The Vibrant

Nature Of
The Human
Psyche
Essay
By Peter Fritz Walter
 Contents
What is Creativity? 3
Your Creative Continuum 11
Goal Focus vs. Way Focus 18
Lead A First-Hand Life 23
The True Meaning of Education 35
What is Spontaneity? 39
The Vibrant Personality 58
Bibliography 64

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 What is Creativity?
What is creativity? The question is age-old, and
the answers as well. And yet, Edward de Bono came
up with an uncanny concept of ‘business creativity’
which he himself termed ‘serious creativity.’ In his
book Serious Creativity (1996), he deplores our lack-
ing awareness of the difference between human cre-
ativeness, in the genuine sense, and creativity, in the
practical sense.
We all know that artists are creative. This is
something we got to hear as early as in school. What
we however did not learn, or most of us, is that all
humans are creative, in the sense that genuine cre-
ativeness simply is a natural add-on to the human
nature. It’s part of the vibrancy of the human psyche!

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You see that with children. All children are creative.
Why not all adults?
That’s one of the questions we are going to ex-
plore in this essay. Picasso used to say that while all
children are creative, the problem is to keep being
creative once one has grown up! To say, there are
precise factors that make that human creativity, the
practical day-to-day application of creativeness, is
thwarted. It’s like a muscle you hardly ever use; it
gets weaker and weaker, and then one day, the mus-
cle atrophies and becomes dysfunctional.
Creativity is as it were the muscle of genuine cre-
ativeness; or we can say that creativity is a kind of
lens through which human creativeness sees its day
and becomes visible in daily life. When we are not
creative in the practical sense, let’s say in finding new

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ways of doing, drafting new concepts or invent new
things, we are still vibrant humans, but our lacking
creativity makes that our creativeness becomes stag-
nant.
Krishnamurti came up with an interesting
metaphor. He said that in our modern technological
culture, the only form of creativity for most people is
sex; he pursued that this is the hidden reason why
most people are so addicted to sex! Sounds true? Let
me give some examples of genuinely creative people,
who were able to channel their creativeness into seri-
ous or not so serious creativity.
I would like to mention Pablo Picasso, Charles
Chaplin, Albert Einstein, Nikola Tesla, Edward de
Bono, Dale Carnegie, Svjatoslav Richter, Arthur Ru-
binstein and Keith Jarrett. These nine great men, two

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physicists, two corporate think tanks and life coach-
es, and five artists, have displayed, and display, high
creativity.
When we study their lives, their art, their musi-
cal performances, their concepts, their patents, we
see that creativity is not limited to art or music, but
displays its power as well in the corporate world, in
business, and in the technical sphere.
This insight led me to distinguish four basic
realms of creativity:
—Artistic Creativity
—Scientific Creativity
—Conceptual or Business Creativity
—Technical Creativity
I shall provide some examples of each type of
creativity. When I look at artistic creativity, I see that

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Pablo Picasso created art forms virtually from scratch
that were nonexistent before. He ventured into
realms of visual art creativity that were so daring that
many people were rejecting his art as ‘iconoclast
vandalism,’ ‘childish immaturity’ or ‘deliberate
ridicule.’
With Charlie Chaplin we see a man who already
well-known as an actor, broke with tradition and his
own former role image, to create the figure of the
street vamp and charming clown, virtually from rags
and tatters found in his studio, and dared into the
unknown. He was ridiculed at first, but finally be-
came victorious after many trials. When we look at
scientific creativity, we see two men standing out, Al-
bert Einstein, today recognized as a universal genius,
brilliant physicist, mathematician and musician (vio-

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linist), and Nikola Tesla, maverick researcher, no
lesser genius, controversial inventor, and holder of
about 700 patents on inventions that changed our
world. When we look at conceptual or business creativ-
ity, we could look at the life stories of men like Dale
Carnegie, Edward de Bono or else Sergio Zyman,
who have changed our corporate world with their
original and daring concepts. Dale Carnegie became
the first internationally known life coach and corpo-
rate trainer and yet when he started out, he was un-
able to hold a speech in front of a small audience,
and learnt it all from the bottom up. He created ma-
jor concepts for human resource training that today
are no more reflected about, because they are taken
for granted. This is even more so the case with Ed-
ward de Bono, so far in human history the greatest

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and most reputed life coach and corporate trainer, a
think tank who has revolutionized the business
world with his brilliant concepts and insights. He is
credited with being the originator of ‘lateral
thinking,’ the ‘6 Hats’ brainstorming method, ‘tacti-
cal’ success training, conflicts solution, the ‘six action
shoes,’ etc.
With Sergio Zyman we see a businessman and
grand-style corporate leader who stands out not only
through his ruthlessness but also his great concept-
inventiveness when heading and guiding The Coca
Cola Company to worldwide and nothing less than
gigantic success. While he’s a controversial figure, his
overall creativity for concept-design cannot be
downplayed or overlooked. It stands out as an ex-
ample for how to go beyond mere marketing and

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‘running promotions,’ and instead create lasting
business success with what de Bono called ‘deliberate
concept design.’ That it works, his successes have
proven it.
—Sergio Zyman, The End of Marketing as We Know it
(2000).

