The Vibrant

Nature Of
Life Cycles
Essay
By Peter Fritz Walter
 Contents
The Astral Plane 3
Life After Death 32
Life Between Lives 42
Bibliography 48

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 The Astral Plane
Astral Plane: Its Scenery, Inhabitants and Phenome-
na (1894) by Charles W. Leadbeater is quite a dumb-
founding account of the astral world from the per-
spective of a highly developed clairvoyant. Leadbeat-
er was not a high-strung daydreamer, but possessed a
scientific mind and sound judgment ability. Evaluat-
ing what he wrote from the perspective of the lesser
developed ‘ordinary consciousness’ would be a pitfall
of perception.
When I came in touch with theosophy, back in
the 1980s, by reading Helena P. Blavatsky’s Secret
Doctrine and even more so after joining the Theosoph-
ical Society of Adyar in Germany e.V., I went to study
the biographies of the notorious and more or less fa-

—3—
mous founders of theosophy, Blavatsky, Leadbeater,
and Besant.
With regard to Leadbeater I was reassured that
he was not the high-strung and sadly scandal-ridden
Anglican bishop, but a refined British gentleman who
made his life’s mission from his extraordinary gift of
clairvoyance by intelligently exploring its phenome-
na, by taking a phenomenological approach and
studying it and by building something like a scientif-
ic framework for it, which today we can value and
appreciate as a superior intellectual and spiritual
achievement.
Today’s intelligent elite in the West surely has
less of a problem to accept paranormal gifts than this
was the case a hundred years ago, and a person such
as Reverend Leadbeater would probably not come

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over in the same suspicious manner in the press than
this was the case at a time when these phenomena
were to be seen only in circuses, but were seldom
subjected to serious scientific investigation.
Leadbeater argues that the world consists of a set
of layers that are superimposed on each other, and
that he calls planes—a very interesting idea! He de-
velops some kind of theory that these layers are all
connected and behave interactively, and that our ex-
perience of them is not sequential, but simultaneous.
Actually, the idea of a sequential order of experi-
encing the present world and the afterworld, an idea
very much influenced by Christian thought, is dis-
proved by the very fact that we travel every night
into the afterworld or astral world, using the same
astral body that we are going to use when we pass

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over to this realm of existence. So it would be highly
unscientific to speak about a sequential behavior of
these worlds or dimensions of existence.
There is now a huge body of evidence that shows
that time travel is possible both forward and back-
ward in time, and this clearly would be impossible if
the planes were sequential. The astounding charac-
teristic of our universe is that, while it is multi-lay-
ered like an onion, it is interconnected and interacts
simultaneously on all levels at once. In addition, on
the astral plane objects are not definite but shape-
shift constantly.
Now, there are certain laws of geometry, for ex-
ample the law of perspective, that we are used to in
our dimension, that do not apply in the astral region,
and yet we can say that the view of matter on the as-

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tral plane is less of an illusion than in our present
view. Leadbeater explains:

Looked at from the astral plane, for example, the

sides of a glass cube would all appear equal, as
they really are, while on the physical plane we
see the further side in perspective—that is, it ap-
pears smaller than the nearer side, which is, of
course, a mere illusion. (Id., 9).

On the other hand, while the astral point of ob-

servation, according to the author, offers a very
minutely detailed view of objects, this view is limited
to that very plane and a look ‘over the fence’ seems to
be excluded. That our ‘real’ existence here on earth is
not a very high level of evolution in our present cos-
mos can be seen in the fact that vibrationally or ener-
getically it is related to the lowest of the seven subdi-
visions of the astral plane.

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 For clarification purposes, it is useful to see our
recent advances in holistic research confirmed and
preceded by more than one hundred years: death is
not what it appears to be in popular culture. Lead-
beater writes:

To begin with, of course this very word ‘dead’ is

an absurd misnomer, as most of the entities clas-
sified under this heading are as fully alive as we
are ourselves; the term must be understood as
meaning those who are for the time unattached
to a physical body. (Id., 23).

