§§1610(a)(1), 1610(b)(1), 1610(d))
Usibus Destinata (§§1610(a)(2), 1610(b)(2), 1611)
‣ Relationship between §1609 and §1610

‣ Relationship between §1610 and §1611
‣ Conclusion
Conclusion
‘General Conclusion’

Abbreviations
Bibliography
Statutes
Table of Precedents
Notes
LOVE AND AWARENESS
A Consciousness for the New Age

Introduction
‘What is Consciousness?’
What is Consciousness?
Patterns of Perception
Overview
Patterns of Perception, Audio Book, 2010
http://ipublica.com/audio/en/consciousness/patterns-of-perception/

Chapter One
‘Krishnamurti’s Concept of Consciousness’
Introduction
The Way of Fear
The Content of Consciousness
Split Consciousness
The Individual and Collective Unconscious
The Role of Emotions
Emptying Consciousness of its Content?
A Psychological Revolution, Audio Book, 2010
http://ipublica.com/audio/en/consciousness/psychological-revolution/
Chapter Two
‘Eight Dynamic Patterns of Living’
Introduction
Eight Dynamic Patterns of Living
‣ Autonomy
‣ Ecstasy
‣ Energy
‣ Language
‣ Love
‣ Pleasure
‣ Self-Regulation
‣ Touch
The Autonomy Pattern

The Ecstasy Pattern
The Energy Pattern
The Language Pattern
The Love Pattern
• Culture and Pleasure

• Pleasure-Denial and Violence
• Compulsory Sex Morality
• Anthropological Evidence
• Love Osmosis
• Love versus Morality
• Rebuilding Trust

The Pleasure Pattern

The Self-Regulation Pattern
The Touch Pattern
http://ipublica.com/audio/en/consciousness/eight-dynamic-patterns-of-living/
Chapter Three
‘Consciousness and Shamanism’
Introduction
What is Ayahuasca?
Hypothesis
The Consciousness Theory
‣ 1) The Ayahuasca Preparation

‣ 2) The Lasting Trance
‣ 3) The Shamanic Treatments
‣ 4) Focus and Intent
‣ 5) The Strange Reception
‣ 6) The Hypnotic View
‣ 7) Hypnosis and Natural Healing
‣ 8) Medical Hypnosis
Summary
The Cognitive Experience
‣ Alien Noise and Pulsation

‣ The Five Depth Levels
‣ Calling Me in Touch
‣ Freeing from Conditioning
‣ Love, Life and Relationships
Literature Review
http://ipublica.com/audio/en/consciousness/consciousness-and-shamanism/

Chapter Four
‘The Spiritual Laws of Matriarchy’
Introduction
The Lunar Bull
Historical Turn
Murder of the Goddess
The Murder Culture
The Spiritual Laws of Matriarchy
Bull and Serpent
http://ipublica.com/audio/en/consciousness/the-lunar-bull/
Chapter Five
‘Processed Reality’
Introduction
Processing Reality
Pitfalls of Perception
‣ The Memory Matrix

‣ Processed Reality
‣ Self-Fulfilling Prophecies
‣ Unconscious Repetition Urges
Spiritual Pitfalls
‣ Churches
‣ Sects
‣ Gurus
‣ Saviors
Ideological Pitfalls
Emotional Pitfalls
The Myths of Worldwide Democracy
‣ The Myth of Child Protection

‣ The Myth of Civilization
‣ The Myth of Control
‣ The Myth of Culture
‣ The Myth of Education
‣ The Myth of Morality
‣ The Myth of Normalcy
‣ The Myth of Poverty

‣ The Myths of Religion

‣ The Myth of Science
Creating Reality
Processed Reality, Audio Book, 2010
http://ipublica.com/audio/en/consciousness/processed-reality/
Chapter Six
‘A New Consciousness’
On Consciousness
On Love
On Power
On Science
On Health
On Emotions
On Peace
http://ipublica.com/audio/en/consciousness/notes-on-consciousness/
Bibliography
Notes

LOVE OR MORALITY?
Social Policy for the 21st Century

Introduction
‘The Tao of Love’
What is Love?
Love or Abuse?
Overview
Chapter One
‘Toward a Functional Understanding of Love’
Introduction
The Cultural Confusion
The Cultural Fear of Erotic Novelty
Chapter Two
‘On the True Nature of Human Sexuality’
Introduction
The Silent Taboo
The Myth of Pedophile Predator Sexuality
Chapter Three
‘The Abuse-Centered Culture’
Introduction
Understanding Abuse as Accidented Love
Abuse is Cultural, Not Biological
Chapter Four
‘The Demonization of Adult-Child Erotic Love’
Introduction
What is Child Protection?
Consumer Protection?
From Protecting Children to Serving Children

Sex Offender
Bibliography
Chapter Five
‘The Commercial Exploitation of Abuse’
Introduction
The Institutionalized Victim
The Hidden Swine
Street Monster
‣ The Morality Smear

‣ Deprivation
‣ Depravation
‣ The Rationality Trap
‣ A Cover-Up Myth
Chapter Six
‘The Patriarchal Love Bias’
Introduction
The Goddess Within
Emotional Abuse
Mind-Body Dilemma
Chapter Seven
‘The Truncated Account of Adult-Child Erotic Attraction’
Introduction
Ancient Patriarchy
‣ The Sumerian Tablets

‣ Child Marriage
‣ The Relativity of Morality
‣ The Roman Games
‣ Child Prostitution
‣ Boylove and Pederasty
‣ Phallic Aggression
‣ Conclusion
Christianity
‣ Church-Ordained Child Murder

‣ Child Protection?
‣ The Demonization of Intergenerational Love
‣ Conclusion
Victorian Era

‣ The Virgin Cult

‣ Child Prostitution
Modern Times
‣ The Sadism of Protection

‣ Not Sex, But Violence Causes Trauma
‣ Not Just Freaks Love Children Erotically
‣ Erotic Feelings for Children are Universal
‣ Child Pornography
‣ Physical Child Abuse
Conclusion
Minotaur Unveiled, Audio Book, 2010
http://ipublica.com/audio/en/consciousness/minotaur-unveiled/
Chapter Eight
‘Does Pedophile Love Equal Abuse?’
Introduction
Child-Adult Sex vs. Child-Child Sex
Possible Etiologies of Pedophilia
Possible Etiologies of Child Rape
Pedoemotions are Universal
Aesthetic and Poetic Childlove
Affectionate vs. Sadistic Childlove
Does Pedophilia Equal Child Rape?
Free Choice Relations for Children?
Lover vs. Offender
Chapter Nine
‘Lovers or Abusers?’
Introduction
What are Sexual Paraphilias?
Is Childlove ‘Sicko’ Behavior?
An Etiology of Boylove
An Etiology of Girllove
Childlove vs. Perversion

Chapter Ten
‘Love or Laws?’
Introduction
Childlove and Sensuality
Childlove and Normalcy
When Law Punishes Life
Statutory Rape
Child Molestation and Abuse
Law Reform
Love Reform
Chapter Eleven
‘Free Choice Relations for Children?’
Introduction
‣ The Psychological Aspects

‣ The Legal Aspects
Sharing a Secret
Childlove and Incest
Overcoming the Split
The Great Sinner
Chapter Twelve
‘The Roots of Violence’
Violence Begins Inside

Love and Morality
The Value of Permissiveness
Pleasure Defeats Violence
Breaking the Vicious Circle
The Tactile Imperative
The Birth of Functional Thinking
The Importance of Sensuality
Social Policy Considerations
Quest for a Distinction
For the Child’s Best?
The Turndown of International Adoption
Child Play vs. Morality
The Love Continuum
Chapter Thirteen
‘Child Protection Draft Bill’
§1 Preliminaries
§2 Competencies of Consultants

