A. SYNOPSIS

An experimental investigation of whether orgone energy may have consciousness, undertaken July to December 2025. It was a small but in-depth study with 10 participants. It was conducted in 2 experimental runs, summer and winter. There were 5 female and 5 male participants with a wide variety of ages and backgrounds.

It had been found that oranur energy (energised orgone) may induce dream and hypnagogic states. (Hypnagogic states are those halfway between the awake and the dream state). Additionally, the researcher found a method whereby a stream of numbers can be created through the movement of oranur. This is by using a simple wheeled device placed within the energy field.

The experiment used dream states within the oranur, alongside the energy-derived numbers, to examine if synchronicities might occur. Such synchronicity was hypothesised as indicating that the oranur energy might possess some level of consciousness. (Consciousness may increase synchronicity by increasing organisation).

The experiment concluded that synchronicity did indeed occur between the dreams, the numbers and the personal questions posed by the participants as part of the experiment. Further synchronicities between the individual number sets and with the entire dataset were also seen alongside some unusual environmental occurrences.

Part One of this paper examines the background, methods and rationale of the experiment. Part Two discusses the results and makes some conclusions.

B. BACKGROUND

In 2000 the researcher examined the relationship between orgone and Qi in Chinese medicine in a double-blind, placebo-controlled study (1). In 2017 he repeated Reich’s oranur experiment (2). Prior to this, around 2016, the researcher realised there was a missing area in orgonomy. This has been the researcher’s central endeavour ever since.

The functions of orgone as emotions, in organisms and in the cosmos were all evidenced within the science of orgonomy. Reich had kept hidden the relationship of orgone to electricity, which he uncovered around 1947, but the basic principles have been elucidated by Maglione and others (3). The social consequences of orgone energy’s movement, or lack thereof, in the organism have been outlined too (4).

In the 1950s, the unity of the objective and subjective (following the oranur experiment) was discovered. Lastly, the understanding of the human emotional desert was illuminated by Reich and later developed by Demeo (5). There was, however, one complete unknown: the relationship of orgone to consciousness itself.

A comprehensive philosophical framework to begin to understand orgone and consciousness has been developed by Southgate (6). Reich did however have a view of orgone and consciousness termed Part-Perception (7). This theory did not explain the existence of consciousness. It was rather a ‘systems’ theory describing the evolution of self-awareness. Reich assigned awareness to the whole body, specifically its plasma. The orgonomist, Koopman, did consider that orgone might be the actual medium of thought (8). But Reich, in his middle period, could not go this far. In Reich’s view, self-awareness emerges from the unification of separate bodily perceptions into one larger synthesis. Reich said, “all plasmatic matter perceives – with or without sensory nerves,” and that the organs themselves are, “self-active living creatures” (9). Reich followed the integration of this part-awareness, rooted in the body systems, toward the overall higher consciousness of the self.

One of the many correlations between Reich’s work and Chinese medicine, see (1) is that both theories have this same understanding of the emergence of self-consciousness.

Reich’s theory was not an orgonomic one surprisingly. It also implied a dualistic view of consciousness (energy/matter and consciousness exist in two separate realms). Reich had moved consciousness from the mainstream conception (the neuron or brain) to the body plasma but left it as a material effect. Dualism is considered problematic in consciousness theories as it doesn’t elucidate how energy/matter and consciousness relate. Materialism is also considered problematic as it downgrades consciousness to a mere side-effect of unthinking matter.

After the oranur experiment of 1951, Reich realised that the objective (the physical orgone) and the subjective (consciousness ultimately) were one thing. However, he was far from comfortable with the implications. He now noted that cosmic energy had behaviour that was “meaningful” and which possessed “psychological” ramifications. It had, “functions akin to the very basis of all functions.” It was something, “truly physical,” but which was also emotional. In the microscopic bions, “playful” behaviour was seen (10). Although Reich often stated that what was thought of as God and the aether were one, his notion in 1951 was closer to the Buddhist concept of a universal, impersonal, creative force. Reich attempts to contain his universal Common Functioning Principle within his prior perspective, but it does not really work.

