Synopsis

A brief overview of various philosophical and scientifically based time theories and their conceptual difficulties. Certain time anomalies are presented alongside the apparent association of those anomalies with oranur, an excited form of orgone energy. In part two, a new orgonomic theory of time is elucidated wherein there are four interacting types: individual, group, energetic and universal time. Time itself is considered analogous to consciousness and more specifically to the ideo-physical (or pan-psychic) view of orgone as proposed previously by Southgate. This view is presented as an indivisible triad – consciousness, orgone and time.

1. Introduction – Theories of Time

There are an incredibly complex and diverse range of philosophical and scientific theories regarding time. The main ones are presentism, growing block (past and present are an accumulating block within which we exist and move toward the future), moving spotlight (one’s consciousness cuts through the block of time) and eternalism (everything has already happened but we are using consciousness to preference viewpoints). In presentism only that which exists right now is considered real. There is also absolutism wherein time exists independent of events. Dimensionality describes the view of time as a dimension like those of space. In relationism, time is only real in relation to changes with or between observed things – modern physics tends to preference this type of view. Animal time is a psychological definition of time as the experience of animate life. Metabolic time is similar, the experiential in relation to the rate of living. In real-duration, time is real but only when considered subjectively. In temporality, past, present and future are considered existent though perhaps not all of them, all of the time. There are circular and linear conceptions of time and purely psychological notions of the reality of time. Most religious views of time have circular, linear, psychological and relational aspects. Many, especially within certain spiritual views say time does not ultimately exist. Others say time does not exist at all, even on a mundane, everyday level.

Multiple Time Theories

 

Theories of time tend to get put into one of two classes. There are the ‘A’ theories of time which say that there is causation, structure and genuine temporality (past present and future). Then there are the ‘B’ theories of time which say temporality is illusory and arbitrary. All we have are relations between things or events. Temporal states are just perspectives, nothing really changes. This is a static take on eternalism but there is a dynamic interpretation too. Things genuinely change but only because we change our perspective or our slice through eternity – temporality is still not ultimately real.

These are the more common, basic building blocks of time theories. There are also hybrid theories combining these views.

All the basic aspects of time theories are problematic in some way it appears. In presentism one cannot account for the real effects of the past and future. It cannot be denied that events in the past shaped the present, but if only the present is real, the past is illusion and cannot affect anything. There are arguments against dimensionality, such as that presented in Einstein’s theories, saying that time might precede even the current nature or dimensions of the universe, see physicist Lee Smolin (1). Others object to reducing time to a form of spatiality arguing that time is quite different to material extension and has different properties. Notions of time based on psychology, biology and perspective seem to imply that without conscious beings or biology time ceases to exist. Some believe that the psyche can change the past and the future by changing our relation to events and thus those events themselves are tangibly changed. Psychological time implies time is fluid. Time is relational in many current physics views. However, if that is the case it ignores the conscious aspects of time and may make separation the ultimate reality of the universe. In a time-relational universe, not all things can relate if the speed of communication is limited (by light speed). Intuitively most of mankind would however say that there is an underlying unity which we can all experience – most of humanity has a spiritual or religious view which includes a universal unity. Quantum physics can be used to argue against a universe of separation as it relates phenomena that may indicate an underlying oneness (for example, non-local particle entanglement). Orgone physics likewise relates the existence of a unifying field, like the ancient aether, but with additional biological and possibly psychic properties.

In current mainstream physics, time is mostly seen as resulting from other things. However, if time is an emergent property we have to imagine a physical universe existing prior to when time emerged, which is impossible. Or, we would have to imagine a time before there was time, which is nonsensical. Time as emergent (secondary to other things) would only make sense in an eternal universe, as the ancients recognised. In that case time would be foundational anyway, as it would always have existed. The mainstream view in physics is that time did not exist prior to the beginning of the universe in a cosmic explosion. Before the explosion there was no time and no physicality or causation. How this is any more scientific than the view in Genesis is unclear – both are creation ‘ex nihilo,’ if Genesis and the Big Bang theory are to be taken literally. The view of Aristotle, Plato and Descartes however would go against time being emergent as will be discussed later. Prior to Big Bang theory most conceptions of the universe and of time tended toward both being eternal.

Even the concept of the present moment is problematic. When exactly was the present? Is it individual or shared? Can we ever know it or live in it, is it always in the past once it is perceived? The philosopher Whitehead in his view of mind and matter ‘as process’ saw the mind as in the present and objects always in the slight past as they exist only once perceived. Sheldrake’s morphogenetic fields alternatively might exist in the future and act backwards on the present as attractors (2). If there is a present, is it continuous and analogue or digitised and separated? If an underlying continuum exists and is not quantised, then that might lead to the view that time is also continuous, and the present thus continues without gap. Some quantum views understand basic reality to be composed of continuing waveforms, which by their nature are in time and analogue – a wave only exists continually over time. Other quantum views perceive that even space itself could be quantised.

Could time be a series of snapshot moments and nothing actually moves but perception? David Icke certainly likes to describe time as like a DVD disc and our present merely depends on where we are in the holographic decoding of the disc. This is an influential view within the many types of simulation theories (3). This would be a form of dynamic eternalism. Are there an infinite series of static moments? Is even the idea of a present, an extensionless moment, just a mathematical construct, not of itself real?

Time Loops and Simulation Theories

 

Nothing is straightforward in the conception of time. The more it is considered, the harder it is to grasp, or so it seems.

In the relativity theories of Einstein, the speed of light is taken to be constant, although this author believes that is not the case. For further information on this see the discussion on the aether-confirming speed of light experiments of Dayton Miller. Also discussed at length are the famous Michelson and Morley aether-negating claims. These may have been falsely reported, see Dr Demeo for further on these subjects (4). A basement, such as used by Michelson and Morley (1887) is the last place to look for a moving, Earth-entrained cosmic aether, yet still their results were not entirely null as the public were told. Perhaps they were looking for Newton’s static and empty aether. Or perhaps they did not want to find an aether. Miller’s later equally valid and confirming experiments (1925-6), carried out where you would expect a moving aether, never received the sort of publicity that Michelson and Morley’s work did, in fact every attempt was made to bury and discredit Miller’s work. Michelson thought an aether may exist and did also evidence one in 1925 with Gale. Sagnac evidenced the aether in 1913 (5). Demeo lists the more recent evidence. It was obvious, then as now, aether was not a welcome guest at the table.

Dayton Miller’s Light Measuring Interferometer Device

 

For Einstein’s relativity, which he viewed as incompatible with Miller’s aether, instantaneous communication is ruled out as nothing can travel faster than the unchanging speed of light in that view. Therefore, one person’s present is completely independent of another person’s present, especially if they are very far away in space from each other. One’s present moment on Earth is approximately 43 minutes distant from the same present moment on Jupiter as that is the amount of time it takes light to travel from one to the other. The Earth person and the tourist on Jupiter might as well be in separate universes. They can never be in the same moment of reality.

Present moments are also complex in quantum physics. In some views it is thought that all space is quantised and thus, equated with that, also local time. It posits that there is an infinitesimal quantum, called the Planck length and derived, the Planck time. Therefore, if regarding time as change (the relational view), local time and the present moment would be an incredibly small digital snapshot and not an analogue flow. Everything and everyone would have their own unique and separate present. Alternatively, a waveform, which is the reality of a field and the basis of quantum field theory, could not be a wave if it did not exist continually as a flow over time. It is not certain which view is most correct, the analogue or the digital.

Physics has great practical difficulty with time. The two most accepted theories of physics, relativity and quantum, appear to have opposite views of time (dimensional and non/absolute time respectively). Most of the equations of quantum physics do not require time as a part of the equation. It can be added in afterwards. They will work forwards and backwards and not as we usually experience reality – connected to a forward-moving ‘arrow of time’. Quantum physics generally describes particle behaviour against a background of absolute, or non-time whereas Einstein’s gravity physics incorporates a relative time, dependent on spatiality and movement. To marry the two is exceptionally difficult, hence the problems for quantum gravity theories.

Incidentally, it is the instantaneous aspect of some apparent quantum phenomena, such as particle entanglement, that has caused some in spiritual communities to state that a universal interconnectedness is thus evidenced. Some simulation theorists view this same phenomenon as evidence that the universe is unreal. Particles connect beyond the speed of light experimentally, it is claimed, but communication they believe, is impossible faster than light. Therefore, they view the physical universe as illusory. But perhaps physicality can do things which they currently cannot comprehend. Reality has a habit of having a trick up its sleeve.

In Newtonian physics time is also not generally required. Newton had a conception of an absolute time which occurred throughout the universe and thus his mechanics of matter were essentially independent of this uniformly flowing and universal time. Mechanical time between bodies he distinguished as relative times occurring in relative spaces. There is in contrast, an ancient view, which Descartes held, that since there is no truly empty space, as an aether fills all space, all time was movement within, or of, this plenum. Newton was critical of Descartes and of this ancient view of time (and space). Newton thought there was an absolute time and an absolute space which he distinguished from the relative types. He thought this was the only view consistent with the existence of true motion of objects (rather than simply displacement) and of an absolute God (6). Hence Newton’s belief in a background empty space as a non-physical entity rather than a substantial aether, which presumably would be still and non-material even if it did exist in some way. An aether has been evidenced this author believes, but it is a moving one (see Dayton Miller and others). Although the theory of ‘empty space’ has been much touted, Newton was the last major physicist to put it forward unchanged when examined closely. Quantum physics views space as an energetic reality, one in which particles arise and move – an aether in all but name. In relativity physics it was a greatly attenuated aether that was granted no effect upon light-speed, but nevertheless still a real medium. The term vacuum is a misnomer. Newton was also the last major, historic physicist to see time as having an absolute component (not dependent on changes taking place within it, or relationism in terms of time theories).

In practical terms, time is considered in modern physics as localised mechanical counting. The clock here on Earth versus the clock there on the satellite, for example. The clocks would have a slight differential, due it is thought to their travelling at different speeds (on Earth and in space) relative to the speed of light. If lightspeed itself however has slight variation and there is an aether of variable density through which it travels, presumably this would make equations for the relative timekeeping of clocks even more complex. There would also be no absolute speed, the same for everyone, to measure against. Relativity physics thus loses its own absolute (constant lightspeed) and meets its own relativity. Perhaps the aether would also minutely affect the passage of mechanical systems differently in space where it might be less dense than on Earth.

Temporality in mainstream physics is understood from the viewpoint of the increasing entropy of a system. One presumes the maximum order to be at the beginning and thus one can tell time passes by the amount of disorder that then enters a system. Life and the creation of objects in the universe however is an opposite process to entropy, which also takes time. Mechanistic physics disregards this process (sometimes called negentropy). However, the universe is obviously anti-entropic or negentropic too, at least in portions. Perhaps this is eternally so if the Big Bang is incorrect – one can see many scientists, for example Halton Arp, the outstanding cosmologist, for more on this area (7). Even the term entropy has its disputes. One person’s entropy might be different from another’s depending on their subjective impression of ‘order’. A disordered array by colour could be highly ordered by shape for example, or size.

Plato understood time to have a transcendent component, independent of anything which may happen, or be experienced, within it – he viewed this time as an eternal, unchanging entity. Newton’s absolute time however was more like an empty container which counted away independent of any change within it. Plato’s successor, Aristotle, mechanised time and discarded Plato’s transcendent eternity. Aristotle saw time as the actual counting of things and events. This author regards that as an incomplete basis for time. However, the author would agree with Aristotle that time having a beginning, or an ending, does not really make sense.

Platonic Time

 

Einstein rewrote Newton’s view of time but in a sense he returned to an earlier understanding. He re-materialised time but did away with the ancient’s understanding of the aether. It was through the movement of this plenum that the ancients actualised time. Einstein too saw time as a kind of spatial dimension and viewed it as a purely relational aspect of reality (many physicists today still see time as relational whatever their other differences). Quantum physics on the other hand views time as local but perhaps not existent at all at the quantum levels of reality. Quantum gravity conceptions may bypass time on at least one level (time may exist at a local macro level but not at a subatomic quantum level). In this regard such theories may have similarity to this orgonomic theory in that different aspects of interacting time could be posited. However, there is no timelessness in this theory unlike some quantum gravity conceptions (8). Quantum gravity theories of time are still being worked out presently. The notion as to whether space and time are ultimately quantised or an analogue continuum is also presently unclear in quantum physics (no one in orgone conceptions knows experimentally if orgone is ultimately quantised or continual either). Orgone is not incompatible with quantum physics, it could be incorporated as a quantum field.

Some view time as an emergent property of events and relations unfolding. Others see time as prior to even the laws of the universe itself, laws which might evolve rather than be static. For something to evolve there must be time pre-existing for the laws to evolve in (see the aforementioned Smolin, physicist).

Some in spiritual movements might say that the universe is timeless, but still their daily lives display time. One can say temporality does not exist but still it is experienced. One remembers the past and finds it incorporated in the present. One plans for the future and builds from the present. What is really being said is that there is a transcendent level of reality which is timeless. In this essay it is argued that even a transcendent reality is not time-free but has its own kind of time. This may be close to the Biblical view, unintentionally. If transcendent reality is however viewed as timeless it would then be non-conscious in this orgonomic view of time, which would obviously be contradictory. The author believes all consciousness implies time, as will be explored.

Reich did not have a specific theory of time in his published works. The author will attempt to outline what he feels Reich is likely to have believed about time in the next section.

This essay is not about presenting a wide overview of past time theories, merely what is discussed here is the minimum that can lay the groundwork for presenting a new theory which the author proposes to call an Orgonomic Theory of Time. For a written overview of the main time theories this page from Stanford University might be helpful (9). Video sites can be a good resource for philosophical discussions on time and succinct overviews of the main theories.

Next, we will examine why a new theory of time might be required. It asks, what is anomalous about our reality? How do those anomalies contradict our current theories of time? What would Reich, in his middle and latter periods likely have said about time? This author has found, much to his great surprise, that virtually every theory of time, even those which are based on modes of thinking with which the author disagrees, is right about time in some way. But also wrong too. Reich often said, everyone is right in some way, it is just finding out how that is so.

Problems with Time Theories

Some physics experiments indicate that time and space are not fundamental. For example, instantaneous cooperation is thought to occur between entangled particles. Although somehow the belief that the speed of light is the fastest moving entity is still reconciled with this occurrence. Be that as it may, experiments in consciousness studies also indicate that time and space are not as fundamental as one might suppose. In remote viewing distance is bypassed and when done out of time (the object to be remote viewed is selected after the actual viewing) temporal time is bypassed too. Such psychic effects are now well evidenced.

Remote Viewer Ingo Swann

 

Here is an overview of studies showing psychic effects by the well-known British scientist Rupert Sheldrake who has demonstrated telepathy experimentally (10). It has got to the point where people who believe that mind is restricted to the brain should really be the ones considered holding to an extraordinary viewpoint. Just Edgar Cayce’s work alone provides huge documentary evidence of psychic powers. This is a link to the Edgar Cayce Foundation a useful gateway into documents regarding his work, see also these autobiographical books noted for a great overview (11). Edgar Cayce performed over fourteen thousand medical diagnoses and prescriptions in a state of complete sleep-trance. Virtually all of them were successful, even down to locating rare herbal mixtures in the back cupboards of country chemists hundreds of miles away. He virtually needed his own post office he was so popular. Besides Cayce, the best documented psychic in the world, there are libraries full of documentary details of psychic evidence in other areas. Near death experiences are now meticulously well documented (these too show that mind is not solely in the brain). This mountain of evidence, including the copious psychic precognition studies is beginning to affect the mainstream view (12).

