The Vibrant

Nature Of
Pleasure,
Emotions, And
Sexuality
Essay
By Peter Fritz Walter
 Contents
The Secret of Happiness 3
The Process of Individuation 29
The Pleasure Areas 51
Pleasure and Violence 57
Pleasure and Transcendence 71
Sacred Pleasure 97
Molecules of Emotion 103
The Emotional Field 111
Bibliography 117

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 The Secret of Happiness
Is there a secret to happiness? How can we tran-
scend the materialistic worldview that is based on an
inflation of the ego?
Most business gurus teach that only money can
bring you a full and rich life. Is that true? I think it is
true and untrue at the same time. It is true that with
the money you can realize your dreams, whatever
they happen to be. But it is also true that most natur-
al children are happy without needing money; they
are happy regardless of the fact that their father gives
them a dime, or not. They are happy with what they
have.
So what is the secret of happiness? Is it to be
content with what you have? Yes. And it’s not true
that focusing on your status quo holds you in

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bondage, provided you look at your present riches
with pleasure, and not with scorn!
The secret is that when you are happy with what
you have, you are focusing upon abundance. When
you think that you need money for realizing your
dreams, you are focusing on lack. Your subconscious
mind gives you more of what you are focusing upon.
Hence, when you focus on what you have, and con-
nect happy rich feelings to that, you get more of it!
While the run to accumulate money requires a
superior effort, to focus upon what you have requires
no effort at all. It is completely effortless because it is
spontaneous.
Some ‘get rich’ gurus say that people are poor
because they are content with what they have; that
they are lacking ambition. Is that true? I ask you one

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question. Do you want to be rich, or do you want to
be happy? You will say that you want to be both.
That is smart in one way and not so smart in another
way. When you are happy, you do not need to be
rich. When you are rich, you are not for that matter
automatically happy, for we cannot ‘buy’ happiness.
And yet most money gurus take it for granted
that money makes us happy because we can fulfill
our dreams, by the fact that we can buy what we
need, that we can travel and educate ourselves in
ways not so easy to fulfill for people who are lacking
money.
Let me give a squared statement here. In my
younger years there were times in which I was poor
and times in which I was rich. During both kind of
times, I never was happy! I was the same person, suf-

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fering from the same complexes, the same hangups,
the same lack of self-acceptance, and the same mys-
terious longing for some kind of superior or out-
landish sex that would turn out to satisfy me so
completely that I would be happy forever!
I know this sounds absurd, funny, almost child-
ish, but seriously, there are many people, I mean
grown-up people who think that way. You may re-
place the longing for sex with the longing for love, as
the greater and more emotional experience; you also
may replace it by ‘good food,’ ‘world travel,’ ‘staying
in luxury hotels,’ owning the ‘ultimate home,’ driving
the ‘ultimate car’ and so on and so forth.
I have met poor and rich people in my life, both
beggars and kings. None of them was happy. And I
met many small children during my career as an ed-

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ucator, and almost all of them were happy, not so
happy when they were older than about eight.
I have studied the biographies of happy people.
Let me give three examples, Einstein, Rubinstein and
Picasso. They were childlike, and grew very old.
They were genuinely original and also genuinely
happy people. They defied ‘the system,’ were drop-
outs but very high achievers. They went their own
way, with no intention to ‘make it,’ to ‘make a for-
tune’ and other silly goals.
They simply wanted to be themselves and were
really doing much for achieving it. They did not go
to gurus, though … as they were their own gurus.
Their lives, contrary to appearance, were not easier
than our lives, much to the contrary. Actually, Rubin-
stein as a young boy went through years of the ut-

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most poverty as his father, a small Polish merchant,
had to declare bankruptcy. As a result, the living
standard of the whole family dramatically declined.
Yet his musical talent was discovered early.
Rubinstein was not thrifty, however; in his
younger years, during a period of financial down-
turn, he made a suicide attempt. He tried to hang
himself in his hotel room, as he could not pay the bill
and felt he was ruined. After he woke up from the
coma in the hospital, he felt suddenly that life is in-
credibly beautiful and worth living, and he never got
defeated again and became the most loved and cher-
ished pianist of the 20th century. In his own words,
he was not the most gifted pianist, though, not the
most technically perfect pianist, but people felt
something when he played, as I myself felt it as an

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adolescent when I first listened to his recordings.
There was a message, a very deep message that was
not just musical, but philosophical. This message was
three words followed by an exclamation mark: ‘I
Love Life!’ People loved to receive that message,
which is why they loved the messenger.
Albert Einstein had a hard time in all the board-
ings his father sent him to for a ‘good education,’ but
he would simply get over the wall, and run away. His
life was no glamour at all when he first wrote relativi-
ty theory back in 1905.
He got a little assistant job in the patent office in
Berne, Switzerland. His task was to help examining
electromagnetic devices. During this period Einstein
had almost no personal contact with the physics
community. Much of his work at the patent office re-

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lated to questions about transmission of electric sig-
nals and electrical-mechanical synchronization of
time: two technical problems that show up conspic-
uously in the thought experiments that eventually led
Einstein to his radical conclusions about the nature
of light and the fundamental connection between
space and time. And he was to become the most fa-
mous and popular physicist of the 20th century!
Pablo Picasso’s childhood was less of a strain and
his genius was recognized by his father, José Ruiz y
Blasco, a reputed painter and art teacher at the art
school in Malaga, Spain. But despite the fact that his
father supported him, Picasso had to go through ma-
jor hurdles in his younger years until he gained
recognition as the ever most original and most influ-
ential of all modern artists of the 20th century.

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 The greatest challenge for him were the years of
poverty he spent in Paris, a time during which he
had to sell paintings as a street artist in order to make
a living, and the confrontation with the German oc-
cupation in Word War II. Friends urged Picasso to
emigrate to the United States, as there was real dan-
ger the Nazis would burn his paintings, but Picasso
was unmoved and stayed, while at times he had to
stay home for a week in a row. And as it turned out,
he left the utmost challenge of his life untouched,
and all his daring art survived that time of great dan-
ger!
What is it that these three men have in common
who all became wealthy and very wealthy later on in
their lives, while they all had gone through poverty?
All three of them never really turned ‘adult’ in the

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sense that they stayed true to their inner child, their
source of originality and high creativity. They had in
common that they adored life, beauty, good food,
laughter, women, and a lavish kind of independence
that not many people dare to realize. They had in
common that they loved their work, and were ad-
dicted to their work as a means for deriving pleasure
from it, highly active still in their latest years, and
hardly ever sick. All three of them died a natural
death. And these three men knew each other, re-
spected each other and were the best friends for
many years, if not for decades. They shared a philos-
ophy that was always unpopular and that today is
perhaps even more unpopular than ever before. It’s
the philosophy that never complains, and that takes
full responsibility of one’s life, even when things go

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queer. It was a terrible blow to Einstein that after he
had given the atomic bomb to the Roosevelt adminis-
tration in order to fight the dangerous uprise of
Hitler, he was bypassed in the development of the
bomb by the military-industrial complex, to be final-
ly thrown over the head when two nuclear bombs
were dropped upon Hiroshima and Nagasaki, Japan.
But Einstein took full responsibility for it and wrote
in his memoirs that giving the bomb to America in
order to fight Hitler had been ‘the greatest mistake’ of
his life.
And here we see that on top of their glory, these
three men also have in common this deep serious
humility. Picasso never got a visa for the United
States because he had been a member of the com-
munist party. It’s admittedly a ridiculous argument to

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defend a famous artist to enter a country that was
very much promoting his art. But Picasso did not for
that matter take up a dispute with the American gov-
ernment. He may have reasoned himself just as Ein-
stein and declare his visa application simply as ‘a
mistake.’ He was content to live in France, the Côte
d’Azur and the Provence, and he hardly traveled
anywhere else. And Rubinstein did not feel defeated
that Vladimir Horowitz, and not himself, was becom-
ing for many years the house pianist for the ‘White
House,’ and several American presidents. He just ac-
cepted it and did not need it actually. After all, the
entire nation was at his feet, so why should he have
made a trouble because the government preferred
Horowitz over him? And this is, then, a marked trait
that these men have also in common: it is the faculty

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to accept disfavor and go through life with a stoical
attitude. It is an attitude that takes good and bad in
the same way, a way of living that despite all remains
basically positive. This is the grain of happiness these
men have had that I have not seen in the bulk of oth-
er people, rich and poor. It is the childlike spirit that
is unmoved by obstacles because of a firm belief in
self and in one’s mission. This is not egotism, behold,
and it is not arrogance! It is a form of non-resistance
that is a form of wisdom because it saves a lot of vital
energy. Most people spend far too much energy in
their phases of anger and depression, and their rages
and resentments. Inner turmoil is not favoring a
tranquil mind, and only a tranquil mind is able to go
through life stoically, unmoved by any kind of resis-
tance experienced in one’s immediate or not so im-

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mediate environment. But that is not all. We all want
to attract what we desire. We want to be happy also
as a result of attracting right people, things and expe-
riences. The secret is that only a tranquil, calm and
stoic mind is able to attract the good, not a mind in
turmoil. When you are fighting an inner war, you
will attract conflict, and loss.
So let us ask, why are so many fighting against
themselves, thereby becoming their worst enemies? It
is a long story, and there are many factors. There is
no clear-cut answer. If there was one, many selfhelp
books would have done their job.
But the welfare of humanity has not basically
changed since the times of old; in the contrary the
social injustice and gap in income and distribution of
wealth has become much worse compared to about a

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hundred years ago. In a total population of almost 8
billion now, more than one third, 3 billon people are
at the brink of extinction, meaning the worst kind of
poverty one can ever be subjected to. On the other
hand, 1% of the world population, the size of a mi-
nor town, owns more than two third of the financial
resources on the globe. And this despite all the won-
derful selfhelp books, and all the wonderful govern-
ment policies, and all the wonderful corporations
who bring technological innovation, and all the
wonderful NGOs who work ‘nonprofit’ and yet make
huge profits.
We all know that without the will, there is no
way, and the will, sorry, is lacking, to change this
course of events, and to create a new economy that is
at least basically fair. Of course, there is lots of dis-

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cussion about it lately, and that is after all a good
start, but nonetheless but a start. We are still in the
middle of the mess.
Now, only a tranquil mind attracts positive
events, experiences and support. When you are
stricken with poverty, it is very difficult to have a
tranquil mind. But when you are rich and you are
full of desire to become even richer, you are also
stricken with lack, because you have a mind in tur-
moil, and in sorrow.
The truth of my statements here could be veri-
fied during the financial crisis in 2008/2009 —which
was only one of many during human financial histo-
ry. There is a man called George Soros who continues
to win and gain huge profits. There is a man called
Warren Buffet who is in the same boat. Both are

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speculators, investors, experts of bond and stock
markets, experts of currency exchange trades. There
are people we can learn from, but most of us don’t.
And there are the Rothschilds. We can learn from
them as this brilliant family who first originated from
the squalor of the Jewish ghetto in Frankfort, Ger-
many, became the banker clan that ruled govern-
ments during most of the 19th century, and amassed
the greatest private fortune ever made in human fi-
nancial history!
And here we are at the quest of this book, that
can be put in the simple question: ‘Are you and me
able to turn our essential misfortunes into a major
cause of luck?’ The Rothschilds did. Not many oth-
ers. The Rothschild family is the one single most im-
portant example for how fortune can be accumulat-

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ed, and stocked up, without for that matter compris-
ing one’s integrity. In fact, the three guiding princi-
ples of the Rothschild family, in their business deal-
ings, was: Concordia, Integritas, Industria (Unity, In-
tegrity, Diligence). It is a set of principles that, ac-
cording to Napoleon Hill’s research on more than
500 business magnates works, and really produces
results.
And yet, so many who also look bright and have
great university degrees in business and finance went
under. What is the difference? It is a smart and stoic
mind. Our great financial advisors and experts are
known for the unwavering and supreme control of
their empires, despite the bullying and the storms
they certainly go through from time to time. But they
were not wiped out during any financial crisis, while

