THE ORGONE CONTINUUM - A LIFE-FORCE THEORY OF CONSCIOUSNESS
Part 1 - Orgone & Non-locality.
By Leon Southgate
Wilhelm Reich discovered a life-creative cosmic and biological force which he called orgone. For years I have tried to understand how such a life-force may relate to consciousness – mostly without success. I propose however that this relationship, between orgone and consciousness, is now comprehensible theoretically and that there is preliminary evidence for such a position.
If one doubts that orgone itself exists please see the synopsis of 50 plus years of orgonomic research within my Reich Biblio or check out this link to Dr Demeo’s current research at www.orgonelab.org. There is good evidence for a life-force both within orgonomy (the study of orgone) and outside of it. Orgonomy has good evidence for the anomalous functioning of the orgone accumulator (Synopsis section, page 228 of Reich Biblio) and the cloudbuster (Synopsis section, page 207 of Reich Biblio) amongst other aspects of Reich’s original research. The scientists, Alfven, Arp, Benveniste, Berkson, Becker, Brown, Kevran, Miller and Sheldrake all detail evidence in their own seperate fields which can be argued to support the existence of orgone (Appendix 1).
In previous essays I have outlined a map for how I think this relationship between orgone and consciousness might work. As a foundation for understanding I found I had no choice but to re-evaluate the definition of orgone. Instead of orgone being purely an energy phenomenon (something that performs work in time and space) I posited that it may be a three part continuum. It would range from a physical-consciousness field or 'Spirit' then to ‘Energy’ and lastly to ‘Matter’.
It is hard to understand something like consciousness, which has aspects that lie outside what we can term 'energy', purely in such terms. Our sense of self, our observing ‘being’ is not easily classed as an energy. We cannot gain more of our 'self', concentrate or discharge this 'self' as though it were energy. The self is not purely quantitative like an energy. There is a continuity about oneself which stays the same over the years. In addition, aspects of consciousness have been shown to be entirely outside of the flow of time, precognition in humans, or precognitive behaviour in animals being examples. The latter has been shown to exist experimentally in animals by the scientist Sheldrake (Dogs That Know When Their Owners Are Coming Home, R. Sheldrake). Such abilities cannot be energetic as energy only exists as changes in time. Consciousness may have energetic aspects but it is essentially not an energy phenomenon. Modern consciousness research has detailed these aspects of consciousness extensively. A good summary of such research can be found in ‘The Field’ by Lynne McTaggart. Remote viewing, and precognition particularly exist outside of flows of time so cannot be the result of an energetic interaction. Strong studies of remote viewing are detailed by McTaggart.
I believe remote healing and prayer effects also are likely to be at least partly non-energetic in nature (it is possible that a non-local consciousness field 'triggers' a local energy field for instance). Strong studies into remote healing by Targ and Sicher (see The Field) were particularly well constructed and if the evidence is considered as a whole it is hard to conceive that non-local and non-time events do not occur. So if we want to understand consciousness we are prompted, I believe, to understand a realm which has universal (or non-local) qualities which exist outside of time and energy. If one doubts that consciousness can have direct affects upon matter I would recommend McTaggart's 'The Field' and 'The Intention Experiment' as she summarises some of the main research in this area - particularly in the former book. After which one can follow up particular researchers in more detail. Certainly, after rereading it, there is little doubt in my mind that such effects occur.
William Tiller has also evidenced strongly that consciousness directly affects the material world. I am just exploring his work presently so will expand this section soon, but on preliminary perusal it would appear that his work is amongst the strongest evidence I have yet seen for direct effects of consciousness on matter. Tiller embodies 'intention' into electronic storage devices which he then uses to affect physical parameters in biological samples.
Blasband in his original article, 'The Ordering of Random Events by Emotional Expression' and in his discussion with Demeo in 'Implications of Current Consciousness Research' comments that there is strong statistical evidence in 'precognitive' studies to support the view that consciousness can bypass time. In precognitive studies a 'percipient' attempts to visualise what an 'agent' in the field is seeing prior to the agent actually going to a randomly determined location. In other words, it is remote viewing outside of time. Jahn and Dunne, discuss that consciousness can be defined as everything that we call the self and everything that the self experiences (including matter). The phenomenom that is consciousness must in some way be beyond time it appears. Consciousness is likely to be both non-energetic in nature and non-electrical too, although it might have electrical or energetic effects. In this essay I concur with Blasband that there is a realm deeper than space and time and that the mass-free orgone energy may well be the 'operative force' in this realm (Implications of Current Consciousness Research). In fact, that is the core of my whole argument. I believe that it is orgone that is conscious, non-local and acts as the medium, or 'substrate' for all these functions. In other words, a tangible, real, measurable cosmic medium and biological force-field is also the substrate for consciousness and non-locality - these last two, more unusual functions may belong to this field and not to particles particularly.
So matter and particles may not be non-local in themselves, they may just merge into the non-locality of a universal field. Caroline Thompson in her critique of quantum physics argues that the apparent non-locality in the quantum physics experiments (such as that based on the original double slit experiments) might simply be the threshold of wave effects and that the particles do not themselves violate locality. However, I don't believe that locality and causal time effects are always preserved, or 'must' always be preserved. Demeo has argued in personal exchanges that quantum physics is not actually used in much practical engineering, traditional physics being much more useful in practical situations. Also some argue that it is debatable whether quantum physics has actually resulted in any real life applications. Despite the enormous hype it receives I doubt if the inventors of the laser, computer and atom bomb were really all that inspired by quantum mechanics. However, as I will argue, some aspects of quantum physics such as the Zero Point Field and aspects of orgonomic physics may be closer than they appear.