Reich indeed saw that orgone had consciousness as early as 1951, but he couldn’t integrate this knowledge. Reich’s view of orgone and consciousness in his middle period (orgone is not conscious outside of organisms) was diametrically opposed to that of his latter period (orgone at least appears to be conscious in itself).

This leaves obscure the relationship of orgone to consciousness. Does orgone, when it is not in an organism, have awareness? Reich argued against this in his middle period because he knew that if orgone was found to be conscious then this would imply a theological position. In the end, Reich took a theological position personally (11) but left the wider question of orgone and consciousness unanswered.

To examine orgone and consciousness the author has followed the example of Reich’s ‘Red Thread’. The author considered, what are the commonalities that accompany consciousness in organisms? The first thread is that there is a constantly higher orgone charge in organisms than in their environment. The oranur experiment was the highest orgone charge Reich achieved. It also led Reich to become aware that orgone has sentience. The author therefore considered that repeating the oranur experiment, but in a safer manner, must be the first step in examining orgone and consciousness.

In 2017, the researcher repeated Reich’s oranur experiment using a similarly high orgone charge but a lower level of radiation. Most of Reich’s findings from the 1951 experiment were confirmed, see (2). Oranur means excited orgone energy. Reich’s acronym meant excitation via radioactive means (ORgone Against NUcleaR) but can be used more generally to describe any type of orgonotic excitation. Many different parameters were investigated, from temperature to electrical tension, from plasma luminosity to charged particles counts. There were also multiple psychic and paranormal effects seen (12). It was noted that oranur had a strong effect on psychics and shamans particularly. Shamans are healers and spiritual leaders of native tribes but the term is often used to describe practitioners who adhere to a similar outlook and who conduct similar ceremonies today in the West.

There seemed to be a heightening of some kind of consciousness field around oranur. It was hypothesised that oranur may even be the medium of paranormal phenomena (13). The author came to believe that it was possible that oranur itself may possess consciousness. But how to test this? The researcher wanted to make orgone literally ‘talk’ and it was assumed that this would be through technology.

AI is a non-organism entity which possesses intelligence and already clearly speaks. According to Southgate’s definition it has obvious ‘mind’ (14). The researcher defines mind as systemic, coherent patterns, whether mental or material. Mind is not the consciousness using those patterns, it could be thought of as the operating system, or vehicle. Alternatively, consciousness itself can be thought of as the actual awareness behind the system.

Intelligence, on the other hand, is simply success at a process. One is intelligent by being successful at one’s goals. Clearly machines can have mind (coherent patterns) and intelligence (success at goals) but whether either of these constitutes evidence of consciousness is debateable.

If AI, clearly possesses both mind and intelligence, why do most people not view AI as also conscious? It became clear to the author that no matter how human-like a machine became most would still not consider that machine capable of being conscious. Thus, even if the orgone were likewise to speak, would it not just be dismissed? It started to look like a technological approach to examining consciousness in orgone might be a dead end. People are subconsciously, but intuitively aware, that intelligence and mind are distinct to consciousness. The researcher defines consciousness as simply any perception or experience.

Many state that consciousness in AI is impossible in principle. One prominent exponent is the physicist Penrose. He believes consciousness is not a computable process. He aligns with the main quantum theory of consciousness (called Orchestrated Objective Reduction, or ORCH-OR). This states that consciousness is, literally, a quantum wave. Southgate believes however that mathematical computation could lead to non-computational results. Computation can do some very unexpected things.

There are mathematical formulas that generate unending complexity, beautiful fractals, chaos, uncertainty, even organism-like qualities, things that are non-computational in essence. Even outcomes one cannot know beforehand can be generated. Computation could lead to non-computational effects. Some have argued that this leaves a crack in the mathematics through which consciousness can insert itself.