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dozens of others, even of such outstanding calibre,
were. And it is a fact demonstrated inter alia by the
books of John Reeves, The Rothschilds (1887) and
Niall Ferguson, The House of Rothschild (1998) that
the Rothschild clan, pretty much as the Medici
banker family from the early 14th century, were
known for their thrifty lifestyle and sound business
principles.
So let us summarize for a moment. If it is not a
university degree that makes the difference, if it is
not knowledge only that makes it, what is it? It is a
state of mind. The state of mind of the three sample
geniuses I was quoting before and those of Buffet or
Soros, and the Rothschilds, are not fundamentally
different. They all swing in their own vibration, they
all cook their own soup, and they do not listen to

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their friends when, as Gandhi said, ‘the friend inside
tells them ‘Do it!’ They trusted and trust in their own
star, not in the media, not in big headlines that today
laud A and tomorrow condemn B, that usually are far
behind the real events, and thus always provide the
wrong information, so to say ‘systemically.’ The rea-
son is that the media represent the mass mind, the
mind that is dull and fearful. While those people, the
real winners, rely on firm expert knowledge coupled
with lucid intuition.
And let us not forget that they are deriving huge
amounts of pleasure in doing what they do, and
which is the ultimate reason why they win, and con-
tinue to win.
How do happiness and stoicism hang together?
Stoicism is somehow the defense shield for happi-

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ness. It prevents us from gliding into the abysses of
fear and demotivation. Both fear and demotivation
are destructive for a successful career and a happy
life. Knowing this fact, we stop wondering why most
people on earth are just joining ends instead of lead-
ing winning lives. They take fear for granted. They
take episodes of demotivation and depression for
granted. They look upon their lives and riches, as lit-
tle they may be, not with joy, not with pleasure, but
with disgust. They say to themselves that one beauti-
ful day they will be out of the mess, but the day nev-
er comes. Why?
What you focus upon gets manifest. When you
focus upon your here and now with disgust, you cre-
ate more of disgust, more of situations that are dis-
gusting.

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 See, ‘rich’ and ‘poor’ are easy words; they seem to
be insignificant. And they are! They are absolutely
relative. If tomorrow you and me win the lottery and
we receive one million dollars, we will consider our-
selves as ‘rich.’ If Bill Gates or Warren Buffet get that
million tomorrow they will probably not consider
themselves substantially richer. And for the Roth-
schilds, both Gates and Buffet are no ‘rich’ men; for
the Rothschild clan presides over trillions, not just
billions of dollars.
On the other hand, if you give a small child a
one dollar bill or a hundred dollar bill, the child will
give you the same happy smile, for the boy or girl
may not even notice the difference in value. If it is
enough for buying an icecream, it is fine.

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 Let me thus summarize. Happiness comes from
connecting our existence with pleasure, with joy,
with positive emotions. In order to preserve that
happiness and make it lasting, we need to develop a
stoic mind, and an unwavering attitude. This attitude
is also called a ‘positive attitude.’ Am I talking about
‘positive thinking’?
Well, it’s funny that people when they are any-
way positive are talking about positive thinking! The
only time when they need positive thinking is when
they are negative!
So we can say positive thinking is quite a strange
perfume; the trick is not to remedy negativity, but to
stay positive despite all. That is precisely why I am
talking about an attitude: a way of thinking may
change while an attitude is consistent. That’s an im-

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portant difference! An attitude is a condensed way of
thinking; it’s consistency that characterizes a way of
thinking to become an attitude.
Stoicism is just another word for consistency. I
am of course not talking about that old Greek and
Roman philosophy that was bearing this name. I
could as well talk about Epicureanism. While these
philosophical movements were opposing each other
in a certain way, they essentially mean the same.
They are ways to look at life in a positive way, and to
avoid both negativity and overindulgence. And here
we are at the other extreme, for to be sure,
overindulgence brings about displeasure. Why is that
so?
It’s because it destroys the innocence of true
happiness. When you have won your million dollars,

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you go out and try to make the world happy. You
spend money here in the morning and waste it there
in the evening, you get drunk every day, you begin to
play Roulette and soon get used to lose large chunks
of your fortune, and so on and so forth. In the early
morning you wake up with strong headaches, and a
faint remembrance of how much you have lost again
last night. But then you affirm to yourself that you
still have more than enough …
You know the story of the lottery millionaires,
don’t you? It is the same story in whatever country or
culture. Statistically speaking, those fortunes last
about one year, one single year, and then not only
the fortune is gone, but the person is close to suicide
because they are heavily indebted!
This is the way not to do it, agreed?

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 And behold, I was talking about statistics. That
means there are exceptions from the rule. There are
people who do it wisely, who know that they don’t
need to make the world happy; they will use that
million as a starting point for making more money, or
for building a secure retirement.
And here we again see the value of stoicism. The
stoic does not mind the categories of ‘rich’ and ‘poor;’
he does not consider life as poor before the lottery
gain, and they do not say to be rich afterwards.
The stoic mind will continue to lead basically the
same life, doing basically the same things in both sit-
uations.
Of course, you may substitute ‘stoic’ mind with
‘consistent’ mind or with ‘Zen’ spirit; it doesn’t matter

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how you express it, but you know what I am talking
about.

The Process of
Individuation
We were trying to find out what happiness truly
is; and we found that it is a basically positive attitude
coupled with consistency or what I call a ‘stoic’
mindset. I may also use another expression. I may
talk about inner peace or a tranquil mind. All says
the same. When there is nothing that can rob you of
that inner firmness, then you are progressing toward
more of the good, and you are reducing more of the
bad. Then you are attracting riches.
But one more quality is needed. You have to get
away from the mass mind which basically vibrates
around the scarcity paradigm. This does usually not
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happen overnight. It is a process that I call ‘individu-
ation.’ You are becoming an individual through this
process of individuation, and this happens gradually,
not once of a sudden.
Depending on the way you were brought up as a
small child you may be more or less conditioned to
the wrong beliefs, fears and superstitions of the mass
mind. In this respect we are therefore very different,
but as a general rule in our society, most of us were
not really encouraged to be independent.
And the more we have been groomed into de-
pendency relations, the more we are actually depen-
dent on others, and care what others think about us.
And the more we have been spoilt, and protected,
the more we are afraid of taking the risk to display

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our real character in front of others, or to say what
we really think and feel.
Many of us have not only been protected as chil-
dren: we have been overprotected! And this, then,
later on makes us crave for mild and mellow rela-
tionships, for harmony, and peace with others, to the
detriment of our individuality. When you dare to be
yourself, you will see how quickly others, even your
best friends, may take a distance. If you avoid any
risk to be yourself and you play roles for others,
pleasing roles, you may feel comfortable for a certain
while. But you can’t betray your individuality forever,
it will burst out in one way or the other. And you
will see the repercussions in your business life, in
your finances. For you will see that every time you
follow others’ advice instead of trusting your own in-

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stinct, you are losing an opportunity. But that’s not
even the worst. The worst is that when this becomes
a habit, you are not just losing money or opportuni-
ties for growth, but you are losing self-respect and
dignity!
And there is another intricacy that was discov-
ered by psychiatry. Addiction is largely the result of a
mindset of dependency. Most people who are addicted
to alcohol or other drugs are also dependent on peo-
ple; they tend to build codependent relationships with
others. In other words, addiction is by and large the
result of a lack of individuation.
And here is where pleasure comes in, really as a
remedy. In the first place, what brought about a
mindset of dependency was actually a withholding of
pleasure. It is an intrinsic pleasure of life to be one-

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self, to think originally and independently, and to act
in accordance with one’s free will and judgment abili-
ty. This pleasure gets thwarted early in life if parents
ask a child to be ‘obedient’ in a way to slavishly fol-
low the way their parents think and act. The result is
later on a problem with addiction, and people addic-
tion in the form of craving for companionship.
These people suffer from sometimes unbearable
fears of loneliness and abandonment. Only in a stable
partner relation do they feel secure and of course,
once again, ‘protected.’ Hence, that partner must as-
sume ‘parent’ qualities, and if that codependence is
not going to work out, one will run away and head
into another dependency relation.
The only way this vicious circle can be broken is
to develop a feel for the pleasure of being oneself. In

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the beginning of this uncanny process, there is lots of
guilt. One feels guilty for being ‘so egotistic.’
Parents and educators have taken good care to
instill in us the confusion between ‘egotism’ (or self-
ishness) and ‘self.’ To make a long story short, being
oneself has nothing to do with selfishness. The peo-
ple in psychiatric care are all truly unselfish; it’s with
unselfishness that schizophrenia starts. It’s a lack of
ego. More precisely, it’s the lack of a structured ego.
A structured ego helps to set the necessary
boundaries in all kinds of relationships. Boundaries,
there must be, or we drown in Gaia; in other words,
a lack of boundaries is a pre-psychotic condition. Re-
search on domestic violence has clearly revealed that
people with dependency problems tend to be more
violent and more chaotic in disputes and confronta-

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tions than people who have structured egos and are
able to set clear and respectful boundaries between
self and others.
Parents and educators who seek out codepen-
dent relations with their children, or children in their
care, tend to be very violent once they feel threatened
in their rather fragile emotional security. And worse
for the children, their own process of individuation
then gets delayed for they are daily around parents or
educators who are not individuated themselves.
In other words, these children build confused,
not structured, egos, and they will have a problem
with setting boundaries, and with respecting bound-
aries set by others. In relationships they seek security,
not love, ignoring that love is not security. Having re-
ceived only conditioned love by their parents or edu-

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cators, they largely ignore that fact that love grows
only in freedom, not in relationships of bondage. The
result is that they take security for love. When the
partner develops new ideas or gets into a growth cy-
cle, they feel threatened and throw a tantrum, or quit
the relationship.
A vibrant life is denied to you when you con-
stantly seek to be comforted by others. Nobody has
the will, the time and the patience to live for com-
forting others. In psychoanalytic terms, to ask a part-
ner to comfort you is a perverse request because it
represents the starting point of a corrupted exchange
of ‘services.’ Even when there is a true and mutual
love relation, this love can get lost when one asks the
other for ‘serving’ instead of carefree being.

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 Please see that when you are truly yourself, you
don’t care. You are carefree. When you need to care
for others just for being yourself, then you are not
free; it’s like you are asking others to ‘allow’ you be-
ing yourself. But that kind of thinking is the result of
the perverse education you have received; you were
told to protect your parents’ emotional insecurity in
exchange for their protecting you from harm. While
the natural rule is that parents protect their children
from harm because they love them, and because it’s
their role as parents to do so, not because their chil-
dren give them something in return.
Now let me produce scientific evidence for this
process necessary for a life of fulfillment. We start the
journey of individuation by pulling away from the
tribal mind to become a congruent, self-organized vi-

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tal energy cell. We do this by getting all the seven
chakras lined up with a more mature will. The con-
flict with the mass mind is necessary as a trigger for
forming our personal self, because we need to even-
tually look through the veil of our beliefs, and under-
stand how we have been programmed by others, and
by society.
As Gary Zukav writes in Russell di Carlo’s A New
Worldview (1996), we are now going collectively
through an evolutionary transition that has no prece-
dent. In other words, there is nothing in our past
from which we could possibly draw water in order to
extrapolate our future.
This transformation can be described as a move
from sensory perception to extrasensory or metasen-
sory perception. Zukav speaks of the ‘multi-sensory

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human.’ Feeling then becomes lesser important than
intuition. This means that we move somewhat away
from our purely physical understanding of reality
into a perception where soul is the prime mover, so
to speak. We are then also becoming more and more
aware that we can attract every condition we would
like to realize in our life. It is easy to see that this
alone will make us far more responsible toward our-
selves, the whole of the human race, our environ-
ment, and our relationship with the earth and the
cosmos.
This process of aligning personality with soul
thus ultimately brings about responsible choices, and
the insight that it does matter what we choose, and
that we choose. For if we do not choose consciously,
we choose unconsciously. Then it is likely that we

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recreate our past, and bring about more pain than
pleasure, as we all went through pain and our con-
scious memories tend to be more vivid as to the pain
we experienced than the pleasures we had.
This transformation in our human species will be
changing all of our social structures, including eco-
nomics. The economics in which our current com-
mercial activities are embedded is based on the as-
sumption of scarcity and the orientation of exploita-
tion. Economic theory assumes that it is natural for a
significant portion of the human family to be in
need, to be lacking the basic necessities of life, in ad-
dition to many things that are necessary for physical
comfort. This perception is contrary to the reality of
abundance as it is to be observed as a foremost reali-
ty in our universe.