One must bear in mind however that I approach quantum physics here with caution. Firstly, because it is not my subject area. Secondly, because even if the experimental evidence and data is correct and not partly in error it is a physics partly built on a misunderstanding. That misunderstanding is that there is no substantive cosmic medium - an aether or orgone. Therefore if we are to live in a society that has a deeper understanding it is inevitable that quantum physics must at the very least be substantially reviewed at some point.
To return to our definition of 'Spirit', if we view orgone as being the conscious, non-local substrate, of the universe, this is actually indistinguishable from a non-religious and physical definition of the term, 'Spirit'. I believe there could indeed be a scientific definition of ‘Spirit’.
I proposed that the first part of an orgone continuum would be a non-material but strictly physical entity that possesses consciousness. As a background to this I have argued in the Preliminary Essays that we need to separate physicality from materiality - they are not the same thing. As I have stated, a physical-consciousness field is essentially no different to spirit. Those used to a materialist outlook may find other words preferable but although it was tempting to invent new terminology, the term ‘Spirit’ is simpler and strictly used, already has the same meaning as I intend here. McTaggart refers to a similar concept with the notion of a universal 'Field'. Her notion is based on the Zero Point Field of quantum physics but with additional consciousness and biological characteristics. This field transmits information non-locally and is capable of influencing biological systems and matter. McTaggart's field is essentially intangible but has real-life effects. I think McTaggart's universal Field and the orgone primary stratum (or 'Spirit') are similar, they certainly share some characteristics.
McTaggart circumnavigates orgone, mentioning it once and giving the misleading impression there is little evidence for it. In a chapter on voodoo effects in The Intention Experiment she discusses Reich briefly. However, instead of acknowledging nearly 60 years of positive published evidence on cloudbusters and accumulators, in annumber of journals by various doctors and scientists, all done since Reich, she discusses an obscure piece of unpublished orgone research on the effect of orgone on biophotons. She picks perhaps the only non-confirming orgone research she could find. I checked with one of the authors of this research - Blasband, and he remembers the results being mixed rather than wholly negative in any case. McTaggart has mislead her readers by focusing on this one little known experiment whilst ignoring a whole field of published evidence that contradicts her position. McTaggart does however discuss aether in a number of contexts. Aether is not exactly the same thing as orgone but they are related concepts. She accepts that the aether was dismissed by the early light speed experiments of Michelson and Morley. This has coloured her entire view of her 'Field' that she describes as an intangible nothingness - a hypothetical 'medium' that cannot affect the passage of light. The overlooking of aether is one of the greatest wrong turns of the scientific path and aether was not in fact vigorously dismissed. Michelson and Morley's poorly constructed experiments actually gave some support to aether by a small margin but this was overlooked in favour of political correctness and the rising star of relativity physics (relativity and aether are incompatible according to Einstein). Michelson and Morley looked for a static aether in a basement and gave up pretty quickly. A basement with metal covered equipment (may deflect aether) is just about the worst place imaginable to detect a dynamic, cosmic aether - and even then their results weren't completely null as reported. Michelson and Morley presumably looked only for a static aether in deference to Newton's religious views that a dynamic aether is incompatible with an omnipotent God. Miller however didn't have such drawbacks and looked for a moving aether on a mountain-top - the logical place to find it. His experimental method was superb and he found good evidence for a dynamic aether. Einstein's team tried to debunk Miller (they waited till after his death) but they cherry-picked data and then destroyed the original papers - see Miller link below.
So if McTaggart were to reassess the dismissal of a physical substrate that can affect the speed of light (the aether) her 'Field' and orgone would be similar. See here for more on aether - Dayton Miller (modern reassessment of his work and evidence for aether).
I believe the primary realm to be entirely physical so I have used the term, 'Spirit' to describe the base stratum of orgone. Please overlook any religious connotations, they are not intended. I did consider alternative terms such as Physical-Consciousness Field, Unified Field or Prime Field but opted for 'Spirit' eventually. Ironically, time will likely indicate the appropriate term. The word 'Spirit' is not considered politically correct presently.
I also query the notion of a universal emptiness or vacuum underlying the universe such as is in certain mystical views or with a Zero Point Field. If a universal physical substrate such as the Zero Point Field, McTaggart's 'Field' or the base 'Spirit' stratum of orgone is conscious it does not have to be 'material' to be 'physical'. Consciousness itself is a physical phenomenom and physicality cannot be emptiness. Also the medium of a ZPF or Spirit stratum of orgone cannot be described as empty as it does affect the speed of light. It is a 'real' substantive medium. There is absolutely no vacuum, either in terms of energy or in terms of physicality. Sheldrake explains in his public lectures (censored from the TED organisation but available in his book, The Science Delusion) how mainstream science arrives at a speed of light that is 'set in stone' - by averaging out actual physical measurements that vary. Miller's aether work and some eastern European physicists have also found that light speed varies in predictable ways (see Demeo's work linked above from 'Dayton Miller').
