Scalar energy – a promising alternative therapy

I’m going to be candid about what I know about this therapy, and that’s very little. Like most of the therapies Chris and I have pursued, not knowing much about the “science” behind them never stops us from trying them and reaping the benefits. I am going to do an in-depth explanation of scalar energy for my book after I learn more about this work. The shaman who introduced me to this therapy is an electronics (quantum mechanics) engineer by training. His company tests for electromagnetic radiation interfering with optimum cellular function in living organisms. Many people may understand the potential of the technology as using the products to clear a building and the people in it of electromagnetic radiation. The scientific origins of this scalar energy go back to Nicolas Tesla.  Lt. Col. Tom Bearden talks about Tesla and the suppression of free energy on Youtube.

What is important to keep in mind when approaching alternative therapies is that you don’t usually know in advance how a particular therapy will benefit you. It’s not like taking an antibiotic for a known infection, where you can expect that when you finish the course of treatment there will be no more infection. Instead, depending on your specific condition, you may hope for a greater sense of ease, a better focus, a coming around to “self.” These feelings are hard to objectively quantify and measure.

According to the shaman, trauma is registered in the cellular structure. Clearing the effects of trauma is the first thing that needs to be done in the cell before a closer medical look can be taken to see what the cell looks like “normally.” The shaman can tell when in life your traumas occurred by examining a recent photograph showing shoulders and head. Time and matter are compressed information (energy), and we can re-live (go back to) and clear the trauma in the moment in time when the trauma occured by doing some simple exercises involving light and colors.

I sent photos of Ian, Chris and me to the shaman. He put them through a scalar energy device that measures energy as information and returned a mysterious report that said:

Rossa
Ancestral – none
Pre birth 2.5, 5, 7 months
Life self 8, 16, 26
Life others 16, 24
Predominant Green
Conflict transitions all colours

Chris
Prebirth 2, 4 > months
Life self 10, 20 30
Life others 25-30
Transition cycle – orange (crisis)
Conflict transitions old behaviour, conflict course all colours

Ian
Ancestral 1800-1850
Pre birth self 3, 5.5 
Pre birth others 3.5, 5
Life line others 23, 40,
Life line self 13, 24-25, 30, 40
Conflict transitions all colours conflict course

The therapy involved placing the palm of my hand on a battery operated light source and a finger of my other hand on a plastic sheet containing pre-birth and lifeline charts with color bars corresponding to the colors of the chakras.

“Close your eyes and you are now at the point of conception,” the shaman instructed me. “Think of what it is like.” I thought about it, not really knowing what to think about. Then he instructed me to do the same for certain points pre-birth. Again, it was a struggle to think of anything relevant to my feeling while in my mother’s womb. But, in scalar energy, taking yourself back in time by thinking of that point in time clears the trauma.  Our cells know. The shaman then retraced the pattern of the chart using his own finger, feeling where there might be lingering resistance. I redid the exercise twice, and my own traumas no longer register resistance on the color charts.

The shaman maintains from having analyzed two photos of Chris and gone through his color charts with him that Chris’s trauma that eventually resulted in his breakdown at the age of 20 occurred between the ages of 8 and 10. He has suggested a possible medical reason that may explain what happened to Chris. In the meantime he is doing more scans while I am planning to ask for Chris’s medical records from when he was hospitalized.

We’ll see where this latest alternative therapy takes us. In the meantime, I already am feeling one of its intended effects and I think I am observing the same in Chris. According to the shaman, Chris and I will experience a long overdue separation effect. This is probably what Carl Jung refers to as “individuation,” “the process in which the individual Self develops out of an undifferentiated unconscious. It is a developmental, psychical process, the process whereby the innate elements of personality, the different experiences of a person’s life and the different aspects and components of the immature psyche become integrated over time into a well-functioning whole.”

For several days I’ve had an unrelenting sinking feeling when I think of Chris, as if a stone were dropping through the fiber of my being, dragging me down, down, down. It’s as if I’ve been hit by something, and I wonder if it is aftershock of scalar energy. I woke up last night feeling intensely lonely for the old Chris.  He has taken the giant psychic step forward of distancing himself from me. For the past few days he has stayed in his room a lot and avoids engaging in small talk. We argued when I got home from work yesterday. Chris had deliberately missed an eye test for a driver’s permit and I accused him of only going through the motions of wanting to learn to drive a car in the first place. The argument was petty, but symptomatic of something tumultuous happening to Chris. He is more and more willing to express vexation with me and frustration with himself.