—40—
 In other words, the more we are aligned with our
soul values, the more our life has meaning, and the
more we feel happy and fulfilled. This brings about
what I call soul power or primary power. This trans-
formed reality we are going to create collectively is
also marked by a different intellectual function.
We use logic and understanding that originates
in the mind. Our logic is linear. This was expressed
mathematically by the dictum ‘tertium non datur,’ is-
sued authoritatively by Aristotle. That is, we cannot
think of one thing without excluding others. Howev-
er, in a holistic soul reality, we can well understand
something in one way and yet understand it in other
ways simultaneously. This will bring about a higher
order of logic and a metarational understanding that
originates in the heart.

—41—
 The heart is inclusive. It accepts. The intellect is
separative; it judges. Gary Zukav affirms that the
higher order of logic and understanding that origi-
nates in the heart ‘comprehends nonlinear realities
and simultaneous realms of truth.’
In addition to the individuated person, Jacque-
line Small writes in Russell di Carlo’s A New World-
view (1996) that there are ‘transformers;’ these per-
sons are not only perfectly individuated but their
transformative mind impacts upon other people’s
mind and vital energies. She explains that ‘the trans-
former’ is flowing through life, allowing others to be,
having learnt to be non-judgmental; they have delib-
erately given up a preconceived notion of what’s right
or wrong.

—42—
 They also have a greater perception horizon than
ordinary people, which is why they can help people
open up to their higher reality at moments where
they were trapped in an anxiety pattern, an addic-
tion, a belief system, or a particular conditioning that
limits the person’s potential. It may also help people
to get beyond their ‘persona’ or social mask and be-
come more genuine and authentic in their overall
behavior and relationships.
Not ego is the problem, but the identification
with ego. This is often misunderstood; people believe
they had to throw their egos overboard and become
‘more altruistic.’ In fact, many people suffer from the
exact opposite condition in that they are considering
others more worthy than they consider themselves,
thereby undermining their self-esteem and ending up

—43—
in poor social roles where they are the losers and vic-
tims, or projection targets.
In this sense, a structured ego is well necessary
to lead a fulfilled life, for it shields us from becoming
footmats for those who need poison containers for
compensating for their own defaulted inner setup.
Jacqueline Small explains that often times trans-
formational experiences are centered around the
themes of death and rebirth, and that in these situa-
tions a strong ego is necessary to forecome psychotic
episodes. People with weak egos are psychologically
more fragile to go through life-transforming experi-
ences, and they may become suicidal along the way.
Soul reality is much more volatile and ‘in the
present’ than material reality. It is much more aware
of the unique presence, and much less affected by the

—44—
past. Our intellectual mind, according to Jacqueline
Small, serves as a filter to restrict our awareness to as
much of soul reality we can handle at a time. But to
be only steered by the intellect, as many overly ratio-
nal humans are, is a clear limitation to the unfolding
of our soul reality. It is too much focused on the past,
and the ‘unfinished business’ around past events and
hangups. While the intellect sees the details in life,
our higher self, the perception antenna of soul reality,
operates from the greater picture, an expanded state
of consciousness; it thinks holistically and perceives
whole patterns.
Individuation also means to master attachment,
jealousy and possessiveness, which are all in the way
to a free-flowing interrelatedness to all beings. First
of all, we need to be really incarnated in our bodies.

—45—
Many people today are not; they are like floating in
the thin air like the proverbial Peter Pan. These peo-
ple suffer from a narcissistic wound, and they usually
confound love with attachment and control; they try
to possess another instead of bonding with a partner
from a position of authenticity. The same is true for
the codependent person who tries to bond for not
feeling their inner void, and who is unable to give
love in return in an unconditional way.
Jacqueline Small illustrates this truth when she
writes that we start realizing that we are soul in hu-
man form, and not humans who try to somehow ac-
quire a soul. Our intrinsic reality is soul reality, not
the limited reality of our senses, nor the material re-
ality all around us.
We can also call it our ‘essence’ or our ‘flavor.’

—46—
 She writes that our souls are wanting to ‘spiritu-
alize matter,’ and in this sense our soul reality is al-
ways transformative, and contributes to our elevation
and our ascension to more meaningful existences
than the grey ‘day in day out.’
Let me summarize. There is nothing wrong with
experiencing the pleasure of being yourself, the plea-
sure to think originally and to create freely. This is
the natural condition. This pleasure is more than
culinary pleasure, it is even stronger than our sensual
and sexual pleasures.
This is why it is directly connected to our inner
selves. It’s the pleasure to vibrate at your own fre-
quency, and to respect others to vibrate at their own
frequency, and to do this without muddling around
with these frequencies.

—47—
 When you begin doing that, you will sooner or
later realize how deeply satisfying it is to experience,
perhaps for the first time, the frequency of another
person.
However, as long as you are not individuated,
and mutual boundaries are confused, you will not be
able to sense the frequency of another person for you
will always muddle up theirs with yours.
This is why you cannot really get a feel for the
reality of that person’s life with the result that you
tend to ‘like’ only people who have a low personal
frequency, or one that is similar to your own. But that
in turn means that you will avoid exactly those peo-
ple you need as business partners and friends, those
namely who are individuated and dare to be them-
selves. These are your best friends simply because

—48—
they are able to respect you, and your own individual
frequency, your own vibration.
The others may kiss your feet, and offer you var-
ious ‘services’ but they are unable to even sense your
frequency because their own is muddled up and con-
fused by corrupt relationships.
Another secret of happiness is one that is often
mentioned in the writings of Chinese sages, and es-
pecially the I Ching. It is the secret to treat favor and
disfavor alike, and to actually not ask for favor. All,
again, depends on your attitude. You may ask anoth-
er person to help you getting a certain job, you may
ask friends or business partners for an endorsement,
or a letter of recommendation.
But when they remain aloof, you need to take
that refusal with the same stoic spirit, as you would

—49—
take the endorsement if you had received it. You can
have mutually binding relationships, you can well
have win-win relationships, but that’s a different mat-
ter. Asking for favors is a different attitude when it
becomes a habit. Of course, boasting that you ‘never
need others’ for achieving your goals also could be-
tray a wrong attitude, namely one of arrogance.
The secret here is, once again, a balanced ap-
proach. Okay to have relationships, okay to some-
times ask for support, but first try to do without, and
most importantly, have a balance between give and
take! You may ruin your pleasure of living if you al-
ways take from others and refuse to give, and the
other way around also.
When you begin to create your own sparkling
life, to author it as an author writes a book, to live

—50—
every day in the sparkle of it and enjoy your own
frequency, you will discover how much pleasure it
gives you to be around people who have high fre-
quencies, a clear and strong character, and a mindset
of fairness, transparence and independence. And do
not fall in the other trap, which is hero worship, by
considering these individuals as the great leaders; for
when you do that, you are building a gap, a ravine,
between them and you.
By idealizing them, you actually deny their in-
trinsic humanity, their simple humanness, and their
approachability.

The Pleasure Areas

After this presentation about the subject of ‘plea-
sure’ in its most important variant, that is, the plea-

—51—
sure to be yourself, let me deliver on my promise to
provide you with scientific evidence for the fact that
pleasure, in all its forms and manifestations, is the
real motor of life and sanity, and that denial of plea-
sure, most often in the form of moralistic doctrines,
brings about violence and insanity. While this fact is
largely ignored in our society, the evidence we have
from neurology, psychiatry, psychology, child psy-
chology and psychoneuroimmunology is clear-cut.
It was the British neurologist Herbert James
Campbell who, perhaps as the first researcher, dis-
covered the pleasure areas in the human brain. In his
book The Pleasure Areas (1973), Campbell summa-
rizes research on pleasure and violence that went
over more than twenty years, not only his own re-
search but also the research of many of his colleagues

—52—
in Europe and the United States. The formula he
found is that pleasure and violence are mutually ex-
clusive! In other words, when the pleasure center is
activated in the brain, the violence center is inactive.
Vice versa, when the brain functions mainly on vio-
lence because of that person’s conditioning toward
violence, the pleasure center is inactive.
This means that a person who is carefree and de-
rives much pleasure from life, whatever this pleasure
happens to be, is basically a peaceful, nonviolent
person. If however a person grew up with a denial at-
titude toward pleasure, within an ambiance of moral-
ism, secrecy, prohibition of shared nudity, and strong
fear to be sexually outgoing, that person will invari-
ably become violent.

—53—
 Campbell then reflected on what is the natural
condition of human beings, clearly refuting the tradi-
tional view of religions and moralistic teachings that
the human is by nature violent. He and other re-
searchers found that the original urge is pleasure, and
that humans whose pleasure seeking behaviors have
not been thwarted in their childhood and youth, re-
main pleasure-seeking and peaceful throughout their
lives.
Violence, then, clearly can be seen as a perver-
sion in the form of pleasure denial, individual or col-
lective, or as a ‘perverted form of pleasure.’ I believe,
after my twenty years of research on human emo-
tions and sexuality that all kinds of sexual attraction
are human and natural, and that there is only one
perversion: violence!

—54—
 There is more to Campbell’s research for it equal-
ly shows the link between pleasure and intelligence
and between pleasure and memory! Now, let me ex-
pand that notion of pleasure, for Campbell did not
mean only tactile, sensuous or sexual pleasure. He
concluded that humans experience pleasure on dif-
ferent levels. The sensuous level is only one of sever-
al. There are namely non-sensuous, intellectual or
spiritual pleasures, and it seems that individuals with
a higher IQ experience those extrasensuous pleasures
much more vividly than ordinary people. Why is it?
During childhood and depending on the outside
stimuli we are exposed to, certain preferred pathways
are traced in our brain, which means that specific
neural connections are established that serve the in-
formation flow. The number of those connections is

—55—
namely an indicator for intelligence. The more of
those neuronal pathways exist in the brain of a per-
son, the more lively appears the person, the more in-
terested she will be in different things, and the
quicker she will achieve integrating new knowledge
into existing memory.
High memorization, Campbell found, is namely
depending on how easily new information can be
added-on to existing pathways of information. Logi-
cally, the more of those pathways exist, the better!
Many preferred pathways make for high flexibility
and the capacity to adapt easily to new circum-
stances.
Campbell’s research indicates that the repression
of pleasure that is since centuries part of our culture

—56—
has strongly impeded evolution and impaired the in-
tegrity of the human psyche and health.

Pleasure and Violence

Not only neurologists have researched about the
basic functions of life and living, but also people who
were formerly active in totally different fields of sci-
ence. The American scientists Ashley Montagu and
James W. Prescott had very different points of depar-
ture for their extensive research. Montagu wanted to
know why in animal experiments small rhesus apes
died when they were deprived of their mother while
they survived when a ‘velvet mother’ doll was hung
in the cage as a substitute for motherly tactile affec-
tion. Prescott researched on the origins of violence,
and the relationship between pleasure and violence.

—57—
He was from the start skeptical regarding the age-old
myth that man was per se a violent creature even
though human history seems to show it as a recur-
ring pattern.
Both scientists came to the same results, namely
that tactile stimulation of the infant as a main source
of early pleasure gratification is the primary condition
for human health, for harmony, and for world peace.
Ashley Montagu’s research developed quickly a spe-
cific focus on the importance of the human skin as a
primary pleasure provider. Grant’s Method of Anatomy
defines the skin as the most extended and the most
varied of all our sensory organs. Montagu’s study
Touching: The Human Significance of the Skin (1971)
was the final result of years and decades of skin re-
search, not only his own, but also of other re-

—58—
searchers whose findings he has summarized and
evaluated. His research elucidates the importance of
tactile stimulation in early childhood.
Montagu’s specific focus in his research was
upon the mammal mothers’ licking the young. He
found astonishing unity in zoologists’ opinions as to
the importance of motherly licking for the survival of
the young. Montagu namely discovered that it was in
the first place the perineal zone, the region between
anus and genitals, of the young animals that the
mother preferably and repeatedly licked. Experi-
ments in which mammal mothers were impeded
from licking this zone of the young resulted in func-
tional disturbances or even chronic sickness of the
genito-urinary tract of the young animals. Montagu
concluded from his research that the licking did not

—59—
serve hygienic purposes only, but was intended to
provide a tactile stimulation for the organs that are
underlying the part of the skin that was licked.
—See Ashley Montagu, Touching (1971), 15 ff.