Technical creativity is very important as well, and

often to be found in the media world, in fashion de-
sign, couture and lifestyle business. It’s not only the
creativity and solution thinking of an engineer, but
also the creations of a couturier, interior designer, ar-
chitect, car maker, perfume distiller or shoe maker.
We are thinking of Christian Dior, Pierre Cardin, Bi-
jan, Calvin Klein, or Karl Lagerfeld. This kind of cre-
ativity comes over as so spontaneous and natural that
most people never even think about it. And yet it’s an

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integral part of our culture’s, and all cultures’ aesthet-
ic achievements and craftsmanship.
But being creative is not all there is; you also
need to know how to recognize and develop your
unique gifts and talents, how to design your career,
how to make yourself stand out in the marketplace
and compete with others, how to develop a personal
style, how to overcome timidity and other communi-
cation obstacles, and how to accept your difference.
To begin with, let us have a look at ‘The Creative
Continuum.’

Your Creative Continuum

Let us shortly inquire what is the general impact
that creativity has in our life, and particularly why it
changes everything and brings everything to change,

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why it transforms our body, our soul, our whole or-
ganism, why it even influences the growth of our
cells?
If you don’t believe in the miracle of creativity, if
you deny its existence, the whole process cannot un-
fold effectively for you. It is very important that you
develop first of all a basic openness for wonder, for the
unexpected, the miraculous in life. And then, that
you also expect it to happen in your life! As it is writ-
ten in A Course in Miracles, miracles are habits, and
should be involuntary. They should not be under
conscious control, and they are natural, they are an
exchange with love, the great potential of love in you
and in all. What I call The Creative Continuum (CC) is
the whole of this process.

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 One of the general traits of the Aquarius Age into
which we are presently heading is a strong emphasis
on the individual as opposed to the collective, the
group. This will have important repercussions on
professional choices and, in general, career options.
While it is true that many jobs are presently getting
lost during this global structural change, it is equally
true that a lot of new professions are surging up with
the creation of new markets.
And these new professions deal a whole lot more
with entertainment, pleasure, health, beauty and life-
style than ever before. This is so because Aquarian
society is complex, pluralistic, individualistic, hedo-
nistic and freedom-loving. This means that every-
body will attain a considerable capacity of expressing
themselves in public. All the tools will be at hand for

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those who are willing to freelance themselves in the
adventure of self-expression. 
However, schools do not educate our youth in
any way for this new adventure. In the contrary, our
outdated, moralistic and highly patriarchal school
system handicaps children emotionally and raises
them with very low self-esteem, like irresponsible
slaves who have to be protected.
The fundamental paradigm shift in our net-
worked global culture is one from uniformity to diver-
sification, and one from group choices to individual
choices. This is why our educational system has to
change as well, in order to reflect the paradigm shift.
For if we refuse doing this, we will end up either
producing people for non-existing professions or
have more and more unqualified people on the job

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markets. As governments are not seeming to see the
urgency of this task, there is no other way than to
appeal to private creativity to bring about this neces-
sary change.
The secret of high creativity is a close contact
with self or soul. A continuum is something like a
holistic framework of references that determines our
life and is at the very basis of our specific way of ex-
periencing living. The continuum concept also im-
plies that this frame of reference is harmonious and
makes that our life is well balanced.
—See Jean Liedloff, The Continuum Concept (1977/1986).

When we live within our continuum we are gen-

erally happy, aware that our life has a deep funda-
mental meaning. We may even better understand this
expression if we look at it from a negative point of

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view. Those who do not live within their continuum
tend to be unhappy, depressed, neurotic, schiz-
ophrenic, and they often depend on artificial stimuli
like the media, drugs, or alcohol, if they are not out-
right suicidal. It means that one is alienated from
one’s inner self, determined by outside forces, and
regulated by random influences. Living in our continu-
um means to lead a first-hand life.
We have never learned this in school since
schools do not teach happiness nor wholeness nor
even understanding of the regulatory principles of
life, the truly religious principles in the sense of the
word religio that originally means back-link to our
true identity.
All our power hangups come from the fact that
most of us feel they are impeded from creating their

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own reality. But this impediment is inside, not out-
side. It comes about through inner fragmentation. We
are split into a real me and a moral me. The first lives
with what is, the second strives for what should be.
As a compensation for this basic lack of happiness,
we condition and violate ourselves into conformity,
thereby conditioning us also into violating others,
into overpowering others, and in regulating and ma-
nipulating others, instead of caring for ourselves in
the first place. At the same time, alienated from our
true source, we try to imitate and follow others, gu-
rus or political leaders. In following people who seek
power, we lose power! And, what is even worse, we
may then equally try to seek power over others, and
so the vicious circle is taken from one generation to
the next. We can avoid this pitfall by simply recog-

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nizing the soul power in us, the universal wisdom in
us and actively deny any organization, be it political,
religious or other, to determine our life—which
means that we take our life in our own hands!

Goal Focus vs. Way Focus

We have seen that the only wisdom you can
learn is the one you have got already, that is con-
tained in your continuum, your own inner space, your
timeless soul, your potential.
All wisdom, all knowledge that we can find, we
knew it before, and if we wish, we can find it again.
This is so because of the principle of resonance that is
embraced by the unified field or life force; hence the
law of resonance will attract to you whatever you
need for developing yourself.