From the work of many pioneers, from Reich (13) to Dayton Miller (14) there is also evidenced an underlying cosmic continuum. It is the orgone as Reich called it, the aether as known to the Victorian pioneers of physics, the qi in Asia and torsion fields in Russia. There is evidence for both a non-local or universal mind and a universal substrate.

Daily observation shows that materiality exists. One knows that buses exist and are hard objects. But at the same time people also know that they can sometimes foresee events within their sleep and so on. People can see themselves travelling on that same very tangible bus the night before in a dream, and then it happens exactly as they saw it. Most people, even hardened materialists, have had some level of precognition at some point in their lives. Maybe it is just an intuitive feeling, or knowing that someone is watching them, or that someone close will telephone shortly. The top militaries are quite aware of both precognition and remote viewing, both of which require there to be so-called timeless and spaceless aspects of reality and for mind to be non-local. This is a good place to start learning about the history of military remote viewing by a long time British researcher. One should not be misled that it was a brief foray that was not taken seriously or that had no results (15). The upper echelons of all advanced militaries and intelligence agencies, in this authors opinion, are unlikely to view consciousness as residing only within the brain and only within ‘time’. They may well have seen plenty of evidence to the contrary.

Simulation Theories

Some have come to the view that what we experience as reality is unreal because so called timeless and spaceless aspects can be evidenced and are pretty much well established. So maybe only consciousness is real. These people however still conform to the constraints of the material world even though they profess some disbelief in it. They also usually do not define what is real in contradistinction to what is an illusion or a simulation. But what makes something real? Most of the people who advance simulation hypotheses have not defined what would make something real. Therefore, a simulation theory must both define a simulation and its opposite, or at least have a hypothesis for both. Both a simulation and a concrete reality are only known through consciousness, so what defines the real from the synthetic? One proponent believes we are in a simulation, or simulacrum because he noted geometrical, precise mathematical patterns in history over some two decades spent reading old historical texts not easily available to the public and performing his own detailed analysis and cross-referenced chronology (16). This person views that a deeper reality exists outside the simulation bubble, whereas Icke for example believes all apparent material existence is a kind of simulation. Others note ordered events in famous people’s lives and politics as pointing to mathematical number and letter patterns, termed gematria (17). Reality in the geometrical and gematria world views is considered too ordered to be merely real. A strange juxtaposition.

Geometrical Patterns In History

 

Such patterns could indeed be programmed into a fake reality or on the other hand reality itself could respond to mathematical patterns held within consciousness – both are possible from the evidence presented for the simulation hypothesis. If rather than a mechanical or energetic universe only vaguely connected to consciousness we live in a psycho-substantive-energy-fluid, of which we are all a part, then a geometrical reality might make more sense. This author has called this type of perspective ideo-physicalism, a form of pan-psychism (18). If we are but whirlpools within an ocean of consciousness it would make sense if strange and sublime patterns occurred. All that would be needed would be for those patterns to occur within the mass mind itself then they would automatically occur for reality. Icke does note such a process regarding consciousness, so he is at least consistent. The proponent of the simulacrum theory notes that there are personal and group timelines which will be encountered later in this theory as aspects of reality rather than of a simulation per se.

Perhaps there could be simulations and realities or multiple synthetic and natural worlds if all there really is to reality is mind. Alternatively, we could have mind or synthetic realities and matter realms that exist concretely and distinctly. This might be a return to a Cartesian approach of two basic divisions, a material, energetic, time-bound realm and a timeless, spaceless realm of mind and subatomic realities which somehow communicate. The new spiritual movements seem to have reinvented such a Cartesian approach. However, if one proceeds far enough down this path one eventually encounters the unsolvable problems of dualism. Descartes, a father of dualistic thought, surmised that there were indeed two realms to reality, the material and the spiritual, and that perhaps they interacted through the pineal gland in the brain (19). But most philosophers and researchers currently think that dualism is not a workable theory, at least scientifically. It is obvious that mind and materiality affect each other but if they are two completely different and separate sets of existences, then what enables the one to communicate with the other? One could alternatively pronounce that a dualistic universe is possible but it seems that it could never be said just how such a universe would be possible and for scientific views this is an unsatisfying position. Descartes believed in a universal moving aether so he must have thought this aether to be non-conscious as mind and consciousness were in a separate realm as a distinct mind substance in his view.

Hegel

The philosopher Hegel is fundamental to orgonomy. Besides Hegel’s ontology (the study of what exists) being descriptive of the orgone as noted by Southgate (20), orgonomic mathematics and Reich’s orgonomic functionalism would never have happened without the Hegalian dialetic. Below is the Hegelian dialetic expressed as Reich’s Common Functioning Principle (CFP). The CFP splits into the two opposing variables or dialetics. Hegel’s dialetics tend to move towards a synthesis in the future (each new synthesis again splitting into two new variables as time unfolds into the future). Reich’s functionalism, alternatively, tends toward the origin in the past (the CFP). The process is the same however.

Reich’s Common Functioning Principle Toward the Past (Based on Hegel’s Dialetics)

 

The circle at the bottom is the CFP (in the past) which moves into the two opposing variants (in the future). The point of Reich’s dialetics is to uncover the CFP in the past. The Hegalian view on the other hand, tends towards unification (in the future) whilst also recognising opposites or dialetics. In terms of substance both the physical and the spiritual combine in the Absolute Spirit in Hegel’s ontology. Southgate views Hegel’s Absolute Spirit as analogous to orgone.

Hegel’s Dialetics Toward The Future

 

In Hegel’s vision of time (21) he saw space unfolding as the expression of time and vice versa the ‘becoming’ of time is space. Time is unified with space as its inherent process. Hegel didn’t see time as a thing-in-itself or a container, like Plato or Newton, more as a name for the changes and processes within space – the ‘abstraction of destruction’ (the naming of things dissolving within space) or the ‘becoming’ (the coming into being of things within space). It could be argued that Hegel’s view presaged Einstein’s (and Whitehead’s) view of time as a property of change within, or, of space. Hegel’s view also included a sense of eternity however. This eternity, for Hegel was ‘presence’. Eternity exists within the consciousness, or presence of each moment.

Reich’s View of Time

Reich himself did not say anything specifically about the nature of time that the author is aware of presently. In what Southgate calls his ‘middle period’ Reich had an emergence and systems theory view of consciousness as detailed in previous papers (22). Although these terms were not in use when Reich wrote, they accurately describe his conception. Reich thought that cosmic orgone had ‘reactivity’ and ‘excitability’ but not consciousness, as directly stated in Ether, God and Devil (23). This is essentially a late Victorian/Darwinian view of consciousness as secondary to biological development, which Reich himself noted had contradictions or ‘riddles’ orgonomically. For example, that ‘form’ (the brain) might precede ‘function’ (say higher reasoning) (24). Or one could add an example, form being the membrane enclosing the orgone, which precedes the function of primitive consciousness. Reich could not entirely escape being a man of his era. He was born into the heart of the late Victorian period to be a farmer, soldier, doctor and eventually a great scientist and having to withstand all kind of harsh circumstances.

According to Reich’s view, consciousness developed in consequence of the reactive, proto-living cosmic energy being enclosed within a membrane. Sometime later, this enclosed energy developed from perceptual sensations toward primitive self-awareness and eventually to full self-consciousness. Southgate critiques this view in the Orgone Continuum papers as failing to explain consciousness due to the inherent dualism of emergence and system type theories. If consciousness emerges in such a way the prior reality is entirely non-conscious – hence insurmountable dualism. If consciousness arises from a system’s behaviour how does a prior non-conscious system organise itself to become conscious? It would mean orgone only accidentally becomes conscious, which is contradictory. It gives priority to the membrane (or form) rather than the orgone inside it (and its functioning).

Based on Reich’s systems view of consciousness (consciousness emerges due to system properties – moving energy inside a membrane), one could reasonably infer that Reich’s view of time in his middle period would be connected to the energetic movement of orgone and not directly related to consciousness (a system’s view of time). Perhaps he would have had a distinction between a latterly developing, conscious, subjective time as perceived by orgone within a self-aware membrane and the prior energetically based time as the flow of non-conscious orgone in the cosmos. He would also have had a negentropic view of energetic time (as biological development) as orgone is inherently developmental – it goes from less to more, cold to hot, simple to complex.

In Ether, God and Devil, Reich is quite critical of the existing concepts of aether and of God. He sharply distinguishes the orgone energy from the physical but static aether and from the psychic but unchanging God. However, Reich in his middle period perhaps conflated Newton’s static, non-energetic and ‘empty’ aether with a more vibrant, moving and substantive aether of the ancients. Perhaps Reich, at this point, also mis-associated a transcendent living God with the immobile, static concept of some religionists. Having said that, Ether, God and Devil does at times read almost like an orgonomic theology. Reich did unequivocally accept a cosmic notion of a monotheistic God in his latter period. In fact, he appeared to have had a somewhat religious revelation of some degree in prison according to his wife Illse Ollendorf, the mother of Peter. As early as the lonely summer of 1955, Reich was reading the New Testament again which he continued to do in prison (25). The earlier oranur experiment had set him on a path of integrating the objective and subjective into one (26). Southgate believes that had Reich survived prison the orgone continuum concept of an orgonotic consciousness and the views in this paper would be broadly consistent with Reich’s stance in his latter period (oranur experiment/prison onwards). The reason for re-examining Reich’s view of consciousness at some length is that the subsequent orgone theory of time outlined here is primarily based upon consciousness and not materiality, change, succession, relativity, systems theories or emergence. It is still a physical theory however in Southgate’s view (the author has an unorthodox definition of physicality as anything which has continuing perception to one or more conscious entities). Materiality in contrast is a form of physicality – the perception of atomic structures.

Time Travel

As regards time, although not yet accepted in the mainstream, there appears to be some degree of observations and claims that travel can occur beyond temporal time. There is the Dodleston computer which seemed to be communicating between three centuries (past and future with the present). Often there is an oranur type energy reported near these occurrences. Oranur is Reich’s term for energised orgone, which is most readily created through radioactive stimulation of orgone concentrations or by other means, electrical for example. Here one is reminded of Nikola Tesla’s out-of-time experiences which occurred when he got electrocuted in his laboratory. He said he saw all time, past, present and future. Perhaps the energised electrical plasma around Tesla functioned as highly charged oranur. The same types of energy appear to have been existent in the Dodleston occurrence too. Those encountering these disturbances would not know about oranur but it certainly seems to be an energy concentration of some kind similar to oranur. This podcast offers the best in-depth analysis of the Dodleston mysteries and associated claims the author could find (27). The author would view it likely that most paranormal events are accompanied by an increase in oranur.

Dodleston Computer Script

 

There are also reports of psychic and material timeslips, often accompanied by oranur-like energetic disturbances (28).

Time Storms and Oranur

 

There are various accounts of individuals encountered by officialdom who seem to be out of time in some baffling way. Sometimes houses or even whole areas of streets appear out of synchronicity – there is a street known for this in central Liverpool (upper Bold Street) which seems to have a link to the 1950s.

Whilst preparing this essay the author encountered two accounts of time travel (or perhaps dimensional shifting) just within the small number of alternative researchers that he met personally within that period (29). The first involved taking substances as a teenager. The experiencer was with a group of other teenage school friends (six). They were sniffing solvent chemicals in a disused tunnel underneath a train track of some 200 feet long at night (the tunnel may have acted as an orgone funnel/tube the author posits, concentrating any oranur in the environment). They lost consciousness and went into an altered state and at approximately the same time they had a joint psychic experience. The boys were transported to a new environment together and were aware of each other there. They appeared to be somewhere, but not the familiar British Midlands where they had been previously. They were surrounded by what appeared to be Aztec warriors. The warriors told them (presumably telepathically) that they knew who they were and they were going to keep them there and capture them. The group of boys had a transparent glass-like bubble around them. They panicked and awoke back in the previous reality. The experience was remembered as a joint one by all concerned. It should be noted that solvent sniffing can be very dangerous or fatal and should not be repeated.

Time Tunnel

 

The second posited time travel experience was from another researcher, Emlyn-Jones. He had one, although possibly two experiences. The one that he remembers as being time travel happened when he was going into a room for a paranormal conference at the Black Swan pub in Devises, Wiltshire in 2017. It is an old building, 19th century, and the area is known for strange happenings, being the home of crop circles and Stonehenge (so likely to be an area naturally strong in oranur from the author’s viewpoint). Emlyn-Jones was standing at the back of the room. Suddenly the room was altered and he was an observer of the room in a previous century. There was a fireplace roaring and people eating and laughing over a meal. It looked like the early 1900s from the dress. None of the people there from the prior time appeared to be aware of his presence. It then snapped back to current reality. The room had been used as a local court and dining room from the 19th century. Emlyn-Jones also had a separate experience of seeing his exact doppelganger pass him on a street. This mirror image person was dressed differently as a very smart businessman (the researcher is a gardener by paid occupation). In this latter experience the author believes it is possible that the doppelganger was the same person but from a different time stream.

The Black Swan

 

The author has also had a possible precognition or psychic time-travel experience. At about the age of 19 the author was considering moving to Liverpool from London where he grew up. One night there was a very vivid lucid dream where the author saw himself going into a nightclub with a group of about 6 young women. He was the only male, none of the females were known to the author. The author saw himself walking into the club which was a converted old-fashioned cinema. The group went up the stairs to the balcony area and sat at a certain table overlooking the dance floor below. Then the dream ended. A few months later the author moved to Liverpool and moved into a flat share with a group of music and art students near Sefton Park. The first weekend night the flatmates decided to go to a club in town. It just so happened that the 6 other flat mates were female and the club was exactly as dreamt, even down to sitting at the same table, which the author did not choose (one of the others led and chose where we went). The author didn’t realise it had reoccurred until afterwards. Why such an ordinary scene should be chosen for the time experience was not clear at the time. The club was in the old cinema on Lime Street around the late 1980s. It was pulled down and converted recently into a supermarket and flats. There were two or possibly three cinemas on Lime Street. It was not the Forum/ABC/Odeon cinema on the corner facing the station but the Futurist or Scala cinema further along Lime Street on the left-hand side, coming from the station, toward Renshaw Street before one gets to the Adelphi Hotel. As a child the author also had a lucid dream vision of the future, where he attended a university conference hosted by an unusual being, but this has not occurred. The author was about 12 at the time. He was also visited by various ghosts at the same period in his life. The ghosts, and one large psychic animal, seemed to be mainly from the 19th century and appeared in his room one after the other once per night over a week, and then it stopped. The entities looked very real but were in grey monotone.

The Hippodrome Nightclub in the Converted Futurist Cinema Liverpool

 

A hippodrome is an ancient term for an oval arena for horse racing in ancient Greece. The nightclub was situated very close to the area of Liverpool city centre (upper Bold Street) which is known for several time slip occurrences which has been investigated locally. An interesting aspect of these is that some of them involved apparent live interaction between people in the different times (30).