Another fact that is hardly known is that our

emotions, and emotional memories, and also our
emotional scars, are not just stripped off at death;
they are transported in their vibrational essence into
the astral, and here they can cause distress. In this
sense, death is not the leveler it has been looked at

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by many poets. To summarize: we are not born
equal, and we don’t die equal either.
An important rectification that theosophy has
brought forward right at their creation by Helena
Petrovna Blavatsky concerns the so-called heavenly
punishment of ‘bad deeds’ that was a constant theme
in Catholic dogma—and that was unveiled for the
first time in religious history as a complete mis-
nomer, and even a blasphemy. Grief over departed
family members and friends is not only unwise but is
to their detriment, a fact that is stressed now fre-
quently by channeled messages, and begins to be
known even in modern society.
Another important insight from astral knowledge
relates to the consideration of suicide. There are in
the West many people who suicide themselves for

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the mere reason of ongoing depression, and most of
them have not the faintest idea what they are doing
to their astral vehicle.
Suicide is the single most unintelligent act one
can commit in one’s life. And as we are with the ex-
ample of selfish longings, and generally behavior that
is by most considered as asocial, Leadbeater firmly
contests folk wisdom in stating that it is difficult for
even the most villain of villains to be villain enough
to deprive himself or herself of spiritual support in
the afterlife. In fact, his observations have brought
him to be convinced that human beings are basically
good, as the human nature is quite flexible, and very
difficult to be forced in one single direction. In so far,
moralistic teachings that attempt to divide humanity
in ‘good souls’ and ‘bad souls’ are all basically flawed.

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 Another subject that was discussed by countless
philosophers over the course of human history is that
question ‘what is thought?’ Leadbeater very clearly
states that we do not own our thoughts and that we
do not often think our own thoughts, as we pick up
thoughts from the Field that links us all together.
On the same line of reasoning, Leadbeater stress-
es the fact that we can hardly judge a human being
by their acts only; in fact, as thoughts are much more
important as an influence upon the world than most
of us believe, when we laud somebody for their
achievements and judge them ‘a good person,’ we
may be wrong, because that person may in truth
have exerted a ravaging influence upon others by
their way of thinking about them, and by their way
of judging others harshly over years and years, in

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their mind. What this creates are elementals or
thought-forms and these thought forms are more or
less permanent, and gain permanence over time and
also depending upon the emotional energy we invest
in those thoughts.
And I think it’s a good thing that Leadbeater ad-
dresses this point so clearly here because most peo-
ple in our culture are completely ignorant about the
impact of thought on the world, on others and upon
their own karma. Leadbeater explains that elementals
are not autonomous in the sense that they can begin
to act on their own and trigger changes; they must be
pushed to do so.
Now let us have a look at the field nature of spir-
its, especially fairies, for they belong essentially to the
astral realm of existence. In fact, fairies were studied

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scientifically by Dr. Evans-Wentz and research find-
ings were published in his book The Fairy Faith in
Celtic Countries (1911/2002). Fairies also were careful-
ly described by clairvoyant Dora van Gelder in her
book The Real World of Fairies (1977/1999). Reverend
Leadbeater writes that fairies have certain well-de-
fined characteristics that are quite different of those
that characterize human beings. Leadbeater explains:

We might almost look upon the nature-spirits as

a kind of astral humanity, but for the fact that
none of them—not even the highest—possess a
permanent reincarnating individuality. Apparent-
ly therefore, one point in which their line of evo-
lution differs from ours is that a much greater
proportion of intelligence is developed before
permanent individualization takes place; 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,

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 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 … (Id., 61).

Let me comment on the very last pages of the

book that treat the exciting question of how super-
physical forces are managed.
The author wonders what the forces are that
move tables at spiritistic sessions for example, or that
can levitate objects of quite considerable space and
weight? And as Leadbeater’s explanations here closely
anticipate what later was discovered by the amazing
and controversial research of Wilhelm Reich, I will
comment on these interesting parallels.
Reich, who called the cosmic energy orgone,
came to discover both an inner, organismic or bio-
plasmatic orgone, and an outer or atmospheric or-

—14—
gone. Actually, the same truth was found in Chinese
medicine and philosophy already thousands of years
ago: acupuncture was the handling of the inner ch’i,
while Feng Shui was destined to handle the atmos-
pheric ch’i. Another astounding parallel to current
leading-edge science jumps in the eye when reading
about Leadbeater’s idea of sympathetic vibration.
We can say that this is in the meantime recog-
nized by modern science, while still being controver-
sial, under the name of morphic resonance or morpho-
genetic resonance, a term created by the British sys-
tems researcher Rupert Sheldrake.
Another insightful book helps to understand the
world of fairies. While it is not written from the per-
spective of a scientist, but by a clairvoyant, it has sci-
entific and epistemological value. The Real World of