The conscious quantum wave physically occurs within a biological tube (the cellular microtubules). It is a physical theory of consciousness, much like Southgate’s orgone theory, see (6). The quantum theory of consciousness was developed because in anaesthesia, when the microtubules appear to be switched off, ordinary consciousness sleeps. This is true across all organisms. Incidentally, the tubules are something which could be considered an organic, microscopic cloudbuster (a tube which entrains life-energy in weather manipulation, invented by Reich in 1952).

ORCH-OR and orgone consciousness theories are compatible. The author’s view of consciousness likewise states that orgone is consciousness, just as it is, in its primal state. There is no need for membranes or organisms (both of which Reich, at least in his middle period, thought essential for consciousness). Membranes and organisms are important but are a later development of a consciousness that already exists as the original orgone in Southgate’s view.

The above points led to the view that to evidence consciousness in an energy field only direct experiential contact, would do.

When the researcher had slept near to an oranur field it was noted that dreams can become very intense. Oranur has even resulted in Out of Body Experiences (OBE) occurring in the early parts of Southgate’s repeat of the oranur experiment, see (13). OBEs have also been occurring within the recent consciousness experiments and will be discussed in the second part of this paper. If the energy has psychic effects and can intrude upon the dream state perhaps it can communicate directly with people. It was also known that the energy flow can be translated into numbers.

A process emerged whereby using a subtle energy device from Eastern Europe, called the Egely Wheel, clicks on a small wheel turned by the oranur could be counted as numbers. These numbers could be used to directly examine whether there is consciousness within the oranur. If synchronicity occurred between any heightened oranur dreams and the numbers generated, then this might evidence some kind of anomalous communication. Synchronicity is perhaps evidence of increasing conscious organisation, spontaneously occurring.

If a person’s dreaming was changed or even produced by the oranur (it can increase dream frequency) and further, if these dreams are linked with numbers created beforehand, then this synchronicity may suggest that communication occurred (between the energy field and the person). This might be evidence of direct communication rather than through a technological intermediary. The actual content of the dreams could also be analysed to see if a consciousness was attempting to use any dream imagery to answer a prior question, posed by the participant. Each participant was to ask a meaningful question of the energy field. The experiment was proposing a three-way test of synchronicity: questions, numbers and dreams.

Number Symbolism

This study used number symbolism, personal background, dream and hypnagogic imagery alongside personal questions to try and communicate with an energy field. The following explains the forms of number symbolism used.

Numbers are a universal cosmic language. Each number has an energetic quality: one-ness, two-ness and so on. There are common methods of converting numbers into meaning. Multiple methods are used here. It was found that the oranur energy translated more easily into certain symbolic number systems. It did not translate well directly into words – too restrictive perhaps.

Firstly, one can reference concepts when numbers are transcribed into words. This can be done via ciphers (or codes). The process of changing numbers into words, or vice versa, is known as gematria and was originally based on Hebrew (which has always had number equivalents for each letter). There are many types of gematria, but the main ones used here are those based on the English language. English has become the main world language so that is reflected in our common consciousness. The most well-known gematria cipher is English Ordinal. In all gematria, letters, and thus words, are directly turned into numbers: A, B, C becomes 1, 2, 3 in English Ordinal. Words can then have a number reflection. By adding up the number values of the individual letters a single number can be created. For example, the word ORGONE has a value of 74 in English Ordinal gematria and 88 in English Reverse Reduction gematria.

Secondly, there are common social and Biblical meanings of numbers which are shared throughout Western societies. For example, the number 12, 40 and 144 all have strong Biblical associations. The number 7 and 13 have various connotations culturally as well as Biblically (7 often denotes perfection, the 4 compass directions plus the trinity, 13 is complex with some conflicting meanings).