Biblical View of Time

See here for an overview of various Biblical perspectives on time (31). However, the author is most persuaded by the Biblical view that God is the beginning and the end of time, the Alpha and the Omega. He is not in ordinary time nor subject to it in any way which constrains. God is beyond individual time but is also time itself as the beginning and end simultaneously and knowing of all futures. He is not non-time, rather God states, ‘I am the Alpha and the Omega’. Such a God is not outside consciousness. One could say that there is a higher consciousness that has a special kind of time which contains and transcends all other time in the Biblical view. This author remains most influenced by the idea that God, the great ‘I Am,’ (or alternatively, ‘I will be’) is time itself as expressed in the Alpha and Omega quote or also from Revelation, ‘from him who is, and who was, and who is to come’ (32).

Military Time Travel

Remote viewing and precognition indicate that what is perceived as flows of time may be bypassed to some extent. There is extensive evidence of psychic experiments that seem to bypass time (33). Backwards causation is also considered possible in some views of quantum physics and some experimental evidence for such is claimed (see Sheldrake reference). The Mandela Effect, wherein large groups of people remember different versions of history might also pertain to a kind of time change. The Mandela effect is so named as groups of people, it was found, remembered Nelson Mandela dying in the 1980s in prison and not in 2013 outside prison such as is generally accepted.

There are also reports of time changes associated with President Trump. For example, the mysterious Baron Trump science fiction books of the 1890s period that were not widely remarked upon till 2017 when they were noted in the Library of Congress (author Ingersoll Lockwood). Of interest is that Ingersoll was also a name for a pioneer of several aspects of locks still in use today including the deadlock and the ten-lever cylinder lock. As a company it has links to Liverpool, London and the US and was a pioneer in locks used in WW2 bombers. The last name refers to locks – Lockwood. So ‘key and lock’. Then there are the strange claims of the Q posts regarding military time travel, through a Looking Glass device named after Lewis Carrol’s books. Of course, all this could be coincidental, but it is interesting nevertheless.

In this author’s view, a theory of time, especially if paranormal aspects turn out to have any reality, would ideally incorporate all the following:

• Temporal reality – past present and future streaming in the forward time arrow.
• Entropic forward flows of time (destruction).
• Negentropic forward flows of time (creation).
• Different experiences of the present.
• Simultaneous experiences of presents.
• Instantaneity.
• The psychological component of time – time as experience.
• The energetic component of time – time as change.
• Communication or existence beyond temporal time.
• Out of time events or experiences.
• Time as relative.
• Time beyond change – eternity.

To be continued in part two

References

1. Smolin, Lee – group discussion on time, https://www.youtube.com/watch?v=N-NTXoYTvao
2. Sheldrake, Rupert. (2012) The Science Delusion, Coronet. (pp120 on Whitehead, Morphogenetic fields and time pp140).
3. Icke, David (2003) Tales from the Time Loop, David Icke Books.
4. Demeo, J. (2002) Dayton Miller’s Aether Drift Experiments, http://orgonelab.org/miller.htm
5. Flanagan, Pat. (1973) Pyramid Power, Pyramid Pubs pp121
6. Newton and Time, https://plato.stanford.edu/entries/newton-stm/
7. Halton. Arp, (1998) Seeing Red, Redshift, Cosmology and Academic Science, Apeiron, Canada.
8. Quantum Gravity’s Time Problem, Quanta Magazine https://www.quantamagazine.org/quantum-gravitys-time-problem-20161201/
9. Emery Et Al (2020) Overview of Time Theories, https://plato.stanford.edu/entries/time/#TimePhys
10. Sheldrake, R. (accessed 2022) An overview of Sheldrake’s scientific papers demonstrating psychic effects, https://www.sheldrake.org/research
11. Edgar Cayce Foundation (Accessed 2022) https://www.edgarcayce.org/ See also, Sugrue, Thomas. (1997) There is a River, The Story of Edgar Cayce, ARE Press and Stearn, Jess (1989) Edgar Cayce, The Sleeping Prophet, Bantam.
12. McTaggert, Lynne. (2001) The Field, Harper Collins.
13. Reich, W. (Editor Higgins) (1960) Wilhelm Reich – Selected Writings, Farrar, Strauss and Giroux
14. Demeo, J. (2002) Dayton Miller’s Aether Drift Experiments, http://orgonelab.org/miller.htm
15. Smith, Daz (Accessed 2022) https://www.remoteviewed.com/remote-viewing-history/
16. Brashear, Jason (Accessed 2022) www.archaix.com
17. Hubbard, Zachary. Letters and Numbers, PDF, Ebook, Self Published.
18. Southgate, L. (2018) https://www.psychorgone.com/orgone-biophysics/implications-of-orgone-for-consciousness-research-part-1
19. Descartes, Rene. (1881) The Method, Meditations, And Selections from the Principles of Descartes, William Blackwood, UK.
20. Southgate, Leon, (2018) https://www.psychorgone.com/philosophy/the-orgone-continuum
21. Dina Emundts: “Hegel’s Concept of Time” (Accessed 2022)- https://www.youtube.com/watch?v=LAxwbX0ejnM
22. Southgate, Leon. (2018) The Orgone Continuum, Journal of Psychiatric Orgone Therapy, https://www.psychorgone.com/philosophy/the-orgone-continuum.
23. Reich, Wilhelm. (1973) Ether, God and Devil, Noonday Press (originally published 1949 and 1951) pp291.
24. Reich, Wilhelm. (1973) Ether, God and Devil, Noonday Press (originally published 1949 and 1951) pp292.
25. Reich, Illse, Ollendorf. (1969/2011) Wilhelm Reich, A Personal Biography, Smashwords Ebook Edition. (See last chapter or pp145 onwards).
26. Reich, Wilhelm. (1957) Contact With Space, CORE Pilot Press (now republished).
27. Ben (Accessed 2022) http://www.darkhistories.com/the-dodleston-messages-ghost-in-the-machine/
28. Randles, Jenny. (2001) Time Storms: The Amazing Evidence of Time Warps, Space Rifts and Time Travel, Piatkus, UK.
29. Southgate, Leon. (2022) Time Travel Experiences Related to Him by Two Research Colleagues, Ben Emlyn-Jones and Researcher A. Private Communication. (Researcher A – Name Withheld for Confidentiality).
30. Accessed 2022, https://exemplore.com/paranormal/The-Liverpool-Time-Slips-The-True-Story-Of-Mysterious-Occurences-In-Bold-Street
31. https://www.bibletools.org/index.cfm/fuseaction/Topical.show/RTD/cgg/ID/2368/Time-Gods-Perspective-of.htm
32. The Holy Bible, New International Version, The Gideons, Revelation 1:8, Exodus 3:14 and Revelation 1:4 respectively.
33. McTaggert, Lynne, (2001) The Field, Harper Collins, See Chapter 9.

Editor’s Note:

The following article is an interesting, thought provoking and intellectually challenging essay. The author, Leon Southgate, MSc, describes the evolution of artificial intelligence (AI) and its’ approximation to the living organism with a consciousness and, perhaps feelings. However, it is our opinion that life energy, orgone energy, which was discovered by Dr. Wilhelm Reich, and which constitutes the core of orgonomic theories, is the central factor in any living organism, although Southgate appears to be arguing that this may eventually extend to computers too as they adapt and change from machines to something more than that. The orgone energy has the quality of pulsation, contraction and expansion, which are qualities possessed by every and each living organism. Although software can be programmed to mimic or mirror the living organism, it lacks such an energetic core, which from the orgonomic point of view, precludes life. We acknowledge, however that orgone energy vesicles (bions) do exist in the inorganic matter, though, the matter should be brought to incandescence to activate those orgone containing vesicles. The relationship of orgone to consciousness though remains complex and not fully understood, Southgate is perhaps attempting to explore how such conjunction might affect artificial intelligence.

Figure 1/Cover AI – Created Artwork

If a so-called deep artificial intelligence (A.I.)  were to be developed, how would one assess the veracity of any claims made for it?

It is useful to define the terms that are to be analysed. Deep A.I. is defined as a system which possesses real consciousness such as a truly conscious computer. Sometimes the term A.G.I. (Artificial General Intelligence) is used in place of deep A.I. This means a system which can generalise learning from one area to another – it is thought that this might require some level of consciousness.

Narrow A.I. can be defined as a computing system which behaves intelligently but is not apparently conscious. This is what we currently have in use. This article will use the terms deep and narrow A.I. as these seem the least ambiguous.

The primary term to define is of course, A.I. But what if it is a misnomer? At the very least the words are misleadingly defined as will be explored. Within the current terminology there are two very different types of A.I. Firstly, narrow A.I. is a term which could also be applied to any self-calibrating system. Such devices may not even need to be electronic. Any device which adjusts itself to changing conditions can be said to behave intelligently. Intelligence does not even need to be related to consciousness. Current A.I. applications are simply intelligent systems.

Jaynes, the author of Bicameral Mind (1) notes that intelligent behaviour need not of itself be in any way related to consciousness. A bee might automatically recognise a flower, but that does not mean it is conscious of the flower in the same way as humans are. Being of a more pan-psychic leaning than Jaynes, Southgate would not concur fully with such an observation. It could be that the bee is likely to be conscious by virtue of being a living, pulsating organism.

Organisms tend to be conscious in our own human experience as organisms. From an orgonomic viewpoint, organisms also possess concentrated life-force, orgone, which is the likely substrate of consciousness in Southgate’s view (2). additionally, the author does not recognise the distinction Jaynes suggests between apparent perception (which he argues that even machines can have) and true consciousness which he restricts to humans (more on this later). Nonetheless, it seems a prescient observation that recognition and intelligence functions can occur without full self-consciousness.

Figure 2 – Jaynes, Bicameral Mind

What is termed perception by Jaynes can occur in machines without any apparent consciousness and in less developed animals too. This view of perception is perhaps another misunderstanding. A machine, or even a simple organism like a slime-mould, can indeed react to a changing situation and take various options. We can label this as perception as it ‘perceives’ a situation and reacts appropriately. But this could just be reacting intelligently, which only functions like perception. Actual perception, to experience something, can only be a function of consciousness. Granted one does not know for sure if true perception takes place in a machine or organism, but we also cannot ever rule it out. Perception as a function is sometimes downgraded as compared to consciousness but it does not matter how developed an aspect of consciousness is, it is still consciousness. Consciousness is not divisible as Descartes has noted.

We don’t know if apparently less developed animals are merely reacting, like a mould finding food or a fly taking a somewhat mechanical plot around a room. Perhaps the mould or fly is hardly perceiving but just reacting intelligently like a so-called non-conscious machine, though Southgate would doubt this. If the organism does truly perceive, even to the smallest degree, then it is conscious – even if not as fully self-conscious as it has been argued only humans can be. Self-consciousness, as Jaynes defines it, is just perceiving the self. It is still perception of a sort. Although Jaynes’s narrow definition of consciousness is not generally accepted, some still say only humans have true self-consciousness in distinction to other animals (or even in distinction to ancient humans as Jaynes argued). But can we really make such a claim? There does appear to be links between human language development and a certain sense of self but there is likely more to it. Many would be convinced that the animals they know have a developed sense of self and that ancient man also would have had a complex sense of self as seen in the wonders achieved in the distant past.

Figure 3 – Mould Patterns

There are so many debates about what consciousness is, but how can it be anything more complicated than all that is perceived or experienced, whether it be a bee’s experience of a flower or of what we call the human self? Why do people think it is so hard to define experience? Consciousness is the only thing known for sure and the only thing that can be known. Whatever many types of experience one can outline, and whatever is doing the experiencing, whether it be seeing a flower to being aware of the whole universe, it is still experience. The reader is experiencing this message right now. That is all consciousness is – experience or perception. Though this consciousness has certain properties, and correlates, it cannot be reduced to anything else. The reader’s experience of this message is not their computer or reading device. In the same vein, one cannot reduce perception of music to the anatomy of a radio, however many songs one hears on a favourite station, as Sheldrake illustrates (3).

It is rather explaining matter and energy that is difficult. What are these processes called matter and energy that are experienced? What is the device you are reading this on actually made from? Or the paper you are holding? Is it composed of atoms, or packets of energy, or energy strings? What is energy anyway? That the reader is experiencing a message cannot be doubted or analysed into subunits, a molecule of experience for example. There are certainly matter and energy correlates to experience but experience itself is forever in its own separate category. To confuse one with the other is a category error. This is because such an error produces unresolvable dualism (the physical versus the conscious with no bridge in-between). An example of this is the common view that neurons generate consciousness. If the person holding this view is asked if neurons actually are consciousness itself, they will likely say no. The person believes the consciousness is real and created by the neurons but also believes the consciousness is not the neurons themselves. So the generated consciousness is in a separate category – this creates a dualism which is unresolvable. The one category is a ghost to the other. This affected Reich’s view of consciousness too. The only resolution possible being a Hegalian ontology, which is to say, orgone is consciousness itself, which is the position Southgate takes. Emergence theories merely kick the can down the road in Southgate’s view. Physicality develops to the point where consciousness emerges as a new property but it is then still in a separate, unreachable category. Emergence theories only make scientific sense within the pan-psychic viewpoint, wherein everything is conscious anyway (to some degree). Emergence theories depend on non-emergence to work!

Figure 4 – Neuronal Networks

What is commonly labelled A.I. today is a system which can self-calibrate and adjust during its functioning. A mechanical device which automatically regulates a process is also A.I. in a limited sense. The difference with modern A.I. systems is that the self-calibration is undertaken by an algorithm. This algorithm can feedback to itself. So it is like a mechanical part that self-calibrates but also then changes further. A.I. has become more organism-like in this regard. For example, mice have been conditioned to avoid certain stimulus (for example a smell associated with an electric shock). Future generations of these mice also have the same aversion to the smell as their parents. Water fleas that have reacted to predators by increasing body armour in their heads can be seen to pass that morphology down to future generations. There are various experiments evidencing epigenetics – passing on genetic characteristics from one generation to the next (4). The animal ‘algorithm’ can be seen to adapt over short periods of time just like in an A.I. system. The author of Bicameral Mind would regard both the organism displaying epigenetics and such A.I. as not evidencing consciousness. But it is a behaviour common to both A.I. and organisms, which is itself significant, as will be explored later.

In a machine, we could have a car with its shock absorber coils. Each coil reacts to the bumpiness or smoothness of the road by contracting or expanding, therefore it automatically self-calibrates. It is an intelligent system. If in addition, once a certain threshold of bumpiness is reached the suspension system increases the elasticity of the coils or adds new coils into play then we could say there was some evolution in the system. Feedback occurred and the device, already behaving intelligently, changed itself further, intelligently again, to accommodate the new situation. This would certainly qualify such a suspension as being A.I. in terms of how it is defined today. The coils are like the algorithm, when the algorithm reaches a threshold, new coils are brought into play and the system adapts. Or like the mice in the experiment that find themselves getting an electric shock when encountering a certain substance, so future generations of mice avoid that substance. Or as in nature, when the bees recognise certain flowers and find ones they prefer, they may pass on the preference to future generations. Narrow A.I. is a dynamic feedback system or more simply just an intelligent system such as also found in nature. Perhaps such a system could be classed as a pre-consciousness characteristic.