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 I think we all have gone, as humans, through the
loss of connectedness with our true source. From this
experience of loss we keep a deep-down memory,
somewhere in our collective unconscious. From this
memory and the depression and loneliness that fol-
lowed, we have developed a feeling of anticipation, a
deep anxiety regarding the lost knowledge. This is
why many of us today still reject what they call eso-
teric knowledge or make it down as superstition or
imagination.
My contention is that most of us today lead sec-
ond-hand lives, rather than living lives grown on the
fertile ground of what perhaps could be called self-
ownership.
Most people today, as I have observed over more
than forty years, do not own themselves. They are

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neither the owners of their bodies nor even of their
thoughts or feelings. They live shallow lives, at the
periphery or even outside of their continuum. They
are the product of input given by others.
I believe that wisdom can only reach those who
are ‘on the way,’ not the ones who have settled down
in their graves of status, of establishedness, self-satis-
faction, or who are imbued with so-called authority.
This is to tell you that being-on-the-way is the Way,
is the Dao. The point you are going to reach is by far
less important. When you look closely at it, you will
see that you are constantly reaching points, and that
you are constantly passing by points.
By doing so, you namely let them behind and
face new ones. Points, goals, achievements are transi-
tory. This does not mean that they are worthless; they

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possess the worthiness to contribute to our growth.
They are valid and precious in their being transitory.
Were they not transitory, they would be useless.
Thus points, goals, and achievements are neces-
sary but not essential. They are steps on the Way,
steps toward perfection. Mastering the steps does not
per se imply mastering life. Many people confuse the
steps with the Tao, and forget that the most impor-
tant is to be consciously and deliberately ‘On-the-
Way,’ and not to consciously take the steps.
In our business culture, it is fashionable to be
goal-centered instead of way-centered. If I understand
that every goal is transitory, how can I be goal-cen-
tered at all? To focus on the Dao is to see the futility
of goals, without however disregarding them.

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 The difference between an excellent manager
and a daydreamer is that the first sees the futility of
goals whereas the latter completely disregards goals.
There is a tremendous difference between both, also
an energy difference. If I do not invest energy in
achieving goals but invest this energy in the Way to
achieve them, I preserve my energy for the ultimate
purpose which is the Dao, the Way, itself.
As long as I focus my energy, it is preserved. If,
however, I daydream, I spill my energy without fo-
cus. This is precisely the difference between a sage
and a fool.
Creativeness is invisible. It only is seen or heard
once the creation is born, once action has been initi-
ated at the outside level. However, during gestation,

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when others perceive nothing, there is most vivid ac-
tion going on in the invisible realms of the creator.

Lead A First-Hand Life

Life is our creation at every infinitesimal point of
the lifeline. The lifeline itself has no beginning and
no end and therefore is more appropriately described
as the circle-of-life, or the spiral-of-life. There is no
doubt about our impact upon the invisible threads
out of which the Web of Life is woven.
However, many today believe that there is, if
ever, only negligible individual control over life and
that life is per se destined to be this or that way, ac-
cording to some mysterious heavenly plan. In reality,
there simply is no such plan. Contemplating the
power of nature, of creation, how can one associate

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anything but freedom with the fundamental force
from which sprang all the million things? This force
has created unlimited freedom and power. However,
humans have limited it to the tiny stupid thing that
they have made out of life and that they use to call
‘their’ life. They talk of ‘my life’ and ‘your life,’ as if
we individually owned life, as if life could be owned
at all. Only things can be owned but life is not a
thing, but a dynamic, energetic process—a cosmic
dance.
Very few people live first-hand lives. Compared
with the masses of imitators and robots that run
around on this globe, these people represent a tiny
minority. And if you look closely at them you find
out quickly that they are always the contradictors,
the ones who try to do things differently, the ones

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who are not satisfied, not easily duped into some pet-
ty mediocre thing, be it a job or a partner or the
proverbial ‘million in the lottery.’ Their value system
is strangely different from the one most people have
blindly adopted. When they were children, they were
keen, very curious, sometimes excessively inquisitive,
yet not out of low intention but from a deep thirst for
human experience and interest in the human soul. In
school, or more generally, in systems, educational,
military or otherwise, they are the big or small dis-
turbers, the ones who never fit in, the ones who
won’t comply with most of the rules, the ones also
who spontaneously create different rules that, typi-
cally, function better than the rules they broke.
I do not say that you have to become a rule-
breaker in order to get to know your original self,

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while rule-breaking at times does trigger a personal
path of self-perfection. I do say, however, that in or-
der to get in touch with your own originality, you
have to become acutely aware of all the influences
you are exposed to at any moment of your life.
Why? There are influences that are beneficial for
your growth and there are others that are harmful for
it or that for the least are going to retard it. The art of
life is all about being able to distinguish the latter in-
fluences from the former.
Some gurus require an inner purification before
they admit that our soul can grow and develop.
However, this means to put a time element in some-
thing that is beyond or outside of time. Matters con-
cerning the soul or our higher self are outside the
space-time continuum. If we assume that growth

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processes on this level can only take place after going
through a sort of soul graduation, we assemble
events on a timeline that have no place there.
It seems smarter to me to admit that the very
process of growing implies in itself a purification of
old soul content. There is probably, without our
knowing of it, a continuous process of renewal going on
in the soul. In addition, it seems more effective to
think in terms of evolution than in terms of purifica-
tion. Purification focuses on the past, evolution on
the future.
If I steer a car and watch the road too closely, I
am accident-prone, while I ride safely if I gaze within
a farther distance. The same is true for personal evo-
lution. Directed, voluntary progress is possible only if