§3 Measures taken by Consultants

§4 Definitions
§5 Violence against Children
§6 Consent
§7 Degree of Violence and Burden of Proof
§8 Family and Educational Relations
Chapter Fourteen
‘Handling Pedophile Desire’
Introduction
Accepting Your Childlove?
Coding Childlove
The Trap of Child Protection
The Trap of Morality
Chapter Fifteen
‘A Policy Change Proposal’
A 12 Points Agenda
• Crime Prevention is Longterm and Effective. Criminal Prosecution is Shortterm and Ineffective.
• Possible Humans are the Rule. Impossible Citizens are the Exceptions from the Rule.
• Public Sanity is Public Mental Hygiene. Republic Insanity is Absence of Governmental Hygiene.
• Natural Intimacy is Conductive to Peace. Governmental Intimidation is Conducive to Civil War.
• From Protecting Children to Serving Children. Free Choice Relations for Children.
1. More Public Education Makes for Less Crime. More Prison Miles Make for More Crime.
2. Free Education Serves the Child. Funded Disinformation Serves State Control Over the Child.
3. Politically Neutral Science Promotes Truth. Politically Correct Science Promotes Halftruths.
4. Humanism and Realism is Objective Perception. Idealism and Ideology is Distorted Perception.
5. Promoting Pleasure as a Positive Life Function Effectively Counters and Reduces Violence.
6. Homoerotic Affection gets Males into Balance. Homosexual Attraction gets Males out of Balance.
7. Promoting the Cause of the Sexual Child is not Pedophilia as the Cause of a Missed Childhood.
1/12 Crime Prevention, Not Criminal Prosecution

Crime Prevention is Longterm and Effective.
Criminal Prosecution is Shortterm and Ineffective.
‣ To Declare Harmless Behavior a Crime is Unconstitutional

‣ Nonviolent Sexual Behavior Removed from Criminal Regulation
‣ Mutually Consenting Sexual Behavior Handled by PEC Consultancy
‣ What is Pedoemotions Consultancy?
‣ Proposal 1/12
2/12 Possible Humans, Not Impossible Citizens

Possible Humans are the Rule.
Impossible Citizens are the Exception from the Rule.

‣ In the Aquarius Age Citizens are Customers, not Subjects to the Nation State
‣ Trusting the Goodness of the Citizen as a Rule for the Federal Government
‣ All Criminal Prosecution Without Primary Evidence is Unconstitutional
‣ Social Policy Making Done with Deliberate Focus Upon the Proactive Citizen
‣ Proposal 2/12
3/12 Public Sanity, not Republic Insanity

Public Sanity is Public Mental Hygiene.
Republic Insanity is Absence of Governmental Hygiene.
‣ Focus upon International, Global and Ecological Concerns, Not National Defense Paranoia
‣ The Leader Nation Leads by Example, Not by Doing the Contrary of What it Professes
‣ A Hero is Not a Mercenary Killer, Persecutor, Spy and Terminator, But a Full Human
‣ Proposal 3/12
4/12 Natural Intimacy, Not Governmental Intimidation

Natural Intimacy is Conducive to Peace.
Governmental Intimidation is Conducive to Civil War.
‣ All Sensual and Sexual Behavior is Prima Facie Part of Natural Behavior
‣ All Intimacy Enjoys Constitutional Protection
‣ Proposal 4/12
5/12 From Protecting Children to Serving Children

From Protecting Children to Serving Children.
Free Choice Relations for Children.
‣ Child Protection Equals Slaveholding and is Unconstitutional

‣ No Child Be taken from their Family on Hearsay and Without Primary Evidence
‣ No Child Be Labeled Sex Offender and Entered on Sex Offender Registries
‣ Children’s Right for Body Pleasure is Protected by the Constitution
‣ No Criminal Punishment for Socially Adequate Behavior
‣ Proposal 5/12
6/12 More Public Education Instead of More Prison Miles

More Public Education Makes for Less Crime.
More Prison Miles Make for More Crime.
‣ A Simple Play of Numbers

‣ Nobody Can Think More in 24 Years than They can Think in 24 Hours
‣ Decades of Prison is a Hidden Death Sentence
‣ A Nation that Practices the Death Penalty is a Dead Republic
‣ Every Penny Spent on Defense and Less on Education Leads to More War
‣ Proposal 6/12

7/12 Free Education Instead of Funded Disinformation

Free Education Serves the Child.
Funded Disinformation Serves State Control Over the Child.
‣ Free Education Begins with Free Media. Free Media Means Non-Commercial(s) Media
‣ The New Media
‣ The Example Wikipedia
‣ How Free are Free Radios?
‣ Proposal 7/12
8/12 Politically Neutral Science, Not Politically Correct Science

Politically Neutral Science Promotes Truth.
Politically Correct Science Promotes Halftruths.
‣ More than 70% of American Scientists Are Funded by the Military. They are Not Neutral
‣ Science Requires Funding Also When Not Serving Defense Purposes
‣ Scientific Research Must Obey to Ethical Rules
‣ Scientific Research Should Not Require Peer Review
‣ Proposal 8/12
9/12 Humanism and Realism Instead of Idealism and Ideology

Humanism and Realism is Objective Perception.
Idealism and Ideology is Distorted Perception
‣ We Can Only Evolve from Where we Are, Not from Where We Wish to Be
‣ Realistic Social Policy Making Means to See the Human Positively, Not Ideologically
‣ Idealism and Ideologies are the Leading Paradigms Since 5000 Years. Where are We Now?
‣ Being Realistic in a Human World Means to Be Humanistic, That is, Human-Friendly
‣ Proposal 9/12
10/12 More Pleasure as a Positive Life Function Instead of More Violence as a

Negative Pleasure Function
Promoting Pleasure as a Positive Life Function
Effectively Counters and Reduces Violence.
‣ As Pleasure and Violence are Mutually Exclusive, Society Must Foster Affectional Pleasure
‣ Social Policy Making Based Upon the Negative Human Brings Public Hysteria and Chaos
‣ The Human is Positive by Nature. It Becomes Negative in the Wrong Form of Culture
‣ Social Policies that Foster True Culture are Sensory-Positive and Build Basic Trust
‣ Proposal 10/12
11/12 Male Affection, Not Homosexual Attraction

Homoerotic Affection Gets Males into Balance.

Homosexual Attractions Gets Males out of Balance.
‣ Proposal 11/12
12/12 Promoting the Sexual Child is Not Pedophilia

Promoting the Cause of the Sexual Child is Not Pedophilia
‣ Proposal 12/12
Bibliography
Notes
NATURAL ORDER
Thesis, Antithesis and Synthesis in Human Evolution

Introduction
The Child and Sanity
The Hairy Issues
Overview
Chapter One
Minoan Civilization
The Nonviolent Trobrianders
Yin-Yang Balance
Pleasure, the Prime Regulator
‣ Early Love for Pleasure

‣ Lovers and Fuckers
‣ The Perversion of Pleasure into Violence under Patriarchy
‣ Pleasure and Intelligence
‣ Pleasure and Touch
‣ Pleasure and Violence

Child Sexuality and its Detractors
‣ Children and Sex

‣ A Note on Child Trauma
‣ Adolescents and Sex
‣ No Sex Education Needed
‣ Child Sexual Abuse
Pedoemotions and Pedoerotics
‣ Definition
‣ What is the Nature of our Emotions?
‣ What are Pedoemotions?
‣ What is Pedoerotics?
‣ What is Adult-Child Sex Like?
‣ References
Chapter Two
Repression and Denial
Repression and Regression
Repression and Retrogradation
Repression and Projection
Cultural Perversion
Legislative Perversion
Religious Perversion
‣ Calvinism
‣ Puritanism
‣ The Inquisition
Love and Split-Love

The Disintegration of Sexual Paraphilias
‣ Gerontophilia
‣ Pedophilia or Childlove
‣ Boylove or Pederasty
‣ On the Existence of Nepiophilia
‣ Childlove in Literature
‣ References
Parent-Child Co-Dependence
‣ The Popular Confusion

‣ The Pitfall of Emotional Entanglement
Emotional Abuse
‣ Introduction
‣ The Primary Abuse Etiology

The Oedipal Mold
‣ What means Oedipus Complex?

‣ Is the Oedipus Complex Universal?
‣ Criticism of the Theory
• 1/8
• 2/8
• 3/8
• 4/8
• 5/8
• 6/8
• 7/8
• 8/8
Oedipal Culture
‣ Are Masturbating Children Better Citizens?