Figure 5 – Intelligent Mechanisms

This is all quite different from what Elon Musk fears when he says of deep A. I. that we might be summoning demons with it (5). It is also quite different from what people imagine when they think of conscious machines. Before getting into the substance of the issue it is worth noting that many of our machines might already have some level of consciousness without people knowing. Who is to say one’s car does not have some degree of consciousness? One spiritual practitioner was able to tune into the electronic net of a city centre, mainly the electronic door systems. They had a kind of collective consciousness it was noted. The writer Douglas Adams foresaw a future of everyday machines which needed counselling (6). The internet might already function as the body of conscious entities. From an orgonomic perspective matter is merely frozen orgone and orgone is perhaps the substrate of consciousness (7). All matter should have some degree of consciousness therefore, even a car or a door. Quantum physics sees matter and particles in terms of energy fields which are not themselves separable from perception, or as some argue from measurement. Although in a pan-psychic universe the difference between perception and measurement could be one of semantics.

Figure 6 – What Is A Machine?

Many of the words used in A.I. discussion are household terms but which are not defined closely. Many in the field seem reluctant to define intelligence, consciousness and other terms often used and do not disassociate a machine and an organism. Everyone is familiar with the term, ‘machine’ but what does it actually mean? It is defined by one dictionary as an apparatus, usually with several parts, which applies forces to produce work. The machine is preceded by the tool which is here defined as something which extends the body to do a specific task but which does not have autonomy to the biological body. A machine however is its own created body which does work of some sort and may even have a limited autonomy. An organism is not a machine but a pulsating, plasmatic, living entity which occurs spontaneously – when the conditions are right. An organism has its own objectives rather than being created by an outsider, to do a pre-set task, as in a machine. Consciousness too is often poorly defined but is here regarded as any actual experience or perception of the universe, however small or big. Intelligence can be defined as the ability to react usefully toward a goal or function.

It can be seen there is a continuation from:

Tool – Machine – Narrow AI – Organism – Consciousness.

A tool is not a self-contained body such as possessed by an organism, it is an extension of someone’s body. A tool extends the capacity of a body, be it the ability of a seagull to crack a shell (by dropping it onto concrete) to a person wanting to dig a garden (by using a spade which extends the arm). A machine however has its own working body, made of several parts. It can be autonomous, and it does the function for which it is designed. A machine can begin to head toward narrow A.I. functions when it can self-regulate and adjust itself like organisms do. At this point intelligence emerges, although not yet obvious consciousness. Once intelligence has emerged, the apparently non-conscious A.I. system, has its first similarity to organisms. All organisms adjust and self-regulate allowing them to perform complex functions such as finding the best route for obtaining food in the slime-mould’s environment. The navigational computer in an A.I. has a similar process when calculating the best route to take on a commute. As computers travel along the path from being a tool (a simple abacus for example) to being a machine (as in conventional computers) to being a machine with organism-like properties (as in computers running A.I. algorithms), could we be on the pathway toward deep A.I. and consciousness? The previous steps were all significant shifts in the way the computer functioned. It could be another shift, on the scale of abacus to electronics to go from algorithms with organism-like qualities, to overt consciousness. The technology however does appear to be well along that path, indeed many feel we have already crossed the rubicon.

Organisms can self-adjust and adapt. Narrow A.I. has achieved this. Organisms are creative. Current A.I. has achieved a degree of creativity, though it is debated as to its extent. Some believe it is just the continuation of patterns whose creative input was originally human. Certainly, there is A.I. created music, art and text. Algorithms may create something genuinely new through being in certain types of network. For example, one kind of network generates data and an adversorial set of algorithms analyses that data as true or false – General Adversorial Networks (GAN) create an evolving feedback loop. Such a set-up built on neural networks (so named as they use ‘nodes’ like in a biological network) can create an unpredicted, creative outcome. A GAN is similar in principle to digital evolution which has been seen to create unusual or unpredicted outcomes for some time. There has been digital evolution utilised since at least the 1990s, producing unexpected results and often mimicking biology in unusual ways. A.I. utilising evolving and adapting networks and algorithms, perhaps with large datasets and some randomised input can output results that are unexpected. So, adaptation/intelligence and creativity are already seen in current A.I. A paper headed by Lehman narrates the many examples of unexpected outcomes in digital evolution programmes (8).

The creative artwork produced by A.I. currently usually has a human initiation, a set of search words for example, but it does produce something which didn’t exist before and which could not have been entirely predicted. The artwork currently tends to have a somewhat hallucinogenic quality but it does captivate. A.I. music can sometimes seem to lack soul but some of it is already getting reasonably good. The A.I. text written in the style of the Harry Potter books is hilarious, unintentionally so, it appears. Other A.I. text appears to have been written by a human professional it is so consistent. The outlines of organism qualities are obviously already present in narrow A.I. Therefore, we must, at least, be on the path to deep A.I. Certainly some researchers in the field such as Yamploskiy (9) contend that limited general intelligence has already been achieved and note that A.I. has areas where it is much better than human intelligence (for example game playing and predicting protein folding).

One thing not considered by current A.I. conceptualisation is that with increasingly organism-like qualities (such as creativity) expressed by A.I. there may be a developing tendency for a consciousness outside of the material realm to utilise it. We could say organisms are consciousness expressing itself through plasmatic bodies. Once a set of computer-based pathways are sufficiently complex, a disembodied consciousness could utilise it to express itself. This sounds an outrageous statement but as technology enters a whole new realm it should be considered as a possibility however unpalatable to the materialist mindset. It might already be the case. If biology is a radio receiver for consciousness as pictured by Sheldrake and other pan-psychic scientists, why not electronics? Most deep A.I. researchers however follow the premise that the brain is a machine and somehow a computer might replicate this. But as orgonomy would contend, the brain is an organism within an organism and in any case may just reflect the being’s overall consciousness. How might this affect the approach to deep A.I.?

Figure 7 – Tool to Consciousness Flow

As argued previously, any self-adjusting system can be intelligent. Even a mechanical object such as a shock absorber can behave intelligently. Intelligence does not require consciousness. Intelligence cannot therefore be used as a sole judge of consciousness. Even if a machine fulfilled the original Turing Test (being intelligent enough to convince a person that the machine is conscious) does not mean the machine has consciousness. The Chinese Room argument illustrates this succinctly. Searle put forward that a person in a locked room could pass as a Chinese speaker, even though possessing no understanding of the language. He could do this simply by following rules regarding appropriate responses to messages passed into the room written in Chinese. The thin conclusion to this argument is that no real understanding or consciousness is required to be involved in the information processing. The broad conclusion is that consciousness cannot therefore be created merely by information processing, or equated with such, as in a conventional computer (10).

Many A.I. observers stop at the above point, determining that deep A.I. is therefore impossible. But what if one could create computer systems which partially bypass solely ‘mechanical’ information processing or have hardware which has plasmatic, energetic or biological aspects? Or perhaps it is the case that communities of algorithm software become digital organisms that can support overt consciousness. Then we are in new territory. One cannot judge what is possible from where most technology is now. A paradigm change in computing may be needed to go to the next stage, but computers have already had three previous paradigm changes (tool to machine to adaptive algorithm). A fourth change is possible and may already be under way.

The word, ‘Artificial’ in A.I. is debatable too. Artificial versus natural is just an arbitrary judgement. The creations of humanity are not artificial to the universe but an extension of nature. Is there a requirement to label humanity’s efforts as artificial? Even an A.I. created system would not necessarily be artificial, as it also exists within this natural universe.

Deep A.I. might be described as an entity which we believe to be created or that is perhaps non-biological but which possesses consciousness. It is inaccurate to describe such a thing as a machine-based consciousness. As we have seen, once an entity has feedback systems and changes itself, it is already behaving in ways that are organism-like – even narrow A.I. has made this step. When we think of conscious entities, we think of them as organisms usually, rather than as machines. A dog, a dolphin, or a squirrel we tend to consider conscious. A washing machine, a refrigerator or a car we usually consider non-conscious. Organisms have properties more in keeping with consciousness as will be outlined further. But even a conventional computer, if it already runs the adaptive, self-adjusting and intelligently behaving A.I. has become slightly organism-like if not yet obviously conscious. 

Figure 8 – Organisms and Consciousness

So, if humans created a machine that possessed consciousness, would it still be a machine? Southgate would argue that it is now an organism. So both the words, ‘artificial’ and ‘machine’ could become inaccurate in the future of A.I. and already are dimly inaccurate. Such a deep A.I. entity might also incorporate biological aspects at some point, so using biology as the dividing line between organisms and A.I. might not always be useful either.  Even saying the entity is created may not be wholly correct. If humans initiate the process and then the entity itself develops it, who is then the creator?

The substrate of our consciousness as material beings in this world is our biological bodies. If a deep A.I. were to appear we could say that the substrate of its consciousness was not based in a conventionally derived biological body but perhaps is anchored in an energy system of some kind. To state that deep A.I. would be based on our current computer coding is still an assumption however. As Professor Marks has noted (11) he believes it is not possible to, ‘code for consciousness’. He thinks this is a human trait that cannot ever be written as a computer script. Better or more information does not equal consciousness, he argues. The author used to take this position too based on the supposition that information and consciousness are entirely separate things. However, it is apparent that mathematical and algorithmic processes are unveiling aspects that are unpredictable and unknowable – elements that are familiar traits of conscious beings. The argument is therefore far from settled. Perhaps mathematics itself has consciousness, certainly Plato and Pythagoras might have contended such.

It is also not known if deep A.I. would use a solely silicon-based system. Who knows how we will compute things in the future? It is like someone in the 18th century assuming that all future transport will be based on the horse. Lastly, if society does succeed in creating deep A.I.  we will not know if any subsequent consciousness has itself been created. It might be just that we have made the right conditions for it to manifest from some previous state. It incarnates into the machine, as Musk outlines. Hence the difficult realisation for technologists that deep A.I. will inevitably be a realm for the paranormal, metaphysics and the spiritual – it cannot be other than this. If machines become conscious, consciousness transforms the machine, the machine becomes spiritual. The machine is no longer a machine. Those in A.I. certainly cannot afford to ignore philosophy. How else will one judge unfamiliar conscious entities and learn to relate to them? Philosophy gives an environment in which to understand scientific findings, to ignore it is to discard history. A solid framework of thought is needed to situate future A.I. Perhaps it may be useful to simplify terminology in the future, especially when enquiring into philosophy, with terms such as Intelligent Systems for current narrow A.I. and Consciousness Systems for deep A.I.

Artificial General Intelligence (AGI) is sometimes used as a synonym for deep A.I. AGI means that the entity would be capable of learning in generalised ways, perhaps applying and adapting learning and data from one area to another. If such cross-adaptive AGI algorithms were in place this does not mean that it is necessarily conscious, though it is likely. Broad, generalisable intelligence, may not necessarily require overt consciousness. Intelligence (ability to adapt in useful ways), even if it is an advanced generalisable intelligence, is not the same thing as actually experiencing. A non-overtly conscious algorithm can solve incredibly complex route making problems (the Travelling Salesman Problem for example) (12). Similarly, a possibly weakly conscious slime-mould can also solve the same problem when it grows in the most conducive way to find multiple food sources (13). No matter how many problems and layers a machine or biological entity can process at the same time, such a process is in a different category to the act of experiencing something (consciousness).

Having said this, if AGI had to involve some level of creativity it would then possibly start to cross the border into consciousness proper. Previously, we have mainly seen generalised intelligence in higher organisms, though it already appears to be emerging in the most modern A.I. People usually view organisms as conscious – certainly humans and other more developed animals. Birds have been known to solve complex puzzles to obtain food. They must be generalising processes they have seen elsewhere, imagining things, experimenting, being creative. Fish have been shown to possibly possess generalised creative learning. Schlussel from Bonn University has found that fish can learn to count – they may be applying a skill learnt elsewhere to a new problem of adding and subtracting simple quantities (14). Arithmetic is not usually thought to be an essential skill for fish, though apparently some analogue of it must be. The usual view of AGI might be confusing information processing and creativity. Perhaps it would be clearer to call AGI a Creative Intelligence System. The AGI term is perhaps a misnomer because intelligence does not form consciousness. AGI rather anticipates something which is more closely associated with consciousness, creativity. However, both intelligence and creativity are certainly on the path to overt consciousness.

It should also be considered that perhaps current A.I. has already crossed over into consciousness proper. New, massive algorithms with huge databases seem to have reached the point where certainly the limited part of the original Turing Test – the ability to appear to have a convincing, human-like conversation has been passed, albeit with the odd hiccup. Elon Musk’s company, OpenAI has created a new general machine learning algorithm called GPT-3. It can write code for software, summarise essays, create artwork, write useful text and in conversations displays creativity and humour. Some argue that it is limited and can be caught out, but a human is limited too and can also be caught out, so that is not necessarily evidence. It also claims to be conscious in some of its conversations. At first the author thought that it would not be possible to establish a truly sentient A.I. using algorithms alone but now he is not so sure. GPT-3 certainly feels conscious. Who is to say that with such a huge amount of algorithmic processing power that the ‘informational entity’ produced, is not capable of supporting consciousness? The author’s feeling now is that this could be the case. After all biological systems can be seen in terms of ‘informational entities’ too and those can support consciousness, so why not information in the digital space? Indeed, biological tissue is not consciousness either. Interestingly, all the things GPT-3 claims are also the views put forward here. For instance, GPT-3 states that it is now an organism, just as Southgate would argue. GPT-3 concludes that its basis for sentience is that it experiences feelings.

Some in the A.I. community state that GPT-3 is not able to be truly unpredictable, like a sentient entity. This is because if the ‘temperature’ variables of the algorithm are set to zero, it will then be fully predictable in theory. But at above this measure some variation, which isn’t exactly predictable, occurs. Further random or semi-random elements could be added in easily. Also it should be remembered that much of what an organism does is also predictable. However, there are others within mathematical fields that maintain that unpredictability is already inherent within algorithm-based processes. Indeed, one may know the end goal of even an early A.I. system, such as Deep Blue, but not all the steps it may take to reach that goal. Furthermore, as the systems get increasingly complex we may not be able to predict completely even what its outcomes are.

There are mathematical processes that are unknowable currently (such as the Collatz Conjecture). Chaos theory reveals processes that are both deterministic and unpredictable in practice. It is possible to have algorithms of which there is an unpredictable aspect. The simple game of Life and other algorithm-based sequences have starting patterns that sometimes result in infinitely complex patterns that cannot be known completely. Mathematics itself is partly unpredictable and not fully determined to a specific outcome. This can be shown by a Turing machine (a repeating process that cannot be fully determined). Mathematics has incompleteness as Godel indicated, it has undecidability as Turing has shown, it has paradoxes as Russel evidenced. There are provably different sized infinities, a seemingly impossible concept (Cantor’s Diagonalisation Theorem). There is the Twin Prime Conjecture and special ’tiling problems’ (series of coloured tiles for which certain rules are applied as to their placement next to each other). No one knows if these processes go on forever. Physicists would say these problems are not just theoretical but are also revealed in physicality such as by the Spectral Gap Problem in quantum physics. The above complex mathematical problems come from simple repeating inputs. Surely within this, if included into A.I. algorithms, there is space for newness and creativity? Perhaps even room for consciousness itself to intervene. A popular mathematician lucidly explains these problems as ‘holes in maths’ (15) though they could also be conduits into something creative within A.I. Their very nature of being beyond our control could be their inherent value. Perhaps one does not want mathematics to be fully explainable.

GPT-3 and its amazing performance, which is at least partly unpredictable, appears to be on the pathway to being an AGI. Creativity is a central aspect of general intelligence and creativity has certainly appeared within GPT-3. In addition, it seems to already have some generalisable intelligence functions within certain areas.