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there is vision, and a vision that heads farther into the
future than just tomorrow or next week.
True vision is created by your higher self, after
deep relaxation, by centering within and focusing
upon your uniqueness. Many people, especially from
the older generation, find it against the rules of good
taste to focus upon themselves, to engage in self-im-
provement or generally to bestow attention on them-
selves. Many of them carry deep guilt feelings from
childhood, having suffered mistreatment and neglect
in their early years. As a result, they tend to block off
when they are asked to take care of themselves.
They may indulge in a good deal of social help
for others, assist in welfare projects, or be otherwise
useful to the community. More often than not, their
self-neglect is glorified with a cancer or another vio-

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lent disease that crowns the big sacrifice they wanted
to offer with their life!
We cannot be ultimately useful if we regard our-
selves as useless! We cannot bestow loving attention
upon others if we do not give it to us first. True reli-
gion, in the sense of the word, begins with taking care
of self. This is not a religion of egotism as you may
haphazardly consider it, but the only true religion.
We never know others good enough to judge their
spiritual views, needs and belongings.
We are all on different levels of evolution and
different spheres of existence and belong to different
soul groups and energy fields; and we all have had
different former lives, incarnations and challenges,
and we all carry different visions about our individ-
ual evolution and the evolution of our clan or race. It

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is this difference about our soul origins that makes us
so helpless when we talk about what we call ‘spiritual
matters.’
Have you ever observed that people talk on dif-
ferent levels of consciousness when they discuss
about what is called spirituality? The true lover of
truth does not make a distinction between spiritual
and non-spiritual matters since this distinction is ar-
tificial and without value. For the spiritually minded
being, everything is spiritual. For the materialistically
minded individual, everything is material. Life is a
whole process and every attempt to divide it up, to
section it, to dissect it into various parts is detrimen-
tal to grasping its perfume.
The central issue of this essay, then, is about how
to gain a deeper understanding of this process that

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we call life. We are part of this process and therefore,
understanding ourselves is a condition to leading a
first-hand life and at the same time goes along with
understanding life as a whole.
This holistic way of looking at things may seem
strange and you may not have looked at it that way
until now. However, much of the shortsighted views
that have been developed by mechanistic science
were based upon a fragmented view of life. We can-
not understand ourselves being part of this creation if
we do not care about its other vast aspects and di-
mensions. Religion, therefore, is truly a science! True
religion is the science of the interconnectedness of all
creation and the study of this interconnectedness,
which can only be a holistic study. Since the intellect
is only a smaller part of the mind, we must pursue

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this study with a greater ensemble of tools than mere
intellectual understanding.
Meditation, in its original meaning, is a different
form of information gathering, and thus a way of
holistic understanding of the patterned nature of liv-
ing.
As a matter of fact, meditation does not require
you to sit for hours cross-legged on the hard floor,
trying to control your breath, and it isn’t forcing spir-
ituality upon you, which is merely another mental
concept. It is more of being open and soft, and able
to gently flow with the currents of life, to adapt flexi-
bly to it and, most of all, understanding the why of
circumstances, things and events. Meditation is a way
of perceiving the whole of the process and dynamics
of life. It is a form of direct perception. Meditation is

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not different from any other activity. It is not an exer-
cise or a special thing to do for some chosen enlight-
ened beings. Krishnamurti defined meditation as be-
ing a form of undivided attention and he repeated
many times that we do not need to take any special
posture for doing it. He even said that driving a car
with full attention to every single detail of the
process of driving is meditation.
Read Goethe or Schiller, listen to Baroque music,
and you feel that in pre-industrial times, people were
meditating when walking in nature, sitting in a boat,
having a pique-nique in the forest, or go to a river or
lake for an afternoon. There are a thousand ways to
meditate, and since we are all different, everybody
should freely find out about his or her preferred way
to meditate. Small children meditate spontaneously

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and can even get into theta brain waves for short
moments, without however losing consciousness of
the outside world. It is a wonderful thing to happen.
You are challenged to perceive life in your own
unique way, once you are ready to open up your in-
ner view. Then you will see and understand to what
extent our perception of life differs, and that we all
live in different worlds, even though, outwardly, we
seem to live here, in one and the same dimension.
Yet, inwardly, our range of experiences is very differ-
ent, depending on our mindset. Even if you take two
individuals who have lived through the same experi-
ence, they will report it differently because they have
perceived and felt it differently.

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 The True Meaning of
Education
Once you are ready to guide yourself along, to
educate yourself, you are able to educate others. It
works less the other way around.
The word ‘education’ has its origin in Latin,
stemming from the root educere which means some-
thing like ‘to guide along.’ Perhaps some of us were
guided along by our teachers, and others not, or they
were misguided. However, the decisive question is:
How can we guide ourselves along?
The question opens a door since it gives rise to
another important question: the question about the
direction. Where do you want to go? Is there any pre-
determined path set for us? Or did we choose such a
path at the onset of our incarnation?