I see physicality as a shared, continuing and lawful experience or reality. I define spirit as a universal field, force or entity that is non-material (not made of gross matter or particles) but physical (having lawful, continuing, shared reality) and that is conscious. I have indeed defined physicality in terms of consciousness but this is rational. As quantum physics concedes, consciousness may be the grounding of physical reality. Besides which, there is no other way to define physicality than in terms of consciousness. One could argue that physicality is something that can be measured with scientific instruments but this falls down eventually for what is a measurement but a shared reality? And of course, a shared reality is a form of consciousness. Physicality always comes back to consciousness. However, this does not mean consciousness is ‘nothingness’. Consciousness is always physical. One cannot be aware of something that is not in effect a ‘body’. So all consciousness is bodily and all bodies are physical by my definition (having lawful, shared, continuing reality).
A virtual reality may appear to have some of the characteristics of physicality I have described but not all and the characteristics are limited (for example the virtual reality ends when the equipment is switched off). Alternatively, perhaps all realities, virtual or otherwise, are physical but in varying degrees. Some people have been able to share the dreaming states and when more than one mind dreams together the reality becomes more physical in character it is said. The researcher, Tart, C. has also found that people can enter shared hypnotic worlds through a novel technique he developed called 'mutual hypnosis' (PDF). I believe my definition of physicality broadly applies.
To continue our thread here, this primary orgone ‘Physical-consciousness’ or 'Spirit' would morph into what is traditionally termed orgone ‘Energy’. This secondary energy realm would have all the properties Wilhelm Reich outlined. For example, a non-mass but mass-creative, life-creative energy which fills all space and is the basis of movement in matter and organisms. Then the last part of the continuum is the most material – what we call ‘Matter’ (which Reich believed arises from life-energy).
So orgone, I believe, is primarily a physical-consciousness or 'Spirit' field.
Secondarily it becomes energy.
Tertiary - it becomes matter - a tripartite continuum.
On the subject of physics and mass, Reich believed that orgone was a pre-atomic energy that is free of mass. He contrasted orgone to nuclear energy which is a post-atomic energy dependent on the destruction of atoms. He believed that the 'superimposition' processes of orgone - its spiral attraction to itself - leads to the creation of mass in the universe. So at some point orgone must develop some level of mass in order to create mass I believe. Some other researchers think that orgone may originally have slight mass. I believe it is a continuum from non-mass to slight mass. The ancient Chinese conception of life-force is also characterised as a continuum.
Tripartite Orgone Continuum
The finding in quantum physics that particles may behave at times with non-locality (to be two places at once, behaving like a wave) spelt the beginning of the end for materialism in the popular mind. This is because many physicists now believe that particles are not always particle-like in their behaviour. Particles may be able to behave at times like a wave, going through two experimental slits at once. Consciousness began to come into the equation too. This was because measurement of the two slit type experiments appeared to affect the outcome - whether the particles behaved like particles (and went through one slit of a double slit experiment) or behaved like a wave (going through both slits). The double-slit and other modern experiments appear to show that particles can behave both like waves or like particles under certain conditions. These conditions possibly being to do with our conscious interaction with the experiment. This changed the perception of matter. As the electron ‘wave-or-particle’ duality seemed to depend on our observation of the process, physicists began to talk of the primacy of the mind in creating physical reality.
Double Slit Experiment
The above illustration shows photons or particles being propagated at the first line which then goes through two slits at the second line (thus no longer behaving as particles but as a distributed wave). The apparent evidence that the particle has become a wave is demonstrated at the third line (a photographic plate) which shows the interference pattern of a wave. (The pattern of particles would be a singular vertical line). Caroline Thompson argues that quantum physics has misinterpreted, or misrepresented some of its data and experimental evidence and that the apparently non-local effects may simply be wave effects acting at a particular threshold - an energy rather than a particle phenomenom. Indeed as we have noted earlier wave mechanics appear to be more useful in terms of engineering than the apparently non-local statistical behaviour of particles. Are we actually observing a single particle in quantum experiments or are we misinterpreting wave effects or effects of multiple particles? Even if it is possible to isolate a single particle I would argue that even one particle is capable of affecting the underlying cosmic field and perhaps changing the experimental results to that of a wave effect. I do not know, but I do intuitively feel that it may be a mistake to view what could be a surface phenomenom - matter, as being the substrate of non-locality. It would make more sense to me personally if matter merged into and out of the deeper realm of a physical, conscious, non-mass and universal field - what I have called the spirit strata of orgone.
Such a field as I am describing may share similarities to what some quantum physicists are currently speculating must exist. The universe doesn't seem to make sense without a background universal plenum. Indeed, quantum physics has had to reinvent a background aether in the form of the Zero Point Field - minus any effect on the speed of light. However, the aether should never have gone away in the first place and the speed of light is not constant. The quantum physicist Puthoff thought that gravity may arise from the effects of a Zero Point Field upon matter and that perhaps even matter itself is dependent on this field for its existence. This is not that dissimilar to the orgonomic view that gravity arises from the action of a universal field of orgone and that orgone spirals create matter and maintain it. If the Zero Point Field were to have biological effects and in addition were to act like a medium, affecting the passage of light, it would share further similarities to aether and to orgone. When aether physics was thrown out we took a long and costly detour for over a century. By insisting that the speed of light was constant despite evidence otherwise and by making Einstein and his theories into hero worship we erased both the aether and perhaps a unified field theory of physics - see here for more http://www.einsteinconspiracy.co.uk/ and here for a general overview of how we may have gone wrong http://einsteinwrong.com/new/
So perhaps it is a universal orgone field that may account for non-locality. If orgone has non-local properties then it means that orgone is not always behaving like energy. If orgone is not always an energy it is much easier to envisage it being conscious. I recognise that the possible non-locality of orgone does not prove it is conscious independently but it is a major step in that direction. Orgone cannot possess consciousness if it does not also possess non-local attributes (because it is thought that consciousness probably possesses non-local aspects).