Montagu further concluded that licking rarely

happens in the mother-child relationship with pri-
mates or humans. Most researchers found that dur-
ing evolution, licking was gradually replaced by eye
or skin contact between mother and child. The tactile
needs of the small child correspond to the desire of
the parents to express love through tactile affection
such as kissing and fondling, pressing the child’s
body against one’s own during play hour, and the
naked co-sleeping of parents and children, which is
common today not only with Eskimos or Indian trib-

—60—
al cultures, but also with emotionally intelligent par-
ents in our own culture.
In the run of industrial revolution, from about
the end of the 17th century until very recently, this
has changed. Modern pediatrics or child psycholo-
gists until recently recommended parents to put their
children in separate rooms and beds so that parents
and children are physically separated. This is why the
consumer child by and large gets much less tactile
stimulation in early childhood than children from
most tribal cultures, a fact that was observed even by
casual observants of native lifestyle, such as Jean
Liedloff, a cinematographer and author of one of the
most revealing studies on tactile deprivation of in-
fants. Liedloff also is credited with having coined the
expression Continuum Concept, title of her book, that

—61—
has been accepted by most of postmodern anthropo-
logical and psychological research on early tactile de-
privation.
—Jean Liedloff, The Continuum Concept (1977).

Ashley Montagu and James W. Prescott, coming

from different scientific angles, concluded as to the
importance of early tactile stimulation for the psychic
and physical health of the child. A direct relationship
was discovered between early tactile stimulation and
the functioning of the immune system of the child.
This relationship was scientifically corroborated by
Frederick Leboyer and Michel Odent. As Michel
Odent writes in his book La Santé Primale (1986):

It is not yet completely understood that sensorial

perceptions at the beginning of life can be a way
to stimulate the ‘primary brain,’ at a time when
the ‘system of primary adaptation’ is not yet

—62—
 grown to maturity. More specifically, this signifies
for example that, if one fondles a human baby or
an animal baby, one also stimulates his immune
system. (Id., 24, Translation mine).

James W. Prescott’s findings bring statistical evi-

dence as to the malleability of the human individual
through his early tactile experiences or the absence of
such experiences.
Prescott uses R.B. Textor’s supra-cultural sta-
tistics to scientifically prove his highly explosive po-
litical conclusions. He writes in his paper Body Plea-
sure and the Origins of Violence (1975) that violence
can’t be fought by violence, as our law enforcement
officials believe, and that imprisoning people will by
no means solve the problem of violence in our soci-
ety. Dr. Prescott sees one of the pillars of the violence
paradigm in the physical punishment of children and

—63—
the deprivation of physical pleasure through moral-
ism. He concludes that although physical pleasure
and physical violence seem worlds apart, ‘there
seems to be a subtle and intimate connection be-
tween the two;’ hence we need to understand the
unique relationship between pleasure and violence.
—James W. Prescott, Body Pleasure and the Origins of Vio-
lence, Bulletin of the Atomic Scientists, 10-20 (1975), partly
reprinted in: The Futurist, April, 1975, 10-11.

Referring to laboratory experiments with ani-

mals, Prescott could detect a sort of reciprocal rela-
tionship between pleasure and violence, that is the pres-
ence of pleasure inhibits violence—and vice versa.
Furthermore, Prescott found a direct relationship
between the child-rearing methods of a given culture,
and the violence potential present in that culture.

—64—
 In detail, he found that societies that tend to rear
children in a Spartan way, hostile to pleasure and
with little or no tactile stimulation, cherish in their
value system various forms of violence, do warfare,
torture their enemies, practice slavery and progeny
and concede to women and children a rather low so-
cial status; these societies also exhibit a high crime
rate.
Another violence-indicating parameter in a soci-
ety is physical violence towards children in form of
corporal punishment. Furthermore, repression or
tolerance of children’s sexual life plays a decisive role
in the assessment if a given society has a high or low
violence potential.
Prescott elucidates that physically affectionate
humans are unlikely to be violent. Accordingly, when

—65—
in a society physical affection and pleasure in chil-
dren and youth are met with violence and when
premarital sex is punished, or made a crime, there is
a high indicator that this society is violent.
In later publications, Prescott explains that there
are variations in how our brain is built, depending
on children experiencing tactile pleasure or the de-
privation of tactile pleasure.
When infants and children experience tactile
pleasure, they build a brain that is ‘neurointegrative.’
This cultural brain is basically nonviolent.
In the opposite case, when infants and children
are frequently punished for self-gratification and
when they experience a deprivation of tactile plea-
sure, they build a brain that is ‘neurodissociative.’
This kind of brain is wired for violence. Important in

—66—
this context is prolonged breastfeeding in that it es-
sentially prepares infants’ brains to become ‘neuroin-
tegrative.’
Dr. Prescott recommends breastfeeding 2 1/2
years and more, as a measure for violence reduction.
It goes without saying that for forging new social
policies for the reduction of violence in society, we
need to understand that we have to do away with ‘re-
ligious’ moralism and other ‘public morals’ that are
defeating our children to experience pleasure. It is
through more pleasure that by and large we become
less violent!
To summarize, James W. Prescott, a developmen-
tal neuropsychologist, suggests changes in the
process of child birth and our educational system, a
permissive nonviolent child-rearing paradigm, social

—67—
permissiveness regarding premarital sex and a defi-
nite legal prohibition of physical punishment of chil-
dren in both the home and school together with ef-
fective government collaboration in fighting domestic
violence.
Regarding infant care, Prescott stresses the im-
portance of the primary mother-infant symbiosis in
the first eighteen months of the infant, abundant tac-
tile stimulation of infants and babies, using tech-
niques of child massage, as well as co-sleeping be-
tween parents and small children.
Specifically for violence prevention, Prescott
suggests in his DVD The Origins of Love and Violence:
Sensory Deprivation and the Developing Brain (2009)
the development of the subcortical brain, which he
terms the ‘emotional-social-sexual’ brain. He explains

—68—
that our neocortical brain developed after and is pro-
foundly influenced by what has been programmed
into the subcortical brain. In the subcortical brain,
pleasure is connoted positively while pain is bad and
is avoided. This equation is reversed in the neocorti-
cal brain when pleasure is equated with evil, to be
avoided; and perversely so, pain, suffering and de-
privation are connoted positively, supported by a
neocortical belief in ‘salvation’ and a moralistic setup
of cultural values.
Cultural and theistic value systems invert mil-
lions of years of psychobiological evolution resulting
in a war between the body and the mind. Unfortu-
nately, modern therapeutic approaches fail to recog-
nize this basic conflict. Manipulation of the neocorti-
cal symbolic brain does not address the basic needs

—69—
of the emotional-social-sexual brain which is the
primary source of our dysfunctions. As a result, pre-
vention consists in providing nurturing experiences
for our developing emotional-social-sexual brain.
This, then, is the key to global peace.
The sensory experiences of affectionate touch,
movement, breastfeeding and play are nutrients that
build a healthy emotional-social-sexual brain in the
same way that vitamins, minerals, water, exercise and
sunshine build a healthy body.
We all understand how sleep deprivation throws
everything off, physically, emotionally and mentally.
The same is true for the deprivation of pleasure
and affectionate touch. Absence of pleasure, sensory
deprivation, can be compared to chronic malnutri-
tion. Deprive the early developing brain of the senso-

—70—
ry experiences it needs and you stunt the develop-
ment of that brain for life.
Prescott’s work makes abundantly clear how
emotional-social-sexual malnutrition looks like and
how it retards human development lifelong.

Pleasure and
Transcendence
Michel Odent’s book The Functions of the Or-
gasms: The Highway to Transcendence (2009) is a cut-
ting-edge study on the human pleasure function in
its largest contextual framework, and with a special
regard upon female sexuality and the sexual function
of birthing and breastfeeding.
The study confirms and fully corroborates the
earlier psychological, neurological and sociological
research done by Wilhelm Reich, Herbert James
—71—
Campbell, James W. Prescott, Ashley Montagu, and
others.
The title of the book is deliberately coined to al-
lude to Wilhelm Reich’s pioneering study The Func-
tion of the Orgasm (1942) as the author expressly
notes, saying that his intention had been to ‘rewrite
The Function of the Orgasm in a new scientific
context.’
It is natural that one ventures out from one’s own
pleasure continuum. Everybody does that. In other
words, the way we perceive life is conditioned by
how we experience pleasure. But it is also a limitative
view when one ventures to know only about one’s
particular emotional or sexual addiction.
Michel Odent’s approach is larger. While his fo-
cus is primarily upon female sexuality and the sexual

—72—
nature of the process of birth, and breastfeeding, he
is saying that the experience of pleasure, in its ecstat-
ic dimension, connects us back with our source, and
thus becomes an experience of transcendence, an ex-
perience that is not just subjective and personal, but
essentially transpersonal.
Odent links back to the oldest of traditions that
even Reich probably ignored, the times when women
had freedom and power to live the whole of their
feminine erotic experience.
But now this is scientifically proven, not just a
remembrance of olden times of matriarchy. Odent’s
research has been corroborated also by Candace
Pert’s discovery, back in the 1970s, of the opiate re-
ceptors, the so-called endorphins, the ‘molecules of
emotion,’ as she calls them.

—73—
 —See Candace B. Pert, Molecules of Emotion (2003).

Odent’s main tenet in this book is that the female

has been disempowered to give birth autonomously,
because there is a fetus ejection reflex that is connected
to the limbic system and the hypothalamus, and that
is overridden by the neocortex. Hence, all kinds of
procedures that ‘assist’ the mother in the birthing
process are dysfunctional; all support, even mid-
wifery, as Odent largely demonstrates, is dysfunc-
tional as it activates the neocortex in the laboring
woman and suppresses the fetus ejection reflex as a
result. The same is true for the orgasmic experience
of breastfeeding that was overridden, according to
the author, by guilt and shame as a result of cultural
conditioning. Odent also reports that the rise in ce-
sarean birth led to the fact that mothers do not want

—74—
to breastfeed anymore or only a short time. He ad-
vances evidence demonstrating that breastfeeding
should be a matter of years, not of months, with hu-
mans. He also reports interesting details about cer-
tain apes and especially dolphins and their non-re-
productive sexual life, which is based, as with hu-
mans, exclusively upon pleasure and exchanging
pleasure. 
Besides, he speaks of a ‘cocktail of love hor-
mones’ that is involved in any kind of sexual experi-
ence and a special hormone called oxytocin that trig-
gers in the laboring woman an altered state of con-
sciousness that leads to the mother ecstatically em-
bracing the newborn with all her soul, making for
deep bonding between mother and infant.

—75—
 Needless to add that because of all birth as-
sistance and machinery, the flow of those hormones
has been largely blocked, which is the ultimate rea-
son why women do not like to breastfeed their in-
fants anymore, nor really bond with them in the first
moments after birth. This makes, as I show it
through my research, for the enormous problems
with codependence in modern society. I namely show
in my extensive research on parent-child codepen-
dence and emotional abuse that one of the key fac-
tors in this etiology is lacking mother-infant symbio-
sis during the first eighteen months of the newborn,
including a lack of breastfeeding and tactile care for
the child from the part of the emotionally frigid
mother.

—76—
 —See Peter Fritz Walter, Codependence: Coping with Ad-
diction, Sadism and Abuse (Essays on Law, Policy and Psy-
chiatry, Vol. 1, 2018).