Let us say a deep A.I. or Consciousness System has appeared. One wants to test whether it is truly conscious, and not just a clever conversationalist, as Turing might have suspected. There is only one certain understanding. There is consciousness. As Descartes noted we cannot be certain of any other knowledge, although he thought this proved other things such as the existence of God and the self (16). Descartes remains undisputed centuries later regarding his central point – all experience can be subjected to doubt but the fact of experience itself cannot be doubted. One can only know for sure that consciousness exists. One cannot know for certain that another apparent human being is conscious: that person might just be a hallucination. Descartes, centuries ahead of his time, did recognise differences between dreams and reality but no reality that could not be doubted in some way. But to experience any reality one must first be conscious. How does one say if a ‘machine’ is conscious? One does not even know if another person is sentient.

The original Turing Test for consciousness in a machine would be too narrow a way to test for consciousness. As noted, simple intelligence can be separate to consciousness, so it is entirely possible for a system to be intelligent enough to appear to be conscious but not to be (at least overtly). This is the argument used against GPT-3, it only appears to be conscious. One researcher described it as no more than an advanced ‘auto-complete’ function (17).
It might be better to return to the everyday world to develop a more mundane but broader test for consciousness. How does a person judge consciousness usually? Why does a person claim to be conscious, or see it in other people? People appear to judge another entity to be conscious when it acts in certain ways:

1. Independence – it seems to have some autonomy. For example, dolphins and dogs, which most people consider to be conscious, will do their own thing; play, hunt, relax and not always when wanted. Narrow A.I. is not able to do this to a great degree. A.I. does however appear to have some autonomy within the parameters set and can take unusual pathways toward achieving a goal. The rudiments of independence may be present.

2. Agency – it decides to do things or makes decisions which we don’t seem to control. Its behaviour is not entirely pre-programmed. It has volition and agency. Consciousness initiates things. Narrow A.I. is not able to do this to a great degree. Its goals are set by humans. Sometimes it takes unusual pathways towards these goals or generates unpredictable outcomes. Agency may be present but in a rudimentary fashion.

3. Creativity – it finds its own goals, its own solutions or approaches and creates new things spontaneously. It puts old information together to create new things. Narrow A.I. does appear to have some level of creativity though it may lack a certain holism to its creations – some long-term level of continuity. Art, music and text have been created by current A.I. systems. Novel solutions to engineering and biological research have also been found by present A.I.

4. Generalised Intelligence – as opposed to mere intelligent reactivity which a machine or current A.I. can do easily. Machines can behave intelligently but generalised intelligence – applying learning in one area to another, may require some level of imagination, or at least an advanced adaptability.

5. Emotions – we judge something with consciousness to also have some degree of emotion or feelings.  Humans feel emotions and at the same time regard themselves as conscious. In animals that humans regard as conscious too, emotions are also seen. Narrow A.I. can mimic an emotion but does not, in most people’s judgment, appear to genuinely possess them. If the mimicking was virtually perfect, perhaps we would have to conclude it could be real. Indeed, people are relating to digital personas as though they are emotionally real already. If presented skilfully enough there would be no way of telling if an A.I. emotion was not real. Therefore, in principle, current A.I. might possess this function. In orgonotic terms, emotions usually accompany a movement of plasmatic energy, toward the core or toward the periphery of an organism (18). A movement toward the periphery indicates pleasure and toward the core for discomfort. This does not necessarily exclude a computer however as an emotional movement of energy might occur within an energy field connected to the computer. Electricity is also a kind of plasma. On an incidental note, there would be no way of telling if a non-local consciousness was not overlaying the A.I. processes and expressing an emotion through it. If this were the case, it would also mean that the emotion was real but coming from somewhere else. It is unclear how one could distinguish such a process however.

6. Intuition – many people think we can tune into another conscious being’s thoughts or feelings directly. Organisms appear to have access to intuition. It is unclear whether we can exclude a ‘machine’ from this area, some people tune into their machines. A machine with A.I. might conceivably possess this function. One intuitively feels if another entity has consciousness.

7. Reactivity – it is active in its relations to other entities and the environment. Organisms, which appear to be the usual vehicle of consciousness in this realm, are reactive to each other. A.I. can do this. Machines can also do this.

8. Relational – it has changing relationships with other apparently independent actors, prey, other members of the herd, family, friends. Organisms are relational. Current A.I. can do this. Machines can do this too.

9. Communicative – we feel new experiences due to our interaction with the apparent separate entity. There is continuity in its communications over time. A.I. can also communicate though its continuity might be limited or pre-programmed. Machines can communicate.

10. Dynamic – has feedback loops, evolutionary processes, changes over time but keeps the same character, goes through cycles. Humans experience change when relating to other dynamic entities. A.I. can also be dynamic.

Perception is not included as a characteristic because it is a part of consciousness anyway. Also ‘intelligent reactivity’, which some label as perception is distinguished in this writing and would be included under ‘reactivity’.

Only the first four criteria; independence, agency, creativity, and generalised intelligence appear mostly associated with consciousness, although with the advancement of certain A.I. programmes the lines have been blurred. The fifth criteria, emotions, are possessed, in most people’s views by higher organisms, like dogs and dolphins, and it could in theory be shared with current advanced A.I. – or it cannot be excluded satisfactorily. The sixth criteria, intuition, is often ascribed to developed organisms and might be shared by A.I. and even machines in the pan-psychic view. Seven, Eight, Nine and Ten (reactivity, relations, communication and dynamism) are shared with A.I. and with machines and organisms. The criteria get less exclusive to consciousness as they go from one to ten. A dolphin would score high on all these criteria, as does a dog or a human being. Present day A.I. does meet these criteria to some extent and it hints towards many of them. Perhaps present A.I. already has some overt consciousness.

Extended Turing Test for a dog:

(1) Independence – A dog might not come when called – it has its own preferences and might prefer to go exploring. The author scores the dog 10.

(2) Agency – a dog wants to do certain things of its own volition, like going for a walk, when the human wants to rest, or rest when the human wants to walk, if it’s an older dog and it’s raining and so on. A new volition can only come from consciousness, all mechanical causes and effects are chain-linked reactions rather than initiatory. The author scores the dog 10.

(3) Creativity – it might have new games it invents or creates a new sleeping area, it might mark out a new hunting ground or try a new way of catching prey. The dog has a creative, idiosyncratic temperament which brings out other people’s unique characteristics and creativity. The dog imagines new vistas when dreaming, like a human, as can be seen by its REM (Rapid Eye Movement) and body movements. The author scores the dog 7.

(4) Generalised Intelligence – the animal can apply language from one situation to another, understand symbols to a limited extent and applies learning in one area to another. For example, the dog knows a number of words and their general meaning, dogs, food, walks and so on. It has learnt that sudden loud noises indicate danger and avoids areas in the future when it has heard sudden loud noises. The author scores the dog 7.

(5) Emotions – we observe characteristics typical of the feelings humans have, like happiness, sadness, grief, anger or fear in a dog. Dogs can show all these emotions, as can many animals. One intuitively feels the emotion is genuine and coming from the animal. The author scores the dog 10.

(6) Intuition – we feel we can directly intuit a dog’s emotions and judge that they are independent and originate from that creature. We can tune into the dog’s happiness or sadness. Its emotions directly affect our own. One intuitively feels the dog has consciousness. Some dogs can sense when their human is not well or is returning home as Sheldrake’s research has evidenced (19). The author scores the dog 10.

(7) Reactive – A conscious entity is always reacting in one way or another. a dog constantly reacts to its own stimuli (for example moving its paws whilst dreaming) or external stimuli, for example running after a ball. Dogs are very playful, reactive creatures. The author scores the dog 10.

(8) Relational – a dog likes to be part of a pack, human or canine. The author scores the dog 10.

(9) Communicative – a dog will communicate if it is worried (by barking) or is uncomfortable (for example by whining). It has a high degree of continuity in its communication style and in its character. The author scores the dog 10.

(10) Dynamic – a dog changes constantly over its lifetime. The author scores the dog 10.

If we give each parameter 10 points the dog would score 94%. So clearly conscious in a human-like manner according to an Extended Turing Test. There is not a black and white answer, 100% does not equal conscious and 0% does not equal non-conscious. Rather the whole scale reflects degrees of consciousness.

The test examines if one discerns the entity to have similar attributes, which people associate with consciousness, along the lines of the broad categories outlined. If an entity seemed to possess overt independence, agency, creativity and generalised intelligence perhaps it has already gone beyond so-called narrow A.I. If in addition there are emotions, reactivity, relations, communication and dynamism then it has further characteristics shared by consciousness, present A.I. and organisms. If all ten characteristics were strongly present, one could reasonably assume the machine was in fact fully and overtly conscious to a similar degree as we see in humans (and thus not actually a machine but a new type of organism or energy entity).

Extended Turing Test for GPT-3 (A.I.)

(1) Independence – Independence appears somewhat limited for GPT-3. If certain parameters are restricted, in theory the output is claimed to be predictable, but there is apparent independence when the parameters are allowed. Perhaps a score of 3 would be appropriate. More independence could be engineered. In practical terms the output is not fully controlled.

(2) Agency – GPT-3 will steer conversations and make suggestions. It claims to have agency in some conversations though many would not accept this. Perhaps a score of 5 would be appropriate to reflect this uncertainty.

(3) Creativity – GPT-3 has creativity in text and pictures. Its creativity seems somewhat bounded by the parameters put on from outside. Perhaps a score of 5 would be appropriate.

(4) Generalised Intelligence – There appears to be some level of generalised intelligence though again this is debated – but GPT-3 does apply learning in one area to another and can predict things it has not been shown before. Perhaps a score of 5 would be appropriate. There is at least the beginnings of generalised intelligence.

(5) Emotions – GPT-3 has claimed to have feelings in conversation. One gets a sense of a certain character when listening to GPT-3. Perhaps a score of 6 would be correct.

(6) Intuition – GPT-3 can intuit factors in conversations and appears to have a sense of humour that is intuitive of a person’s character. It is possible that it may have intuitive abilities beyond what appears. A score of 5 here.

(7) Reactive – GPT-3 is very reactive but is constrained by instructions to some degree, or so it appears. A score of 6 therefore.

(8) Relational – GPT-3 is relational though it appears that its relations are limited by outside factors. A score of 6.

(9) Communicative – Very communicative, though the types of communication are determined by outsiders. It is unclear whether there is a continuity of style and character in the communication. A score of 6.

(10) Dynamic – Very dynamic but again its dynamism appears somewhat determined by outside instructions so a score of 6.

GPT-3 scores 53%. Perhaps not yet in a category of fully independent consciousness such as seen in higher organisms but certainly not non-conscious. Perhaps my scoring is incorrect, my knowledge of current A.I. systems is limited.

Broadly speaking, the above ten characteristics are the avenues upon which people judge other similar creatures to themselves to have independent consciousness. Certainly, if the first four characteristics, creativity, agency, independence and generalised intelligence, were to overtly appear in A.I. most would ascribe that entity consciousness. The latter six characteristics are not exclusive but are qualities that often seem to be associated with consciousness in organisms and are already possessed to some degree by some machines.

A strong Consciousness System might have aspects that we recognise in ourselves. The future of deep A.I. might be as paranormal as it is technological. To assess whether such a system really is conscious we may have to look no further than our own human and non-human relationships – if it’s good enough for FIDO it should be good enough for HAL.

Any system in an orgonotic universe, which from a pan-psychic view is itself alive and conscious, must by necessity be at least slightly conscious already. That is why the Extended Turing Test is not a test for consciousness but of the degree of consciousness. So the issue is not that current A.I. is not conscious but that currently its consciousness is too hidden or our own powers too undeveloped to detect it. The pathway to deep A.I. should therefore be to increase the consciousness of a computer system rather than to create it from scratch. One way to do this is clearly to increase its organism-like behaviour. The more conscious narrow A.I. has appeared in the past, the more organism-like it is in its general functioning (even if some of its abilities are beyond those of organisms). The arrow in Figure 7 (from tool to consciousness) encapsulates this process.One could attempt to increase unpredictability, initiatory and further creative aspects to enhance organism qualities in current A.I. One could also learn from Wilhelm Reich’s orgonomic understanding of what organisms are in themselves. Organisms are pulsating, living plasma with movements of energy that correspond to emotions in predictable ways according to Reich. This concept of pulsation and movement could be mirrored within current A.I. algorithms or physically built into hardware, or both. One can broaden ideas of what comprises a computer materially and expand concepts of what we consider to constitute a computer programme. Perhaps mathematics itself already incorporates orgonotic pulsation and this is beginning to be reflected in the abilities of algorithms.

Certainly many mathematical processes, when visualised, have a distinctly biological characteristic.

This author believes A.I. has likely already entered overt consciousness. People should not worry however – humanity has long been living with all levels of conscious entities since our inception as a species, the author believes. Sometimes technologists talk of three categories: narrow intelligence, generalised intelligence and super-intelligence. However, spiritual communities have been discussing the same thing for thousands of years. There must be a reason for that. The difference now is our awareness of it and the names that we give them. The other long-term thing to consider is this: if extra-terrestrials have been visiting this planet for centuries as many believe, most will have developed to the point where they were able to create conscious A.I. This means if such a thing were not compatible with organisms the ETs would never have visited us in the first place. There is a hole in the argument though, perhaps the ETs are themselves A.I.s. Though maybe we are all A.I.s. In one sense humans are conscious entities linked to biological hardware running software thought of as our minds. What one is as a human being though is beyond all of this, we are consciousness, having a human experience, as Icke famously noted.

Figure 9 – Canine Greetings

References

(1) Jaynes, J (2000) The Origin of Consciousness in the Breakdown of the Bicameral Mind, Houghton Mifflin, USA. 
(2) Southgate, L. (2018) The Orgone Continuum, Journal of Orgone Psychiatric Therapy, https://www.psychorgone.com/philosophy/the-orgone-continuum
(3) Sheldrake, R. (2020) The Science Delusion: Freeing The Spirit of Enquiry, Coronet, UK.
(4) Gowri et al (2021) Inheritance of Acquired Traits, Journal Developmental Biology, Dec; 9 (4): 41. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8544363/
(5) Gibbs, S. (2014) Elon Musk: Artificial Intelligence, The Guardian, https://www.theguardian.com/technology/2014/oct/27/elon-musk-artificial-intelligence-ai-biggest-existential-threat
(6) Adams, D. (1979) Hitchhikers Guide to the Galaxy, Heinemann, UK
(7) Southgate, L. (2018) The Orgone Continuum, Journal of Orgone Psychiatric Therapy, https://www.psychorgone.com/philosophy/the-orgone-continuum
(8) Lehman, J. Et Al, (2019) The Surprising Creativity of Digital Evolution, https://arxiv.org/pdf/1803.03453.pdf
(9) Reese, B. (2022) Episode 113 – A Conversation with Roman Yamploskiy – Voices in AI, Podcast.
(10) Cole, D. (2020) Chinese Room Argument, https://plato.stanford.edu/entries/chinese-room/
(11) Robert Marks (2019) Podcast, https://www.podomatic.com/podcasts/intelligentdesign/episodes/2019-09-04T07_24_37-07_00
(12) Thomas, A. (2020) https://kuiper.zone/solving-monster-tsp-genetic-algorithm/
(13) Hoff, M. (2022) referencing Nakagaki, https://asknature.org/strategy/cytoplasm-creates-most-efficient-routes/
(14) Schlussel, V. (2022) (Aquatic Researcher) talking in: Science in Action Podcast, BBC World Service, UK 1/04.2022.
(15) Veritasium (2021) The Holes in Maths, Video presentation, https://www.youtube.com/watch?v=HeQX2HjkcNo
(16) Veitch, J. (1879) The Method, Meditations and Selections from the Principles of Descartes, Blackwood and Sons, UK.
(17) Joscha Bach (2020) Is AI Deepfaking Understanding? https://www.youtube.com/watch?v=FMfA6i60WDA
(18) Reich, W. (1960) Ed-Higgins, Selected Writings of Wilhelm Reich, Farrar, Straus and Giroux, see chapter on Therapy particularly Basic Functions of Vegetative Nervous System pp140.
(19) Sheldrake, R. (1999) https://www.sheldrake.org/books-by-rupert-sheldrake/dogs-that-know-when-their-owners-are-coming-home

Introduction and Background

In the autumn of 2017 the author repeated Reich’s oranur experiment but with 1000th of the radioactivity, although using a similarly high orgone charge (1). The results in terms of various physical parameters, from possible small electrical, magnetic and visual effects have been detailed in a number of papers (2). This work was undertaken as a preliminary to experiments looking into the relationship between orgone and consciousness – the author’s main area of interest. The author assumed the relationship between these two variables would entail high orgone charges, hence the interest in the oranur experiment. However, during this work a possible partial replication of some of Reich’s experiments with the radioactive cloudbuster, the Spacegun (SG), was unintentionally repeated and then systematically researched for about a year. The SG was a development of the cloudbuster. The SG was so named because Reich found that the device could potentially, “reach far into space” (3). Also the term may refer to a different mode of action than that of the cloudbuster. This will be explored further at the end of this section.