‣ The Dogma of the Autoerotic Consumer Child
‣ Intellect Boosting for Sexually Demanding Children
‣ Qualifying Oedipal Castration as Child Abuse?
‣ Rationality vs. Oedipal Mysticism
‣ Oedipal Hero
Oedipal Hero, Audio Book, 2010
http://ipublica.com/audio/en/consciousness/oedipal-hero/
Mysticism and Atheism
‣ Scientific Mysticism
‣ Mystical Thinking vs. Functional Thinking
‣ Mysticism vs. Spirituality
‣ Mysticism, Insanity, Cruelty, Brutality, Perversion and Fascism
Narcissism
‣ What is Narcissism?
‣ How to Identify Narcissism?
‣ Narcissism and Soul
‣ The Origin of Narcissism
Denial of Complexity
‣ The Etiology of Fascism

‣ Complexity and Simplicity
‣ Complexity and Consciousness
‣ Complexity and Child Abuse
‣ The Denial of Erotic Complexity
‣ The Denial of Children’s Erotic Complexity

The Plague of Sadism
‣ The Etiology of Sadism

‣ The Abuse Pattern
‣ Sadism and Moralism
Conspiracy Thinking vs. Critical Thinking
‣ Generalities
‣ Dangers of Conspiracy Thinking
‣ The Biggest Secret
• Pedophiles, Pedophilia
• The Reptile Theory
• The World is Being Dominated by Five Families
• Blaming People or Institutions
• Anti-Semitism
• Secret Societies
Youth Fascism
‣ First Example
‣ Second Example
‣ Third Example
Chapter Three
The Eight Dynamic Patterns of Living
‣ General
‣ The Eight Patterns
• The Autonomy Pattern
• The Ecstasy Pattern
• The Energy Pattern
• The Language Pattern
• The Love Pattern
• The Pleasure Pattern
• The Self-Regulation Pattern
• The Touch Pattern
The Holistic Science Paradigm and Worldview
‣ A Matter of Terminological Correctness

‣ Ancient Wisdom Traditions
‣ Goethe’s Color Theory



The True Religio
‣ Generalities
‣ The Inner Selves
‣ Inner Child
‣ Inner Adult
‣ Inner Parent
‣ Inner Dialogue
‣ Multidimensionality of the Psyche
‣ Function of the Ego
Toward a Science of Life
‣ Emotional Flow
‣ The Nature of Emotions
‣ Emotional Awareness
‣ Emotional Balance
‣ Emotional Intelligence
‣ The Life Force
‣ The Emonics Terminology
• Akashic Records
• Aura
• E and E-Force
• Emonic and Demonic
• Emonic Charge
• Emonic Awareness or Emotional Awareness
• Emonic Current, Emonic Flow or Emotional Flow
• Emonic Integrity
• Emonic Setup
• Emonic Vibration
• Corroboration of Emonics
• Emonics and Sexual Paraphilias
• Emonics and Emosexuality
• Emonic Dysfunctions
Primary Power and Live Your Love
‣ Primary Power, Soul Power, Self-Power

‣ Live Your Love
Permissive Education
‣ Introduction
‣ The Failure of Moralistic Education
‣ Raising Humane Humans

Postface
Bibliography
Notes
NORMATIVE PSYCHOANALYSIS
How the Oedipal Dogma Shapes Consumer Culture

Chapter One
Introduction
Parent-Child Co-Dependence
Closeness vs. Clinging
What is Emotional Entanglement?
Emotional Abuse
‣ Emotional Entanglement Taken Serious

‣ The Primary Abuse Etiology
Chapter Two
What Means Oedipus Complex?
Is the Oedipus Complex Universal?
Criticism of the Theory
‣ 1/8 Restricted Validity

‣ 2/8 Cultural Conditioning toward Homosexuality
‣ 3/8 Distorted Psychosexual Base Structure
‣ 4/8 Mechanistic View of Sexuality
‣ 5/8 Nature Fosters Copulation, Not Masturbation
‣ 6/8 The ‘Oedipal Family’ Brings Perversion, Not Sanity
‣ 7/8 The Oedipal Theory is Pseudo-Science
‣ 8/8 Oedipal Reality means Cultural Slavery for Children
Oedipal Culture
‣ Castration or Permissiveness?
‣ Are Masturbating Children Better Citizens?
‣ The Dogma of the Autoerotic Consumer Child
‣ Intellect Boosting for Sexually Demanding Children

‣ Qualifying Oedipal Castration as Child Abuse?

‣ Rationality vs. Oedipal Mysticism
‣ Oedipal Hero
Chapter Three
Introduction
‣ Regression and Repression

‣ Trained to Be a Dummy Partner
‣ Trained to Be a Dummy Consumer
‣ Clone Your Parents
‣ Fake Heterosexuality vs. Manifest Heterosexuality
‣ The Logic of ‘Oedipal’ Rape
‣ Stuck in the Oedipal Trap
‣ Rage-Rape Rap
‣ Love vs. Depression
‣ The Power of Love
The Magic Spells
‣ Be Ideal!
‣ Be Small and Helpless!
‣ Ignore Who You Are!
The Co-Dependent Bondage

The Problem of Lacking Boundaries
Love is Not Bondage
The Healing Power of Soul Power
Healing Co-Dependence
The Illusion of Collective Fusion
Chapter Four
Introduction
The Complete Oedipus Story
A Teaching Tale?
The Oedipal Hero
Narcissus and Oedipus
The Postmodern Mix
Summary
Bibliography
Notes

SOVEREIGN IMMUNITY LITIGATION IN THE UNITED STATES AND CANADA
A Lawyer’s Manual on Evidence and Burden of Proof for Every Phase of the Trial
Acknowledgments
‘Thanks to my Mentors’
Preface
‘The Complexity of the Burden of Proof Issue’
A Novelty Topic
Seven Immunity Statutes
Methodology
Terminology
Introduction
‘Restrictive Immunity and Burden of Proof’
Chapter One
‘The Law of Evidence and the Burden of Proof’
Introduction
Terminology
‣ Jurisdiction and Competence

‣ Statute and Law
‣ Fact
‣ Burden of Proof
‣ Introduction
‣ Incidence
‣ Incidence

Chapter Two
‘The Foreign Sovereign Immunities Act of 1976 (United States)’
Introduction
Importance of the Act
Construction of the Act
The House Report
‣ The Burden of Proof

‣ Corrective Case Law
‣ Evaluation
Procedural Questions
‣ Subject Matter Jurisdiction

‣ Personal Jurisdiction
• Minimal Contacts
• Service of Process
• Default Judgment
‣ Foreign State and Agency or Instrumentality of a Foreign State
• Formal Requirements Regarding the Affidavit
‣ Conclusion
The Burden of Proof for Jurisdictional Immunity
‣ Rule-and-Exception Construction
‣ The House Report Evidence Rule
The Exceptions to Sovereign Immunity

• General Considerations and Burden of Proof
• Arbitration Clauses
• International Treaties
• Conclusion
‣ The Commercial Activity Exception
• Clause 1
• Clause 2
• Clause 3
‣ The Expropriation in Violation of International Law Exception
• Expropriation in Violation of International Law
• The Minimal Contacts Requirements
• Conclusion
‣ The Noncommercial Tort Exception
• Minimal Contacts or Nexus
• Causality
• Scope of Employment
• Exception
‣ Conclusion
The Core Areas of Sovereign Immunity

‣ Overview
‣ Foreign Affairs
‣ Interior Affairs
• Police Actions
• Actions for the Protection of Natural Resources
• The Price Fixing Procedure
‣ Conclusion
‣ Types of Execution Measures

‣ The Allocation of the Burden of Proof
The Exceptions from Immunity from Execution

‣ Usibus Destinata
‣ Conclusion
Conclusion

Chapter Three
‘The State Immunity Act 1982 (Canada)’
Legislative History
Construction of the STIA 1982
Conclusion
General Conclusion
General Conclusion
‣ The Burden of Proof for Immunity from Jurisdiction