To summarise, energy is not usually in two distinct places at once as it is bound in time and space. Energy does not appear to be completely instantaneous. So it would appear that an energy is not itself the stratum of consciousness. If orgone has non-local aspects and in addition possesses consciousness, then it could be argued that it is like ‘Spirit’ in its primary manifestation - or at least possesses some of the qualities associated with that term.
It should be noted that I am not arguing that orgone is not energy. Most of its known functions remain describable as energy. I am merely arguing that it also has aspects of its functioning that are not energetic.
Previous Orgone Theories
I should mention that I believe Reich himself to have never made a firm decision on whether he viewed orgone as possessing consciousness in its free state, what I call orgone as, ‘Conscious-in-Itself’. This is because he simultaneously argued that perception may arise as a consequence of orgone’s movement within the membrane of an organism (the ‘Movement-Within-a-Membrane’ theory of consciousness as I call it). This is actually not that different from the mechanistic views of consciousness which argue that consciousness arises from the processes of matter in the brain. Both are ‘consciousness-as-a-consequence’ theories (or epiphenomena). However, no one can show where exactly consciousness resides in the brain or in the body. Sheldrake gives convincing arguments scientifically (The Science Delusion, Freeing The Spirit of Enquiry by R. Sheldrake) against memory being stored as material traces. The non-localisation of memories does indeed contradict mechanical theories of consciousness (memory appears to work as a field-type effect that interacts with the brain as a whole). Animal brain experiments and the existence of people with normal functioning but hardly any cerebellum has caused even the most mechanistic of scientists to admit that memory is not stored in the brain. But the upshot of this, that memory is a field function, and the further upshot that the mind itself may be a field function is just ignored in conventional consciousness research which continues to pretend that the mind is 'caused' by the brain.
Orgone researchers might argue alternatively that consciousness is localised in the body. Certainly it is true that the body, like the brain, expresses and is an instrument of consciousness but to say that the body is our consciousness and without it consciousness would cease to exist is to ignore the growing body of data that suggests consciousness can survive material death. For example the large quantity of Near Death Experiences and research as recounted by Dr Eben Alexander or Dr Ray Moody. Alexander examines how none of the conventional materialist explanations for NDEs reflect the actual evidence – see Appendix B in Alexander's book, Proof of Heaven for a synopsis. The growing body of Western and Asian Past Life Research also contradicts consciousness being exclusively tied to the material realm, for example that of the US academic, Jim Tucker (http://uvamagazine.org/articles/the_science_of_reincarnation). Sheldrake’s arguments against materialisation of memory in the brain also apply to the body.
Reich hinted toward both the views of consciousness I have outlined above (orgone as ‘Conscious-in-Itself’ and orgone creating consciousness through ‘Movement-Within-a-Membrane’). I believe he was actually undecided on the matter, unless it was detailed in his two books written in prison and presumed stolen ('On Poems and Prayers' entrusted to Aurora Reich and 'Creation/Silent Witness' entrusted to the prison chaplain). He had other more pressing problems at this stage of his life (the 1950s), such as just surviving and of finishing the huge amount of work he had started in so many fields.
I should also note that if the view that consciousness arises from the movement of orgone ‘within-a-membrane’ is taken that this is not an orgonomic but a systems theory. However, it is interesting that Reich was an early proponent of systems theory in relation to consciousness.
Some within orgonomy have argued that perhaps free orgone possesses a limited amount of undeveloped consciousness. However, this concessionary argument seems to suffer from unnecessary restriction. If free orgone is conscious why should that consciousness be primitive? This is saying that without the material boundaries of an organism, orgone is primitive. But orgone is primary whereas the material realm is not even secondary but tertiery I believe. Additionally, consciousness may transcend material boundaries in for example, Near Death Experiences, Remote Viewing (see McTaggart’s The Field or Vibrational Medicine by Gerber) and Reincarnation research. So to say that the level of consciousness is entirely defined by organism boundaries is not supported. Such a view is actually just an opinion based on accepting some evidence (material existence) but ignoring the other fields stated above. To believe that consciousness is defined by matter alone I would have to forever ignore any evidence that suggests psychic, spiritual or non-local consciousness phenomena are real (an example of the latter would be remote viewing, or precognition both of which have solid scientific evidence).
Society is lop-sided toward materialism and is very particular about what science it accepts. For example, it accepts that there is no cosmic aether based on a handful of often poorly conducted experiments such as by Michelson and Morley and by rejecting Dayton Miller’s superior work (as discussed, aether is a related concept to life-force). In the same vein society dismisses psychic and spiritual phenomena that have centuries and libraries worth of detailed documentation. Is that really rational? On a sidenote, even the early Einstein (like Aristotle, Newton and Descartes before him) believed that a background substratum to the universe must exist. To make sense of relativity theory and its view that time and space are physical mediums he embraced the concept of a background aether, presumably, against the background of which, time and space would manifest (he later rejected an aether). This reminds me of Freud's initial acceptence of the libido as a real physical energy which he later rejected, again in favour of a 'nothingness' theory. Treating libido as a real energy, much to Freud's chagrin, set Reich on the path to discovering orgone.