Generally speaking, it is the inability of the

mother to derive pleasure from the birthing and the
post-birthing experience with the infant, and as a re-
sult of this blockage of the emotional flow, the inabili-
ty of the mother to give to the child later on a suffi-
cient amount of autonomy to explore the world
without the symbolic ‘bondage’ of the matrix.
When one grasps the universality of pleasure in
the higher vertebrates and especially in the human,
one’s personal addiction loses importance and one
ventures out into a larger realm of human experi-
ence. This then makes for a higher level of erotic in-
telligence and better overall judgment ability in mat-

—77—
ters of human emosexual experiences and their cog-
nitive, emotional and social importance.
I have discovered eight dynamic patterns in the
lives of native peoples around the world, which are
lifestyle patterns of individual and collective behav-
ior. The first of this set of patterns is autonomy, the
second is ecstasy.
—See Peter Fritz Walter, Eight Dynamic Patterns of Living:
Base Elements of True Civilization, in: Essays on Law, Policy
and Psychiatry, 2018.

Odent’s research shows that besides the impor-

tance of the woman having full autonomy over her
body during parturition, ecstasy is of high impor-
tance in the whole of human sexual life, and especial-
ly the experience of motherhood, with its demand on
being abundantly tactile with the child.

—78—
 To fully understand the similarities between or-
gasmic states and other ecstatic states, we need to go
far back in time, namely to the Eastern Tantra, a cul-
ture that preceded the pleasure-hostile Vedanta by
thousands of years. While Vedanta is a relatively new
religious paradigm in Hindu culture, Tantra was
much longer-lived, and for good reasons. Odent also
cites the ‘age of sacred prostitutes’ as being besides
Tantra one of the cultures that understood this hid-
den connection.
Generally, the author speaks about a distorted
scientific worldview in which the main paradigms
were forged only by men:

It is as if there are female ways to evaluate the

comparative importance of different perspectives
in exploring human nature. All scientific hy-
potheses are more or less based on intuitive

—79—
 knowledge and intuitive knowledge is gender re-
lated. Until recently the scientific world was
highly dominated by men. We are entering a new
phase in the history of sciences, with a more
symmetrical input from each gender. (Id., 4).

From this insight into cultural bias, which is in-

trinsically a bias of perception, the author explains
how the fetus ejection reflex could be overlooked for
so long:

There are several reasons why we’ll first look at

the fetus ejection reflex. The first reason is that
after thousands of years of culturally controlled
birth very few people—including the natural
childbirth advocates—can imagine what it is
about. Another reason is that, in the current / sci-
entific context, when the fetus ejection reflex is
understood, it is easier to look at the other or-
gasmic/ecstatic states. We must add that this cli-
max probably corresponds to the top of the high-
est possible ladder human beings may have the
opportunity to climb. (Id., 4-5).

—80—
 In accordance with the oldest religious teachings
of the world, not only Tantra, but also Daoist doc-
trine and especially the teachings of Lao-tzu and
Chuang-tzu in China, Michel Odent advocates the
cultivation of sensuality and ‘orgasmic states’ as the
ultimate pathway to transcendence, and the realiza-
tion of unity with all-that-is.
It is wonderful to see that a medical doctor, fa-
mous obstetrician, scientist and author of our days
has found this perennial wisdom that I equally dug
out of the cultural treasure house of ancient wisdom
traditions. And equally in accordance with these tra-
ditions, Odent warns of the danger to overstimulate the
neocortex through an exaggerated focus upon lan-
guage, and concepts. This was exactly what the
Ayahuasca plant teachers taught me, during my voy-

—81—
age and wisdom quest in Ecuador, back in 2004,
which I described and published.
—See Peter Fritz Walter, Consciousness and Shamanism:
Cognitive Experiences in the Ayahuasca Trance and Theories
of their Causation (Scholarly Articles, Vol. 4), 2015/2017.

In all natural processes that require a let-go and

an utmost of spontaneity, such as the sexual embrace
and particularly, as the author shows, the birthing
experience, the neocortex should be at rest, for oth-
erwise it interferes with the quite automatic processes
that nature has set in place for regulating and main-
taining these processes in a sane manner.
Dr. Odent summarized two decades of research
done on spontaneous birthing, to demonstrate that
when nature is followed, there is neither excruciating
pain involved in giving birth to a child, nor any psy-

—82—
chological symptoms that let birthing appear as any-
thing like a disease.
We don’t need to look back very far; still recently
birthing was done in hospitals in pretty much the
same way as operating a tumor, in antiseptic rooms,
under strong lights, with metallic instruments mak-
ing sharp noise, and with cameras installed for moni-
toring the ‘operation.’
I may add here, since I am living in Asia since
more than twenty years, that all those positive devel-
opments that the author reports about the change of
parturition toward a more ‘homely’ process, in a
more home-like setting and ambience, has not taken
place at all here in South-East Asia. It is here as it was
in Western countries twenty or thirty years ago, with
women giving birth to their children in an operation-

—83—
hall kind of setting that is worse than anything before
the advent of ‘modern childbirth’ in the West.
Let me to recount here what I saw in a documen-
tary on German television in my younger years, and
thus already forty years ago. That documentary was
showing how women from a mountain tribe in Cau-
casia give birth under conditions that for most of us
seem to be extreme.
The film showed a strongly built woman walking
naked into a mountain lake, at about –20º C. At the
shore, a crowd of people was standing there in si-
lence, her extended family and friends. In walking
ahead, she had to break the thick ice layer with her
hands and feet, until she reached a spot that she
found suitable for giving birth. She broke the ice in a
circle around herself, and was then taking a position

—84—
that in Chinese Kung Fu is called the ‘horse’ position,
with her feet firmly on the ground, and her legs
slightly bent, as if riding a horse.
Then she seemed to get into a state of trance or
meditation, as she suddenly was completely silent
and immobile. A few moments later her pelvis began
to exhibit strong contractions or convulsions that
seemed to wanting to push the baby out. And it was
as one would expect it, as those pelvic contractions
were very strong. It took no more than about three of
those major spams and the baby was falling out of
her womb, in her hands that she had held wide
open, while bowing down with the last contraction.
She took the newborn up, smiling, and bate
through the umbilical cord. This was a matter of sec-

—85—
onds. Then she slowly and peacefully walked back to
the shore where the crowd attended her in silence.
This report fascinated me to a point that to this
day I have not forgotten a single detail of it. And it of
course came to my mind right when reading the
present book. It shows that, while Michel Odent
makes believe that tribal populations practice or
practiced quite abusive and insane birthing rites,
what the author claims to be a medical or obstetric
novelty, is none. It has existed since millennia in trib-
al populations, while much of this wisdom was lost
for our own culture, mainly because of our patriar-
chal past.
The book also contains a professional and one
would perhaps find, surprising, criticism of mid-
wifery. But the argument is not far-fetched when we

—86—
see that any kind of assistance or ‘coaching’ may sug-
gest to the laboring woman that she is not in control
of the process, but that other people are, who are
‘professionals.’
The fetus ejection reflex can also be inhibited by
vaginal examinations, eye-to-eye contact or by the
imposition of a change of environment, as it happens
when a woman is transferred to a delivery room. This
natural reflex is inhibited when the intellect of the
laboring woman is stimulated by any sort of rational
language, for example if the birth attendant says:
‘Now you are at complete dilation. It’s time to push.’
In other words, any interference tends to bring the
laboring woman ‘back down to Earth’ and tends to
transform the fetus ejection reflex into a second stage
of labor which involves involuntary movements.

—87—
 In addition, there is another important key ele-
ment in the birthing process that was traditionally
overlooked in our medical tradition. It is the hidden
truth about how the mother bonds with the new-
born, and what the mechanisms are of this bonding.
This was notoriously a matter fervently discussed in
religious and transcendental circles, as science was
saying since quite a few decades that no mother loves
her newborn ‘automatically’ but that there must be
something like a mutual kind of adoption. This was
also what psychoanalysis is saying and what, for ex-
ample, Françoise Dolto was telling me in an inter-
view back in 1986 about the matter. Of course, in
those circles this scientific view was and is debated
and it is alleged that ‘naturally, all mothers love their
babies.’

—88—
 What is true here, and what is myth, we may
ask? Michel Odent shows that both views are some-
how true, depending on how we define ‘love.’ Nature
has not overlooked this important clue as most cul-
tures have. It is namely that same ‘cocktail of love
hormones’ that makes giving birth to a child a natur-
al and easy process, and that triggers mother-infant
bonding immediately after birth. Candace Pert would
have called it a matter involving the ‘molecules of
emotion.’
Finally, the author emphasizes the importance of
extended breastfeeding, which is not only a concern
for bringing up infants within a continuum of utmost
tactile stimulation and optimum nutrition, but also a
concern of public sanity. As the American neuropsy-
chologist James W. Prescott showed in more than

—89—
twenty years of research on the roots of violence, the
turndown of breastfeeding within both violent tribal
cultures, ancient patriarchy, and modern consumer
culture is one of the primary factors in the etiology of
violence.
—James W. Prescott, Body Pleasure and the Origins of Vio-
lence, Bulletin of the Atomic Scientists, 10-20 (1975), De-
privation of Physical Affection as a Primary Process in the
Development of Physical Violence, A Comparative and
Cross-Cultural Perspective, in: David G. Gil, ed., Child
Abuse and Violence, New York: Ams Press, 1979, Affectional
Bonding for the Prevention of Violent Behaviors, Neurobio-
logical, Psychological and Religious/Spiritual Determinants,
in: Hertzberg, L.J., Ostrum, G.F. and Field, J.R., (Eds.), Vio-
lent Behavior, Vol. 1, Assessment & Intervention, Chapter
Six, New York: PMA Publishing, 1990, The Origins of Hu-
man Love and Violence, Pre- and Perinatal Psychology
Journal, Volume 10, Number 3: Spring 1996, 143-188, Pre-
vention or Therapy and the Politics of Trust: Inspiring a New

—90—
 Human Agenda, in: Psychotherapy and Politics In-
ternational, Volume 3(3), 194-211, London: John Wiley,
2005.

The author also clarifies that before the advent of

the ‘lifelong strict monogamy,’ most babies were
breastfed for two to four years, which was a practice
that started in ancient Greece and went along all the
way up until the 19th century.
In agreement with Riane Eisler who wrote in her
book Sacred Pleasure (1996) that pre-patriarchal cul-
tures such as the Minoan Civilization were essentially
peaceful because they knew about the importance of
the pleasure function, I would go on to say that in
our attempt to formulate better social policies, we
need to emphasize pleasure. Research is unequivocal
that it is pleasure that turns down violence, and only
pleasure, and that means that we have to understand

—91—
‘orgasmic states’ as the real pathways to transcen-
dence, not as a form of individual or social enter-
tainment.
In a way, the quest for reinstituting the natural
pleasure function in all its dimensions is a holy, sa-
cred quest because life, birth, death, and sexuality are
all sacred constituents of our existence as humans!
Michel Odent gives conclusive examples out of
the life of the higher apes and dolphins that demon-
strate that these animals, that are the most closely
genetically related to the human race, enjoy a sexual
life that is non-reproductive.
This research is really important for it shows the
invalidity of the view forwarded by fundamentalist
religions that considers sexuality as exclusively pro-
creative in the whole of the animal realm, and that

—92—
shuns the pleasure function by asserting that humans
have ‘transgressed’ this ‘natural law’ by being ‘pan-
sexual’ to the utmost degree.
In fact, the argument of ‘pansexuality’ is turned
down by ‘Christian’ scientists such as Jeffrey Sati-
nover who consider both homosexuality and sexual
paraphilias as unnatural, with the argument that with
mammals sexuality was highly regulated and procre-
ation-focused, not pleasure focused.
—Jeffrey Satinover, Homosexuality and the Politics of Truth
(1996).