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 Many spiritual teachers tell us that, in fact, we
have chosen everything we want to realize in this life,
and in our greater life cycle of which the present in-
carnation is only one element. Such is also what we
can learn from karmic astrology. However, for most
of us this question is not really important, simply be-
cause we have forgotten about this decision we have
once taken before we incarnated.
What I want to convey is that we can at any time
renew that decision. We are not bound by any deci-
sion we have once taken, be it in this or any other
dimension. Each point in the space-time continuum
is of equal importance. There is no reason why a de-
cision taken before we came to incarnate here should
be more important than a decision we take after our
incarnation.

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 In addition, there is good chance that if we focus
inside and look at the question innocently, we are
likely to take the same decision again. But it could
also be that we have matured to a point to change
our self-vision and thus to project another self into
the future. Educating ourselves, or guiding ourselves
along, can therefore only refer to our present valid
self-vision. We have to guide us along the vision that
we have set for ourselves and that we consider so
fundamental for our evolution that we reaffirm it
over and over. For that purpose, I do not consider it
important to indulge in regression therapy or deep
hypnosis in order to find out about that decision we
may or not have taken before birth. Because of the
cyclic nature of life, nothing is lost forever, and there
is no barren path to truth. If this decision was so

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fundamental that it is part of our truth, we will easily
take the same decision again, once we center and are
connected to our inside reality, our continuum. To get
there, suffices to relax and ask the universe for guid-
ance. If, on the other hand, this decision was not that
important, it would be rather confusing to use the
armed forces of the hypnotist to get there again. Of
course, those who like to go this way at any price are
free to do it. But it is not necessary for soul develop-
ment.
The only true education is the one we give to
ourselves. The only true guru is the one we carry
within. The only truth is that we grow, constantly,
from life to life, experience to experience and year to
year of existence. Our teachers and gurus are outside
mirrors of our inner guides.

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 Education, as most of us have experienced it in
school is a most decadent whitewash of what educa-
tion was originally about and what it is going to be-
come again in a future Aquarian society. Education in
the true sense of guiding ourselves along our primary
vision is the highest task that is set for us during life,
within all its cycles, not only the earthly one. It
means to be truly responsible for our destiny.

What is Spontaneity?
We have seen that conscious living and realizing
our highest self-vision is the best armor against any
form of involuntary conditioning; this is why true
creativity is the best shield against alienation, in
which form we face it. Consciousness works in a
somewhat paradoxical way. The information we re-

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ceive from the various sources that our environment
provides is filtered by the active consciousness that
functions like a screen, and the more active it is, the
more it is of our own making. There are three possi-
ble dimensions in consciousness.
—Spontaneous acting without thinking,
without observer;
—Action based upon thought, involving the ob-
server;
—Action based upon guilt, involving the
observer-observer.
The most direct action is spontaneous acting
without an observer. In this highest quality of action,
thought is not involved. This is beneficial because
thought is based upon the past thus conditioning the
present pattern along previous ones that were initiat-

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ed by different frames of reference. If there is no
thought, the present pattern can fully grasp the
present framework and conditions and, therefore, ef-
fective solutions are easily in reach.
However, most of us unlearnt spontaneous ac-
tion through the school environment; while, when
we were small children it was our normal daily be-
havior.
Only sages and geniuses, it seems, consciously
maintain and cherish the treasure of spontaneity un-
til old age. They are at odds with conditioning and
the herd values set by mainstream society. Sponta-
neous action is based upon direct perception, which I
discovered to be the secret behind fast and effective
learning. Direct or immediate perception was once,
in ancient times, the regular mode of learning for the

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upper range of society. It was taught in the mystery
schools of the East and the West. It was primarily the
mode of perception to be learned among philoso-
phers and religious leaders. In modern times, the
only philosopher who has presented this truth again
to the world was J. Krishnamurti.
Direct perception is rooted in the present mo-
ment. Some call it the ‘eternal now.’ When percep-
tion is direct, there is no need for interference of
thought or of past experiences to perceive reality.
There is no judging involved in this perception and
no conditioned response. For these reasons it can be
said to be the purest way of perceiving reality.
However, because of our strong conditioning in
the opposite paradigm, the intellectual or rational
mode of perception, immediate perception is not

—42—
easy for modern man to get into. Not by rejecting
thought or trying to stop thinking can it be achieved
but solely by understanding the mechanism of the
thinking process. The brain must learn to understand
the brain, Krishnamurti put it. Thought is not some-
thing we have to get rid of. It’s impossible to ‘control
thought’ because it means to control the thinker.
While it is true that what is beyond thought
cannot be reached through thinking, many of our
earthly endeavors need thinking and rational plan-
ning. To reject thought means to reject civilization or
technology! Technology has no absolute value, but it
has a high relative value. It ensures not only survival,
but also comfort and, what is perhaps more impor-
tant, safety and worldwide communication between
humans of different cultures. Global international

—43—
culture could not have come to exist without the
high technology involved in electronic communica-
tion. Nobody would fly an airplane, not even domes-
tically, without international conventions and agree-
ments on inflight security.
Action based upon thought, then, is not by itself
bringing about holistic or wistful action, but it plays
a valuable part in the preparation of such action. Ac-
tion based upon thought such as rational planning,
logic reasoning or academic research is important,
however limited because of its adherence to the past
and to cultural, social and religious conditioning.
Thought always is conditioned by the thinker
since there is no thought without the thinker who
produces it. This is why there is also an observer
which is but another part of the thinker. The observ-