‣ The Burden of Proof for Immunity from Execution
‣ The Means of Proof
Summery Thesis

Postface
Legal Materials
Abbreviations
Bibliography
Statutes
FSIA 1976 (United States)
STIA 1972 (Canada)
Table of Precedents
Notes
THE DEEPER YIELDING
Commentaries on Loving
Preface
‘Love for Life’
Introduction
‘What is Science?’
Book One
‘The Deeper Yielding’
§01. A Quest for Truth

§02. The History of Childlove
§03. The Silent Software
§04. Reactions to Childlove
‣ A) Positively indifferent
‣ B) Negatively indifferent
‣ C) Positively subjective
‣ D) Negatively subjective
‣ E) Moralistic, judgmental, projective, defensive, pseudo-objective, negative, generalizing
‣ F) Positively affirmative, subjective, conscious
§05. The Abuse-Centered Culture

§06. Sex Offender

§07. The Fruits of Activism

§08. The Hidden Swine
§09. The Institutionalized Victim
§10. Mainstream Paranoia
§11. Mental Pornography
§12. Street Monster
Book Two
‘The Deeper Meaning’
§01. The Goddess Within

§02. Childlove and Direct Perception
§03. Reasons for Childlove
§04. Double Lives
§05. Aesthetic Value of Childlove
§06. Affectionate and Sadistic Childlove
§07. Perversion and Fear
§08. Bisexual Childlove
§09. The Etiology of Boylove
§10. Honesty in Boylove
§11. The Etiology of Girllove
§12. Humility in Girllove
Book Three
‘The Deeper Understanding’
§01. The Intrinsic Quality of Childlove

§02. Childlove Pleasures
§03. Childlove and the Internet
§04. Child Mating Games
§05. Cross-Cultural Reflections
§06. Childlove and Incest
§07. The Incest Trap
§08. Emotional Incest
§09. Coping with Childlove?
§10. The Little Man Rule
§11. Take a Gun?
§12. About Homosexuality
Bibliography

THE LIFE AUTHORING MANUAL
An Integrated Approach to Personal Growth

Introduction
‘A Comprehensive Technique’
Story Writing
Creative Prayer
Voice Dialogue and Spontaneous Art
Chapter One
‘Author Your Life’
The Technique
The Personal Vision Statement (PVS)
‣ Global Vision
‣ Creative Realization
‣ Relations and Intimacy
‣ Fame and Merits
Your Global Vision

Creative Realization
Vision and Time
Relations and Intimacy
Fame and Merits
Revising Your Vision
Making a Wish List
Setting Your Goals
Chapter Two
‘Creative Prayer’
Introduction
What is Prayer?
Learn the Technique
Practice Creative Prayer
Activate Self-Healing
Build Self-Confidence
Create Inner Peace

Creative Prayer, Audio Book, 2010
http://ipublica.com/audio/en/selfhelp/creative-prayer/
Chapter Three
‘The Star Script’
Introduction
The Star Script
‣ Character and Talents

‣ Life Lessons
‣ Karmic Challenges
‣ Inner Maps
‣ The Intuitive Way
Your Life’s Mission

Your Child’s Vision
Your Moon Nodes
Your Soul’s Desire
Realizing Your Strong Points
‣ Character and Talents

‣ Life Lessons
‣ Karma Lessons
The Star Script, Audio Book, 2010
http://ipublica.com/audio/en/selfhelp/the-star-script/
Chapter Four
‘Healing Addiction’
A Common Etiology
Dealing with Addiction
‣ Why was I never addicted?

‣ Healing Addiction
Mind
Body
Emotions
Spirit
Dealing with Sadism

The Drug Trap, Audio Book, 2010
http://ipublica.com/audio/en/selfhelp/the-drug-trap/
‣ 1) Flow
‣ 2) Intelligence
‣ 3) Duality
‣ 4) Interactivity
‣ 5) Equilibrium
Dealing with Abuse

Acceptance
Realizing Your Love
Facing Your Now
Making a Value Decision
Taking Action
Affirming Your Identity
Chapter Five
‘Building Your Inner Team’
Preface
Introduction
Prelude-Maternity
Who is Who Guide
Personal Diary
Creativity Central
Workbook
‣ Inner Child Recovery

‣ Inner Child Healing
Art Guide
Child Play, Audio Book, 2010
http://ipublica.com/audio/en/selfhelp/child-play/
Bibliography
Notes

THE RESTRICTION OF NATIONAL SOVEREIGNTY
From the Early Peace Plans to a World Government

Introduction
‘What is National Sovereignty?’
What is Sovereignty?
A Modern Definition
Overview
Chapter One
‘The Rise of National Sovereignty’
The Necessity to Restrict National Sovereignty

Sovereignty Going Global?
The Empowered Citizen
‣ The Citizen Redefined

‣ The World Model Revisited
‣ Economolitics
‣ Growing Child Power
‣ A Changing Social Framework
‣ The Rights of Ethnic, Social and Sexual Minorities
Overview
Chapter Two
‘The United States of Europe, Utopia or Future Reality’
Introduction
The Early Plans for Eternal Peace
Abbé de Saint-Pierre
Jean-Jacques Rousseau
Immanuel Kant
Saint-Simon
Coudenhove-Kalergi
Integration vs. Constitution
‣ The Integrational Model

‣ The Constitutional Model

A European Constitution?
Chapter Three
‘The Restriction of National Sovereignty’
Introduction
State Trading and Sovereignty
The Signal Power of Restricted Sovereignty
Bibliography
Notes
THE SCIENCE OF ORGONOMY
A Study on Wilhelm Reich

Introduction
‘Queers and Quacks?’
Acknowledgments
Real Scientists
The Promethean Role of the Scientist
A Pioneer of Holistic Science
Overview
Chapter One
‘The Genius of Wilhelm Reich’

A Scientific Genius
Chapter Two

‘Reich’s Greatest Discoveries’
The Nature of Orgone

The Einstein Affair
Reich’s Pioneering Work
‣ References
‣ Essential Discoveries
‣ Defamed Yet Corroborated
‣ A Scientific Genius
‣ The Root Cause of Violence
‣ Advocacy for Child Sexual Rights
Implications
Reich’s Greatest Discoveries, Audio Book, 2010
http://ipublica.com/audio/en/consciousness/reichs-greatest-discoveries/
Chapter Three
‘Orgonomy and Schizophrenia’
Introduction
The Energy Code
The Schizophrenic Split
Orgonomy and Schizophrenia, Audio Book, 2010
http://ipublica.com/audio/en/consciousness/orgonomy-and-schizophrenia/
Annex
‘Wilhelm Reich und Orgonomie’
Danksagungen
Einleitung
Zur Natur der Orgonenergie
Reichs Pionierarbeit
Reichs Wichtigste Entdeckungen
Reichs Faschismusforschung
Nachwort

Wilhelm Reich und Orgonomie, Audio Buch, 2010
http://ipublica.com/audio/de/wilhelm-reich-und-orgonomie/
Bibliography
Notes
THE SCIENCE OF SHAMANISM
Millenary Model for an Integrative Worldview

Introduction
‘What is Shamanism?’
The Science of Shamanism

Overview
Chapter One
‘What is Not Shamanism?’
Shamanism and Animism

Shamanism and Paganism
Shamanism and Parapsychology, Humanism, Theosophy
‣ Shamanism and Humanism

‣ Shamanism and Parapsychology
‣ Shamanism and Theosophy
Shamanism and Taoism

Shamanism and Zen
Shamanism’s Model Function
Chapter Two
‘The Warrior Scientist’

The Shaman’s Roles

Shaman, Healer, Sage
My Shamanic Quest
‣ Prophetic Dreams and Spirit Visions

‣ The Turning Point
‣ Psychopomping Baginda
‣ Dreams Regarding Mother’s Death
‣ The Sabdono Connection
‣ Renata
‣ Black Magic on Lombok Island
‣ Sujanto’s Psychic Readings
• Session One
• Session Two
• Session Three
• Session Four
‣ Psychopomping Mother
Chapter Three
‘The Shamanic Method’
Common Assumptions
The Detractors of Shamanism
‣ The Age of Enlightenment

‣ Cartesian Science
‣ Reductionism
‣ Catholicism
The Shamanic Revival
‣ Sigmund Freud
‣ Bronislaw Malinowski and Margaret Mead
‣ Carl-Gustav Jung
‣ The Grand Opening
The Shamanic Method

Science and Ecstasy

Chapter Four
‘Shamanism and the Use of Entheogens’
Introduction
What is Ayahuasca?