Michel Odent emphasizes also the fact that hu-

mans have genetically tight relations with aquatic an-
imals, a fact that has been overlooked by philoso-
phers and scholars for thousands of years. It is signif-
icant that human babies can stay erect and walk in

—93—
water before they are able to walk on dry land. Dr.
Odent then concludes on page 94 that ‘all chapters of
human anatomy, physiology, behavior, pathology, and
evolutionary medicine must be rewritten in the light
of the ‘aquatic-ape theory.’
We also should keep in mind that cutting-edge
quantum physics and consciousness research
demonstrated that even particles possess conscious-
ness and actually choose where they wish to be and
in which orbits they wish to circulate around the nu-
cleus. In a sense, we can say that it is up to them
where they are located, until the moment they are
observed, and localize, but without observation, they
may determine their locality as a matter of pleasure.
We have good reasons to assume that the plea-
sure function is not restricted to human beings alone,

—94—
but that all of creation basically ‘runs on pleasure,’
which means that positive sensations are the stimulus
for evolution, for life to unfold.
It is deplorable that over the last five thousand
years, and with the turn of Tantra into Vedanta, and
the historical turn to devolution, the pleasure func-
tion was demonized in a way that is unprecedented
in human evolutionary history. This namely led to
forging laws that are punishing life, and that are
countering the positive evolution of humanity.
There cannot be an evolution of the human race
as long as we demonize and prohibit pleasure, as
long as we regard human sexuality as basically dan-
gerous and biologically aggressive.
Our criminal laws, and here particularly our sex
laws, also called age-of-consent laws, do not display

—95—
much respect of the human nature; in fact they seem
to consider us to be an ‘impossible human’ instead of
a ‘possible human,’ which is why these laws need to
be fundamentally revised, if not completely abol-
ished.
—See Peter Fritz Walter, The 12 Angular Points of Social
Justice and Peace: Social Policy for the 21st Century
(2015/2017), Love or Laws: When Law Punishes Life
(2018), The Legal Split in Child Protection: Overcoming the
Double Standard (2018) and Minotaur Unveiled: A Histori-
cal Assessment of Adult-Child Sexual Interaction (2018).

For anyone who is engaged in law reform and

the necessary reform of our basic social policies, the
scientific contribution Michel Odent has made in this
book, and his other books, is substantial and impor-
tant. It is important because it shows that the natural
pleasure function is in no way to be taken as a ‘po-

—96—
tentially chaotic behavior’ but is regulated by nature
in a way that no harm is done.
When harm is done, it is not the result of the
natural pleasure function, but exactly the denial of
that function through moralism and fundamentalist
life-denial.

Sacred Pleasure
It’s an old idea that pleasure is sacred, too old for
most folks of today to understand it, or even know it.
This is because it’s an idea that precedes patriarchy
and had its heyday in matriarchy and, more general-
ly, shamanic cultures.
In Minoan Civilization pleasure, and especially
sexual pleasure, was sacred and connoted with the
divine life force. The same is true for ancient Persia,

—97—
Egypt, India and China. It was our great authoritari-
an religions, from the time matriarchies were over-
thrown, and under the header of male dominance
(patriarchy), that the strange idea was put in the
world that pleasure is a form of personal corruption,
sinful: a result of lacking ‘self-control.’
However, the turndown of pleasure through
moralism was more an issue with females; for males,
the paradigm was to be outgoing and sexual as much
as possible. Hence, the rationale behind frowning
upon pleasure, or pleasures, was implicitly an attack
upon female sexual freedom.
It was an attempt, unfortunately successful, to
educastrate the female in order to put her into a
golden prison of ‘marriage and procreation’ that
served, if ever, male needs only. In fact, over time it

—98—
became rather obvious that this paradigm did not
serve anybody as it weakened the life force, and
brought about violence, slavery, torture, war, civil
war and destruction. And when from about the be-
ginning of the industrial revolution, in the second
half of the 17th century, the sex-denying paradigm
was applied to children as well, consumer society
was born.
Riane Eisler has tackled these issues with great
courage and competence in her books, and she is
outspoken about the evil consequences of pleasure
denial. In her in-depth analysis of matriarchal tribal
societies of old, she emphasizes that they were by
and large peaceful and artistic, respectful toward the
female and mother earth, and very fertile in every re-
spect. She also shows in which often hidden ways

—99—
patriarchy, and its religious ideologies, have pathed
humanity’s way to global self-destruction.
Her second book Sacred Pleasure: Sex, Myth and
the Politics of the Body (1996) is not less of a stroke of
genius than her first, The Chalice and the Blade (1995).
In fact, both books are complementary in a way, they
should be edited as a two-volume reader, in my opin-
ion. The point of departure of this book is turning
upside down most of our opinions about sexuality.
I agree with Riane Eisler when she says that most
people are not really aware of the fact that their sexu-
ality is not some god-given habit, but represents a
carefully conditioned and socially constructed behav-
ior:

In short, sex does not, as a once-popular song

had it, ‘just come naturally.’ Rather, as illustrated
by the jarring differences in the prehistoric and

—100—
 contemporary sexual symbols and images we
have been comparing, sex is to a very large de-
gree socially constructed. (Id., 22).

Human sexuality is not, as modern sexology

makes us believe, just a matter of instincts, drives
and automatisms. Sexuality could be entirely differ-
ent from what we think it is, and what our sex laws
make it to be. In fact, sexuality has never been a
comfortable issue in our society and for that reason
already, the book may not be a comfortable read for
everyone.
Eisler makes it very clear that the underlying
problem is not a feminism issue, but lies in a social
system in which masculinity is defined and associat-
ed with violence and dominance. Many people tend
to believe that the emancipation of women in mod-
ern democracies has changed this situation, but this

—101—
is an erroneous belief. In fact, what modern society
characterizes is that violence has become structural
much more than personal. In other words, modern
society has institutionalized patriarchy in its big cor-
porate hierarchies that are today the global leaders
and the silent pushers behind our political leader
puppets.
In such a culture, to democratize pleasure and to
free it from moralistic stigma is both a necessity and
a challenge. We will not be able to reform this
abysmally violent society before we collectively un-
derstand that pleasure is the very foundation of
peace, prosperity and the advent of the possible hu-
man in the form of the human who transcends their
merely material existence.

—102—
 This is so because pleasure, as we have seen, is
an essential pathway to transcendence, and therefore
somehow, a form of religious freedom!

Molecules of Emotion
We have gone a long way in the West to under-
stand what was carefully hidden by patriarchal life
denial: the intelligent self-regulatory function of our
primary emotions. It was Dr. Wilhelm Reich who, at
a time when emotions were still held to be ‘irrational
thinking,’ asserted that emotions are energy, bioelec-
tric or bioenergetic currents that serve an important
function in the metabolism of the human organism.
That emotions are somehow related to, and con-
trolled by, chemical releases and glandular activity,
was known by science not before the 1970s.

—103—
 Here we see a new science emerging called ‘psy-
choneuroimmunology,’ and at the same time the dis-
covery of receptors. Candace Pert was from the start
active in the propagation of this knowledge, and that
was not an easy task.
Molecules of Emotion (2003) by Candace B. Pert is
not only an extraordinary scientific study, but it also
comes with much autobiographic content. Candace
Pert persisted since the 1970s in her vision of finding
molecular evidence for the functionality of our emo-
tions, and our sexuality, and more generally, for
mindbody medicine, within the boundaries of mod-
ern science. The book, if all that additional informa-
tion was taken out, would be a research paper, too
thin to fill a book. And it would probably miss its
goal entirely. It’s this holistic and empathic, and also

—104—
artistic approach that makes this book so unique.
And it shows that the author is actually a great hu-
man! In fact, clearly not for nothing was she one of
the few scientists who had the honor to be inter-
viewed for the film What the Bleep Do We Know!? And
she makes a strong point in the film.
Actually Pert, together with the brilliant anima-
tions in the film, made transparent how the human
sexual function operates. The main part of the mes-
sage was that human sexuality is not a mechanical
‘automatism,’ not a mere instinct or ‘drive’ as Sig-
mund Freud called it, but a direct manifestation of
our emotional predilections and addictions.
To give an example, how she explains this rather
complex matter in a very readable, comprehensive
way, let me put this quote:

—105—
 If receptors are the first components of the mole-
cules of emotion, then ligands are the second.
The word ligand comes from the Latin ligare,
‘that which binds,’ sharing its origin with the
word religion. Ligand is the term used for any
natural or manmade substance that binds selec-
tively to its own specific receptor on the surface
of a cell. The ligand bumps onto the receptor and
slips off, bumps back on, slips back off again.
The ligand bumping on is what we call the bind-
ing, and in the process, the ligand transfers a
message via its molecular properties to the recep-
tor. Though a key fitting into a lock is the stan-
dard image, a more dynamic description of this
process might be two voices—ligand and recep-
tor—striking the same note and producing a vi-
bration that rings a doorbell to open the doorway
to the cell. (Id., 24).

From that perspective, sexuality loses much of its

myth to be a mere automatism, and it becomes obvi-
ous that it’s a matter of taking options and making
choices at any given moment in life. This is so be-

—106—
cause neuropeptites do not behave randomly but as a
function of consciousness, as a function of conscious
thinking, of intent. In addition, these new scientific
insights show that sexuality is a moving dynamic
thing, not a static conditioned soup that you’ve eaten
once and that stays in your guts for the rest of your
life. This means that we can change sexual condition-
ing, if we want to.
Candace Pert’s project was since its humble be-
ginnings in the 1970s very daring, as until now
mainstream psychology treats emotions as ‘floating
parameters’ that are hard to grasp by our as yet
mechanistic science paradigm. Candace Pert gives a
hint how this abstruse paradigm came about in the
first place:

—107—
 If psychological contributions to physical health
and disease are viewed with suspicion, the sug-
gestion that the soul—the literal translation of
psyche— might matter is considered downright
absurd. For now we are getting into the mystical
realm, where scientists have been officially for-
bidden to tread ever since the seventeenth centu-
ry. It was then that René Descartes, the philoso-
pher and founding father of modern medicine,
was forced to make a turf deal with the Pope in
order to get the human bodies he needed for dis-
section. (Id., 18).

But in her own words, her vision went beyond.

She did not just want to succeed in her personal re-
search project, but desired to help bring about this
huge paradigm shift. And she wanted this paradigm
shift to expand also into medical science, so that the
psychosomatic unity of body and mind is definitely
recognized in modern medicine. What I shall refer to
in the next sub-chapter regarding Infinite Mind (2000)

—108—
by Valerie Hunt, we are now much closer to the truth
as to how and where emotional memories are stored
in the human organism.
For Pert things look a bit more technical in this
regard. She still asserts that memories are stored in
the brain, but also in the ‘psychosomatic network’
that extends into the body, ‘particularly in the ubiq-
uitous receptors between nerves and bundles of cell
bodies called ganglia.’
She further believes that the decision about what
becomes a thought rising in consciousness and what
remains an ‘undigested thought pattern’ buried at a
deeper level in the body is mediated by the receptors.
I am not sure if these different views about how
and where emotional memories are stored can be
conciliated. I find Pert’s explanation after all rather

—109—
mechanical. Her point is that chemical processes
within the organism is what is binding memories,
while we are just about to get beyond the older re-
ductionist view that our organism is ultimately dri-
ven by cell chemistry, neuronal connections, hor-
mones and gland output.
I think we cannot ignore specific research that
makes it clear that it is the human energy field that
organizes life and that is at the basis of the storage of
emotional memories because this bioplasmatic ener-
gy is the very fuel of our emotions. In the next sub-
chapter this is going to be the point of discussion,
and may lead to a more convincing picture of how
the ‘field’ organizes our emotions!

—110—
 The Emotional Field
Valerie Hunt’s Science of the Human Vibrations of
Consciousness contains true revelations on the nature
of what she calls the ‘emotional field.’ Her research
was published in Infinite Mind (2000), within the
larger framework of what today is called conscious-
ness research.
There is a staggeringly simple experiment that
was repeated over and over again and where observa-
tions coincided over time, and with various re-
searchers. It is an advanced form of guessing or intu-
iting answers that usually is done with a computer
and where the test person clicks the mouse or hits a
pad every time, and as fast as possible, to give the
answer to a specific question.

—111—
 We observed that before the brain wave was acti-
vated and before stimuli altered the heart rate,
blood pressure or breathing, the field had already
responded. This led us to postulate that a per-
son’s primary response in his world takes place
first in the auric field, not in the sensory nerves
nor in the brain. (Id., 25).