—44—
er looks at thought and comments upon it. That is
why action necessarily is delayed because the incen-
tive for action will be inhibited as long as the observ-
er does not fully agree with the action that the
thinker wishes to take.
In extreme cases the personality is going to split.
In schizophrenia or paranoia these two parts or pro-
cesses are so much divided that they incarnate differ-
ent split personalities that lead their own lives. In the
normal, non-pathological state, the two parts are still
under the control of the ego but in either case imme-
diate action is impossible; in situations of shock,
however, when the survival response is triggered and
thought is temporarily disabled, such action can
spontaneously arise. In situations of immediate dan-
ger, to be true, nature triggers the flight-or-fight re-

—45—
sponse that disables thought in order to shortcut the
observer. The result is immediate action that is al-
most unconscious but effective.
Look at the example of the German mother in
World War II who was reported to have lifted a car
with her bare hands, so that her husband could pull
out the badly hurt child and save her. How can a
human being lift more than two thousand pounds?
Not even an athlete could. The answer is that the
human being has got infinite power. This power can
be activated through appropriate work on the self.
Our inner wisdom or self understands the functional
scope of thought so that it can reassign thought the
relative place in the whole of the human conscious-
ness process.

—46—
 The least effective action is action based upon
guilt. In this action there are two observers involved
in the thinking process, the observer and the observer-
observer, which is a second observer that observes the
observer. This second observer is not originally built
into the human psyche; it is the result of guilt. Origi-
nally this observer is not there. While the primary
observer is a consequence of social conditioning, the
secondary observer comes about through guilt and
shame. It’s the result of a neurotic condition. This ob-
server-observer is an inner critic that judges and
evaluates, sometimes very harshly, every thought,
every intention, every desire and every action of the
thinker and of the observer. Therefore its task is
twofold: observing the thinker and the observer.

—47—
 You do not need much imagination to see how
many possible alternatives this observer-observer can
come up with regarding every single thought or in-
tention of the thinker. Action, then, becomes almost
impossible or is considerably delayed. And there will
be a high level of procrastination. Even when action
is taken, it will barely be whole and consistent as the
observer-observer will change position many times
during the process, trying to influence the actor to
modify his or her action according to the judgments
of this ultimate inner judge. Guilt feelings are de-
structive because they fragment the integrity of the
personality.
After this explanation about how consciousness
operates, I come back to the original question of how
to get to live a first-hand life, a life that is our own

—48—
unique creation? It now seems easier to understand
that direct perception is the way back to our original
source of knowledge and eternal wisdom, our higher
self. Logically, the first thing we must get rid of is
guilt. Second, we have to understand the thinker and
the observer so that they cannot interfere with the ac-
tion but act as mere inner consultants.
At this point, I am often asked the question why,
actually, the observer, too, must get into a kind of
limited mode of action? The question is twofold, ac-
tually; some people ask if the observer could be
completely annihilated? They seem to reason that if
conditioning has brought about the observer, then by
abandoning conditioning the observer will logically
disappear. This is of course a correct reasoning.
However, it is not that easy to completely free oneself

—49—
from conditioning; it is notoriously reported that
when Krishnamurti, toward the end of his life, was
asked if he had the impression that his teaching was
understood by humanity and if there were people
who have realized total freedom from conditioning,
he answered that he himself had not known one sin-
gle human being who had mastered that decisive step
during his lifetime.
I tend to put a question mark behind this state-
ment, while I really do not know, until this day, if it
is possible to free oneself completely from condition-
ing. Intuitively, I agree with the rather pessimistic
outlook of Krishnamurti in his old age.
I myself cannot say that I have got there, after so
many years of practicing direct awareness and even
though I learn relatively fast using direct perception

—50—
as a learning tool, at least at times. I can affirm that
some years ago I was able to annihilate the observer-
observer and that, further on, the primary observer
has lost a lot of importance for me and its voice has
become rather soft. But I cannot say it has altogether
disappeared, while at least in meditation, it is now
completely absent.
However, I do not exclude the possibility that,
during this lifetime, I will be able to annihilate the
primary observer as well.
—Please do not confuse my terminology of primary and
secondary observer with the term ‘ultimate observer’ as it is
used by Ramtha in the movie ‘What the Bleep Do We
Know!?’ We are talking here about apples and pears.

I meditate for more than an hour without a

thought appearing on the surface of my mind, and
even during the day, I can find myself in a state of

—51—
bliss where there is no single thought coming up,
something that, some years ago, seemed sheer im-
possible to me. When I discovered K’s teaching about
twenty years ago, I could at first master only a time
span of one to three minutes to be completely with-
out thought. Now, this happens for several hours.
Especially when writing and editing books, thought
is completely absent, as I am doing all repetitive
work in a state of meditation. Although this text
looks like the production of thought, it is not. It is a
product of thoughtless intuition and spontaneous
creation. It is not thought that brings about original
creations. It is rather that something is coming
through, in a state of mind that is relaxed and com-
fortable. Without practicing automatic writing in the
strict sense, I feel that when I write, draw or sponta-