Synopsis of Introduction
I am proposing the hypothesis that in its primary state orgone is independently conscious and physical but mass-free and thus corresponds to what could now be called ‘Spirit’ but in a strictly scientific sense. If preferred the terms, ‘Primary Field’, ‘Prime Force’ or 'Unified Field' could be used to describe this level of orgone or life-force. Star Wars fans and Jedi masters could continue to use the term, 'the Force'. I tend to use the phrase life-force rather than life-energy now to describe orgone in totality as this phrase is more compatible with orgone being a continuum as detailed. The physical consciousness level of orgone could well be called a 'force' in that it may be capable of creating movement within the realms of energy and matter.
As discussed, I solved the relationship problem (of orgone & consciousness) theoretically by postulating that orgone is a tripartite continuum of spirit, energy and matter properties.
Allowing that orgone has a primary aspect as a spirit-like field (physical, shared, lawful consciousness) would allow orgone to be reconciled with non-local consciousness and spiritual phenomena such as ESP, telepathy, psychic phenomena, personal consciousness, perception beyond the material body and spirit entities. It would also explain how consciousness and orgone interrelate – at the primary unified level of a physical consciousness field. This relationship then expresses and develops at the secondary level of ‘energy’ and is then substantively embodied at the tertiary level of ‘matter’. All three of these phases are aspects of a single orgone continuum I believe. There is no need for a new term for orgone, just to drop the epithet ‘energy’ unless one is specifically referring to the secondary aspects of orgone.
Does the orgone that can be objectively measured possess non-local aspects? Yes, it almost certainly does I believe and there are initial phenomena that support this assertion. I started by exploring the relationship orgone and consciousness may have by using my imagination. I have then found that there are physical observations that support the relationships that seemed most logical to me. I will start with acupuncture.
The Chinese traditionally believe a life-force exists and that this force is concentrated within channels of flow within the body. My MSc study and peer reviewed, published experimental studies indicated that the qi energy in acupuncture and orgone may be the same energy. My MSc was also published as a book by academic publishers, Lambert Scientific. It posited dozens of theoretical parallels and found that orgone has a real effect on acupuncture in a double-blind, placebo-controlled experiment with 72 participants (Traditional Chinese Medicine and Reichian Theory, European Journal of Oriental Medicine article).
In acupuncture it is a well known phenomenon that a point can be activated at one end of the channel by using the opposite end of the same channel or even a related channel. For example the face can be affected by needling a point on the same channel in the leg or foot. This also works from side to side - one can affect the right foot say by needling the left foot.
The qi in the channels often feels like it is ‘leaping’ from one point to another, intelligently. Someone may feel a pulsing at acupuncture point Heart 7 on the wrist and then all of a sudden the pulsing leaps to Liver 3 on the foot. This might also help explain how certain points such as Bladder 67 on the toe can have a documented effect on entirely unrelated areas of the body such as the uterus. Bladder 67 can be used to help turn a breach fetus http://www.ncbi.nlm.nih.gov/pubmed/14564112. One can also activate the points merely by thinking about them – demonstrating the conscious nature of qi.
Korean Hand Acupuncture has aspects which appear to be non-local too. It uses the 'holographic' or 'mirror' principle of Chinese medicine. This is the non-local principle that a part of the body can exactly mirror the whole of the body - like a part of a hologram mirrors the whole. The Koreans have given us a whole new set of points, a great rarity in such an ancient medicine. Every acupuncture point on the body is exactly mapped on the hand. Needling the hand point activates both the body point and the body channel. Perhaps because the hands require such a large portion of neurological function they are the best mirror or hologram that I have noted clinically. The other maps, such as on the ear, do not have the exactness or power of the hand maps in my experience. Needling even a single point on the hand can activate a whole body channel. I once needled a 'facial' point on the hand for acute toothache and all the face pain 'jumped' from the face into the hand point at once (which was extremely unpleasant for the person). I took the needle out after which the toothache returned to the face then gradually dissipated over about 10-20 minutes. This was an extreme case but generally I've found the Korean hand points to be more effective at relieving dental pain than the actual local face points. I believe Korean hand acupuncture, which is scientifically validated to have strong biological effects (see Koryo Hand Therapy by T. Yoo) works purely through the non-local aspects of qi or orgone.
Dr Tan (http://www.oxfordmedical.co.uk/uploaded_files/1038/downloads/article_rothenbg.pdf) is a very successful acupuncture practitioner. His clinical practise is studied across the West and relies on the non-local aspects of acupuncture. He has moved away from the herbal or substance-dominated Chinese medical theory in favour of the ancient energy-based channel theory of acupuncture (both theories are contained within Chinese Medicine). In order to relieve pain at one end of the channel system he will use an opposite end of the system rather than the local points. Or he'll use another channel completely and the opposite end of it to relieve pain in the viscinity of a different but related channel. His treatments are very well regarded for their speed and efficacy. They are popular with the growing Community Acupuncture movement for this reason.
Reflexology also utilizes non-local effects I believe. Areas of stress in the body often show up as grittiness in the corresponding zone of the foot. Reflexology itself seems to have strong effects on the internal organs and may affect mental states such as depression (http://www.takingcharge.csh.umn.edu/explore-healing-practices/reflexology/what-does-research-say-about-refloxology)
Patients and even cell cultures can be affected by 'healing energy' sent from a practitioner's hands. However some healers can affect the object of their attention without even being in physical proximity, again demonstrating both the non-local aspect of qi/orgone and that it has a consciousness aspect to its functioning (Vibrational Medicine by R. Gerber). Targ and Sicher and others have demonstrated strong scientific evidence that distant healing works. Prayer has also been shown to work in highly robust and scientific studies (see synopsis in 'The Field by McTaggart). There is another set of observations I have seen that also supports my contention that orgone has a non-local aspect. This experiment is found in modern day Mesmerism.