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Fairies (1999) by Dora van Gelder is one of the few
really mind-opening books I have found in my life. I
do not just mean that the book is brilliant, excellent,
daringly novel or outstanding in terms of intellectual
achievement. More than that, I mean that my whole
worldview was suddenly opened, widened and
brought to a higher level of consciousness.
This happened to me in the past only a few
times, probably the first time when at my turn into
adulthood I was meeting with the scientific world-
views of Wilhelm Reich, Paracelsus and Franz Anton
Mesmer, then more than a decade later when I stud-
ied the phenomenon of ectoplasm through the books
of Albert Baron von Schrenck-Notzing and Charles
Richet and was widening my overall worldview
through channeled literature. Then, again a decade

—16—
later it happened through the teachings of J. Krish-
namurti and Ramana Maharshi, the books of Joseph
Campbell and last not least Fritjof Capra’s mind-bog-
gling books The Tao of Physics (1975/2000), The Turn-
ing Point (1982/1987), The Web of Life (1996) and The
Hidden Connections (2002).
And another decade later, it happened again
when reading the writings of Charles Webster Lead-
beater, Shafica Karagulla and Dora van Gelder. And
my knowledge expanded as a result. I never believed
in fairies, and now I learnt that I had been right; for
there is nothing to believe about them, but much to
know! Once I had learnt about the astral dimension
of living, I was beginning to understand why only
certain people can see these creatures. One must be
clairvoyant; in other words one has to possess the

—17—
ability of the ‘astral view,’ which I also call ‘hypnotic
view.’ These fairies, pixies, elves, dwarfs, lep-
rechauns, and other enchanted little people: where
do they come from?
Folklorists consider them byproducts of ancient
religious beliefs, occultists term them nature spirits,
and the peasantry call them fallen angels—creatures
neither good enough for redemption nor bad enough
to be forever lost.
Evans-Wentz’ report of elfin creatures in Wales,
Ireland, Scotland and Brittany ranks among the most
scholarly works ever published on the subject. The
Fairy-Faith in Celtic Countries (1911/2002) by Walter
Yeeling Evans-Wentz presents the author’s collection
of firsthand testimony from living sources, classified
by country and introduced by leading authorities on

—18—
anthropology and folklore. The book is not only a
fantastic, unprecedented and precious resource for
anthropologists and lay persons, but also, and I
would say primarily for people like parapsycholo-
gists, energy and spirit healers, dream researchers,
bioenergy researchers, theologians, theosophists,
shamans, and poets.
The Fairy Faith in Celtic Countries is the final ac-
count of an immensely complex and long-standing
research on fairy faith in Britain and Brittany, the
French Bretagne. The research Dr. Evans-Wentz con-
ducted on fairies was meticulous. There was obvious-
ly an effort from the part of the researcher to some-
how classify and objectivize the fairy world, and this
was perhaps necessary at a time when holistic science
was not yet born in the West and scientists had to

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give an appearance of ‘pedantic detachment.’ On the
other hand, this old-fashioned Cartesianism is per-
haps a good counterpoint to the hairy stories the
book abounds of.
But are we not outgrown from the times where
as good as everybody was to dismiss all this as super-
stition? Are we not more mature today to have a
compassionate and participatory regard on these in-
triguing phenomena? Well, I believe we are, and that
therefore this study appears like the first volume of a
greater vision—and the second volume still needs to
be written!
It has to be seen that the author wrote this book
at a time when the overwhelming majority of people
in Western countries were dismissing fairies as pure
folk belief. Indeed, what Evans-Wentz did was to col-

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lect and catalogue stories about fairies, in a scientific
way, with all pertinent information like tags put on
needled ants, much like Béla Bartók catalogued most
of Hungary’s folk melodies and made a fantastic mu-
sic from that scurrilous repertoire of century-old mu-
sical lines. And this adds on to the credibility of the
author. Because some of the stories are so hair-rising,
bold and unheard-of that surely without this en-
hanced credibility of the author, I would not have
considered this book as a source of research in para-
psychology.
Evans-Wentz correctly evaluates the fairy faith as
being a part of a tradition of worldwide animism,
and he does his best to convey to the reader that this
is a good thing, and not something to dismiss as
pseudoscience. The theory of worldwide animism

—21—
was also held in the face of one of the greatest holis-
tic scientists, Johann Wolfgang von Goethe, and yet
today we know that his color theory is a valid alter-
native scientific approach in its intent to contradict-
ing Newtonian science.
—See, for example: Johann Wolfgang von Goethe, The The-
ory of Colors (1970) and Frederick Burwick, The Damna-
tion of Newton: Goethe’s Color Theory and Romantic Per-
ception (1986).