—52—
neously compose music, thought is absent and there
is some kind of total awareness or presence. In this
total awareness, something very clear and authorita-
tive manifests through me. Without these concrete
results, I would not publish my hypothesis about di-
rect perception and the fact that indeed tremendous
learning results can be derived from it. When you do
something constantly and you get visible and verifi-
able results with it, you can safely take it as part of
reality and not a mere fantasy product.
It’s you who is going to make up the techniques
and first of all the lifestyle you are going to adopt in
order to manifest your first-hand life. I can only
know what is good for me, but not what is best for
you. This is valid for all people, also your highest
spiritual teachers for they if they are honest at all,

—53—
will tell you exactly that. Maharshi tells you that, Kr-
ishnamurti told you that. Jesus told you that. Buddha
told you that. But you did not understand them. The
obstacle for your understanding is your lacking free-
dom and your stubborn obedience along with your
craving for imitation. However, in spiritual matters
nobody can tell you anything. That’s the truth, the
only there is and that we can share.
Now, if this is so, how can I help you to free
yourself from all sense-givers that appropriate your
religious quest?
Good news is that there are no sense-givers and
that only you yourself is going to give your life and
destiny the meaning it needs to assume so that it is a
fulfilled and happy one. You cannot get to realize the
true sense of your destiny in brushing away your ma-

—54—
terial wishes and desires, your longings for fulfill-
ment, judging them childish, nonsensical, selfish, ir-
rational or megalomanic. There is beauty in all our
wishes, material, emotional, sexual, be they perverse.
There is deep significance hidden in our wishes. In
brushing away your wishes and leaving it to dream-
ers to fulfill their dreams, you will never access the
true sense of your life.
We all are dreamers, and that is the magic of
human nature! And the creator force that you may
call God, Brahma, Allah, Zoroaster or Buddha or oth-
erwise is the greatest of all dreamers. This force has
dreamt this world into existence! We are not the kind
of robots many so-called spiritual teachers wish us to
be in order to better manipulate us for their personal
glory!

—55—
 Your spiritual side and your material side cannot
be separated without killing you. Then, when you
die, they separate naturally. But as long as we are in-
carnated and on this earthly plane of existence, the
two spheres are intertwined into one single whole.
You may wonder how it can be that the realiza-
tion of material wishes contributes to connect you to
your true selfhood; truly, the split of our endeavors in
‘material’ and ‘spiritual’ ones is merely artificial. It
does not exist. Every material wish is the manifesta-
tion of a higher purpose, an evolutionary quest of a
higher order that is hidden behind the wish—and
that is often unknown to us.
Let me try to explain more carefully what I wish
to convey. Spiritually and materially we do have
classes. Wherever you look, there are distinctions,

—56—
classes, levels and hierarchies, or castes. We all have
a natural striving to move upward in the hierarchy,
be it in our personal evolution or on a social scale. It
is easy to belittle this fact and to label such behavior
as mere immaturity. Those who pretend they are
completely free of the need to grow upwards are typ-
ically the ones that are the most addicted to hierar-
chical thinking. The best way to handle this need for
constant self-improvement is to be conscious of it,
and not to repress or belittle it. You may not easily
discover what the higher purpose is behind your
wish. You do not need to discover it, to be true. It is
more important to listen to this inner voice and to
work actively and in a focused manner for making
your wish come true.

—57—
 Then you will see for yourself. For something in
the quality of your living will subtly change without
you ever becoming aware of that change.

The Vibrant Personality

Alexander Lowen writes in his book Pleasure: A
Creative Approach to Life (1970/2004) that a healthy
personality is a vibrant personality, and that a healthy
body is a pulsating and vibrant body. We have al-
ready discussed the vibrational nature of all living,
and even inanimate matter. What science was lesser
aware of is the dimension of pleasure for bringing
about and maintaining this state of vibrancy in our
mindbody.
Lowen writes that we do not need compulsive
morality and endless ‘sex laws’ to behave socially,

—58—
without harming others. What is needed here is
building trust in life for it enhances natural self-con-
trol and restores pleasure and happiness. Further-
more, Lowen explains that there is also a relationship
between pleasure and growth, which explains why
youth is closer to pleasure than old age; this is so be-
cause young people have a greater capacity of ex-
citement. Vibrancy is the result of pleasure, while
displeasure leads to boredom and depression.
In accordance with not only ancient wisdom but
also the newest findings about the human energy
field, vibrancy is actually a bioenergetic phe-
nomenon.
It leads to ‘lumination’ of the human body, de-
noting the fact that the body is surrounded by a

—59—
‘force field’ or aura body. The rate of pulsation is re-
lated to the degree of excitation of the field.
At the same time, Lowen explains, the width of
the field extends farther from the physical body.
We can thus conclude that the freedom of emo-
tional flow is a bioenergetic fact as it can be ex-
plained by a greater motility and vibrancy of the lu-
minous energy field. When we follow nature and
honor our body and our desires, our luminous ener-
gy field will be strong and vibrant, which means we
are in a state of excellent health and the body has an
excellent immunitary response.
But as our society tries to direct us away from
our bodies, we more and more live in our egos and
are focused upon satisfying the needs of our blown-
up egos, through domestication and acquisitiveness,

—60—
through ‘settling down’ in a marriage, in fixated rela-
tionships, and our vibrancy decays. This affects chil-
dren as early as in Kindergarten, and it also affects
their intrinsic learning ability and motivation. Lowen
writes that the values of a mass society are success
and power; as a result the person who accepts them
loses their true individuality. This in turn leads to
conformity and a lack of discrimination; born is the
‘status-seeker’ and ‘social climber.’ But worse, at
home such a person will judge his children, who
‘must measure up by being both acceptable and out-
standing.’ More about the relationship between pow-
er and pleasure:

Power is antithetical to pleasure. It bears the

same relationship to pleasure that the ego does to
the body. Pleasure stems from the free flow of
feeling or energy within the body and between

—61—
 the body and the environment. Power develops
through the damming and control of energy. This
describes the basic distinction between the plea-
sure individual and the power individual. Power
develops from control and operates through con-
trol. It has no other mode of operation. (Id., 82).