Hypothesis
The Consciousness Theory
‣ 1) The Ayahuasca Preparation

‣ 2) The Lasting Trance
‣ 3) The Shamanic Treatments
‣ 4) Focus and Intent
‣ 5) The Strange Reception
‣ 6) The Hypnotic View
‣ 7) Hypnosis and Natural Healing
‣ 8) Medical Hypnosis
‣ Summary
The Cognitive Experience
‣ Alien Noise and Pulsation

‣ The Five Depth Levels
‣ Calling Me in Touch
‣ Freeing from Conditioning
‣ Love, Life and Relationships
Literature Review
http://ipublica.com/audio/en/consciousness/consciousness-and-shamanism/
Chapter Five
‘A Science of Pattern’
Introduction
‣ 1) Autonomy
‣ 2) Ecstasy
‣ 3) Energy
‣ 4) Language
‣ 5) Love
‣ 6) Pleasure
‣ 7) Self-Regulation
‣ 8) Touch
The Autonomy Pattern

The Ecstasy Pattern
The Energy Pattern
The Language Pattern
The Love Pattern
‣ Culture and Pleasure

‣ Pleasure-Denial and Violence

‣ Compulsory Sex Morality
‣ Anthropological Evidence
‣ Love Osmosis
‣ Love vs. Morality
‣ Rebuilding Trust
The Pleasure Pattern

The Self-Regulation Pattern
The Touch Pattern
http://ipublica.com/audio/en/consciousness/eight-dynamic-patterns-of-living/
Chapter Six
‘The Matriarchal Science’
Introduction
The Lunar Bull
Historical Turn
Murder of the Goddess
The Murder Culture
The Spiritual Laws of Matriarchy
Bull and Serpent
http://ipublica.com/audio/en/consciousness/the-lunar-bull/
Chapter Seven
‘A Scientific-Shamanic Approach to Religion’
Introduction
The Unique Self
The Secret and the Real
Body and Soul
Desire and Morality
Approaching the Divine?

Le jardin infâme, Livre Audio, 2010
http://ipublica.com/audio//fr/le-jardin-infame/
Chapter Eight
The Integrative Function of Shamanism and Channeling
Introduction
On Consciousness
On Love
On Power
On Science
On Emotions
On Peace
http://ipublica.com/audio/en/consciousness/notes-on-consciousness/
Bibliography
Notes

NOTES
Annotations
Notes | 421
1The greater catalogue of this research is published in my Idiot Guide to Emotions, Awareness
Guide (2010) and in my audio books Emonics (2010) and Emotional Flow (2010) as well as in
my German audio book Das Kaleidoskop der Emotionen (2010).
2 I am saying this as a metaphor, alluding to the spelling of the film’s title, that is, What the
Bleep Do We Know!? It is namely interesting to see that the point of exclamation here is
prior to the point of interrogation, which is essentially what I am conveying in my analy-
sis. And it is for that very reason that I am asking what essentially the Bleep really has
contributed to our knowledge that we didn’t know before, if we had done our homework,
and had inquired about the ancient wisdom traditions, and the conceptual development,
over the centuries, of what today we call the quantum field or quantum vacuum?
3See Pierre F. Walter, The Eight Dynamic Patterns of Living, Base Elements of True Civilization,
Audio Book (2010) and The Idiot Guide to Consciousness, Awareness Guide (2010), Chapter Two.
4 More information can be found in Riane Eisler’s books and the many references they
contain on Minoan Culture, ancient matriarchies and the perennial Goddess cult. See, for
example, Riane Eisler, The Chalice and the Blade (1995) and Sacred Pleasure (1996).
5 Riane Eisler, The Chalice and the Blade (1995), p. 38.
6 Id., p. 33.
7 Id., p. 37.
8 Terence McKenna, Food of the Gods (1992), p. 124.
9 The Swiss anthropologist and sociologist Johann Jakob Bachofen (1815-1887), is cred-
ited with the theory of matriarchy, or Mutterrecht, title of his major publication. This book
presented a radically new regard on the role of women in a broad range of ancient socie-
ties. Bachofen demonstrated that motherhood is the source of human society, religion,
morality, and decorum and he drew upon Crete, Greece, Egypt, India, Central Asia,
North Africa, and Spain. See Johann Jakob Bachofen, Gesammelte Werke, Band II: Das Mut-
terrecht (1948).
10 Terence McKenna, The Archaic Revival (1992).
11 Riane Eisler, Sacred Pleasure (1996), p. 294.
12 See, for example, Susanne Cho, Kindheit und Sexualität im Wandel der Kulturgeschichte (1983);
Larry L. & Joan M. Constantine, Treasures of the Island (1976) and Where are the Kids? Chil-
dren in Alternative Life-Styles (1977).
13 Bronislaw Malinowski, The Sexual Life of Savages in North West Melanesia (1929) and Sex
and Repression in Savage Society (1927).
14 V. Elwin, The Muria and their Ghotul (1947), Richard Currier, Juvenile Sexuality in Global
Perspective (1981), 9 ff.
15 Id.

16 Margaret Mead, Sex and Temperament in Three Primitive Societies (1935).

17 See, in general, Fritjof Capra, The Hidden Connections (2002).
18 H.J. Campbell, The Pleasure Areas (1973).
19 Grant’s Method of Anatomy (1980), p. 61.
20 Ashley Montagu, Touching (1971).
21 Id., pp. 15 ff.
22 Id., p. 18.
23 Jean Liedloff, The Continuum Concept (1986).
24 Frederick Leboyer, Pour une Naissance sans Violence (1974), Birth Without Violence (1975),
Cette Lumière d'où vient l'Enfant (1978).
25 Michel Odent, La Santé Primale (1986), p. 24 (translation mine).
26Bulletin of the Atomic Scientists, 10-20 (1975), partly reprinted in: The Futurist, April,
1975.
27 R.B. Textor, A Cross-Cultural Summary (1967).
28 Wilhelm Reich, Children of the Future (1950).
29 Bulletin of the Atomic Scientists, 10-20 (1975), at 10-11.
30 Id., p. 10.
31 Id.
32 Id., p. 12.
33 Id.
34 Id., p. 13.
35 See James W. Prescott, Deprivation of Physical Affection as a Primary Process in the Development
of Physical Violence (1979), pp. 77, 78.
36 Aldous Huxley, The Perennial Philosophy (1970).
37 Manly P. Hall, The Secret Teachings of All Ages (2003).
38 See Dennis L. Sepper, Goethe Contra Newton (1988), and Frederick Burwick, The Damna-
tion of Newton (1986).
39 Sallie Nichols, Jung and Tarot (1986).