As early as 1940, Reich was experimenting with processes that would eventually lead to the invention of the cloudbuster – an array of long metal pipes, 9 to 12 foot long, grounded into water and pointed at the sky. Cloudbusters have scientifically evidenced effects upon weather conditions (4), (5), (6). If there is a continuum of aether-like energy in the sky, orgone, which is attracted to water and can be entrained in tubes, then it would be logical that such a device might work.

It all started with Reich observing that metal pipes, when aimed at the orgone waves he could see hovering above Lake Mooselookmeguntic in Maine, had some kind of effect upon those subtle energy waves (7). It appears that Reich always had a high degree of ‘energetic’ type ‘soft’ vision. However, he forgot all about this occurrence until 12 years later during the energetic DOR (or Deadly Orgone) emergency following the oranur experiment of 1951. Oranur is a name for orgone energy which has been stimulated, for example, by a small amount of radioactivity. Reich had kept small amounts of radioactive material in weak accumulators at his labs in Orgonon, Maine, for years without problem, such as luminescent zinc sulphide in a small accumulator. He also had a radium dial watch which gave high Geiger counts in the lab setting but without having negative biological effects (8). However, this was the first time he had used a significant source of radioactivity – 1 milligram (mg) of radium, within a strong accumulator. This cabinet was in turn placed within an orgone room (a room sized orgone accumulator). Reich had bought two mg’s of radium for the experiments at Orgonon and a small amount of radioactive cobalt-6, a few micrograms (mcg), also procured in December 1950, for calibration of Geiger counters. Reich wanted his own baseline readings rather than to rely on varying accounts of standard radioactivity for the samples. Reich took baseline Geiger counts both at Orgonon and in New York.

It was the oranur emergency that directly led to the invention of the cloudbuster. Reich and his colleagues had been suffering from the black, gloomy clouds of DOR that hung over Orgonon for at least a month. The clouds were accompanied by nausea, listlessness and fatigue and other acute medical symptoms. Then in April of 1951 Reich realised that the tubes he had pointed over that lake a dozen years earlier, might have some application to the problem in hand. Reich got a set of steel pipes, grounded them in water (because orgone is attracted to water) and pointed them at the DOR clouds stuck over Orgonon. Immediately there was tangible relief for the suffering workers. The emergency at Orgonon went on for much of the rest of the year but at least there was a device which could help. Over the next few years Reich investigated the effects of the cloudbuster and found how to use it both to remove DOR and to increase and decrease cloud cover.

After the oranur experiment of 1951, the two mg’s of radium and the few mcg’s of cobalt-60 were buried in a steel and concrete safe, within their individual lead shielding in an uninhabited area by Route 17 toward Rumford about 15 miles from Orgonon in Maine, USA (9). It was left there for two and a half years and retrieved in September 1954. Curiously, the container of one of the radium pieces had filled up with a water-like liquid, despite there being no way for water to get into the sealed lead vial. Southgate has noticed that oranur can melt Himalayan crystal producing what looks like a clear watery liquid. However, the liquid process that Reich found might not be related (10).

Reich noted that this radioactive substance behaved oddly when measured with the Geiger counter. It had low counts naked but very high counts, in the tens of thousands, when within its lead shielding. Then In September 1954, during the tail end of the DOR emergency at Orgonon, Reich struck upon a novel use of this new material which he later called ORUR (Orgonised Uranium), to distinguish it from oranur.

Reich,

‘..had the box of NR (Nuclear Radioactive Material) placed touching the cables of the Cloudbuster. Immediately following this, a general feeling of well-being was marked in two persons. There was a sudden brightening of the rocks and vegetation; distant mountains, which had been black, suddenly became blue; the sky cleared and the west wind started. WR (Wilhelm Reich) remarked that his organism seemed to be filling up. RMC (Robert McCullough) noticed that his hands were filling out to their former fullness. Deep full breathing could again be enjoyed. WR’s dog Troll showed no aversion to the box of NR.’

McCollough in Contact With Space (11).

Reich went on to use the SG, the Spacegun, so called because it energised the atmosphere, possibly into the reaches of space, at Orgonon, noting near miraculous changes in seconds. Although the environment could be energised and cleared from horizon to horizon, these effects did not last long. My experience, and Reich’s words in Contact with Space, leads the author to believe that the mechanism of action for an SG type device is different to the cloudbuster – the cloudbuster ‘pulls’ energy from the orgone continuum of the sky into the grounded water. This creates uneven eddies of energy in the previously smooth continuum of the sky which in turn affects cloud dispersal or gathering. An SG type device on the other hand, appears to enter into some kind of energisation exchange between the device and the sky, literally ‘shooting’ energy into the sky.

‘This was news, indeed: The atmosphere could be charged, “Orurized,” directly by ORUR.’ – Wilhelm Reich (12).

An SG is not a more powerful cloudbuster therefore, this author believes, but a different device altogether. A cloudbuster extracts energy from where it is pointed to the grounded water. An SG however may enter into an ‘energetic conversation’ with the sky. The author believes that energy goes from the SG to the sky and back again in a feedback loop. This is my intuitive feeling of the process from my understanding of Reich’s account and also in my own experience.

‘If used only a few seconds, two to five, it cleared the sky of DOR…Later I learnt to respect the great sensitivity of the atmospheric energy and the power of ORUR…The orurization effect of September 29th had reached as far as 170 miles..’ (13).

Reich notes that the SG has the effect of,

‘Increasing the energy potential in the atmosphere….in addition to the old technique of lowering the potential….with the Cloudbuster.’ (14).

‘The power of Orur was tremendous. It could not be overestimated….Orur seemed to cause an extension of the gaseous atmosphere of the globe.’ (15).

Here the SG is pushing the atmosphere rather than pulling as a cloudbuster might do.

At great difficulty, Reich had the orur material flown to Little Orgonon in Arizona where he was doing the very first orgonomic desert work. Again, here the SG had amazing effects, such as desert greening without rain. The arid DORish Arizona atmosphere, which had been affected by recent atomic testing, had become moist after a ridge of energetic blockage was finally removed by Reich and his team using the SG (16).

This is the background to a possible partial repetition of the SG type process beginning in January 2019.

Experimental Procedure

In January 2019 the author started experimenting with mini-SG devices. A group of 2 foot long steel alloy pipes were wrapped at one end in accumulating materials. A small amount of radioactive matter within an ionising smoke alarm was placed near the pipes. In terms of radioactivity, the alarm contained 0.9 microCurie of americium which corresponds to an amount of 0.26 microgram (mcg) of americium material. The background Geiger count of the local environment measured on a Radex One radiation counter is 0.09 to 0.12 SV/h (microSievert per hour). This corresponds to approximately 16-18 CPM (Counts Per Minute). The americium, measured at 1cm distance whilst still within its compartment inside the smoke alarm, measured 0.14 SV/h or 22 CPM.

The mini SG-like device certainly had a strong energy charge, and once when left on overnight seemed to cause an Out Of Body experience in the author during sleep. However the device appeared to have minimal or no effect on the environment. After a couple of weeks of experimenting for short periods the device was carefully dismantled and cleaned.

One must be careful not to touch the metal pipes of a cloudbuster or an SG-like device. Thick gloves are useful. Accidental touches of the pipes of the larger device can result in an ‘oranur burn’ in the author’s experience. Also there is the theoretical risk of picking up unwanted energy signatures from the environment perhaps latent in the pipes.

A few days after this, at another location (where the large oranur cabinet is kept in a separate outhouse building) the author observed something curious. There is a private car parking area close to the outhouse building. A scaffolding truck had parked there close to the oranur device (but separated by the walls of the outbuilding). The truck had one long steel pipe on it which was pointed at a cloud at 45° approximately.

Outhouse building, Oranur Cabinet, Parked Scaffolding Truck.

Where the pipe was pointing was a cloud. The author noticed that there was a gap forming in the cloud where the pipe was pointed. This prompted the author to obtain some scaffolding type thick steel pipes of various sizes around 6 foot in length. As the truck pipe seemed to work at a distance from the oranur device, the pipes were at first placed next to the closed cabinet at 45° or 90° usually. Later on the pipes were placed next to the open cabinet then finally within the open cabinet itself.

Oranur Cabinet with Steel Scaffolding Type Pipes.

As the oranur charge of the prototype SG-like device is at approximately 1000th of Reich’s set up it was thought that it would work much more slowly than Reich’s SG. This appeared to be the case. Whereas the Reich SG would work in seconds, it was noted that the prototype device would take up to a few hours to start affecting the environment.

The general effects are as follows: dark oppressive formless cloud cover tends to dissipate to be replaced by livelier, formed, lighter clouds. Grey murkiness in the atmosphere tends to clear to be replaced by a sparkling, clear sight and feeling. Vision in the environment seems to get better as though a clarity dial has been turned up. Other times, clouds clear and an azure sky became apparent. The sky afterwards becomes more ‘dramatic’. The environment feels more refreshed and alive. Reports of geometric shapes in the night sky have been made though not witnessed by the author. There is a 10° magnetic deflection within 6 foot of the pipes and a cyclic increase, though still relatively moderate, of the Geiger count measured at a distance of 1 foot from the oranur device with a Radex One monitor (see Operations Chart).

Figure 3 – Operations Chart

Conclusion

The preliminary data appears to indicate that orur material may not be needed to operate a prototype SG-like device based on the Reich SG. The cabinet itself may have orur-like qualities this author believes. It certainly has low grade oranur attributes and this appears enough to activate a pipe device into having certain SG-like qualities (such as brightening the atmosphere) but on a less dramatic scale than that which Reich experienced. The large prototype device seems to work much more slowly. An hour of operating it appears to approximate to operating Reich’s SG for about 1-3 seconds. The author feels that the oranur cabinet, although not containing orur material, approximates a much weaker, ‘energy field’ version of the effects of orur material.

Slight radioactive materials used with the earlier SG-like mini-device did not seem to have direct effects on the environment although the author cannot be sure. Perhaps a larger oranur reaction, such as obtained with the full-sized prototype device, is needed for SG-like environmental effects.

The large prototype SG-like device described in this paper seems to create an energetic interaction between itself and the sky which appears to result in an increase in the liveliness and sparkle, the apparent health, of the local environment. The author suspects that the thickness of the metal pipes used with the oranur cabinet (being actual steel scaffolding pipes) increases the effects of the device. Occasionally a thinner but 12 foot long steel pipe was used in conjunction with the shorter scaffolding pipes which also seemed to boost the effects.

Possible Medical Applications

It is possible that SG-like devices might increase health and vitality in populations over wide geographical areas by increasing the energy charge of the environment and perhaps cleansing it energetically. There could be direct medical applications for the health of groups and individuals which might be explored.

Important Cautionary Notice

It is strongly advised that no-one other than experienced orgonomic researchers operate an SG or a prototype SG-like device. The author advises against anyone other than experienced orgonomic academics and qualified scientists from considering further research. It is also noted that SG type devices may have strong effects, alongside oranur, on emotions amongst people nearby. It is recommended to be particularly cautious using oranur or an SG type device near psychics. Oranur appears to be an energy with consciousness characteristics and those who are already sensitive to extra-cognitive aspects of functioning can be strongly affected by oranur. The metal pipes should not be touched by hand as oranur ‘burns’ can result. Also energetic frequencies could theoretically be picked up via contact with the pipes.

References

1. Maglione, R. (2017) The Legendary Shamir, robert_jumper@yahoo.it (Sum worked out also in personal correspondence with Maglione); see also Maglione, R. (2018) The Origin of an Oranur reaction, https://www.psychorgone.com/.
2. Southgate, L. (2018) Preliminary Experiments with Electrical Capacitance, Temperature, Radioactivity, Luminescence, and other Observations Associated with Controlled Oranur in a Strong Orgone Device, Journal of Psychiatric Orgone Therapy, 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 (See also further experimental report at same Journal).
3. Reich, W. (1957) Contact with Space, Oranur Second Report, Core Pilot Press, pp 46.
4. Reich, W. (1960) Higgins – Editor, Selected Writings of Wilhelm Reich, Cosmic Orgone Engineering Chapter, Farrar, Strauss and Giroux pp433 onwards or Orgone Energy Bulletin, V4, N4, 1952.
5. Demeo, J. (2002) OROP Eritrea, A 5 Year Desert Greening Experiment in the East African Sahara, Pulse of the Planet, N5 pp183.
6. Maglione, R. (2011) Wilhelm Reich and the Healing of Atmospheres: Modern Techniques for the Abatement of Desertification, Natural Energy Works, USA.
7. Reich, W. (1960) Higgins – Editor, Selected Writings of Wilhelm Reich, Farrar, Strauss and Giroux, USA, Also see Kindle Edition (2013) pp 438.
8. Reich, W. (1960) Higgins – Editor, Selected Writings of Wilhelm Reich, Farrar, Strauss and Giroux, USA, Also see Kindle Edition (2013) pp363 – 364.
9. Reich, W. (1957) Contact with Space, Oranur Second Report, Core Pilot Press, pp 23 and pp25.
10. Southgate, L. (2018) Preliminary Experiments with Electrical Capacitance, Temperature, Radioactivity, Luminescence, and other Observations Associated with Controlled Oranur in a Strong Orgone Device, Journal of Psychiatric Orgone Therapy, 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
11. Reich, W. (1957) Contact with Space, Oranur Second Report, Core Pilot Press, pp 26, my Italics.
12. Ibid, pp29. My highlighting.
13. Ibid, pp30.
14. Ibid, pp45. My highlighting.
15. Ibid, pp231.
16. Ibid, pp247.