Parents use power to control their children be-

cause they were similarly controlled when they were
young. Having been the objects of power, they are
now determined to exercise power even over their
children, which is the easiest way to exercise power.
The exercise of power seems to restore, in their
minds, the idea that they are individuals who have a
right to make demands and express them. (Id., 84).
I believe that the argument that children are by
nature powerless is wrong. It is simply because they
have had emotionally abusive parents that children,
if ever, are powerless—and for no other reason. Self-

—62—
regulated and happy children do not need all those
gadgets and toys that consumer society artificially
produces for them; but those who have been emo-
tionally manipulated cannot link back to that original
continuum of body pleasure, that innate vibrancy
they once possessed. It is through this sole and easy-
to-understand mechanism that consumer culture
buys children ‘into the system’ of cyclical consump-
tion.
These findings are based upon a deeper under-
standing of the bioenergetic mechanism of pleasure
transformation into egoic power, and resulting ‘social
morality.’ To avoid this and other social pathologies
and resulting psychopathological behaviors, we need
to return to the teachings of nature, and at the same
time, we need to abandon the distorted teachings of

—63—
religious authorities and their so-called ‘morality.’
One thing is certain, without the bioenergetic way of
thinking, which is but the way nature itself thinks,
we wouldn’t be able to look behind the veil of our
cultural distortions and we would not understand
why we as a society are hyper-violent and become
more violent with each and every year. It is that we
turn down pleasure that we create violence, and for
no other reason.

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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

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

—79—
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

New York: Newmarket Press, 1997

Loving Hands
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

—80—
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
New York: Bioenergetic Press, 2003

Honoring the Body

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

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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

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

—82—
(With Dennis McKenna)

True Hallucinations
Being the Account of the Author’s Extraordinary
Adventures in the Devil’s Paradise
New York: Fine Communications, 1998

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

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
translated by Ruth Ward
New York: Basic Books, 1996

—83—
Thou Shalt Not Be Aware
Society’s Betrayal of the Child
New York: Noonday, 1998

Monsaingeon, Bruno
Svjatoslav Richter
Notebooks and Conversations
Princeton: Princeton University Press, 2002

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

Moore, Thomas
Care of the Soul
A Guide for Cultivating Depth and Sacredness in Everyday Life
New York: Harper & Collins, 1994

Murphy, Joseph
The Power of Your Subconscious Mind
West Nyack, N.Y.: Parker, 1981, N.Y.: Bantam, 1982
Originally published in 1962

The Miracle of Mind Dynamics

New York: Prentice Hall, 1964

—84—
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
Revised by Ian D. McMahan, Ph.D.
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

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!
New York: Hart Publishing Co., 1972

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Summerhill
A Radical Approach to Child Rearing
New York: Hart Publishing, Reprint 1984
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

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

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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
in: Hertzberg, L.J., Ostrum, G.F. and Field, J.R., (Eds.)

Violent Behavior
Vol. 1, Assessment & Intervention, Chapter Six
New York: PMA Publishing, 1990

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

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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,
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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-
gy, ed. by R. Gemme & C.C. Wheeler
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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,
in: Theories on Drug Abuse: Selected Contemporary Perspectives,
ed. by Dan J. Lettieri, Mollie Sayers and Helen Wallenstien Pearson,
NIDA Research Monograph 30, March 1980
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The Origins of Human Love and Violence

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

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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
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

—89—
Originally published in 1949

Genitality in the Theory and Therapy of Neurosis

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

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

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

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

The Bioelectrical Investigation of Sexuality and Anxiety

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

The Bion Experiments

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

The Cancer Biopathy (The Orgone, Vol. 2)

New York: Farrar, Straus & Giroux, 1973

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

Orgone Institute Press, New York, 1942

The Invasion of Compulsory Sex Morality

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

—90—
The Leukemia Problem: Approach
©1951, Orgone Institute Press
Copyright Renewed 1979
XEROX Copy from the Wilhelm Reich Museum

The Mass Psychology of Fascism

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

The Orgone Energy Accumulator

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

The Schizophrenic Split

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

The Sexual Revolution

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

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

The Quantum Brain

New York: Wiley & Sons, 2001

Schlipp, Paul A. (Ed.)

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

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

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

Simonton, Otto Carl et al.

Getting Well Again
Los Angeles: Tarcher, 1978

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

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

Talbot, Michael
The Holographic Universe
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Textor, R. B.
A Cross-Cultural Summary
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Press, 1967

The Ultimate Picasso

New York: Harry N. Abrams, 2000

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

Psychoenergetic Science
New York: Pavior, 2007

Conscious Acts of Creation

New York: Pavior, 2001

Van Gelder, Dora

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

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

Dance of the Four Winds

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

Shaman, Healer, Sage

—93—
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

—94—