Notes | 423
40See Pierre F. Walter, The Star Script, Audio Book (2010) and The Idiot Guide to Creativity,
Awareness Guide (2010), Chapter Four.
41 Dr. Joseph Murphy, The Power of Your Subconscious Mind (1963), p. 165 and Pierre F. Wal-
ter, Creative Prayer, Audio Book (2009) as well as The Idiot Guide to Soul Power, Awareness Guide
(2010), Chapter Two.
42 See Ernest Holmes, The Science of Mind (1938/1998).
43 Joseph Murphy, The Power of Your Subconscious Mind (1962/1982), pp. 29-30.
44 See, for example, Lynne McTaggart, The Field (2002), Ervin Laszlo, Science and the Aka-
shic Field (2004), William A. Tiller, Psychoenergetic Science (2007), and Conscious Acts of Creation
(2001), Richard Gerber, A Practical Guide to Vibrational Medicine (2002), Rupert Sheldrake, A
New Science of Life (1995). See also Valerie Hunt, Infinite Mind (2000) and Michael Talbot,
The Holographic Universe (1992).
45 Fritjof Capra, The Turning Point (1982/1987), p. 378.
46 Terence McKenna, The Archaic Revival (1992), p. 45.
47 Dora van Gelder, The Real World of Fairies (1999).
48See, for example, Richard Geldard, Remembering Heraclitus (2000) and Charles H. Kahn
(Ed.), The Art and Thought of Heraclitus (2008).
49 Fritjof Capra, The Tao of Physics (1975/2000), The Turning Point (1982/1987), The Web of
Life (1996/1997), The Hidden Connections (2002), Steering Business Toward Sustainability (1995),
Uncommon Wisdom (1989).
50 Manly P. Hall, The Secret Teachings of All Ages (2003), p. 347.
51 Ervin Laszlo, Science and the Akashic Field (2004), p. 55.
52 William A. Tiller, Conscious Acts of Creation, DVD (2004).
53 Dean Radin, The Conscious Universe (1997), p. 127.
54 William A. Tiller, Conscious Acts of Creation DVD (2004).
55The text is published in my Idiot Guide to Consciousness, Awareness Guide (2010), Chapter
Three.
56Carolyne Myss, in: Russell E. DiCarlo (Ed.), Towards A New Worldview (1996), pp. 136-
145.
57 See also Pierre F. Walter, Energy Science and Vibrational Healing, Monograph (2010).
58Barbara Brennan, in: Russell E. DiCarlo (Ed.), Towards A New World View (1996), pp.
146-156, at 147.
59 Id., p. 147.

60 Manly P. Hall, The Secret Teachings of All Ages (1928/2003), p. 197.

61 Id., p. 34.
62 Vidette Todaro-Franceschi, The Enigma of Energy (1999), pp. 125-126.
63 Dora van Gelder, The Real World of Fairies (1999), p. 4.
64 Id., p. 5.
65 Charles W. Leadbeater, Astral Plane (1997), p. 61.
66 Id., pp. 61-62.
67 Alberto Villoldo, Shaman, Healer, Sage (2000), p. 13.
68 O. Carl Simonton, Getting Well Again (1992).
70 Alberto Villoldo, Mending the Past and Healing the Future with Soul Retrieval (2005).
71 Fritjof Capra, The Web of Life (1997), p. 80.
72 Id., p. 81.
73 Id.
74 Fritjof Capra, The Hidden Connections (2002), p. 9.
75 Fritjof Capra, The Web of Life (1996/1997), p. 37
76 Alberto Villoldo, Shaman, Healer, Sage (2000), pp. 9-10.
77 Commonly, the expression secondary observer connotes the judgment interface, our moral-
ity, the conditioning we have received and that impacts upon and distorts our perception
of reality. The primary observer is another expression for what in Transactional Analysis
(TA) is called the inner adult. Accordingly, the secondary observer is called by TA the inner
critic. It’s not a very useful instance and is created artificially through a hypertrophy of the
intellect and an overbearing superego. In simple words, it’s accumulated shame or, in the
words of John Bradshaw, a shame-based identity.
79 Id.
81 Fritjof Capra, The Web of Life (1996/1997), p. 41.
82 Id., p. 35.

Notes | 425

85 Id., p. 16.
86 Id., pp. 16-17.
87 Id., p. 18.
89 Vidette Todaro-Franceschi, The Enigma of Energy (1999).
91 Vidette Todaro-Franceschi, The Enigma of Energy (1999), p. 123-124.
92 Id., pp. 124-125.
93 Id., pp. 125-126.
95 Id., p. 349.
96 Id.
97 Vidette Todaro-Franceschi, The Enigma of Energy (1999), p. 41.
98 The text is published in Pierre F. Walter, The Idiot Guide to Intuition, Awareness Guide
(2010), Part Two.
99 Hal and Sidra Stone, Embracing Ourselves (1989).
100 To read further, please consult Pierre F. Walter, The Idiot Guide to Intuition, Awareness
Guide (2010), Part Two.
101I haven’t found this particular quote in any of Reich’s published books. It is published
on the web presence of the Wilhelm Reich museum, as it probably figures in autobio-
graphic material or letter exchanges. See:
http://www.wilhelmreichmuseum.org
102See only Manly P. Hall, The Secret Teachings of All Ages (1928/2003), with further refer-
ences.
See more in detail my monograph Energy Science and Vibrational Healing (2010) as well as
103
my book reviews Richard Gerber and Vibrational Medicine (2010), and Donna Eden and Energy
Medicine (2010).

104 As for the consequences of this research both individually, as for drafting methods of
self-healing, as on a collective scale, for reforming our educational curricula with the in-
sights gained from research on emotional flow, and generally, for drafting social policies
that foster emotional sanity, see Pierre F. Walter, The Idiot Guide to Emotions, Awareness Guide
(2010), The Idiot Guide to Sanity, Awareness Guide (2010) and The Idiot Guide to World Peace,
Awareness Guide (2010).
105See Pierre F. Walter, Energy Science and Vibrational Healing, Monograph (2010) and my
audio books Emotional Flow (2010) and Emonics (2010).
106 Wilhelm Reich, Äther, Gott und Teufel (1983), p. 54. (Translation mine).
107 See, for example, Candace B. Pert, Molecules of Emotion (2003).
108 Life Authoring, or Author Your Life is an awareness-building coaching technique I have
developed. Detailed information about this method is contained in my Idiot Guide to Crea-
tivity and Career, Awareness Guide (2010) and my Idiot Guide to Soul Power, Awareness Guide
(2010). See also authoryourlife.com.
109 See, for example, Daniel Goleman, Emotional Intelligence (1995).
110 See, for example, Joyce Goldenstein, Albert Einstein: Physicist and Genius (1995).
111 Manly P. Hall, The Secret Teachings of All Ages (2003), p. 256.
112 Charles Chaplin, My Autobiography (1964).
113 See also Pierre F. Walter, The Idiot Guide to Intuition, Awareness Guide (2010).
114 I have researched more on this matter, and it’s quite an interesting topic, but hopelessly
disputed. It is quite scandalous that not even the legal questions are free of doubt, let
alone the various theories about his brain. In some books it’s written he had agreed by
testamentary will that his brain was given to research after his death, but in others, it was
said that he had expressed his last will only verbally. Fact is that his son, Hans Albert Ein-
stein, had to give an ex-post permission to the autopsy, which is legally a hairy case by
itself.
See Pierre F. Walter, Mona Lisa Pamphlets, Audio Book (2010) and Poetic Writings (2010),
115
Chapter Four.
116Johann Wolfgang von Goethe, The Theory of Colors (1810/1970). See also Frederick
Burwick, The Damnation of Newton: Goethe’s Color Theory and Romantic Perception (1986).
117 Herman Grimm, Das Leben Michelangelos, p. 42 (Translation mine).
118 Id., pp. 43-44 (Translation mine).
119 Id., p. 44. (Translation mine).
120 Fritjof Capra, The Science of Leonardo (2007/2008), p. 2.
121 Id., pp. 5-6.

Notes | 427
122 Id., pp. 3-4.