You can travel the world and ‘collect beliefs,’ for

cataloguing them. And you can also trust human in-
telligence and travel the world to find evidence for
scientific truth that is as yet uncharted and populates
the myths of the world. There is a subtle difference
between the two approaches, while they both lead
probably to the same discoveries.

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 Myth and reality are one: myths are not-yet-dis-
covered reality, that’s all the magic about mythology.
So we can speculate that as a second step in fairy
faith research, and on the basis of the invaluable de-
scriptive research done by Evans-Wentz and others,
we can now go and tackle the problem from a non-
descriptive perspective, inquiring what really is going
on energetically when we see a fairy?
And we may come to surprising conclusions, as
for example that such phenomena are likely to ap-
pear where ley lines are crossing, and not just every-
where, and randomly. That means that you are going
to see fairies but in certain places. And the secret is
not really in the fairies, but the places!
Evans-Wentz’s study presents hearsay evidence,
to use a legal expression in that it contains an abun-

—23—
dance of interviews with all kinds of people from
Brittany, Ireland, Scotland and England who say they
have heard of fairies, seen fairies or fairy paths, or
know about the existence of fairies, but the author
himself resides in a distant intellectual chamber, as it
were, to report all this from an alien world he himself
was seemingly never in touch with.
Modern science has a tendency to give more
credit to such a researcher, who strictly speaking
knows nothing about the subject he researches
about, compared to a clairvoyant such as Dora van
Gelder, who actually saw the fairy world and actively
communicated, from little girl to elder woman, with
them. Modern science, still haunted by the idea of a
possible disentanglement between observer and ob-
ject of investigation, argues that in the latter case the

—24—
evidence was biased because of that entanglement.
While quantum physics clearly demonstrates that
there is no science at all without an entanglement be-
tween observer and object of observation. This is ex-
actly how modern science discards more of life than
it actually embraces in its residue science paradigm.
Generally speaking, I would go as far as saying
that if you are not entangled with the subject of your
research, to a point to have sleepless nights about it,
and experience moments of euphoria on its account,
you will not be a brilliant researcher, and your re-
search will not really convince others. It will remain a
dry lifeless study that reads as a dissertation and that
brings people, at best, to yawn!
I regard Dora van Gelder’s book more scientific,
and providing more tangible evidence for the exis-

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tence of the fairy world than Evans-Wentz’s epic and
sophisticated tales that make for a nice and elegant
book cover in your home library.
To begin with, and similar to my own scientific
approach, Dora van Gelder implores the fact that our
science tradition has never even looked at the very
root and foundation of life: the cosmic energy field.
She writes that we live in a world of form with-
out understanding ‘the life force beneath the forms.’
Then she explains that there is ‘a real physical basis’
for clairvoyance. In her opinion, the clairvoyant abili-
ty is located in the pituitary gland, which has a sensi-
tive transmitter point between the eyes, above the
root of the nose ‘which acts as the external opening
for the gland within.’

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 The book really starts with the second chapter
entitled A Typical Fairy, in which van Gelder meticu-
lously describes as it were a standard fairy, an exem-
plary of a variety of varieties, so as to give the reader
an understanding of the high vibrational and etheric
nature of these creatures. I quote it in all detail as
these are rather uncanny observations. By the way,
she uses the masculine gender for the fairy:

The material of his body is as loosely knit as the

vapor from the spout of a boiling teakettle and is
somewhat of the nature of a cloud of colored gas.
In fact it is exactly that, only the gas is finer than
the lightest we know and is less readily detected
even than helium or hydrogen. But this does not
prevent it from being held together in / a form,
for it is not a chemical but a living substance
which life saturates and holds together. In truth,
his power of this matter as a living creature is
shown by the fact that his body is composed of
two distinct densities of material. The body prop-

—27—
 er is a true emerald green and fairly dense, con-
sidering the stuff of which it is made; around this
on all sides, both front and back, is a much thin-
ner cloud of the same matter in which he is not
so vividly alive. This thinner portion, which ex-
tends from all sides of this body proper, is a
lighter green. (Id., 32-33).