Mesmerism is the forerunner of hypnotism. It uses more physical and bodily methods than are generally used within modern talk-based hypnotism. It is a very powerful method and has even been used in the past to perform thousands of operations without anaesthetic in Mesmeric hospitals in India, something that has been lost to the annals of 19th Century history. Mesmer believed in a life-force and that which he postulated had much in common with Reich’s orgone. See here for a synopsis of the common ground between Mesmerism and Orgonomy, blog link.
Non-local Energy Fields In Mesmerism
The above illustration details a modern day Mesmeric experiment. I have seen this experiment performed successfully in England a number of times and have taken part in it as a participant. Both times I was impressed with the apparent objectivity of the results. I have been informed by the leading exponent of Mesmerism in the UK, Lee Gerrard-Barlow that he has seen this experiment conducted a dozen times or more in France, all with positive results.
To further emphasise the non-local connection between the two participants sometimes one of them is in another floor of the same building in a separate room (usually directly above the experimental area). Most often however, the participants are seated back to back as illustrated above.
In the above example the man on the left and the woman on the right are both put into a light trance using Mesmeric methods by the practitioner who is illustrated standing above. The following Mesmeric methods may be used to put the participants in a light trance: the practitioner’s visual focus (eye to eye contact with the patient), controlled breathing (of practitioner and patient) focusing of the patient’s eyes on an object, focus on an external light and ‘massage’ of the person’s energy aura.
Once the participants are in a light trance and sat in the chairs as above, the practitioner then directs energy, or strokes the energy field of one of the participants. In the illustration above, he directs or strokes the energy field of one arm of the woman. This may cause an unconscious auto-reaction in the second participant’s body. In this case, one of the man’s arms is rigidly raised upwards.
In summary, the practitioner directs or strokes the energy field of one of the participants. The other trance-connected participant, whether next to their partner or in another room may react unconsciously with automatic body movements in a corresponding part of their own body.
In the above example, once the man and woman are in a light trance they become one unit and the interactions of the practitioner with one participant are immediately reflected in the other. This may indicate a non-local life-force field governs both people and with which the practitioner is here interacting.
In my own experience of the experiment I found the automatic movements to be quite compulsive and not easily controlled consciously. It is not that I couldn’t stop the movements with effort but that I had no wish to either be in control or to direct my body consciously.
Blasband's Orgonomic Random Event Generation Experiments
Blasband conducted a series of experiments over a period of several months using an electronic Random Event Generator (REG). Further useful discussion can be read here in the 'Implications of Current Consciousness Research' within Pulse of the Planet 5. The hypothesis was that strong emotions might disturb the REG output, making it record slightly out of random. The REG was placed 10 feet away in Blasband's orgonomic psychiatric therapy room and hidden from view. When patients were strongly emotional (as can occur in cathartic episodes of psychiatric orgone therapy) the therapist noted the time on special software. The investigation used 8 female patients who were successfully involved in long term orgone therapy (women are known to be more strongly emotive generally). A strong, statistically significant correlation was found between the emotive episodes and less random REG output.
I believe that this experiment indicates that a non-local orgone field associated with the women was affecting the output of the REG. Although the REG was local to the room it was not within the direct electro-magnetic or energetic aura of the women, being 10 feet away. Thus it can be argued that it was not a local body field, as we would understand it normally, that was disturbing the output of the device.
Dick Bierman, a Dutch researcher, found that REG devices were affected by poltergeist activity. This would support my hypothesis that there is a Spirit-Energy-Matter continuum which is the medium of consciousness (Poltergeist REG study).
My father had an interest in Reichian psychotherapy and had a small orgone blanket. He used to tell me not to wear it at night as I would have bizarre dreams. It is certainly true that if you inadvertently leave an orgone blanket on whilst asleep the dreaming can be very intense. Perhaps this is not only due to bio-energetic overcharge of the body but to a direct stimulation of the consciousness field of the person.
Orgone Psychiatric Therapy
Most orgonomists would agree that orgone is a living energy - a life-force. One can measure the real effects orgone has on plants and environments to increase their life potential. Life automatically implies consciousness I believe. A life-force should therefore be a consciousness-force too. All medical orgonomists tacitly accept that memory is somehow within the orgone. This is because the dissolution of armouring brings to the surface the memories that created it - as every therapeutic orgonomist knows. Therefore memory and consciousness cannot be local to any single material structure in the body. Rather they are somehow connected to the flow of orgone in the body as a whole (and probably outside it too).
Meditation appears to affect the quality of consciousness. It changes the brain physically and alters a person's experience of daily life. Meditating before sleep seems to affect the lucidness of my own dreaming. I suspect that meditation helps one to tap into the 'Spirit' level of the universe. The Maharishi research projects looking into the effects of group meditation upon local behaviour such as crime rates seems to indicate a field effect of some sort is in operation.
A theoretical framework for understanding how orgone and consciousness may relate has been detailed (as a primary spirit-like force-field that has the indistinguishable characteristics of physicality & consciousness). Evidence from Acupuncture, Mesmerism, Natural healing and Orgone Psychiatric Therapy has been cited to support the non-locality of orgone (or life-force). This in turns indicates orgone may possess consciousness at its most basic level. If this indeed reflects reality there are a number of practical implications to be considered.