123 Id., p. 5.
124 Id., p. 11.
125 Id.
126 Id., p. 12.
127Myron Sharaf, Orgonotic Functionalism, Lecture Presented in Berlin, Germany, 22 Octo-
ber 1989.
128 Myron Sharaf, Orgonotic Functionalism, Lecture Presented in Berlin, Germany, 22 Octo-
ber 1989, published in: Heretic’s Notebook, ed. by James DeMeo (2002), 45-54, at 45. See
also Myron Sharaf, Fury on Earth (1983).
129 Federal Bureau of Investigation, Dr. Wilhelm Reich, BUFILE: 100-14601, 813 pages.
130 See Pierre F. Walter, Energy Science and Vibrational Healing, Monograph (2010).
131 http://www.wilhelmreichmuseum.org/biography.html
132 I in fact had a short correspondence with Dr. Lowen, back in the 1980s, about Reich
and a school project of mine, and Dr. Lowen gave me the wistful reply that I should heed
the old proverb that ‘every school is only as good as those who run it.’ In fact, this advice
was revealing itself as strikingly true at around the same time, when, as member of a
committee to found a Krishnamurti school in Switzerland, I was witness of how in real
life great ideas can fail and fall because of very simple human weaknesses. This project,
while all those who were part of that committee were from the upper classes of European
society, including the Princess of Liechtenstein, was a resounding failure because this group of
well-bred, enlightened and well-to-do people could not find agreement about the simple
question of who was to become the principle of the school!
133 See, for example, Dr Gérard Encausse (Papus), Traité de Magique Pratique (1989), pp. 69
ff. (La force nerveuse).
134 See Erman/Ranke, Ägypten und Ägyptisches Leben im Altertum (1981), p. 345.
135See, for example, Max Freedom Long, The Secret Science at Work (1995), and Growing Into
Light (1955), as well as Erika Nau, Self-Awareness Through Huna (1981).
136 Id.
137 See, from the abundant literature about this major science controversy of our times
only the revealing article of James DeMeo, Dayton Miller’s Ether-Drift Experiments: A Fresh
Look, in: James DeMeo (Ed.), Heretic’s Notebook: Emotions, Ether-Drift and Cosmic Life Energy,
Pulse of the Planet, Issue 5 (Spring 2002), Oregon: Orgone Biophysical Research Labora-
tory, Inc., 2002, 114-130, with further references.
138See, for example, Ervin Laszlo, Science and the Akashic Field (2004) and Ken Wilber, Sex,
Ecology, Spirituality (2000).

139 Ken Wilber, Sex, Ecology, Spirituality (2000), p. 504.

140 Bernd Senf reports in his enlightening study Die Wiederentdeckung des Lebendigen (2003),
pp. 239-243, about the photography of a German bioenergy researcher, Dieter Knapp,
that displays the full luminous range of the aura of homeopathic remedies and of drops
of the human blood. According to Senf, Knapp’s color plate method is different from
Kirlian’s aura photography because it allows to display orgonotic fields of much lesser
size.
Arthur Hahn, A Review of the Theories, Dating from the 17th Century, on the Origins of Life,
141
Maine: Orgone Institute Press (without publishing date).

142The integrative, holistic and ecological science paradigm and systems view of the liv-
ing has best been summarized and explicated by Fritjof Capra, in his books The Tao of
Physics (1975/2000), The Turning Point (1982/1987), The Web of Life (1996/1997) and The
Hidden Connections (2002), as well as by David Bohm’s Wholeness and the Implicate Order
(2002) or Michael Talbot’s The Holographic Universe (1992).
143 Federal Bureau of Investigation, Dr. Wilhelm Reich, Part 1 of 6, BUFILE: 100-14601,
Section 1, p. 229 (of 813).
144 Wilhelm Reich, Äther, Gott und Teufel (1949/1983), pp. 80-81 (Translation mine).
145 See, for example, Ong Hean-Tatt, Amazing Scientific Basis of Feng Shui (1997).
146 See Pierre F. Walter, The Science of Shamanism, Monograph (2010).
147 Wilhelm Reich, Alexander S. Neill, Record of a Friendship (1981).
149 See also my own contribution to this research, the discovery of eight dynamic patterns of
living in the lifestyle of most tribal peoples around the world, published as Chapter Two of
The Idiot Guide to Consciousness, Awareness Guide (2010) and as an audio book, Eight Dynamic
Patterns of Living, Audio Book (2009).
150 Ervin Laszlo, Science and the Akashic Field (2004), p. 55
151 Pierre F. Walter, Reich and Orgonomy, Book Reviews (2010).
152 I know this from various sources, also because my mother was having social inter-
course in her childhood only with the children of Jewish families, for the above-
mentioned reasons. She went even as far as telling her own parents to adopt Jewish educa-
tional style, as she suffered from the harsh treatment by her very authoritarian and pater-
nalistic father. She was developing early in life the theory that Jewish children are more
intelligent because they are raised in the exacting expectation to be smart, to be self-
reliant and to have a naturally decent attitude toward others. Later, my mother raised me
in the same way, or she tried to, and that did much good to me, as open communication
was never barred, and my intelligence could bloom up early in life.
153The file has been digitalized and can be downloaded in 14 PDF documents from the
FBI’s web site: http://foia.fbi.gov/foiaindex/einstein.htm

Notes | 429
154 http://hypertextbook.com/eworld/einstein.shtml
http://www.atomicarchive.com/Docs/Begin/Einstein.shtml
155 See Ronald Clark, Einstein: The Life and Times (1970), pp. 678-679, and 681.
156 See William Lanouette, Bela Silard, Genius in the Shadows: A Biography of Leo Szilard
(1994), pp. 261-262.
157It is astonishing to see the list of high-grade politicians, high government officials and
military experts who were against the use of the atomic bomb, either in general or against
Japan in that particular situation; among them were, for example, Dwight Eisenhower,
Admiral William D. Leahy, Herbert Hoover, General Douglas McArthur, Joseph Grew,
John McCloy, Ralph Bard, Lewis Strauss, Paul Nitze, Ellis Zacharias, General Car
‘Tooey’ Spaatz or Brigadier General Carter Clarke. See, for example, Hiroshima Quotes, by
Dough Long, with further references:
http://www.doug-long.com/quotes.htm
158 I would not like to expand on this tricky issue here, so much the more as a person
more competent than myself has elucidated the issue in its greater and more general di-
mension. I am talking about Bernt Amadeus Capra’s film Mindwalk, which was based
upon his brother’s, Fritjof Capra’s, bestselling book, The Turning Point (1982/1987). In this
movie, Bernt Capra, elucidates the problem of scientific responsibility exemplarily
through the protagonist’s life story, an American scientist with the name of Sonia Hoff-
man, played by Liv Ullmann, who retired in Saint Michel, France, after having seen that
part of her research had been appropriated by the military for ‘defense purposes’.
159 Ronald Clark, Einstein: The Life and Times (1970), p. 620
160 See, for example, Paul A. LaViolette, Secrets of Antigravity Propulsion (2008) and The U.S.
Antigravity Squadron, in: Thomas Valone, Ed., Electrogravitics Systems (1993), 78-96. See
also Tsuyoshi Hasegawa, Racing the Enemy: Stalin, Truman, and the Surrender of Japan (2006).
161 See Pierre F. Walter, Fritjof Capra and Systems Theory, Book Reviews (2010).
162 Françoise Dolto, La Cause des Enfants (1985), p. 29 (Translation mine).
163 Françoise Dolto, Psychanalyse et Pédiatrie (1971), p. 63 (Translation mine).
164Françoise Dolto, Séminaire de Psychanalyse d’Enfants, Tome 1 (1982), p. 98 (Translation
mine).
165 For the concept of emotional intelligence, see only Daniel Goleman, Emotional Intelligence
(1995), a book that provides a sheer abundance of further references for research and
further study. I have myself researched on this topic, especially on erotic intelligence, which I
consider as the higher octave of emotional intelligence. See, further, my elucidations on
eroticintelligence.info.

166 Many years later, in 2000, after the death of my mother, and considering the poor
rendering of our family property, I construed a villa property in Bali that was built after
my design by a Balinese architect who found my plans highly original and ingenuous. This
property turned out to be a major business success and I sold it two years later with a very
nice profit.
167 I expand more on this topic in my monograph Normative Psychoanalysis (2010).
168 Neuhaus was the musical mentor of high-rank pianists such as Emil Gilels or Radu
Lupu, whose fame preceded Richter’s by many years. It was Gilels who, modestly enough,
said upon his great success in the United States that one should not be too enthusiastic
about him because there was ‘one who is more famed than me in the Soviet Union and
one day, the world will see him’. In fact, Richter needed a special permission from Presi-
dent Nikita Khrushchev to get his exit visa.
169 Heinrich Neuhaus, The Art of Piano Playing (1958/1973), p. 2.
170 See Harold C. Schonberg, The Great Pianists (1963/2006), p. 128.
171See Joseph Campbell, The Power of Myth (1988), Occidental Mythology (1991), Oriental
Mythology (1992), The Hero With A Thousand Faces (1999).
172 See, for example, Shafica Karagulla, The Chakras (1989).
173 Rupert Sheldrake, A New Science of Life (1995), pp. 12 and 43-49. In addition, Shel-
drake says morphogenetic information is not related to energy patterns, without giving a
valid explanation for his hypothesis.
174 Amit Goswami, The Self-Aware Universe (1995).
175 Lynne McTaggart, The Field (2002).
176 Carl-Gustav Jung, Archetypes of the Collective Unconscious (1959), p. 639.
177 Id., p. 639, note 14.
178 Id., p. 397.
179 Fritjof Capra, The Web of Life (1997).
180 Carl-Gustav Jung, On the Nature of the Psyche (1959), pp. 130-132.
181 Id., p. 132.
182 Id.
183For more detailed information on Wilhelm Reich’s discoveries and healing techniques,
see Pierre F. Walter, The Idiot Guide to Science, Awareness Guide (2010), Chapters Two and
Three.