Van Gelder explains that fairies are essentially

being made of energy and that the material they are
built of is feelings, vital matter, emotions, streaks of
energy which are modulated under their emotions,
their movements, and their desires.
The matter they are made of are in fact emotions,
not veins, muscles or nerves, and when they feel an
emotion, their body directly responds and transforms
itself according to the emotion. She says they have a
heart which is a glowing and pulsating center that
emanates golden light, and further, that the secret of

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fairy life is rhythm. While we have sensations, she
explains, fairies are sensation, all sensation, and they
do not perceive life like we do, through special or-
gans, but with their whole highly vibratory organism.
There are some very interesting and important
details here because some of what van Gelder says
confirms my research on emotions and the unified
field. I have namely found that there is a kind of con-
sensus among holistic and clairvoyant researchers
that all beings possess a unique vibrational identity
code, which is related to their emotions, something
like an emotional ID tag. Regarding fairies, van
Gelder writes that each fairy comes into the world
with a limited and definite range of ‘rhythmic power;’
within this range, the fairy controls the rhythm of vi-
tality by their desires and feelings. Another highly in-

—29—
teresting detail in this context is the way fairies estab-
lish relationships with other fairies, and with plants
and animals, and at times also with humans. There is
a unique way they do this, namely by adapting their
vibration to the vibration of the being they want to
relate to.
Apart from the form fairies present themselves
in, which greatly varies, and which they can deliber-
ately alter as well, van Gelder’s observations are high-
ly uncanny. On the subject of the energy that fairies
dispose of, and handle, the author affirms that fairies
take the essential part of their energy from the sun.
In addition, Dora van Gelder reports that fairies
have a power of mimicry and sense of drama. They
can change their form at will and also can materialize
all the clothes they like, virtually within minutes.

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They do this by concentrating their thought energy.
This is so because they do not live in a world of form
as we do, but are directly swinging in the ocean of
energy. They also exchange energy directly with the
plant world, a tree, a flower or an animal. This gives
them the advantage of having an immediate and non-
conceptual understanding of all life.
Van Gelder’s classification of fairies is highly orig-
inal as she aligns them with the angelic realm, as a
sub-realm actually, and I think her observations are
in alignment with theosophical teachings. She re-
ports that fairies are under the direct order and ob-
servation of angels, and the way she describes these
angels is very intriguing, and scientific. I haven’t
found it in any other book:

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 Over all, an angel is brooding—over the fairies,
the trees, the hills, and streams which are part of
his life and are his trust. He is a powerful person-
ality, and the valley is just as much part of his
body as the trunk of a tree is the body of a tree
spirit, except that in this case, the angel has intel-
ligence and emotions as powerful as our own,
and he is as much a being as we are, if not more
so. When he takes form he looks like a beautiful
human being, a clean-shaven youth with fine
dark hair and a powerful aquiline face, his body
enveloped in a lovely apple green. His presence
permeates the life of the forest and valley. (Id.,
106).

Life After Death

Let us inquire further what the astral body is
made of and how it functions when we leave the
earth plane. We will namely see confirmed much of
what Dora van Gelder observed with the body of
fairies, when we inquire into the nature of our own

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astral body. There are astonishing parallels that are
noteworthy here. As a matter of fact, the astral body
is in a constant motion which means that its particles
are not ‘specialized’ areas or ‘senses’ but it perceives
all with all its surface. It can materialize an object
and feel its density. While in ordinary consciousness
we see only a part of reality, as we are blind to the
vaster gaseous and etheric parts, on the astral plane
we experience a wider range of perception.
In our research about life after death, we are in-
terested to know how long we are going to stay in
this ‘life between lives’? This depends on our karma
and our attitude toward that phenomenon called
‘death’ during our lifetime.
According to Reverend Charles Leadbeater, our
astral body is formed directly by our passions, emo-

—33—
tions and desires, and by our actions, and all the de-
tails of our physical life, including our thoughts.
The coarseness or finesse of our final astral body
is a direct result of the coarseness or finesse of our
thoughts, emotions and desires.
Here is where mental and emotional, as well as
spiritual development sets in and plays a decisive
role. While ordinary people are more or less thrown
about by their surroundings and the hassles of daily
life, a thoughtful person, who is conscious and de-
termined, has a much greater impact upon the for-
mation of their astral body.
Whatever we experience in the astral world bears
a direct correlation to what we have prepared for
during our lifetime. Grossly speaking, when we had
evil thoughts and indulged in actions that harmed

—34—
self and others, we will tend to project negative expe-
rience in the astral; vice versa, if we have lived a basi-
cally positive life, we will have positive experiences
in our life after death.
Leadbeater explains that when we die, the ether-
ic part of our physical body is withdrawn from the
denser part, and within a few hours, the astral breaks
away from the etheric body, and we begin our jour-
ney on the astral realm. This is important to under-
stand for our ethereal body at lifetime is not per se
our astral body for life after death. As I explained al-
ready, this body needs to be created through a more
or less conscious process of preparation for the after-
life.
This gives the developed being the opportunity
to go beyond their karma, namely by building their