Firstly if the primary realm of orgone is a non-material, non-local, physical consciousness field this could give rise to any number of energetic and material dimensions. So other dimensions like our own could be possible or realms that are more energetic or spirit-like in nature. An entirely spiritual realm of existence could be possible too. Having said that I am not aware of evidence for other matieral dimensions. Evidence for spiritual dimensions exists I believe. It would also help bring to an end the Cartesian argument between reality being either mind-based (idealism) or matter-based (materialism). Duality would be superseded by a trinity of spirit-energy-matter, all three states being ultimately real at their particular level of experience. However, it would indicate that the spirit realm transcends the other two levels and is the most basic mother of the other two realities.
If the primary reality is spiritual physical-consciousness it also implies that as 'spirit' may be the mother of energy and matter, there would only be as much energy or matter as can be imagined. The conservation of energy and matter might be contradicted.
It would also imply that it is possible that matter could enter into or out of the material realm (tertiary level) and energetic realms (secondary level). So such science fiction favourites as warp drives should indeed be possible at least theoretically.
If the primary realm of orgone is non-local, in other words, universal, and conscious without restriction then such an entity would be close to what some have called, 'God'. This doesn't mean the deistic notion of an all-powerful creator God necessarily. Perhaps the theistic, Gnostic, Buddhist or non-religious conceptions of an intelligent universe might suffice. Personally I have gone from being a devout atheist to becoming a spiritual but hopefully, scientific, theist. If the universe is one intelligent, physical entity why should it not also possess personal consciousness? Some assume that such a field as I am describing would be impersonal, but there is no reason to assume a field of physical consciousness would not possess a personality. The future of science may be an uncomfortable place for materialist atheists. I do not currently believe in a creator God as I do not believe it is proved that the universe has a beginning that would necessitate one (being sceptical of Big Bang theory). However I remain a theist as I believe that is the most coherent position scientifically.
The orgone continuum conception would also indicate the primacy of the 'spirit' in problem solving and all relations. Perhaps in order to change energetic and material reality it might be best to start at the primary level of spirit. It would support prayer as a fundamental activity. It would indicate in reverse that energetic and material aspects can be used to increase the quality of meditation and spiritual aspects of consciousness. I have noted that meditation is easier in groups or when having acupuncture. This is probably why we pray in groups and why watching sport in crowds is exciting.
The continuum theory would explain and harmonise non-local healing, consciousness and so called paranormal and spiritual phenomena with the existence of a life-force. It would also explain the placebo effect and the power of the mind in healing plus the existence of synchronicity. It would support the notion of groups or entities creating a group mind that is entirely distinct from its components. A consciousness could manifest in a body or group of bodies and matter and energy in turn could limit and define consciousness.
The primary realm of orgone, if instant in terms of time and non-local in terms of space implies that it is a realm of timelessness. Time may only exist in the energetic and material planes. It should be possible for consciousness to step outside of the stream of time by entering the primary realm. It would confirm time-travel as an activity of consciousness. Whether that means that time travel of material bodies is possible I do not know. I have personally experienced strong precognition in dreams and there is no means to explain such occurrences energetically.
The greatest interest of the orgone continuum theory for me is that it allows a basis to begin to experimentally investigate consciousness itself - not as abstract phenomena but as a physical force.
Orgone is not merely a theory - it is a physical force that can be measured and objectified. If this force turns out to have a tripartite reality the basis of which is a non-mass, physical and conscious force-field then we have the basis of a fertile marriage - a marriage of spirituality and science.
Introduction to Part 2
Having explored that orgone may be a non-local universal force-field of physical consciousness at its most basic level, Part 2 of this series will likely be titled, ‘The Orgone Continuum, Is Their Evidence That Orgone is Conscious?’ and is my current working project.
Orgonomic consciousness projects by other researchers include observing how orgone accumulators may affect REGs. I suggest, that as Blasbands experiment indicates, the stronger the movement of any underlying orgone field the stronger the effect upon a REG would be (emotions, associated with orgone movement elsewhere, appears to be a stronger 'mover' than just 'thoughts' for example).
The effect of an orgone field 'at rest' would be unlikely to be strong enough to perturb the electrons within a REG significantly - future experiments need to account for creating a very large, probably moving orgone charge in order to register a change within the electron pathways of a REG machine.
Also the metal shielding around a REG might influence the experiment by deflecting what orgone there is (Demeo). I suggest that cloudbusters may affect the greatest mobilisation of the orgone field/charge and that this would be an area to observe orgonotic effects upon REGs.
Even if orgone was shown to affect a REG this still does not prove that orgone is conscious in itself - it merely indicates that orgone may have an equivalent effect to emotions and conscious intention upon a REG machine. Perhaps separate intention-based, non-local experiments where the orgone field around the REG is measured would need to be undertaken. We do know that, although statistically significant in many studies, the consciousness-matter interaction is on a small scale for the most part. Sacred sites, group prayer events, emotional events and people who are attuned to each other seems to increase REG readings. All this is exactly what I would expect from my theory which posits that the three parts of the orgone continuum, spirit, energy and matter, have very different characteristics and in effect nearly behave as seperate realms. There is already some evidence that orgone may affect electrons (and thus is likely to affect a REG) from Reich himself. Reich, demonstrated that XRays are clouded by strong orgone fields, such as between hands that are energised and held close together. This indicates that the orgone is impeding the flow of electrons.