I feel like the umbilical cord has finally been severed.

The church’s attempts to hide its mental illness

Part II of Personal problems as just another consumer commodity

Thomas Szasz famously wrote: “If you talk to God, you are praying; If God talks to you, you have schizophrenia. If the dead talk to you, you are a spiritualist; If you talk to the dead, you are a schizophrenic.”

If a belief in God is evidence of a mental illness, then the church is mentally ill.

I listened to the audio version of the Fifth Avenue Presbyterian Church (FAPC) Pentecost sermon entitled Prophets Wanted: Apply Within. The minister was saying that prophets often make the church feel uncomfortable. It became very clear to me just how uncomfortable mentally ill people make the church feel, if the FAPC sermon is any example. There was not one mention, not one, of the mentally ill*, in the list of people the minister was inviting to be prophets. The minster said that prophets were, inter alia, gays* and lesbians, women, people of different nationalities and races. These groups of people may have a welcome, different perspective, but prophets are in a category of their own.

I am hugely ashamed of my church for failing to acknowledge where the real prophets are located. The church continues to play it safe by making sure that its prophets don’t get anywhere near the church to challenge its cherished notion that prophecy was something Biblical, not modern. There they are, these prophets, babbling to themselves in tongues outside the church while inside the church we are treated to sermons about Pentecost. If there was ever an example of mental illness in action, the celebration of Pentecost would fit the bill. “The first scientific study into glossolalia, that is, speaking in tongues, took place in 1927 when psychiatrist Emil Kraepelin, while studying schizophrenic patients, linked glossolalia to schizophrenia and hysteria. He observed that glossolalists tended to have more of a need for authority figures and appeared to have more crises in their lives.”

If there is a link between glossolalists, schizophrenia and the founding of new religions, then William J. Seymour (Pentacostalism), L. Ron Hubbard (Church of Scientology), and George Fox (Quakers), are only a few outstanding examples.

So, there is no huge expectation on my part that the church will actually take me up on my challenge to advocate for the mentally ill. I suspect part of the reason is the close association between religion and mental illness, that the church knows about, but finds too uncomfortable to deal with. Real prophets upset the status quo. I am going to go out on a limb and say something as opinion that I have noticed all my life: There are lots of borderline mentally ill people in church. They try to disguise it, as best they can, but the closer you get to the altar, the more fervent and unusual are the people attracted to that sacred ground. It can be manifested as a love of symbols, rituals and reading the Bible. Put another way, these people’s chakras are open at the higher levels. So, perhaps it is no wonder that mental illness frightens the church because it risks exposing the fervent. It is like a politician going out of his way to vilify homosexuality, only to be exposed later as a practicing homosexual.

As a mother of a son who got labelled “schizophrenic,” I sure could have used the help of the church early on to see so-called mental illness in a positive light. The church is a potential ally, given what it is built upon. I’m not talking about the rock that the early Christian church is supposedly built upon, I’m talking about the church’s intimate affiliation with prophecy/mental illness/spirituality. Everywhere I turned when I was most in need, psychiatry and public ignorance ramped up my fear. I began to catch on relatively early that the church was merely echoing psychiatry because it is convenient for it to do so. Psychiatry practices social control. (I’m beginning to sound more like Thomas Szasz every day.) The church should ask itself if it is helping psychiatry practice social control when it advocates for supportive housing instead of supporting the individual in his quest to get answers to spiritual questions.

Shouldn’t the expectation of society be that “mentally ill ” people become well again and resume their rightful place in the community? Statistics for the mentally ill population show a different picture, that their numbers are increasing and their illnesses are becoming chronic.

I ‘m of the opinion that the tragedy that is playing out daily on the streets and in the current housing solutions, is connected to psychiatry’s insistence up until now that favors medication over understanding. Harvard professor Marcia Angell raises doubts about these drugs: “And what about the drugs that are now the mainstay of treatment? Do they work? If they do, shouldn’t we expect the prevalence of mental illness to be declining, not rising ?”

In addition to doctors and hospitals, there is a vast network of social service housing projects that oversee management of the mentally ill. The mentally ill who reside outside of the influence of doctors, hospitals and projects, meaning, on the streets, either cannot or will not take their medication. As it happens, recent research is on their side. The medications are increasingly being challenged as ineffective, and their grotesque side effects are evident. But, who actually listens to the “mentally ill?” Apparently not the church.