—35—
astral body in a deliberate manner through their
mental body. This was referred to in times of old,
namely by Daoist sages, as the creation of the ‘spiri-
tual baby.’
Now let us inquire how we can do this. It is
mainly by experiencing dreaming more consciously
and deliberately than the ordinary person does. We
for example meet departed friends or family, and
know that when that happens, we have been in the
astral realm. The realism of such an experience
teaches us that it was not just a stretch of our imagi-
nation! For example, I have done psychopomping for
my deceased mother for six months after her passing
over; this was deliberate and premeditated. I actually
had made something like a contract with my mother
three years before she died. We said that we would

—36—
psychopomp each other, depending on who will die
first. As she was at that time in her seventies and I
was in my thirties, the probability was that she
would depart first, hence I prepared myself carefully
for the task by psychopomping other people, de-
ceased friends, in the meantime.
My mother did as she had promised; she came to
me in a dream, about two months after her passing
over. She gave me first an account of her situation. It
was quite horrible. She said she was surrounded by
what seemed to be fire, extreme heat; her face was
swollen and reddish in color. She also said it was be-
ing told to her that she had done much harm to oth-
ers, and also to me, her only son, and that her karma
was bad for the afterlife. As a result, she would have
to stay on that plane of suffering and retribution, a

—37—
low astral level for a long period of time, but that if I
was willing to pray for her and psychopomp her, she
would perhaps be able to leave that astral realm ear-
lier than foreseen.
I promised her to pray and help her in any way I
could. She seemed to be relieved, and promised to
tell me more about her life, some family secrets she
had never told me, and that would explain to me to
some extent why she had become so fatally negative
in her thinking and in her relationships with males,
including my father, her brothers and myself.
We went on and on in our work, and she came
many times to see me in my dreams, and we talked.
And one day she told me the story of her older
brother abusing of her sexually when she was around
11 years old. I saw it all as in a film. She was stand-

—38—
ing there naked, a beautiful budding blonde, while
she told me the sad story.
I was not very surprised, to be honest. She had
always hated her older brother, and I was never sure
why, having thought it was merely because he was a
heavy drinker, just like my father. But I had antici-
pated that there might have been more, without hav-
ing had any cause to believe in domestic abuse.
From the day she had revealed to me that secret,
her condition clearly improved.
I had done regular daily prayers for her, for sev-
eral months, and she thanked me for that and an-
nounced that soon, she could leave the astral world
because of my help. After about six months, she did
leave to a realm of existence far superior and said she
would not return to see me, and that she wouldn’t

—39—
reincarnate as she had gained an acute sense of self
and wished to serve others from her new home in the
higher realms of existence.
The whole experience was not that unusual the
reader may think, for my mother had met her own
mother often in quite the same way. She never said
she had dreamt of her mother, but that she had met
her in a dream vision that was ‘totally real,’ and that
her mother had expressed her love to her in a way
that really made her happy.
I was actually growing up in an environment
where psychic experiences are daily business, so to
speak; both my mother and grandmother were high-
ly psychic, and so was I. It was common that we
predicted the caller for each incoming phone call,
and equally who is going to stand behind the door

—40—
when the door bell rang. My grandmother told us
that during World War II, there was a time she ig-
nored where her four children were, but that by and
by it was revealed to her in lucid dreams.
Let us inquire now how we can more conscious-
ly prepare ourselves for the afterlife, if we have
gained sufficient knowledge of all of these realities?
Leadbeater speaks about a conservation of ener-
gies by means of thought power; he means that we
need to control our thoughts and carefully avoid
‘evil, unkind and selfish thoughts.’ He also speaks
about a ‘thought bank’ or ‘thought charity’ and in-
vites us to send good and positive thoughts out to
people on a daily basis.