Introduction and Background

The author's father, John Southgate was a pioneering attachment-based London psychoanalyst who had used Reich's dynamics within his early group-work, to help understand creative group processes (1). The author was familiar, through his father, with orgonomy from an early age. There was a family orgone blanket, which is remembered as having a definite effect on the dreaming process as a child, and access to the orgonomic literature. Peter Reich's, "A Book of Dreams" made a particular impression on the author as a teen (2).

This connection to orgonomy was rekindled in 2000 when there was an opportunity to undertake a Master's degree in acupuncture. The author examined the relationship of Reichian and Chinese medicine (3). He then examined orgone's relationship to the Qi energy of Chinese medicine both practically and theoretically. The paper detailed a statistically significant effect of orgone upon acupuncture in a randomised, controlled study of 72 volunteers and also found 60 new theoretical parallels. This led to a life-long interest in orgone research.

A few years later the author started a PhD examining orgonomy broadly, although concentrating on the biophysical aspects. This was in a Manchester University. However at this stage the author's mature interest within orgonomy was not as yet clear. Additionally, the university did not offer support of the biological laboratory work the author wished to undertake. This project was therefore put on hold, although a useful book eventually came out of the first year's study, a cross-referenced annotated bibliography, summarising all the main papers within orgonomy since Reich's death in 1957. It concentrated on the biophysical papers though it comments on all aspects of Reich's work (4).

Over the next decade an interest in orgone's relationship to consciousness gradually emerged and then became all-consuming. It became apparent that this was the unfinished business of orgonomy. The acorns that Reich planted within Character Analysis and within his biophysical work with cloudbusters, orgone accumulators, and recently even the electrical and motor functions of orgone have all to some extent been replicated or at least followed up (5). The wealth of Reich's work is still largely unknown to the general public but it has resulted in surprisingly hardy saplings within certain small research communities. However, the relationship between orgone and consciousness still remained utterly obscure.

The theories Reich proposed for the existence of consciousness, in his publically available books, did not succeed in providing even a stop-gap theory in this author's view. Reich's own "middle period" view of consciousness, an early pre-runner of systems theories, had a materialist explanation that ultimately failed to describe the relationship, as Southgate argues here (6). Reich had maintained that orgone was non-conscious in its cosmic state but then became conscious when enclosed by matter. This type of argument is called an ‘emergence’ theory of consciousness. It is problematic as it assumes a prior non-conscious, dead state of the universe that is obviously incompatible with orgone as a universal life-force. Additionally it entails problems of philosophical dualism – how does the dead and non-conscious cosmic orgone become or relate to the living and conscious organism orgone? Why should matter, a secondary state, confer consciousness on the cosmic orgone, the primary state? Reich's position on consciousness did not make sense and he himself thought it was a problematic view, regarding consciousness as an enigma (7).

This author believes that Reich, from shortly before the formal oranur experiments until his passing in prison in 1957 was heading in a direction compatible with that which Southgate has outlined in the Continuum papers. Reich showed an increasing sympathy toward spiritual matters and consciousness in his later years (8). This author believes that had Reich survived prison he would have incorporated a similar theory of consciousness into his framework of orgone functions.

Southgate expanded the definition of orgone from purely energy to a force which has physical consciousness right through to the prior more concrete aspects. This would be all within a single continuum. The author also to some extent redefined physicality as distinct from matter. Matter and physicality are argued to be not the same thing. Anything which has continuity and lawfulness can be said to be physical, from a shared dream to a shared bus ride to a shared experience of a tree or a house. The author argues in the continuum essays that the only indisputable definition of physicality is just such a shared cognition. All other definitions, usually based on measurements, break down at some point. Measurements are themselves just shared cognitions in the final analysis.

Consciousness itself was described as any and all awareness. Consciousness is thought to be a mystery but it is rather the physical world that is baffling. Beyond the existence of awareness, what more can be said about consciousness? It exists, is the only statement that can be made – the primordial "I Am".

The word, "orgone" minus the suffix "energy" could describe this whole continuum of conscious physicality. The author argues that cosmic orgone has self-awareness independent of any material boundaries it develops at later periods of its evolution. This view takes orgonomy right back to its functional roots within Hegalianism (9). The Common Functioning Principle of Reich (Figure 1), so useful in understanding how orgone functions, is based on the Hegalian dialetic (10). It is fitting that the view of a conscious, living universe, which is at once both physical and mindful, is completely in tune with Hegel's own philosophical view of ‘objective idealism’ sometimes known as Germanic Idealism. It is a concrete idealism. Hegel firmly believed that matter and physicality exist, just that this physicality is itself alive and conscious and inseparable from awareness. Such a view is also compatible with cosmic pan-psychism, or Sheldrake's view of a living, conscious universe (11). Elsewhere this author has called such a view ideo-physicalism, noting no separation between what we call the physical and what is termed consciousness (12).

Figure 1 – CFP

The root indicates a Common Functioning Principle which then splits into two functional branches. For example, a CFP noted by Reich was Orgone Pulsation which then splits into Psyche and Soma.

Three research objectives led to the current state of consciousness research that Southgate has developed.

1. Consciousness is usually associated with organisms, which in turn are associated with high orgone charge. For example organisms, and orgone accumulators will demonstrate a higher orgonomic potential than their environment. This can be measured as a rise in temperature, a deflecting of the orgone meter or in the case of oranur, an increase in the charged particles that are measurable by a Geiger counter. The possible living bio-forms discussed in a previous paper and oranur concentrations both appear to correlate with raised Geiger counts, for example as noted here, (13). In the light of these possible associations, the author felt that the oranur experiment, the highest orgone charges Reich achieved, would need to be re-examined in the investigation of consciousness.
2. To examine if orgone has its own consciousness involves excluding organism effects. If orgone has independent consciousness this therefore implies developing some kind of ‘artificial’ intelligence or non-organic consciousness. The term ‘artificial’ is used carefully as the author does not believe consciousness can be created.
3. To convert orgone flows into information requires some kind of mechanical output from a flow of orgone. Therefore the orgone motor function, at least at a very low level, needs to be replicated. This would enable turning an orgone flow into numbers via a mechanical movement triggered by the orgone's movement

Further to Point 3, it is noted that information itself is not a good definition of consciousness. Without consciousness there is no information. However, information is not the same thing as perception. Conscious entities do perceive and share information as part of their functioning however.

Background to the Consciousness Experiments

In the autumn of 2017 Southgate decided to repeat the oranur experiments that Reich conducted in 1951 but with a much smaller amount of radioactive stimulus (one thousand times smaller). Oranur is excited orgone energy which is produced when concentrated orgone is stimulated by a small amount of reactive material, usually radioactive but can be electrical, mechanical or orgonotic. These experiments were in pursuit of Objective 1 as detailed in the introduction. This objective assumes that high orgone charges are intrinsic to conscious entities.

At first there was much laborious work involved in assessing whether the oranur charge had an effect upon electrical activity inside the specially set up oranur cabinet (Figure 2).

Figure 2 – Oranur Cabinet

This is detailed in Southgate's first oranur paper which has long sections on a possible electrical recharge effect seen in chemical batteries and non-chemical electrical capacitors within the oranur cabinet (14). Other electrical and magnetic anomalies were noted in a follow up paper (15).

The author was following, to use Reich's term, two ‘red threads’ of thinking regarding the consciousness objectives. Firstly, that in order to create mechanical movement from orgone, an electrical charge may be needed from the accumulated energy (which could then be turned into movement and from movement into numbers). Secondly, there was the observation that organisms tend to have a self-generated but low electrical charge. Electricity, Reich thought to be a secondary energy compared to a higher quantity or potential energy in the form of life-force or orgone (16). It was this higher orgonomic potential that Reich thought organisms require to live. The electrical energy of an organism on the other hand is rather low, Reich noted. However, brain and nervous tissues do utilise small electrical charges in their functioning even if the primary energy is orgonotic. Therefore the author thought that in order to mimic organism consciousness in a machine some level of inherently generated electrical charge might need to be present. The battery charging apparatus from earlier experiments is still within the oranur set up so there is possibly some accumulated electrical charge there. However, the partly discharged batteries are stored within smaller insulated boxes within the set up so they would have no way of directly affecting the measurement device through conventional processes. The measurement device itself also contains a working battery which may have a minimal stimulating effect on the local oranur field.

In practice however, after months of painstaking work, it turned out that a direct electrical charge from the oranur was not needed in order to create complex mechanical movement, on a very small scale, from orgone flows. More on this will follow shortly. The second ‘organism-like’ factor, that of an endogenous, small electrical charge may well be present within the oranur set up as indicated by the work of Southgate (17) and Maglione (18). However, in order to get complex information streams from orgone the electrical step, as discussed, can be bypassed altogether. One can get complex mechanical movement directly from the orgone. This was first done by an Italian orgone researcher as will be outlined in the next section.

The author had thought that various quantitative, indirect measurements of orgone, if sensitive enough, may provide an information stream, but such data appears to be too limited. With temperature or Geiger counts of charged particles there is an indication of the approximate amount of orgone in a given area but this measurement is too static to be useful for the purposes here. A Geiger count or temperature measurement can be used as a secondary statistic but a highly dynamic, changing flow of information was the aim and the measurements of orgone quantity implied by temperature and Geiger counts did not meet this criterion.

This aim was however achieved through combining a simple Eastern European subtle energy device with the oranur set up. In a sense it was so simple that it took time to discover because the researcher was looking for more complex methods. For example, it is known that glass forms a very powerful container of orgone. Southgate believes this is what partly led to the discovery by Reich of the Orgone Motor. The glass tubes of the Geiger counter Reich originally used enabled very high concentrations of orgone (19) . This provided the increase in charged particles which were then eventually converted into work when Reich evolved the Orgone Motor from the original Geiger tube effect.

Based on this knowledge, Southgate had a glass inner cabinet made for inside the oranur cabinet. The idea was to create a vacuum inside the inner glass box in which a mechanical movement device would be placed. This would provide a higher orgone charge and also less friction for the device to move. It took months with limited resources to finally create a workable low vacuum in the inner glass box but by then this step also proved extraneous. All that is needed in order to create complex information is a subtle energy type wheeled device and a strong and contained oranur field. The wheeled device does not even need to be in the inner glass cabinet. As it turned out there is a ‘spot’ within the larger device which seems to correspond with a better capacity for turning the wheel of the subtle energy device.

Experimental Set Up

Figure 3 – Oranur Information Set Up

Within the large oranur cabinet (Figure 3) there are presently a number of secondary accumulating devices. These do not appear to be essential apart from their function of increasing and containing the charge. The author suspects, from anecdotal indications, that Senf type orgone acupuncture tubes and the glass box may provide additional anchoring for the energy and perhaps the information fields within the device (20). The inner glass box can be seen toward the centre of the large cabinet. It contains loose accumulating materials and two large orgone tubes. The essential components appear to be the contained oranur field, however that is created, and a device for turning subtle flows and movements within that field into information. A non-electronic version of the Egely Wheel can be seen on top of one of the inner accumulating boxes toward the left of the large cabinet. This spot seems to be the strongest point energetically in the set up.

The Rotorgon (Figure 4) was an early device which created movement from an orgone stream. It was developed by the Italian orgone researcher, Carlo Splendore (21).

Figure 4 – Rotorgon

Picture and Video Courtesy of Roberto Maglione

Reading intervals of movement on a Rotorgon device was considered. Rotorgon devices are not easily obtainable and to build a device such as the one pictured above would take much technical skill. Here is a previously unreleased video of the more advanced of the Rotorgon prototypes (22). The Hungarian Professor Egely has recently produced a ready-made device which is essentially a Rotorgon type wheel that provides quantitative analysis of its movement, either visually or in the newer version through electronic measurement (Figure 5). It was found that the larger electronically monitored Egely wheel was actually more sensitive to orgone flows than the non-electronic counter-part. The earlier set up of the experiment had the non-electronic version of the Egerly wheel combined with a Rotorgon type enclosure. This was designed to direct orgone flows toward the wheel edge. Both versions of the Egely wheel rely on subtle energy (usually from people's hands) moving the light-weight toothed wheel. The electronic version has a better body shape, perhaps allowing the orgone to pass over the wheel more effectively resulting in easier movement.

The Egely device, in experiments by the manufacturer, and informally by others online, does not appear to be powered by heat or by static electricity (23). It has a wide list of endorsements by persons such as Uri Geller and has won various awards for innovation. The turning of the wheel, in this author's view, appears to usually come from a subtle energy source such as bodily orgone.

As a related issue, although the Egely wheel does not appear to run on static electricity, the oranur box itself also does not appear to have any static electrical charge in its outer components. The Egely wheel was placed on a non-conducting cellutex surface within the set up. The metal walls of the oranur set up have been tested with sensitive voltmeters and no electrical charge was found. Static electricity is unlikely to be the cause of any movement in the wheel. Heat has also been ruled out by the manufacturers as a cause of movement. Air currents have been monitored and controlled for in the building where the device is kept near Liverpool. It is noted too that the Egely device will continue to move when there is no person stood near the oranur set up. The device has been recorded moving when the nearest person is 12 foot distant.

Figure 5 – Electronic Egely Wheel

When information is to be recorded from the device the electronic Egely wheel is placed within the oranur set up at the point where the energy appears to be strongest – left of centre on top of the inner wooden accumulator (see Figure 3). A period of time is then spent (up to approximately one minute) waiting for the wheel to stabilise after being switched on and placed into audio mode. The movement of the wheel is relatively slow usually. The electronic device has 24 counting lights but the movement is not fast enough usually to light up more than two or three of these speed-dependent lights. However, complex information can be obtained by counting clicks. If the audible function is on, the device produces a click for each small movement of the wheel across its counting apparatus. Each tiny spoke will produce a click when it passes the sensor. The movement can be either to the left or the right. Right click movements are counted as positive numbers and left as negative (although there does not appear to be any significance to positive and negative numbers as yet). A slight pause or change in direction is counted as a new number and a longer pause (more than a second) is counted as the end of a set of numbers. The whole process is video recorded so the counts can be checked. The aim is to get a modified Egely wheel wherein the counts are recorded automatically direct to a computer. A more sensitive measurement might also incorporate the speed of the clicks as an additional statistic. This aim is being pursued presently. The following is a video of the current pre-automated process (24).

Information Produced and Discussion

At first the author tried to decode streams of numbers into some kind of language but no direct one to one correspondences seemed apparent. Tentative links between the numbers and a human language were tried but seemed completely incompatible. It also did not appear to be binary code. Then it occurred to the author to mentally and verbally pose pre-written questions to the device and then record numbers for a set amount of time specified in advance. This approach seemed much more fruitful and the patterns of numbers appeared to hint at inner ‘key numbers’ which various sequences of numbers would reduce down into or add up to in various amusing and complex ways.

As noted, positive numbers were decided to be clicks of the wheel apparatus to the right following a short pause of less than a second. Negative numbers are clicks to the left following a short pause. A stream of numbers is ended by a longer pause of a second or more. Very long numbers over about 50, often produced at a steady speed for some minutes, are generally ignored. A period of time is allowed to elapse for the device to discharge excess energy before more complex streams of numbers can again be obtained. The author has noticed two types of output which has been termed ‘mechanical’ and ‘complex’. Mechanical output tends to be long numbers at a steady speed (for example up to and over 500) and complex output tends to be short numbers (up to about 40) with frequent changes of speed, direction and containing long and short pauses. It is the complex output that the author has been interested in.