We, as a society uplift freedom of choice, except for the mentally ill. We say “the customer is always right,” except when it comes to the mentally ill. We are supposed to value a person’s opinion, except when it comes to the mentally ill. We instead put down the mentally ill by saying that they have agnosognosia, the inability to recognize that they have a mental illness.

Mental illness is understandable if you view it as a response to psychic pain or trauma. The problem is, psychiatry has abandoned getting to know its supposed customers in favour of the much more lucrative diseased brain model of mental illness. You hear the mantra everywhere: Medications will help the mentally ill. Except, by and large they don’t. The side effects overwhelm any supposed benefits the drugs are supposed to deliver and lead to a life span that is twenty-five years shorter on average**. The false claim that medication is the best way to treat mental illness has been exposed on many fronts, most recently in Robert Whitaker’s book, Anatomy of an Epidemic: Magic Bullets, Psychiatric Drugs and the Astonishing Rise of Mental Illness in America. Psychiatrists has been so focused on pretending they are real doctors (able to prescribe) that they hardly even pay lip service to psychotherapeutic interventions.

If the church really wants to help the mentally ill, a positive perception about what mental illness is may go a longer way to helping the mentally ill than cleaning up the streets and putting people in housing where medication is mandatory. I am asking the church to re-examine whether institutional solutions are helping or hindering recovery of the individuals who are sleeping on the church steps.

There is an old Chinese saying, “Be Careful What You Wish For,” which means that what you get may be exactly what you didn’t want to happen and/or have unintended consequences. Churches profess to help the mentally ill in ways that can more cynically be interpreted as wanting the mentally ill off the streets as a social service to everybody else. They have convinced themselves they are doing God’s work, but are they? In the case of the mentally ill, it may never even occur to the church that the mission they were really put here to do is to listen to and uplift their own, which today would include the so-called mentally ill. Ask any minister, priest or rabbi how many mentally people they come across on a yearly basis who are lurking around the church entrance or creating disturbances in or around the building. They’re there because they are on a spiritual quest. When my son Chris was wandering around the streets of our city, looking dishevelled, fully medicated, living with his family and attending a psychiatric program, he often was seen hanging around a different church than the one we go to. Street prophets like Chris have not been welcomed at church since organized religion began to stamp out pagan beliefs and issue edicts about how the Bible is supposed to be interpreted.

Churches should rethink where their real expertise lies. Rather than align itself with mainstream psychiatry today, which it is doing by supporting the institutions over the individual, the church could be a leader as an advocate for the dignity of each individual.

The Village Voice has a sad story about two individuals who live together in a privately run adult care home for the mentally ill in Coney Island, New York. Churches, if you are reading this, ask yourselves, are you helping the people or are you helping to clean up the streets for the rest of us so we don’t have to pick our way over vagrants on our way to church? Put yourself in their shoes. If they are there because they refuse to take medication, then they have a point that needs to be listened to. If they are there because the family has abandoned them, then help families to appreciate and support their family members. Does it ever occur to someone to ask the customer what he or she would like? I doubt their solution would be a warehouse for the mentally ill in Coney Island. A great way to help would be to become the people’s advocate, to advocate along with the therapy and skills that they need to lead independent lives.

Here’s what the church can do to advocate for the mentally ill. I’m not asking it to do anything other than begin to change its perception of what mental illness is:

Read the words of the prophets and then ask why those guys were different than these guys today.

Ask how come Jesus cured the demon possessed, and yet psychiatry claims there is still no cure for schizophrenia or bipolar, only management.

Ask yourselves who you are serving.

Respect what the supposedly mentally ill person is telling you.

Learn more about mental illness by reading books written by people who disagree with the status quo. Do not take the view of mainstream psychiatry at face value. They are not your constituents.

Challenge the cosy relationship between pharmaceutical companies, doctors and research institutions through letter writing campaigns and other means.
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*From Wikipedia: Following controversy and protests from gay activists at APA annual conferences from 1970 to 1973, as well as the emergence of new data from researchers such as Alfred Kinsey and Evelyn Hooker, the seventh printing of the DSM-II, in 1974, no longer listed homosexuality as a category of disorder. But through the efforts of psychiatrist Robert Spitzer, who had led the DSM-II development committee, a vote by the APA trustees in 1973, and confirmed by the wider APA membership in 1974, the diagnosis was replaced with the category of “sexual orientation disturbance”.
**http://www.mindfreedom.org/kb/psychiatric-drugs/death/mortality-in-people-with-mental-disorders/view

The doctor of sound is now accepting appointments for schizophrenia

Chris and I arrived at the mountain hut in late afternoon. In the middle of the living room was a single bed. Surrounding the bed at strategic intervals were three audio speakers. Behind the bed was the computer equipment. Electromagnetic sensors were located under the bed’s mattress.