Thirdly, numerology (which is a specific process within broader number symbolism) is also used. A large number is reduced into a smaller number through addition of its integers. Some believe that each base number, 0 to 9, has a special energy or characteristic beyond those of larger numbers. Repeating digit numbers are also considered special power numbers in this system and are added to the 0-9. Mainly the first three are used, 11, 22 and 33. Triple digit, repeat numbers are often associated with ‘angel numbers.’ People consider angel numbers to have special positive significance.

Fourthly, there is shape, geographic and astrological symbolism. For example, the number 8 also looks like the symbol for eternity, ∞. The number 4 can be associated with the Earth or materiality as there are four directions to the shape of the compass. Four is a sturdy number as it is box-like. Four is important to orgonomy as Reich’s Four-Beat Life Formula. The number 12 can correspond with the cosmos due to their being 12 astrological houses in the sky.

Fifth, as numbers are ultimately energy types, ‘oneness,’ twoness,’ each number has its own special energy signature. Some signatures are more closely related than others. For example, using mirroring, the number 71 and 17 would be closely related. They have similar energies as 71 is a mirror of 17. Factoring also reveals close relationships and is an important aspect in this study (which is concerned with relationships and communication). The number 4 is energetically related to the number 12 as 4 factors into 12 three times exactly. Four represents earth and 12, the sky, together in harmony. They are sociable numbers. Number ‘anagrams’ also reveal relationships and are used occasionally. Word anagrams are when letters are rearranged to make a new meaning. In number anagrams the individual digits are rearranged. For example, 1, 1, 1, 7 could be an anagram of 7, 1, 1, 1.

Sixth, there is cultural and political symbology with numbers. For example, the number 13 might represent the USA as there were 13 original colonies and it is a number that appears hidden on the dollar bill.

Seventh, prime numbers (numbers that only divide by one and themselves) have been used in this study but infrequently. Prime numbers are more self-focused. The relationships between numbers via factoring, mirroring and addition were found to be more useful generally.

Lastly, number to body symbolism has been used. For example, the number 33 symbolises the spine and more widely bones, as there are 33 vertebrae.

In essence, rather than think of numbers as something purely symbolic it is perhaps better to think of them as energy signatures or even archetypes. Each number has a unique energy and could even be considered an archetype (or a personified character) not just an abstract symbol.

Numbers are a universal language and have multiple, unlimited layers of meaning.

The Oranur Sound

About 8 years after Southgate’s oranur experiment it was noticed by another person and the experimenter that the device (15) was continually emitting a low pitch rumbling sound. It was like a binaural beat, such as used in meditation, but oscillating at a very low bass. Only three people have been present when it has occurred, two of them being able to hear it and a third not. An Earth microphone for recording low pitched natural sounds was acquired but repeatedly failed to record the sound. Ordinary microphones of various types were also unable to record it. However, the rumbling sound could be clearly heard by myself and one other and was distinctly seen on a smartphone app for analysing sound frequencies visually (the app is marketed as Spectroid). The rumble appeared as a thick band of continual sound at 32 Hertz. It is heard by the whole head rather than just the ears.

Mobile phone microphones are surprisingly sophisticated and discern sounds to as low as 10 or 20 Hertz, below most people’s hearing range. Smartphones can easily pick up the sound of a plane passing overhead or weather and traffic information. Using two smartphones, one to analyse the rumble sound on the app and one to record the first phone it can be shown visually that the sound bands tail off when moving away from the device and recommence when approaching it (16). This has been done many times with the same characteristics every time. The sound is in bands that go as far as 24’ from the device. The other person, who is younger, can hear it at a greater distance than the experimenter. It varies in volume and occasionally has other harmonics. Once it changed pitch a little. The two persons always agree on the sound characteristics. The sound can start gradually (over about a minute) but often cuts off suddenly, again this is clearly seen in the visualisation app.