There may of course be other ways entirely of experimentally exploring the relationship of orgone and consciousness.
XRay Ghosting and Orgone
SELECTED TERMINOLOGY - Meanings as Used By the Author
Consciousness - experience, perception and awareness of existence.
Energy - the ability to do measurable work.
Force - the ability to create changes in an object which has mass.
Life-energy - a cosmic and biological energy capable of affecting organisms and matter inherent everywhere in the cosmos, as discovered by Wilhelm Reich and others.
Life-force - includes the concept of life-energy as detailed by Wilhelm Reich but in addition I use it to describe a continuum from a non-mass physical consciousness to life-energy to matter-like properties. I believe orgone is life-force.
Orgone - the term used by Reich to describe life-energy. I use the term in a slightly broader sense to include the continuum of physical consciousness, energy and lastly matter-like properties of a cosmic and biological force.
Physicality - separate to, and independent of matter - the understanding that physical reality is a shared and lawful experience, a certain type of continuing consciousness.
Spirit - a physical field/force or entity which is mass free but that is conscious.
Wilhelm Reich - 1897 -1957, born in the Austro-Hungarian empire to a German speaking family. After WW1 Reich became a medical doctor, then a leading psychotherapist within Freud's inner circle. He believed that the libido was a real physical energy finding bio-electrical evidence for this. He then discovered a biological entity whilst researching plasma currents associated with pleasure and pain. This biological entity, the Bion, an intermediate form between non-living and living matter had a radiation. This radiation had unique properties. He called it orgone, a contraction of organism and orgasm (the orgasm function helps regulate the energy of the organism and led to his discovery of the Bion). The orgone accumulator cabinet, cloud-buster and other devices were attempts to utilise and isolate this radiation. Reich also was the father of all body-based psychotherapies. There have been other discoverers of the Bion but Reich's work is the broadest of any single scientist from the perspective of a life-force.
A Partial and Selected List of Evidence Supportive of Life-force Independently of Orgonomy.
Alfven, H. (1981) Cosmic Plasmas, Boston, Kluwer press.
(Evidence of cosmic plasma).
Anderson and Spangler (1973) Serial Statistics: Is Radioactive Decay Random?, USA, J. Physical Chemistry, 77 : 3114-3124 (Evidence that 'random' radioactive decay is affected by an underlying energetic reality).
Arp, et al, (1973) The Redshift Controversy, USA, W.A. Benjamin ; Arp, H. (1987) Quasars, Redshifts, and Controversies,Berkeley, Interstellar Media. (Evidence that the universe is constantly evolving and did not start with the 'Big Bang')
Benveniste, J. et al (1988) Human Basophil Degranulation Triggered by Very Dilute Antiserum against IgE, Nature, June 30 : 333:382. (Experiments indicating that water has an energetic memory. Media reports that this work has been dismissed have not been backed by reliable published evidence).
Becker, R., and Selden, G. (1985) The Body Electric : Electromagnetism and the Foundation of Life, New York, William Morrow. (Includes evidence that low pulsed electrical charges can be used to stimulate re-growth of limbs contrary to DNA theory)
Berkson, J. (1966) Examination of Randomness of Alpha Particle Emissions, New York, Research Papers in Statistics, Wiley.(Authors indicate that 'random' radioactive decay may be affected by an underlying energetic reality).
Burr, H.S. (1972) Blueprint for Immortality, The Body Electric, UK, Neville Spearman. (Burr's work suggests that changes in weak electrodynamic fields surrounding organisms can predict disease and other changes such as ovulation).
Brown, F. (1975) Evidence for External Timing in Biological Clocks, An Introduction to Biological Rhythms, New York, J. Palmer, ed., Academic Press. (Evidence that biological clocks, which are affected by cosmic environmental changes, exist in animals and plants).
Coats, C. (1996) Living Energies (Concepts of Viktor Schauberger), UK, Gateway Book. (Schauberger studied the biological energy functions of water and discovered that these functions could be increased using vortexes. Made many discoveries remarkably similar to Reich's).
Jones, J, O'Hara and Elrod, University of California, Irvine, Quantitative Evaluation of Pranic Healing Using Radiation and Cells in Culture, University of California, Irvine
Kevran, L. (1980) Biological Transmutations, Beekman, Woodstock, NY. (Evidence that animals can transmute chemicals from one element to another).
Miller, D. (1933) The Ether-Drift Experiment and the Determination of the Absolute Motion of the Earth, Reviews of Modern Physics, 5 : 203-242. (Evidence for the existence of a cosmic aether. See also www.orgonelab.org/miller.htm for modern evaluation of Miller's work).
Nordenstrum, B. Biological Closed Electric Circuits, Coronet Books (only available from British Library). (Bio-energetic circulatory system seen via X-Rays, bio-electric treatment of cancer tumour).
Sheldrake, R. (1981) A New Science of Life, The Hypothesis of Causative Formation, J. P. Tarcher, Los Angeles. (Energetic theory of inheritance evidenced by large scientific studies. Theory of morphic fields that shape and structure organisms).
Yount, G. (2000). The Effects of Qi-Gong on Normal and Cancer Cells, 15th International Conference on Human Functioning, Kansas, Centre for the Improvement of Human Functioning International, Cassette tape number 2938. (Qi-Gong energies can affect cell cultures from a distance).
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