I lay down on the bed, closed my eyes and the technician encouraged me to visualize the colors of the chakras corresponding to each sound. The primary importance and level of existence of chakras is thought to be in the psyche, but they have a secondary physical importance, too. The first low rumbling sound was the red sound, that of the base chakra. After a few minutes of this pulsing sound, the frequency became higher and the sound changed, according to the color orange. And so on through the colors yellow, green, blue and purple, the highest of the frequencies offered. I paid special attention to anything I noticed about my body as it moved through the sounds. I felt perhaps more air in the area of my feet and a slight stabbing in the left eyeball, but I may have been stretching it to feel something.

After about twenty minutes, we paused, and the sound was changed to that of a spiralling intensity that swirled around and through me, an homage to our expanding spiral shaped three dimensional interplanetary magnetic field. As with the universe, so with ourselves. Fibonnaci spiral patterns are a mathematical sequence also called the Golden Ratio or phi (the irrational number 1.618), which are observed in all living organisms, from seashells to flowers to our brain waves and our double helix DNA.

I felt wonderfully relaxed, as if meditation was suddenly made easy for me. For twenty minutes I let the sound do the work.

Then it was over. As simple as that. The technician, I think I will now call him a shaman, discussed possible changes that I might notice over the next four days: Tiredness, aches and pains in places where I may have had an operation or an injury, were the notable ones. I didn’t think to ask him about psychic pain.

We looked at my “before” and “after” energy envelope. The shaman said I was in excellent shape, the unspoken words being “for my age.” The “before” was the base reading and the “after” was the reading from the spiralling sound. I had demonstrably improved in the orange life energy field.

Chris took over after me and I sat on the balcony and watched the sun dip below the mountains. On the drive home, we compared notes. It is too early to say what the effects will be. We have another appointment in a few weeks. In the meantime, Chris and I are keeping notes.

Assemblage point and chakras

The mapping of the assemblage point is relatively recent. In the late 1980s, Dr. Whale was quickly healed of his debilitating chronic fatigue syndrome through having his assemblage point shifted at a workshop conducted by Harley “Swiftdeer” Reagan, a native American shaman and one-time apprentice to Don Juan’s friend Don Genaro. Swiftdeer then asked Dr. Whale to document the quantum physics of the assemblage point and to apply its principles to the shamanic technique.

Many people are familiar through yoga and meditation with the spinning vortexes of spiritual and energy points in our body called chakras. Each chakra in the body has a different vibrational frequency that needs to be balanced and energized individually to ensure optimal spiritual and physical health. According to Dr. Angela Blaen, founder of the Assemblage Point Centre and author of From Intention to Technology: Assemblage Point and Gemstone Healing, since energy enters the body through the assemblage point and is thought to leave the body through the chakras, “balancing the whole energy field via the entry points of the assemblage, back and front, therefore energises and balances the body in a manner much more important than healing the chakras.”

_______________________________
Dr. Angela Blaen, http://www.verzamelpunt.com/index.htm

The assemblage point and extreme right brain activity

In more scientific terms, British engineer Dr. Jon Whale describes the assemblage point as the vortex of our body’s vibrational energy that is located slightly off center in our body at the level of the heart chakra. It is not the heart chakra, though it is near the heart chakra. It is thought that energy enters the body through the assemblage point, whereas at the chakras, energy leaves the body.

The angle at which energy enters the body can have a profound impact on physical and mental health. A common but misplaced center of vibrational energy high and to the right of the heart chakra indicates excessive left-brain activity. This can manifest in panic attacks, extrovert behavior, and high levels of adrenaline. (The location of the assemblage point in the high right position may be the price we pay for the stressful demands of living in an excessively left-brained, fact oriented, ego-driven culture.)

In contrast, a high left assemblage point leads to extreme right-brain activity and can manifest in introversion, fantasies, hallucinations, and delusions.

Once the assemblage point drops below the navel, death will soon follow.

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Jon Whale interview on Stationary Assemblage Point (SAP), http://www.whale.to/a/whale.html