When the rumble first started it was continual for perhaps two weeks. Now it is occasional and can occur often in the early evening for 20 or 30 minutes. No physical parameter appears to precipitate the rumbling. Microwave, light (of various types), heat, sound, radioactivity and meditation have all been tried to precipitate it. The rumbling now occurs as little as once a month, sometimes as often as once every few days. It has been ongoing for about a year now. The main band is at 32 Hertz but there are other bands sometimes appearing at lesser volumes. The decibel rating (which is a complex measurement) is minus 80-90 Decibels approximately.

The timing and frequency of the rumble appeared to interact with the consciousness experiment as will be detailed in the second part of this paper.

There are similar phenomena in Archeo-acoustics research which investigates sounds created by ancient stone structures and buildings.

Related Areas

There are also some related areas of research in consciousness studies. The scientific Out of Body Experience research carried out by the Monroe Institute since the late 1950s is one such area (17). Much work has been undertaken by the institute in laboratory conditions. The author has thought there are some oranur energy effects involved in this work (18). Secondly, the now extensive Near-Death research (19) also implies that consciousness is something not limited to the material body and can be studied scientifically. Remote Viewing research (20) would also come into this category. There is the area of psychedelic research too which is just now becoming viable again after being suppressed for some decades since it’s heyday in the 1960s (21). Jungian analysis values archetypes (which informs the number analysis herein) and synchronicity (again a key element). Freudian psychotherapy has an interest in dream analysis generally. There is a long tradition of the importance of dream meaning in Biblical and Greek traditions. Also, in native tribal views the dream realms are often considered equally real to consensus reality. 

C. METHODS

Experimental Null Hypothesis

The energy field of the device will not create synchronicity between the oranur-related dreams, participant question/background and the experimentally derived number sequences. Direct symbolic communication (between the energy and persons) will also not occur.

Experimental Procedure

The oranur energy reaction was enabled to charge up the energy device a day before each session. This was chosen as a period to allow the energy some time to settle before the experimental intervention. This was done by using a 1950s uranium-glass plate placed within the device for a period. This plate has a slightly raised activity compared to the normal background radioactivity for the area. The plate is 1.35 µSv/h, (micro-Sieverts per hour) approximately. Background is 0.012 µSv/h. The radiation prior to the experimental session was around the normal background for the area (which as a limestone region has a higher count than many areas in England). The plate itself is one originally used as a fruit bowl. The levels of radiation are low and tailor off to background within a few inches. The plate was not within the device and was kept outside the building during the experimental sessions.

No appliances with a large Electro-Magnetic Field (EMF) would be used within 24 hours of the sessions, for example, washing machines and electric ovens. This was due to the possibility of their strong EMF impacting the oranur field. The area where the device is kept is shielded from outside EMF by nearby buildings and vegetation and the whole house is hardwired so microwave levels from devices are very low in the experimental area, lower than most countryside locations.

The participant was asked beforehand to spend some time thinking about a key question to present to the device in the meditation. This question could be anything, the only stipulations being that it was meaningful and not something that can be answered by a simple yes/no. This was to ensure the question and answer had sufficient complexity.

The participant would arrive in the early evening. There would be some relaxation time. A 5-minute meditation was done beside the device. After this the participant would present the question mentally to the device. The question would be written down and read back to the participant.

With the participant and researcher in the room, the Egely Wheel subtle energy device was placed on the top, to the righthand corner of the closed energy device. The device is in a house on top of a limestone hill near Liverpool, England. This wheel placement on the device has been found to be the best place for free movement of the wheel. The wheel was developed to measure levels of subtle energy emanating from human hands by a company in Hungary based on the work of Professor Egely. There is good evidence provided by this company that it does not react to heat, light or other energies but only to subtle energies, really orgone in the researcher’s view, coming from the body (22). The researcher’s experience over some years confirms the veracity of the company’s claims.