—41—
 Life Between Lives
There is now a growing body of literature about
life after death and the life between lives.
An eminent expert on the matter is the American
hypnotherapist Michael Newton. He has helped
thousands of people to regress into their last life be-
tween lives, the world in which they have been be-
fore they were born. In his book Life Between Lives:
Hypnotherapy for Spiritual Regression (2006), he first
explains what this realm of existence actually is like,
and what its vibrational nature is.
Traditionally, it was called the ‘Bardo’ in the Ti-
betan Book of the Dead, and ‘astral plane’ by Charles
W. Leadbeater. What is important here is to see that
Dr. Newton has created a totally new, daring and ab-
solutely original way of hypnotic regression that fills

—42—
the gap between the already fashionable past-life re-
gression and standard hypnotherapy, which typically
regresses back to childhood and the realm between
conception and birth. And in this respect, Dr. New-
ton was a twofold pioneer. He is a pioneer both re-
garding the professional conduct of a hypnotherapist
(who was traditionally not supposed to engage in this
kind of regression), and he was a spiritual pioneer
because he opened a new channel for truly religious
experiences. This is, to say the least, highly unusual
for a respected and professionally well-adjusted
American citizen!
To begin with, Dr. Newton confirmed in at least
one instance my own research, namely the fact that
every single human emits a specific tonal vibration

—43—
that no other being possesses and that works much
like a cosmic identifier. He writes:

No two sessions are exactly the same because

each soul has a specific energy pattern for recov-
ering stored immortal memories and their own
unique history of existence. (Id., 4).

For Dr. Newton, the existence of the cosmic en-

ergy field that I was trying to conceptualize in my
own research vocabulary is not a matter of doubt,
but a simple fact of life. He confirms the old perenni-
al wisdom tradition, especially Daoism, that probably
has inspired him to create his own approach to spiri-
tual regression:

I have great respect for Daoist philosophy. The

Daoists believe that inspiration occurs when one’s
conscious mind gets out of the way of their nat-
ural unconscious energy. In a sense, our cosmic
chi (energy) is what brings harmony and clarity to

—44—
 the body. Having a keen internal focus also
makes you a better therapist. (Id., 11).

He also affirms soul values by affirming the high-

er reality of a soul-based continuum and karma that
reveals itself during Life Between Lives (LBL) hypnotic
regression.
His advice to practitioners is to help the client
find their own personal identity by getting the com-
plete (lost) picture of their soul reality. Also regarding
the human energy field, his expertise delivers precise
practical information about the natural ways in
which our vital energy moves and unfolds.
He explains that prana is not the breath itself nor
the oxygen involved with breathing, but the energy
connected with breath, hence our intrinsic connec-

—45—
tion with the ‘universal life force’ or ‘cosmic energy
field.’
In my research on sound and energy, I have seen
that the human voice is a powerful musical instru-
ment and vibrationally very important, when used
correctly. Now, I was wondering what the relation-
ship was between sound and bioenergy, and reported
some clues earlier in this book, by referring to
Jonathan Goldman’s book Healing Sounds (2002).
Dr. Newton writes on the subject of a hyp-
notherapist modulating his or her voice, thereby ma-
nipulating vital energies:

I have mentioned how a subject’s own mental

compass within their higher spiritual self can as-
sist them in reaching the depth they require for
specific soul memories. Also, that one must al-
ways be aware of the two different magnetic en-
ergy fields which are activated between the minds

—46—
 of client and facilitator working together. I bring
this concept up again to remind spiritual regres-
sionists that the voice is another means of reach-
ing through the subject’s energy field and is use-
ful in both removing emotional blocks and deep-
ening. (Id., 41) … Carefully pacing a session and
using different voice inflections involving the ap-
plication of sharp, soft, encouraging, and calming
techniques takes on greater hypnotic importance
during a long mental journey. (Id., 42). … I work
to pitch my vibrational voice tones to match both
the sound and type of responses coming from my
LBL subject. (Id.) … Before the arrival of my
clients, I take a few minutes to exercise my voice
range and sustain certain notes, especially in the
lower registers. Calibrating my voice with that of
the client from time to time fosters the merging
of vibrational energy. (Id.)

That voice modulations have an impact on not

only the vibrational frequency of people, even a
group of people, but also on the coordination of the
brain hemispheres and memory has been demon-

—47—
strated with particular stress by Dr. Georgi Lozanov,
Bulgaria’s unique learning guru and creator of Sug-
gestopedia, today sold under the name of Super-
learning®, which really has revolutionized language
learning.
Dr. Newton’s experience with voice modulation
and its vibrational effect on his clients is another
valuable piece of evidence for the interested cosmic
energy researcher, apart from its usefulness for the
hypnotherapist.