Notes | 431
184See, for example, Wilhelm Reich, The Function of the Orgasm (1942), The Cancer Biopathy
(1973), The Mass Psychology of Fascism (1933/1970), Selected Writings (1973), Children of the
Future (1950), Record of a Friendship (1981), Myron Sharaf, Fury on Earth (1983).
185Georges Lakhovsky, Le Secret de la Vie (1929), The Secret of Life (2003), L'étiologie du Cancer
(1929), L'Universion (1927).
186 See, for example, David V. Tansley, Chakras, Rays and Radionics (1996).
187 Lynne McTaggart, The Field (2002).
188 Masaru Emoto, The Secret Life of Water (2005), p. 139.
189 Joseph Campbell, The Hero With a Thousand Faces (1973), pp. 257, 258.
190 Max Long, The Secret Science at Work (1995), p. 1.
191 Id., p. 2.
192 Joseph Campbell, The Power of Myth (1988), p. 18.
193 Id., p. 10.
194 Id., p. 11.
195 Dr. Edmond Bordeaux-Szekely, Gospel of the Essenes (1988).
196 Masaru Emoto, The Secret Life of Water (2005), pp. 33-35.
197 Id., p. 30.
198 Id., p. 38.
199 Id., p. 50.
200 Id., p. 56.
201 Id.
202 Id., p. 57.
203 Id., p. 58.
204 Id., p. 59.
205 Id., p. 61.
206 Id., p. 59.
207 Id., p. 62.
208 Id.

209 Id., p. 79.

210 Id., pp. 79-80.
211 Id., p. 86.
212 Id., p. 91.
213 Walter Y. Evans-Wentz, The Fairy Faith in Celtic Countries (1911/2002), p. 33, note 1.
214 Dr. Ong Hean-Tatt, Amazing Scientific Basis of Feng Shui (1977).
215 Joseph Campbell, The Power of Myth (1988), p. 259.
216 Fritjof Capra, The Turning Point (1987), p. 63.
217 Id., p. 50.
218 Id., p. 56.
219 Id., p. 81.
220 Fred Alan Wolf, Down The Rabbit Hole, Quantum Edition (2006), DVD 1, Side A.
221 David Albert, Down The Rabbit Hole, Quantum Edition (2006), DVD 1, Side A.
223 Lynne McTaggart, Down The Rabbit Hole, Quantum Edition (2006), DVD 1, Side A.
224 Dean Radin, Down The Rabbit Hole, Quantum Edition (2006), DVD 1, Side A.
225 John Hagelin, Down The Rabbit Hole, Quantum Edition (2006), DVD 1, Side A.
227 Stuart Hameroff, Down The Rabbit Hole, Quantum Edition (2006), DVD 1, Side A.
228 William A. Tiller, Down The Rabbit Hole, Quantum Edition (2006), DVD 1, Side A.
230 Jeffrey Satinover, Down The Rabbit Hole, Quantum Edition (2006), DVD 1, Side A.
233 Id., p. 3.
234 David Albert, Down The Rabbit Hole, Quantum Edition (2006), DVD 1, Side A.

Notes | 433
235 Stuart Hameroff, Down The Rabbit Hole, Quantum Edition (2006), DVD 1, Side A.
237 Id.
240 Candace B. Pert, Down The Rabbit Hole, Quantum Edition (2006), DVD 1, Side A.
242 Joe Dispenza, Down The Rabbit Hole, Quantum Edition (2006), DVD 1, Side A.
243 Andrew Newberg, Down The Rabbit Hole, Quantum Edition (2006), DVD 1, Side A.
245 Id.
246 Amit Goswami, Down The Rabbit Hole, Quantum Edition (2006), DVD 1, Side A.
248 William Tiller, Down The Rabbit Hole, Quantum Edition (2006), DVD 1, Side A.
249 Alexandra Bruce, Beyond the Bleep (2005), p. 150.
257 Candace Pert, Down The Rabbit Hole, Quantum Edition (2006), DVD 1, Side A.
258 Id.
260 Amit Goswami, Down The Rabbit Hole, Quantum Edition (2006), DVD 1, Side A.

262 William A. Tiller, Down The Rabbit Hole, Quantum Edition (2006), DVD 1, Side A.
263 Id.
264 Shafica Karagulla, The Chakras (1989) and Charles W. Leadbeater, The Inner Life
(1911).
265 Alberto Villoldo, Mending the Past and Healing the Future With Soul Retrieval (2005).
266 Dr. O. Carl Simonton, et al.: Getting Well Again (1992).
267 Master Liang, Shou-Yu, Simplified Tai Chi Chuan (1996).
268 Daniel Monti, Down The Rabbit Hole, Quantum Edition (2006), DVD 1, Side A.
269 Miceal Ledwith, Down The Rabbit Hole, Quantum Edition (2006), DVD 1, Side A.
270 Joseph Murphy, The Power of Your Subconscious Mind (1962/1982), p. 8.
271 Id., p. 79.
272 Id.
274 Id.
275 David Albert, Down The Rabbit Hole, Quantum Edition (2006), DVD 1, Side B.

Do You Love Einstein?

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PIERRE F.

Contact Information Pierre F. Walter

About Pierre F. Walter

Pierre F. Walter is an international lawyer, researcher, author and lecturer.

The Sirius-C Publishing Content Guide:

The Sirius-C Publishing Glossary:

Do You Love Einstein? 14

The Egalitarian Society 30

The Roots of Violence 32

Pleasure and Intelligence 37

Pleasure and Touch 39

Pleasure and Violence 42

The Holistic Science Paradigm 44

A Matter of Terminological Correctness

Ancient Wisdom Traditions

Goethe’s Color Theory

The Twelve Branches of the Tree of Knowledge 47

Science and Divination

Science and Energy

Science and Flow

Copyright © 2010 Pierre F. Walter. All rights reserved.

Science and Gestalt

Science and Intent

Science and Intuition

Science and Knowledge

Science and Pattern

Science and Perception

Science and Philosophy

Science and Truth

Science and Vibration

The True Religio 83

The Inner Selves

Multidimensionality of the Psyche

Function of the Ego

Inner Child Recovery

Inner Child Healing

The Forbidden Tree 93

Emotions and Cognition 96

Published by Sirius-C Media Galaxy LLC, 2010

Emotions are Intelligent

Emotions are Functional

The Human Energy Field

Emotions, Sexuality and the Human Energy Field

The Emotional Identity Code

CHAPTER THREE 103

The Spontaneous Nature of Creation 104

What is Creativity? 108

Genius and Inner Knowledge 112

CHAPTER FOUR 118

Four-Quadrant Genius 119

The Genius of Leonardo 124

The Genius of Wilhelm Reich 129

From the Hero to the Human

The Genius Defined by His Work

The Genius of Albert Einstein 145

The Genius of Fritjof Capra 153

Copyright © 2010 Pierre F. Walter. All rights reserved.

The Genius of Françoise Dolto 157

The Genius of Pablo Picasso 160

The Genius of Svjatoslav Richter 164

Some Autobiographical Notes

Genius Research Applied

Multiple Talents, One Decision, One Career

No Prodigal Son, and No Prodigy