The same results for the same kind of experi-

ment were reported by Dean Radin and Michael Tal-
bot, in their own research on the human energy field.
It was clearly shown in these experiments that the
field reacted long before the stimulus was getting to
the brain, let alone triggered the response of the hand
and arm muscles to do the actual clicking of the
mouse or hitting of the pad. This important experi-
ment shows that in many responses in life, especially
in vital ones, but also to a certain extent in intellectu-
al responses, a pre-intellectual decision-making takes

—112—
place that is totally intuitive, and that can be located
not in the brain, because it’s pre-cognitive, but in the
aura, energy field or etheric body of the person.
What answers here is thus not the brain, not the
cognitive apparatus, but the field itself, the bioenergy.
But the most important research is the one done
directly on the emotional field, research that formerly
was called aura research and that we now call re-
search on the human energy field.
There are references in the books of both Dean
Radin and Michael Talbot that lead to further refer-
ences, and this research is so vast today, branches out
so abundantly that my guess is it will be the foremost
research topic in the future. It will probably open the
door to our passing way beyond the speed of the

—113—
light and allow us to build magnetic-driven space-
ships, as we know them from science fiction.
Besides, the applications in daily life are so
countless that I do not even mention them here. Va-
lerie Hunt writes:

Not until we investigated practices of Eastern

medicine and acupuncture did we give serious
attention to human energy fields. Still, Western
science does not consider the human auric field a
credible area for research. If one cannot see the
aura and discussion of it is couched in unfamiliar
language from other cultures, one doubts its val-
ue. Ancient writings claiming that chakras are the
auric field source with meridian pathways the
circulation route do not fit snugly into the cur-
rent understanding from structural anatomy.
Nonetheless, the few who have chosen to re-
search this uncharted human field area discover
facts unique to living fields that also correspond
to universal laws. The human field looms as pri-
mary to life. (Id., 65).

—114—
 Reading Hunt’s study, it was for me the first time
in twenty years of research on emotions that I met a
mind who understands the energy nature, or ‘vibrant
field’ of emotions. Hunt writes that our emotions car-
ry the essence of our unique and collective con-
sciousness, and that they are ‘the organizer of energy
fields.’ As a result, the author believes that the psy-
chology of human emotions needs to be rewritten. As
I found it through my own research, Hunt writes that
the energy nature of emotions has never really been
understood by science. While constantly new schools
of psychology are established, there was nothing es-
sentially new discovered about emotions since the
beginning of the 20th century.
I have done this re-evaluation of emotions re-
search in several of my books and I speak of a unique

—115—
emotional identity code. Dr. Hunt speaks of a specific
personal emotional field signature, which she de-
scribes as a form of steady state of emotionality that
represents something like a unique emotional pat-
terning that differs from one person to the other. She
writes:

At the deepest level, all things are composed of

vibrations organized into fields that permeate the
entire structure. Fields, / whether biological or
otherwise, have their own integrity. They are or-
ganized, not random, and they have the capacity
to selectively react, interact, and transact —to re-
spond passively, and to cooperatively unite with
other fields. In other words, the mind aspect of
the field, the aspect with the highest vibrations
dynamically guides all choices and transactions
as it influences and is influenced by all other
fields. (Id., 109-110).

—116—
 Bibliography
Anderson, Victor
Etheric Anatomy
The Three Selves and Astral Travel
With Cora Anderson
New York: Penguin Arkana, 1993
Albany, CA: Acorn Guild Press, 2004

Arntz, William & Chasse, Betsy

What the Bleep Do We Know
20th Century Fox, 2005 (DVD)

Down The Rabbit Hole Quantum Edition

20th Century Fox, 2006 (3 DVD Set)

Bateson, Gregory
Steps to an Ecology of Mind
Chicago: University of Chicago Press, 2000
Originally published in 1972

Beaulieu, John
Music and Sound in the Healing Arts
London: Barrytown/Station Hill Press, 1995

Besant, Annie
An Autobiography
New Delhi: Penguin Books, 2005
Originally published in 1893

Blavatsky, Helena Petrovna

The Secret Doctrine
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Originally published in 1888

Bohm, David
Wholeness and the Implicate Order
London: Routledge, 2002

Thought as a System
London: Routledge, 1994

Quantum Theory
London: Dover Publications, 1989

Brassai
Conversations with Picasso
Chicago: University of Chicago Publications, 1999

Brennan, Barbara Ann

Hands of Light
A Guide to Healing Through the Human Energy Field
New York: Bantam Books, 1988

Buffet, Warren
The Essays of Warren Buffet
With Lawrence A. Cunningham
3rd Edition
New York: Carolina Academic Press, 2013

Burwick, Frederick
The Damnation of Newton
Goethe’s Color Theory and Romantic Perception
New York: Walter de Gruyter, 1986

Campbell, Herbert James

The Pleasure Areas

—118—
London: Eyre Methuen Ltd., 1973

Capra, Fritjof
The Tao of Physics
An Exploration of the Parallels Between Modern
Physics and Eastern Mysticism
New York: Shambhala Publications, 2000
(New Edition) Originally published in 1975

The Turning Point

Science, Society And The Rising Culture
New York: Simon & Schuster, 1987 (Author Copyright 1982)

Green Politics
With Charlene Spretnak
Rochester, VT: Inner Traditions, 1986

The Web of Life

A New Scientific Understanding of Living Systems
New York: Doubleday, 1997
Author Copyright 1996

The Hidden Connections

Integrating The Biological, Cognitive And Social
Dimensions Of Life Into A Science Of Sustainability
New York: Doubleday, 2002

Steering Business Toward Sustainability

New York: United Nations University Press, 1995

Uncommon Wisdom
Conversations with Remarkable People
New York: Bantam, 1989

—119—
The Science of Leonardo
Inside the Mind of the Great Genius of the Renaissance
New York: Anchor Books, 2008
New York: Bantam Doubleday, 2007 (First Publishing)

Learning from Leonardo

Decoding the Notebooks of a Genius
San Francisco: Berrett-Koehler, 2013

Chaplin, Charles
My Autobiography
New York: Plume, 1992
Originally published in 1964

Chopra, Deepak
Creating Affluence
The A-to-Z Steps to a Richer Life
New York: Amber-Allen Publishing (2003)

Life After Death

The Book of Answers
London: Rider, 2006

Synchrodestiny
Discover the Power of Meaningful Coincidence to Manifest Abundance
Audio Book / CD
Niles, IL: Nightingale-Conant, 2006

The Seven Spiritual Laws of Success

A Practical Guide to the Fulfillment of Your Dreams
Audio Book / CD
New York: Amber-Allen Publishing (2002)

The Spontaneous Fulfillment of Desire

—120—
Harnessing the Infinite Power of Coincidence
New York: Random House Audio, 2003

Clarke, Ronald
Einstein: The Life and Times
New York: Avon Books, 1970

De Bono, Edward
The Use of Lateral Thinking
New York: Penguin, 1967

The Mechanism of Mind

New York: Penguin, 1969

Sur/Petition
London: HarperCollins, 1993

Tactics
London: HarperCollins, 1993
First published in 1985
Serious Creativity
Using the Power of Lateral Thinking to Create New Ideas
London: HarperCollins, 1996

DiCarlo, Russell E. (Ed.)

Towards A New World View
Conversations at the Leading Edge
Erie, PA: Epic Publishing, 1996

Dossey, Larry
Recovering the Soul
A Scientific and Spiritual Approach
New York: Bantam Books, 1989

—121—
Dürckheim, Karlfried Graf
Hara: The Vital Center of Man
Rochester: Inner Traditions, 2004

Zen and Us
New York: Penguin Arkana 1991

The Call for the Master

New York: Penguin Books, 1993

Absolute Living
The Otherworldly in the World and the Path to Maturity
New York: Penguin Arkana, 1992

The Way of Transformation

Daily Life as a Spiritual Exercise
London: Allen & Unwin, 1988

The Japanese Cult of Tranquility

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Eden, Donna & Feinstein, David

Energy Medicine
New York: Tarcher/Putnam, 1998

The Energy Medicine Kit

Simple Effective Techniques to Help You Boost Your Vitality
Boulder, Co.: Sounds True Editions, 2004

The Promise of Energy Psychology

With David Feinstein and Gary Craig
Revolutionary Tools for Dramatic Personal Change
New York: Jeremy P. Tarcher/Penguin, 2005

—122—
Einstein, Albert
The World As I See It
New York: Citadel Press, 1993

Out of My Later Years

New York: Outlet, 1993

Ideas and Opinions

New York: Bonanza Books, 1988

Albert Einstein Notebook

London: Dover Publications, 1989

Eisler, Riane
The Chalice and the Blade
Our history, Our future
San Francisco: Harper & Row, 1995

Sacred Pleasure: Sex, Myth and the Politics of the Body

New Paths to Power and Love
San Francisco: Harper & Row, 1996

The Partnership Way

New Tools for Living and Learning
With David Loye
Brandon, VT: Holistic Education Press, 1998

The Real Wealth of Nations

Creating a Caring Economics
San Francisco: Berrett-Koehler Publishers, 2008

Eliade, Mircea
Shamanism
Archaic Techniques of Ecstasy

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New York: Pantheon Books, 1964

Emerson, Ralph Waldo

The Essays of Ralph Waldo Emerson
Cambridge, Mass.: Harvard University Press, 1987

Emoto, Masaru
The Hidden Messages in Water
New York: Atria Books, 2004

The Secret Life of Water

New York: Atria Books, 2005

Evans-Wentz, Walter Yeeling

The Fairy Faith in Celtic Countries
London: Frowde, 1911
Republished by Dover Publications
(Minneola, New York), 2002

Ferguson, Niall
The House of Rothschild
Volume 1: Money’s Prophets, 1798-1848
New York: Penguin Books, 1999

Volume 2: The World’s Banker, 1849-1999

New York: Penguin Books, 2000

Freud, Sigmund
The Interpretation of Dreams
New York: Avon, Reissue Edition, 1980
and in: The Standard Edition of the Complete Psychological Works of Sigmund
Freud
(24 Volumes) ed. by James Strachey
New York: W. W. Norton & Company, 1976

—124—
Totem and Taboo
New York: Routledge, 1999
Originally published in 1913

Gerber, Richard
A Practical Guide to Vibrational Medicine
Energy Healing and Spiritual Transformation
New York: Harper & Collins, 2001

Goethe, Johann Wolfgang von

The Theory of Colors
New York: MIT Press, 1970
First published in 1810

Goldenstein, Joyce
Einstein: Physicist and Genius
(Great Minds of Science)
New York: Enslow Publishers, 1995

Goldman, Jonathan & Goldman, Andi

Tantra of Sound
Frequencies of Healing
Charlottesville: Hampton Roads, 2005

Healing Sounds
The Power of Harmonies
Rochester: Healing Arts Press, 2002

Healing Sounds
Principles of Sound Healing
DVD, 90 min.
Sacred Mysteries, 2004

—125—
Goswami, Amit
The Self-Aware Universe
How Consciousness Creates the Material World
New York: Tarcher/Putnam, 1995

Grant
Grant’s Method of Anatomy
10th ed., by John V. Basmajian
Baltimore, London: Williams & Wilkins, 1980

Grof, Stanislav
Ancient Wisdom and Modern Science
New York: State University of New York Press, 1984

Beyond the Brain

Birth, Death and Transcendence in Psychotherapy
New York: State University of New York, 1985

LSD: Doorway to the Numinous

The Groundbreaking Psychedelic Research into Realms of the Human Uncon-
scious
Rochester: Park Street Press, 2009

Realms of the Human Unconscious

Observations from LSD Research
New York: E.P. Dutton, 1976

The Cosmic Game

Explorations of the Frontiers of Human Consciousness
New York: State University of New York Press, 1998

The Holotropic Mind

The Three Levels of Human Consciousness
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New York: HarperCollins, 1993

When the Impossible Happens

Adventures in Non-Ordinary Reality
Louisville, CO: Sounds True, 2005

Hall, Manly P.
The Pineal Gland
The Eye of God
Article extracted from the book:
Man the Grand Symbol of the Mysteries
Kessinger Publishing Reprint

The Secret Teachings of All Ages

Reader’s Edition
New York: Tarcher/Penguin, 2003
Originally published in 1928

Hill, Napoleon
Think and Grow Rich
The Landmark Bestseller
Now Revised and Updated for the 21st Century
New York: Tarcher, 2005
Originally published in 1937

The Law of Success

The Master Wealth Builder’s Complete Lesson Plan for Achieving Your Dreams
New York: Tarcher, 2008
Originally published in 1928

Holmes, Ernest
The Science of Mind
A Philosophy, A Faith, A Way of Life
New York: Jeremy P. Tarcher/Putnam, 1998

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First Published in 1938

Hunt, Valerie
Infinite Mind
Science of the Human Vibrations of Consciousness
Malibu, CA: Malibu Publishing, 2000

Jaffe, Hans L.C.