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First published in 1950

CORE (Cosmic Orgone Engineering)

Part I, Space Ships, DOR and DROUGHT
©1984, Orgone Institute Press
XEROX Copy from the Wilhelm Reich Museum

Early Writings 1
New York: Farrar, Straus & Giroux, 1975

Ether, God & Devil & Cosmic Superimposition

New York: Farrar, Straus & Giroux, 1972

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Originally published in 1949

Genitality in the Theory and Therapy of Neurosis

©1980 by Mary Boyd Higgins as Director of the Wilhelm Reich Infant Trust

People in Trouble
©1974 by Mary Boyd Higgins as Director of the Wilhelm Reich Infant Trust

Record of a Friendship
The Correspondence of Wilhelm Reich and A. S. Neill
New York, Farrar, Straus & Giroux, 1981

Selected Writings
An Introduction to Orgonomy
New York: Farrar, Straus & Giroux, 1973

The Bioelectrical Investigation of Sexuality and Anxiety

New York: Farrar, Straus & Giroux, 1983
Originally published in 1935

The Bion Experiments

reprinted in Selected Writings
New York: Farrar, Straus & Giroux, 1973

The Cancer Biopathy (The Orgone, Vol. 2)

New York: Farrar, Straus & Giroux, 1973

The Function of the Orgasm (The Orgone, Vol. 1)

Orgone Institute Press, New York, 1942

The Invasion of Compulsory Sex Morality

New York: Farrar, Straus & Giroux, 1971
Originally published in 1932

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The Leukemia Problem: Approach
©1951, Orgone Institute Press
Copyright Renewed 1979
XEROX Copy from the Wilhelm Reich Museum

The Mass Psychology of Fascism

New York: Farrar, Straus & Giroux, 1970
Originally published in 1933

The Orgone Energy Accumulator

Its Scientific and Medical Use
©1951, 1979, Orgone Institute Press
XEROX Copy from the Wilhelm Reich Museum

The Schizophrenic Split

©1945, 1949, 1972 by Mary Boyd Higgins as Director of the
Wilhelm Reich Infant Trust
XEROX Copy from the Wilhelm Reich Museum

The Sexual Revolution

©1945, 1962 by Mary Boyd Higgins as Director of the Wilhelm Reich Infant
Trust

Satinover, Jeffrey
Homosexuality and the Politics of Truth
New York: Baker Books, 1996

The Quantum Brain

New York: Wiley & Sons, 2001

Schlipp, Paul A. (Ed.)

Albert Einstein
Philosopher-Scientist
New York: Open Court Publishing, 1988

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Schultes, Richard Evans, et al.
Plants of the Gods
Their Sacred, Healing, and Hallucinogenic Powers
New York: Healing Arts Press
2nd edition, 2002

Sheldrake, Rupert
A New Science of Life
The Hypothesis of Morphic Resonance
Rochester: Park Street Press, 1995

Simonton, Otto Carl et al.

Getting Well Again
Los Angeles: Tarcher, 1978

Small, Jacquelyn
The Sacred Purpose of Being Human
A Journey Through the 12 Principles of Wholeness
New York: HCI, 2005

Strassman, Rick
DMT: The Spirit Molecule
A doctor’s revolutionary research into the biology of near-death
and mystical experiences
Rochester: Park Street Press, 2001

Talbot, Michael
The Holographic Universe
New York: HarperCollins, 1992

Textor, R. B.
A Cross-Cultural Summary
New Haven, Human Relations Area Files (HRAF)

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Press, 1967

The Ultimate Picasso

New York: Harry N. Abrams, 2000

Tiller, William A.
Conscious Acts of Creation
The Emergence of a New Physics
Associated Producers, 2004 (DVD)

Psychoenergetic Science
New York: Pavior, 2007

Conscious Acts of Creation

New York: Pavior, 2001

Van Gelder, Dora

The Real World of Fairies
A First-Person Account
Wheaton: Quest Books, 1999
First published in 1977

Villoldo, Alberto
Healing States
A Journey Into the World of Spiritual Healing and Shamanism
With Stanley Krippner
New York: Simon & Schuster (Fireside), 1987

Dance of the Four Winds

Secrets of the Inca Medicine Wheel
With Eric Jendresen
Rochester: Destiny Books, 1995

Shaman, Healer, Sage

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How to Heal Yourself and Others with the Energy Medicine of the Americas
New York: Harmony, 2000

Healing the Luminous Body

The Way of the Shaman with Dr. Alberto Villoldo
DVD, Sacred Mysteries Productions, 2004

Mending The Past And Healing The Future with Soul Retrieval
New York: Hay House, 2005

Zukav, Gary
The Dancing Wu Li Masters
An Overview of the New Physics
New York: HarperOne, 2001

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