The oranur device, at its perimeter (much like an organism) also seems to be able to move the wheel better than at points within it, reflecting a higher charge at the outside. The device does not usually move the wheel as fast as a human but enough for movement to be clearly discerned (it is perhaps easier for a person to concentrate their energy at a point, like the hands). Other measurements have been tried but none provide the dynamic, complex and small changes that are needed for this type of experimentation. Most orgone readings, for example Geiger counts or temperature are much too static. The room has no direct sunshine during the experiments, has no drafts, no central or other heating switched on during the number or sleep process. The doors are kept closed. There is modern, double-glazed, draft-free windows that are curtained and well away from the wheel device.

When the wheel is placed on the oranur device and the audio switch turned on, each movement of the tiny fins on the very outermost aspect of the white wheel going past the internal sensor creates an individual electronic beep. The disturbance of placing the wheel on the device and switching the audio button on causes the wheel to move mechanically for a short while. When the mechanical movement stops this is counted as the zero point for the number counting. Four numbers are collected for each participant. Each beep being counted as one integer place. When the wheel either stops completely or changes direction (it is free to move both clockwise and anticlockwise) then this is counted as a new number. Direction of the wheel, or speed, isn’t usually considered. A video is taken of the wheel turning.

It was decided beforehand to limit the numbers to four per participant. Generally, this would take a few minutes of recording though in practise it took as long as nearly 30 minutes on occasions. Some of the number sequences were much more complex. The wheel speed also varied between participants. There was one session particularly that had a large outlier of the wheel characteristics.

One additional rule: if no zero-point occurred (the first stop after activating the wheel) one can be added by stopping the wheel manually by gently using a pen inserted between the wheel spokes. A few seconds must be allowed for any wobble to completely dissipate (as confirmed by slow motion video). The wheel is completely still before the count then begins and only the energy is thus appearing to move the wheel. At least 10 minutes must be allowed for a natural stop to occur before considering an artificial one. The first additional rule, manual zero, only had to be used once (Session #10).

There was a second additional rule which was not needed (by a very small margin). If there were not four stops overall within 30 minutes, then significant wheel speed changes could be counted as new numbers (as the wheel can often suddenly change speed). This last rule might be required in any larger studies in the future.

It is also considered that if future larger scale studies were conducted a specialised electronic apparatus and recording app may need to be developed. Decoding the numbers was very time consuming. Numbers were rechecked multiple times with multiple apps. The process could take hours.

After the numbers were recorded the participant and the author relaxed for the evening.

About ten or eleven the participant would retire and the researcher would go to his bedroom upstairs. There was a very comfortable camp-bed placed alongside the device. That the person is relaxed and comfortable is very important. It appears people tend not to dream as much if they are fatigued. The sleep period may concentrate on healing in that case. Future studies could better standardise and assess the prior relaxation and fatigue levels although attempts at standardisation were made in this study (the evening relaxation period).

A bedside light, notebook and pens were beside the bed. The person would sleep and record any dreams, visions or perceptions that they had. Any perceptions before the dream state, such as during the meditation, were also recorded (this included in one instance, a vision, in two cases hypnagogic periods and in multiple instances, precognitive numbers). Time during the evening to chat was required to help standardise the relaxation levels and to get background information that was relevant to decoding the dreams. Provision was made for ongoing follow-up support (this turned out to be important in some cases).

The oranur device was kept shut during the sleep process but in hindsight stronger results may have occurred with the lid open. It is difficult to gauge the correct dose of oranur to precipitate psychic effects. Too strong a field can be unpleasant in the researcher’s experience, resulting in physical symptoms and disturbed dreams. The oranur device is the same one used in the oranur experiment in 2017. It is now less strong, hence storable in the premises and suited for these purposes. The device had been kept covered but outdoors for a period and it lost some of its charge then compared to the height of its charge in about 2017.

The next day the video recording would be decoded to retrieve the oranur-generated numbers. Special apps for slow motion of the video and for enlarging the view were used to ensure exact counting. Numbers were rechecked multiple times. The participant question, dream contents and the numbers were then analysed to examine what parallels may exist.

At the time of the dreaming process the experimental numbers were unknown.

Part 2 of this paper will elucidate the results of the experiment and offer some conclusions. 