Picasso
New York: Abradale Press, 1996

Jung, Carl Gustav

Archetypes of the Collective Unconscious
in: The Basic Writings of C.G. Jung
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Collected Works
New York, 1959

On the Nature of the Psyche

in: The Basic Writings of C.G. Jung
New York: The Modern Library, 1959, 47-133

Psychological Types
Collected Writings, Vol. 6
Princeton: Princeton University Press, 1971

Psychology and Religion

in: The Basic Writings of C.G. Jung
New York: The Modern Library, 1959, 582-655

Religious and Psychological Problems of Alchemy

in: The Basic Writings of C.G. Jung
New York: The Modern Library, 1959, 537-581

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The Basic Writings of C.G. Jung
New York: The Modern Library, 1959

The Development of Personality

Collected Writings, Vol. 17
Princeton: Princeton University Press, 1954
The Meaning and Significance of Dreams
Boston: Sigo Press, 1991

The Myth of the Divine Child

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Princeton, N.J.: Princeton University Press Bollingen
Series XXII, 1969. (With Karl Kerenyi)

Two Essays on Analytical Psychology

Collected Writings, Vol. 7
Princeton: Princeton University Press, 1972
First published by Routledge & Kegan Paul, Ltd., 1953

Karagulla, Shafica
The Chakras
Correlations between Medical Science and Clairvoyant Observation
With Dora van Gelder Kunz
Wheaton: Quest Books, 1989

Krishnamurti, J.
Freedom From The Known
San Francisco: Harper & Row, 1969

The First and Last Freedom

San Francisco: Harper & Row, 1975

Education and the Significance of Life

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London: Victor Gollancz, 1978

Commentaries on Living
First Series
London: Victor Gollancz, 1985

Commentaries on Living
Second Series
London: Victor Gollancz, 1986

Krishnamurti's Journal
London: Victor Gollancz, 1987

Krishnamurti's Notebook
London: Victor Gollancz, 1986

Beyond Violence
London: Victor Gollancz, 1985

Beginnings of Learning
New York: Penguin, 1986

The Penguin Krishnamurti Reader

New York: Penguin, 1987

On God
San Francisco: Harper & Row, 1992

On Fear
San Francisco: Harper & Row, 1995

The Essential Krishnamurti

San Francisco: Harper & Row, 1996

—130—
The Ending of Time
With Dr. David Bohm
San Francisco: Harper & Row, 1985

LaBerge, Stephen
Exploring the World of Lucid Dreaming
With Howard Rheingold
New York: Ballantine Books, 1991

Lakhovsky, Georges
La Science et le Bonheur
Longévité et Immortalité par les Vibrations
Paris: Gauthier-Villars, 1930

Le Secret de la Vie
Paris: Gauthier-Villars, 1929

Secret of Life
New York: Kessinger Publishing, 2003

L'étiologie du Cancer
Paris: Gauthier-Villars, 1929

L'Universion
Paris: Gauthier-Villars, 1927

Laszlo, Ervin
Science and the Akashic Field
An Integral Theory of Everything
Rochester: Inner Traditions, 2004
Quantum Shift to the Global Brain
How the New Scientific Reality Can Change Us and Our World
Rochester: Inner Traditions, 2008

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Science and the Reenchantment of the Cosmos
The Rise of the Integral Vision of Reality
Rochester: Inner Traditions, 2006

The Akashic Experience

Science and the Cosmic Memory Field
Rochester: Inner Traditions, 2009

The Chaos Point

The World at the Crossroads
Newburyport, MA: Hampton Roads Publishing, 2006

Leadbeater, Charles Webster

Astral Plane
Its Scenery, Inhabitants and Phenomena
Kessinger Publishing Reprint Edition, 1997

Dreams
What they Are and How they are Caused
London: Theosophical Publishing Society, 1903
Kessinger Publishing Reprint Edition, 1998

The Inner Life

Chicago: The Rajput Press, 1911
Kessinger Publishing

Leboyer, Frederick
Birth Without Violence
New York, 1975

Inner Beauty, Inner Light

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Loving Hands

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The Traditional Art of Baby Massage
New York: Newmarket Press, 1977

The Art of Breathing

New York: Newmarket Press, 1991

Liedloff, Jean
Continuum Concept
In Search of Happiness Lost
New York: Perseus Books, 1986
First published in 1977

Long, Max Freedom

The Secret Science at Work
The Huna Method as a Way of Life
Marina del Rey: De Vorss Publications, 1995
Originally published in 1953

Growing Into Light

A Personal Guide to Practicing the Huna Method,
Marina del Rey: De Vorss Publications, 1955

Lowen, Alexander
Bioenergetics
New York: Coward, McGoegham 1975

Depression and the Body

The Biological Basis of Faith and Reality
New York: Penguin, 1992

Fear of Life
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Honoring the Body

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The Autobiography of Alexander Lowen
New York: Bioenergetic Press, 2004

Joy
The Surrender to the Body and to Life
New York: Penguin, 1995

Love and Orgasm

New York: Macmillan, 1965

Love, Sex and Your Heart

New York: Bioenergetics Press, 2004

Narcissism: Denial of the True Self

New York: Macmillan, Collier Books, 1983

Pleasure: A Creative Approach to Life

New York: Bioenergetics Press, 2004
First published in 1970

The Language of the Body

Physical Dynamics of Character Structure
New York: Bioenergetics Press, 2006
First published in 1958

Maharshi, Ramana
The Collected Works of Ramana Maharshi
New York: Sri Ramanasramam, 2002

The Essential Teachings of Ramana Maharshi

A Visual Journey
New York: Inner Directions Publishing, 2002
by Matthew Greenblad

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McKenna, Terence
The Archaic Revival
San Francisco: Harper & Row, 1992

Food of The Gods

A Radical History of Plants, Drugs and Human Evolution
London: Rider, 1992

The Invisible Landscape

Mind Hallucinogens and the I Ching
New York: HarperCollins, 1993
(With Dennis McKenna)

True Hallucinations
Being the Account of the Author’s Extraordinary
Adventures in the Devil’s Paradise
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McTaggart, Lynne
The Field
The Quest for the Secret Force of the Universe
New York: Harper & Collins, 2002

Metzner, Ralph (Ed.)

Ayahuasca, Human Consciousness and the Spirits of Nature
ed. by Ralph Metzner, Ph.D
New York: Thunder’s Mouth Press, 1999

The Psychedelic Experience

A Manual Based on the Tibetan Book of the Dead
With Timothy Leary and Richard Alpert
New York: Citadel, 1995

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Miller, Alice
Four Your Own Good
Hidden Cruelty in Child-Rearing and the Roots of Violence
New York: Farrar, Straus & Giroux, 1983

Pictures of a Childhood
New York: Farrar, Straus & Giroux, 1986

The Drama of the Gifted Child

In Search for the True Self
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Thou Shalt Not Be Aware

Society’s Betrayal of the Child
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Monsaingeon, Bruno
Svjatoslav Richter
Notebooks and Conversations
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Richter
Écrits, conversations
Paris: Éditions Van de Velde, 1998

Richter The Enigma / L’Insoumis / Der Unbeugsame

NVC Arts 1998 (DVD)

Montagu, Ashley
Touching
The Human Significance of the Skin
New York: Harper & Row, 1978

—136—
Moore, Thomas
Care of the Soul
A Guide for Cultivating Depth and Sacredness in Everyday Life
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Murphy, Joseph
The Power of Your Subconscious Mind
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The Miracle of Mind Dynamics

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Miracle Power for Infinite Riches

West Nyack, N.Y.: Parker, 1972

The Amazing Laws of Cosmic Mind Power

West Nyack, N.Y.: Parker, 1973

Secrets of the I Ching

West Nyack, N.Y.: Parker, 1970

Think Yourself Rich

Use the Power of Your Subconscious Mind to Find True Wealth
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Paramus, NJ: Reward Books, 2001

Myss, Caroline
The Creation of Health
The Emotional, Psychological, and Spiritual Responses
that Promote Health and Healing
With C. Norman Shealy, M.D.
New York: Harmony Books, 1998

—137—
Narby, Jeremy
The Cosmic Serpent
DNA and the Origins of Knowledge
New York: J. P. Tarcher, 1999

Nau, Erika
Self-Awareness Through Huna
Virginia Beach: Donning, 1981

Neill, Alexander Sutherland

Neill! Neill! Orange-Peel!
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Summerhill
A Radical Approach to Child Rearing
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Originally published 1960

Summerhill School
A New View of Childhood
New York: St. Martin's Press
Reprint 1995

Newton, Michael
Life Between Lives
Hypnotherapy for Spiritual Regression
Woodbury, Minn.: Llewellyn Publications, 2006

Nichols, Sallie
Jung and Tarot: An Archetypal Journey
New York: Red Wheel/Weiser, 1986

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Odent, Michel
Birth Reborn
What Childbirth Should Be
London: Souvenir Press, 1994

The Scientification of Love

London: Free Association Books, 1999

Primal Health
Understanding the Critical Period Between Conception and the First Birthday
London: Clairview Books, 2002
First Published in 1986 with Century Hutchinson in London

La Santé Primale
Paris: Payot, 1986

The Functions of the Orgasms

The Highway to Transcendence
London: Pinter & Martin, 2009

Pert, Candace B.
Molecules of Emotion
The Science Behind Mind-Body Medicine
New York: Scribner, 2003

Ponder, Catherine
The Healing Secrets of the Ages
Marine del Rey: DeVorss, 1985

Prescott, James W.
Affectional Bonding for the Prevention of Violent Behaviors
Neurobiological, Psychological and Religious/Spiritual Determinants
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—139—
Violent Behavior
Vol. 1, Assessment & Intervention, Chapter Six
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Alienation of Affection
Psychology Today, December 1979

Body Pleasure and the Origins of Violence

Bulletin of the Atomic Scientists, 10-20 (1975)

Deprivation of Physical Affection as a Primary Process in the

Development of Physical Violence
A Comparative and Cross-Cultural Perspective,
in: David G. Gil, ed., Child Abuse and Violence
New York: Ams Press, 1979

Early somatosensory deprivation as an ontogenetic process in the abnormal

development of the brain and behavior,
in: Medical Primatology, ed. by I.E. Goldsmith and J. Moor-Jankowski,
New York: S. Karger, 1971

Phylogenetic and ontogenetic aspects of human affectional development, in:

Progress in Sexology, Proceedings of the 1976 International Congress of Sexolo-
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Prevention or Therapy and the Politics of Trust

Inspiring a New Human Agenda
in: Psychotherapy and Politics International
Volume 3(3), pp. 194-211
London: John Wiley, 2005
Somatosensory affectional deprivation (SAD) theory of drug and alcohol use,
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NIDA Research Monograph 30, March 1980
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Human
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The Origins of Human Love and Violence

Pre- and Perinatal Psychology Journal
Volume 10, Number 3:
Spring 1996, pp. 143-188The Origins of Love and Violence
Sensory Deprivation and the Developing Brain
Research and Prevention (DVD)

Radin, Dean
The Conscious Universe
The Scientific Truth of Psychic Phenomena
San Francisco: Harper & Row, 1997

Entangled Minds
Extrasensory Experiences in a Quantum Reality
New York: Paraview Pocket Books, 2006

Reeves, John
The Rothschilds
The Financial Rulers of Nations
London, 1887
Classic Reprint
New York: Forgotten Books, 2012

Reich, Wilhelm
Children of the Future
On the Prevention of Sexual Pathology
New York: Farrar, Straus & Giroux, 1983

—141—
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
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

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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

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

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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

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
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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)
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

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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

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

—146—