Psychic sexuality

A buried lineage. Swann traces a continuous, suppressed investigation of human energetics from the Renaissance forward, each researcher renaming the same phenomenon to dodge the condemnation that buried the last:
1. Paracelsus and the Renaissance magnetists: a 'sympathetic system' linking all bodies
2. Franz Anton Mesmer: 'animal magnetism' (vats where patients convulsed, some to spontaneous orgasm)
3. Karl von Reichenbach: 'Odic force' seen as light by sensitives in dark rooms
4. Edward Cox and William Crookes: 'psychic force' measured moving objects via the medium D.D. Home
5. Wilhelm Reich: 'orgone,' for which he was jailed and his books literally incinerated by the FDA in 1956

The pattern is the tell. Each was attacked, stigmatized, and written out of mainstream history. Swann's point is that the relentlessness of the suppression, not any disproof, is what should arouse suspicion.

Conditioning dulls the senses. Swann claims all humans possess faculties for sensing invisible energies, but social conditioning systematically desensitizes them because uniform perception makes societies easier to manage. People literally stop perceiving what the group agrees not to perceive. He recounts seeing colored lights and beams streaming from people, animals, and flowers as a child, including red 'light things' protruding from men, until a doctor reassured his mother it would 'go away,' and largely it did.

Sex-vibe sensing survives the purge. Even heavily conditioned adults still feel sexual energy ('vibes') across a room. Swann calls this vibe-sensing a form of clairvoyance without pictures: information bypasses the visualizing brain and registers directly as feeling. Because it is nearly universal, he treats it as the easiest doorway into studying all human energetics.

The Mahatma device, rebuilt. A 1923 esoteric text described a copper-walled dark room used to develop 'lucidity' in students. Drs. Elmer and Alyce Green reconstructed it as the Copper Wall at the Menninger Foundation, insulating a copper room on glass blocks with a magnet suspended over the sitter. In 1989 Swann sat in it twice daily. By day three an orange mist appeared, then he saw the bones, blood vessels, and acupuncture points inside his own hands.

Lucidity versus clairvoyance. He distinguishes ordinary clairvoyance (mental seeing, viewer separate from object) from lucidity: several layers of clairvoyance firing at once, with the viewer-object boundary dissolving into participation. Back home he built his own copper mirror, and lucidity ran nonstop, even in dreams, for about a year, until a clairvoyant healer helped him dial it down.

Two states, two vocabularies. Swann maps what he claims to have seen clairvoyantly into two categories. Paraphernalia are the always-present energy structures, the body's resting 'plumbing': a red 'crotch chakra' between genitals and anus (present from birth, vital to life), an anal chakra, tiny gem-like points at the tips of penis and clitoris, and erogenous clusters of white chakras at lips, nipples, palms, and thighs that sexologists already call erogenous zones.

Arousal unveils regalia. When energized, these structures flare into 'regalia,' spectacular displays visible only during arousal. He emphasizes that none of this belongs to the physical body, which merely responds; the structures belong to an energetic 'Greater Vehicle' within which the physical 'Lesser Vehicle' is enfolded. Fingertips, he says, emit pink rays that excite these zones, something anyone can allegedly feel by passing fingers just above the skin.

Living mating signals. In Swann's accounts, an aroused woman's energy field sprouts luminous 'wings' and upward fountains of light reaching twenty feet, emits a musky fragrance detectable across a thirty-foot room, and extrudes a selective green beam from above the clitoris that plunges into nearby men, rejecting or choosing them in an instant. He likens the green-rayed 'headdress' that then wraps the chosen man to the myth of Medusa's snakes turning men senseless.

The male display differs. An aroused man grows a red energy column up to forty feet, a pink genital 'pseudopodia' that can extend astonishing distances (he claims once seeing one stretch 200 feet), and pink-red coils up the limbs that also appear in fighters and runners, imparting strength and dulling pain. Notably, the male display seems to broadcast indiscriminately while selection rests with the female.

Three archetypes, not two boxes. Swann reads sexual energy through three ancient archetypes: Mars (intense masculine), Venus (intense feminine), and Mercury (the mixed, fluid, shape-changing intersexual). Crucially, he claims the masculine and feminine energies are not naturally complementary, and that most people display blends, smatterings, or alternations of both. A 'butch' woman may show a masculine pseudopodia; a married man may carry feminine regalia while his wife carries masculine.

The categories are sociological, not energetic. Because the energy body is plastic and constantly fluctuating, sometimes shifting within the same person across occasions, Swann calls heterosexual, homosexual, and bisexual labels narrow and often inapplicable. Above all three archetypes sits the Androgyne, symbolized by zero: a state of consciousness beyond sexual form altogether, associated with people whose auras show little sexual energy and high aesthetic or spiritual aims.

Sex that repetition can't satisfy. Swann observes that purely physical sex often fails to quench horniness, suggesting the real craving is for 'melding,' a deep energy-body fusion and information exchange that can occur through touch, embrace, and kissing without intercourse. He frames hornyness as the energy body wanting to remodulate itself with compatible stimuli, more about the destiny of the energetic self than the genitals.

The brothers who hated each other. Two brothers in years of analysis, told their bond was 'incestuous,' visited Swann with their energy 'torques' visibly throwing sparks. He explained the magnetic torques wanted to meld; once given psychological permission, they embraced and kissed, their auras shifting from angry red to gold-rimmed blue. Their attraction, he argues, was a fraternal melding misdiagnosed as sexual because our culture has no category for non-genital bonding.

The forbidden link. Swann's deepest claim is that sexual, creative, and 'power' energies are the same family of force, and that unobstructed sexual energy can be transmuted upward to activate higher faculties like clairvoyance. He cites the Theosophist Charles Leadbeater, whose inner circle allegedly used synchronized ritual to lift sexual ecstasy toward 'cathexis,' and whose clairvoyant duo with Annie Besant drew atomic structures decades before instruments confirmed them.

Why authority resists. If ordinary people learned to amplify the force flowing through them, Swann argues, established power structures would lose their grip, which is why energetics is hedged with taboo and confusion. The Soviets quietly funded 'bio-energetics' research across nineteen centers; the Chinese systematized it as Ch'i (qigong). The West, lacking a body-energy-mind model, dismissed the same phenomena as either fraud or mere 'powers of mind.'