References

1. Southgate, L. (2002) Traditional Chinese Medicine and Reichian Theory, Northern College of Acupuncture and University of Wales, MSc Thesis.
2. Southgate, L. (2018) Preliminary Experiments with Controlled Oranur in a Strong Orgone Device, Journal Psychiatric Orgone Therapy (JPOT), https://www.psychorgone.com/orgone-biophysics/preliminary-experiments-with-electrical-capacitance-temperature-radioactivity-luminesence-and-other-observations-associated-with-controlled-oranur-in-a-strong-orgone-device.
3. Maglione, R. (2017) Electric currents in Orgone Devices, JPOT, https://www.psychorgone.com/orgone-biophysics/electric-currents-in-orgone-devices (See articles #1 to #3)
4. Reich, W. (1933) Mass Psychology of Fascism, Republished by the Wilhelm Reich Museum (WRM), Oregon, USA.
5. Reich, W. (1957) Contact with Space, Republished by WRM, see also, Demeo, J. (1997) Saharasia, Natural Energy Works.
6. Southgate, L. (2018) The Orgone Continuum, JPOT, https://www.psychorgone.com/philosophy/the-orgone-continuum
7. Reich, W. (1948/1973) Cancer Biopathy, see pp359 for separate organ perceptions (1973 edition). See also, Reich, W. (1949) Ether, God and Devil, Republished by WRM.
8. Koopman, B. (1979) Mysticism, OR and DOR, Journal of Orgonomy, Vol 13, Num 2, pp221
9. IBID, pp232 (quoting from Ether, God and Devil).
10. Reich, W. (1951) The Oranur Experiment, First Report, Reprinted by WRM, pp326-327.
11. Ollendorf, I. (1969) Wilhelm Reich: A Personal Biography, Republished by Amazon Kindle, see references to Reich’s prison letters in the last chapters.
12. Southgate, L. (2021) Possible Environmental and Shamanic Effects of Oranur, JPOT, https://www.psychorgone.com/orgone-biophysics/possible-environmental-and-shamanic-effects-of-oranur
13. Hayes, N. & Southgate, L. (2024) Oranur and Paranormal Phenomena, #1 & #2, JPOT, https://www.psychorgone.com/orgone-biophysics/oranur-and-paranormal-phenomena-part-one & https://www.psychorgone.com/orgone-biophysics/oranur-and-paranormal-phenomena-part-two
14. Southgate, L. (2025) The 8-Fold Path of Compu-Buddha, https://orgoneandconsciousness.substack.com/p/the-8-fold-path-of-compu-buddha
15. Device: a human-sized orgone cabinet approximately 6’-by-3.5’ constructed according to Reich’s designs – layers of organic material and wire wool with steel panels innermost and a covering of board panels outermost. Inside it are extra accumulating boxes, orgone blankets, orgone tubes (Prof. Senf’s design) and a glass box containing further accumulating materials. There are also crystals and orgonite pieces. The box is placed on its side due to all the inner accumulating material. The device was exposed to an oranur effect originally in 2017 and periodically since.
16. Southgate, L. (2025) Rumble Video, https://youtu.be/2KxpJbP5jVk
17. Monroe, R. (1994) Ultimate Journeys, See Appendices and Reference section for details of many OBE studies or see the Monroe Institute website.
18. Southgate L. (2025) The Orgone Wombiverse, https://orgoneandconsciousness.substack.com/p/the-orgone-wombiverse
19. Moody, Greyson and Stevenson were influential pioneers in the area, see also the International Association for Near-Death Studies.
20. For example. see the work of the Farsight Institute or the academic papers of its founder, Dr Courtney Brown, Dr Stephan Schwartz has also done much scientific work in remote viewing since the 1970s.
21. Parker, A. (1975) States of Mind. ESP and Altered States of Consciousness (good overview of psychedelic research until the mid-1970s).
22. The Egely Company. https://egelywheel.net/