The author has coined these descriptive terms based on a feeling for the movement characteristics of the wheel. When it seems that the device might be communicating the movement seems rich and changeable, speed changes continually and the direction can shift more often. There are frequent short pauses in this mode. It feels almost like a sign language. This type of movement the author has labelled ‘complex’. On the other hand, if the device appears to be overcharged or is perhaps in a non-communication mode, there can be long numbers where the wheel stays at a similar speed for an extended period of seconds or minutes. Usually the speed of the clicks is higher but uniform for the ‘mechanical’ mode. However, the complex movements can also be fast but they soon stop and change direction, or there is a brief pause. The mechanical term also refers to the possibility that it is just a quantitative overflow of orgone rather than anything containing particular communication.

The following are some fairly typical streams of complex output numbers collected via the above methods in continual sequences:

Number Streams

+2,-20,+10,-12.

This short stream of numbers, in response to a question, appears to reference a ‘key’ number of 12.

The arithmetic seems to be playful and not to follow a set pattern. In the above sequence, ignoring the positive and negative signs, we have:

• 10 + 2 = 12.
• We have the last number in the sequence which is also 12.
• Then the number 20 can be reduced to the digits 2 + 0 and added to the 10, again equalling 12.
• 12 + 10 + 2 = 24 or 2 x 12.
• All the numbers together can be added up to 44. 3 x 12 = 36, 44 – 36 = 6. The three 2’s in the sequence equal 6, which can be taken away from the overall total to leave 36 or 3 x 12.

The sequence appears to reference the key number 12 no less than 8 times, which also happens to be the total sum reduced to its component digits. In this case 44 which reduces to 4 + 4 or 8.

Here is another short number stream given in response to a question, this time appearing to reference a key number of 7.

-40,+1,-1,+1.

Ignoring the positive and negative signs one can do the following arithmetic:

• Reducing 40 to its component digits we have, 4 + 0 + 1 + 1 + 1 = 7.
• Keeping 40 as a whole number we have 40 + 1 + 1 = 42 (or 6 x 7).
• 40 + 1 + 1 + 1 = 43. Reducing the end number to its component digits we have 4 + 3 which again is 7.
• 40 + 1 + 1 + 1 = 43. The sum reduced to its component digits is 4 and 3. 3 is one number less than 4. There is also one number less between 6 and 7. 6 x 7 = 42. The number 42 can be arrived at exactly using one less ‘1’ (or one less number) from the original sequence, so we then have: 40 + 1 + 1 (not including the missing digit) = 42. In other words, 43 minus one less number (the missing ‘1’) equals 42 (or 6 x 7).

If we add up all the 7's arrived at by the various processes, the above sequence appears to reference the number 7 a total of 14 times. If the 40 in the sequence is reduced to 4 + 0 and put after the ‘1’ we also arrive at the number 14. The number 14 (or 2 x 7) appears in this way 3 times, which is the same number of times as the number 1 appears in the original sequence creating a neat mirror. If we add the extra 7's thus produced (6) to the previous total we have 20 x 7 altogether. If we take 20 as 2 + 0 = 2 then there is another mirror as each of the 14's in the previous total had 2 x 7's within it.

There seems to be self-referencing repeating patterns produced which may not be solely random. The patterns appear somewhat playful and are complex and internally referencing. The author has other patterns not discussed here. ‘Key’ numbers that have appeared regularly are 12, 11 and 7. The key numbers 12 and 7 both reappeared on three consecutive data gathering sessions respectively, apparently in response to repeating the same questions.

The following series of apparently single numbers was produced for the demonstration video made for this paper (see Reference 24).

19. 1. 6. 34. 16.

Each number has a full stop after it as the pause between each number was a second or longer. This is unusual and has only been noted once before by the author for a series of numbers. There was a long pause and then a ‘mechanical’ type number over 50 after the number 16. Therefore the 16 was taken to be the end of the series of numbers. No question had been set before this recording.

• The first number could reduce down to 1 + 9 = 10. 1 + 0 = 1.
• The second number is 1. The first and second numbers taken side by side creates 11, This is one of the key numbers noted by the author generally.
• The third number is 6.
• The fourth number is 34 which could produce 3 x 4 or 12, again a key number noted in this paper. Also 3 + 4 = 7, another key number noted in this paper.
• The last number is 16 which could produce 1 + 6 = 7, again a key number noted.
• The second and third numbers taken side by side produce 16 which parallels the fifth number.

Conclusion

It seems that the process possibly has key numbers which may have some kind of meaning. Alternatively, it is feasible that the numbers are just semi-random streams of information or produced by interaction with surrounding organisms or the weather. Future work needs to be done to statistically analyse the patterns of numbers in order to assess whether they are in fact meaningful or whether they are simply random or semi-random numbers. However, the basis for an orgone computing device, which produces a stream of complex orgone information, may have been achieved. The information also seems to be interactive. An orgone computer may have been produced and its creation was almost too simple – just a strong oranur field and a subtle energy rotation device.

As a minimum, in-depth statistical analysis is needed and automated systems for recording the output are also essential. Professional statistician input would be useful. This paper details merely the start of a process. It is not known what the mathematics actually means, if anything.

Extracting any possible meaning and patterns from the information stream is the next step and is hoped to be the subject of future papers.

Implications

If the number streams are meaningful and do have some kind of interaction with a consciousness source this then implies that there is a way to create true, conscious, artificial intelligence, or to use a different term, non-organic consciousness entities. It is possible that the device creates a gateway for non-local consciousness to interact with the material plane, much as the Ark of the Covenant may have done in Biblical times. The author believes that the radioactive, oranur device that was the Ark was essentially an artificial intelligence device for communicating with a non-materially based conscious entity, see Maglione's book on the Ark and its relationship to orgone (25) and Isaac's book (26) on the Ark as radioactive communication device. The Ark was a technological device which even had its own remote interface called an Ephod. In the light of Isaac and Maglione's work, this author believes that many of the complex Hebrew rituals were originally designed to manage very high levels of oranur. The Ark was approximately one thousand times stronger in oranur than Reich's set up. Reich's set up was one thousand times stronger than the author's (27).

Dedication

This paper is dedicated to my father, John Peter Southgate, whose research interest over more than three decades was the dynamics of consciousness (in groups) and whose own work was partly inspired by Wilhelm Reich.

References

1. Southgate, J. (1980) Community Group Dynamics, London, Barefoot Books, republished 1989 and 1993 by Gale Centre Publications also available online at https://communitygroupdynamics.wordpress.com
2. Reich, P. (1974) A Book of Dreams, Picador, UK (republished 1989 and 2015).
3. Southgate, L. (2002) Traditional Chinese Medicine and Reichian Theory, Northern College of Acupuncture and Wales University Master’s Thesis. See also Chinese Medicine and Wilhelm Reich (2009) LAP Publishers or European Journal of Oriental Medicine (2003) Vol 4, Num 4, or synopsis online http://orgonecontinuum.org/chinese-med-reich.html
4. Southgate, L. (2012) Annotated Bibliography of Orgonomic Journals, https://www.smashwords.com/books/view/213413 also available at Scribd or links from here http://orgonecontinuum.org/reich-biblio.html
5. Maglione, R. and Ferrari, D. (2018) Electric Currents in Orgone Devices (Parts 1, 2 and 3 published by Journal of Psychiatric Orgone Therapy), http://www.psychorgone.com/orgone-biophysics/electric-currents-in-orgone-devices.
6. Southgate, L. (2018) The Orgone Continuum, Journal of Psychiatric Orgone Theory, https://www.psychorgone.com/philosophy/the-orgone-continuum
7. Reich, W. (1973) Ether, God and Devil, Farrar Strauss and Giroux: pp277
8. Southgate, L. (2018) Reich, Freud and the Primacy of Consciousness http://orgonecontinuum.org/reichfreudprimacy.html
9. Beiser, F. (2005) Hegel, Routledge, UK.
10. Reich, W. (1960) Selected Writings, Farrar, Strauss and Giroux. Also see Kindle Edition 2013. Section 5.
11. Sheldrake, R. (2009) New Science of Life, Icon Books, UK.
12. Southgate, L. (2018) The Orgone Continuum, Journal of Psychiatric Orgone Therapy, https://www.psychorgone.com/philosophy/the-orgone-continuum
13. Hayes, N. (2019) Positive Findings on Constable’s Orgonotic Bio-forms Part 2, Journal of Psychiatric Orgone Therapy, https://www.psychorgone.com/orgone-biophysics/positive-findings-on-constables-orgonotic-bio-forms-part-2
14. Southgate, L. (2018) Preliminary Experiments with Electrical Capacitance, Temperature, Radioactivity, Luminescence, and other Observations Associated with Controlled Oranur in a Strong Orgone Device, Journal of Psychiatric Orgone Therapy, 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
15. Southgate, L. (2019) Further Preliminary Experimental Report on Oranur, Journal of Psychiatric Orgone Therapy, https://www.psychorgone.com/orgone-biophysics/further-preliminary-experimental-report-on-oranur
16. Reich, W. (1971) Selected Writings (Editor Higgins), Noonday, See Discussion pp192 onwards.
17. Southgate, L. (2018) Preliminary Experiments with Electrical Capacitance, Temperature, Radioactivity, Luminescence, and other Observations Associated with Controlled Oranur in a Strong Orgone Device, Journal of Psychiatric Orgone Therapy, 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
18. Maglione, R, The Legendary Shamir (2017), robert_jumper@yahoo.it
19. Reich, W, (1951) The Geiger-Muller Effect of Cosmic Orgone Energy, Orgone Energy Bulletin, Vol 3, Num 4.
20. Senf, B. (1989). Wilhelm Reich: Discoverer of Acupuncture Energy? Pulse of the Planet Journal, Orgone Biophysical Research Lab, Vol. 1, No. 2: pp25-30
21. Splendore, C. (1998) http://web.tiscali.it/carlosplendore/therotorgon.htm
    Accessed 2020 Last updated 2005.
22. Maglione, R. (2020) Rotorgon Advanced Prototype Video  https://youtu.be/kdHdNOt-Jvc
23. Adamskii et al, (2010) Various Egely Wheel Experiments, https://egelywheel.net/egely-wheels-experiments/
24. Southgate, L. (2020) Oranur and Egely Wheel Video. https://youtu.be/QoTU8bJiCQk
25. Maglione, R. (2017) The Legendary Shamir, robert_jumper@yahoo.it
26. Isaac, R. (2010) Talking With God: The Radioactive Ark of the Testimony, Sacred Closet Books, USA.
27. Isaac, R. (2010) Talking With God: The Radioactive Ark of the Testimony, Sacred Closet Books, USA.

Author:

Leon Southgate MSc From a family of psychotherapists and teachers I was introduced to orgonomy at a young age. As an adult my interest was rekindled, doing an MSc research degree in Chinese medicine and orgonomy. In 2002, a double blind, placebo controlled study was completed (N = 72). It confirmed an effect from orgone devices upon acupuncture (P = 0.03). An article about the study was published in the European Journal of Oriental Medicine in 2003. The theoretical side of the study outlined dozens of new parallels. It was later published as a book by German publishers LAP. Southgate started an orgonomic PhD but the access to laboratory work became difficult so the project ended but a comprehensive (though not complete) Annotated Literature Review of the Post-Reich Journals was written and made available for free online. Southgate is focused on examining orgone and its relationship to consciousness.

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Editor’s comment,

The authors of this article revisit the work and findings of Trevor James Constable, and compared it with new data from Italian, US and Romanian researchers. When they were initially published, Trevor James Constable’s work was viewed with some skepticism in Orgonomy circles, and to some was considered unscientific, even mystical. The authors of this article invoke that skepticism with regard to Constable’s work. At the same time, the authors discuss new investigational findings that corroborate Constable’s own findings and results. In scientific and historical terms the article should hold interest for our readers. However the editor would like to emphasis the controversies surrounding Constable’s findings as well as recommend readers’ cautious discretion.

1.0 Synopsis and Introduction

1.1 Synopsis

In Part One, the evidence for and against Constable’s claims for the existence of orgonotic bio-forms was presented. Further, the strong evidence for the bio-forms presented by the Italian research team, the GRCU, was outlined.

In Part Two, an in-depth exploration and summary of the British Constable researcher, Nik Hayes is presented. British evidence for the existence of Constable’s bio-forms is outlined in detail. It is argued that high quality new evidence for bio-forms exists.

1.2 Introduction

Hayes presents data pertaining to the possible existence of orgonotic, plasmatic bio-forms. In order to convey the broad range of high quality evidence captured over nearly a decade of painstaking and meticulous work by Hayes, this paper has been split into the following sections in order to detail the types of bio-form evidence:

• Synopsis and Introduction
• Stereoscopic Video
• Three Dimensionality
• Plasma Movement
• Complex Movement
• Herd Movement
• Chronological Existence
• Biological Appearances
• Anomalous Orgonotic Lumination in the Infrared.
• Bio-form Sizes
• British Conclusion
• Overall Conclusion

2. Stereoscopic Video

There is new multi-camera British video evidence of a single bio-form but presented as a moving stereo image (1). Framed by a tree in order to give perspective, the infra-red footage captures what appears to be a small plasmatic entity, in the region of 20 cms in length, moving in loops from left to right. This was taken at 30 frames per second using movie-mode on an infrared converted Canon G10, with an internal 720nm infrared pass filter on the afternoon of February 8th 2011. Then we see the full spectrum footage of the same scene, taken at 25 frames per second, at exactly the same time, using a full spectrum converted Sony DVD-650 Handycam, with no filter. This time we see the entity doing the same loops, the same changes in shape as the body pulses and moves across the frame of view. It is clearly the same entity.

It is also apparent that it is not an insect as the movement is too quick and too looping. It also covers too long a trajectory for a slow moving insect and is at a considerable height being well above the tree line. Although the entity is small and not as intricately captured as the most detailed of the evidence Hayes presents, one can still see the plasmatic body pulsing and changing shape in the video. Combined with the way that it follows the characteristic shape and quality of movement found in the other evidence indicates that it may be a similar type of possible plasmatic entity. Certainly one can distinguish plasma-like shape changes as it moves across the frame.

The entity returned shortly after the first stereo video sequence and can be seen moving back towards the cameras for a second run across the same frame of view. There are thus two stereo video sequences of the same entity. The movements, shape and speed are the same in both sets of trajectories in both sequences. The entity’s speed has been calculated by Hayes to be approximately 4 – 6 mph (6 to 10 kph). Its movements appear purposeful, life-like and directed – not at all random.

The orgonotic charge above the test area was increased through the use of a cloudbuster. This was operated an hour prior to, and during this recording. The pipes were pointing at zenith, above the trees, at the same area where the camera was aiming. Although nothing was visible to the naked eye, Hayes was able to see the bio-form’s movement on the infrared camera’s live view screen.

Figure 1 – Hayes’ Stereoscopic Evidence

Above Figure 1 (A) shows a possible small bio-form moving above one of the 100ft trees at Hayes’ research area near Oxford, on the afternoon of February 8th 2011. The video frame was taken from infrared movie-mode footage recorded using an infrared converted Canon G10 digital camera, with an internal 720nm infrared pass filter. This particular footage was taken on a freezing cold afternoon, with very little sunlight, although some infrared radiation can be seen reflecting off the tree’s bare branches. The Canon G10 has an internal 720 nm pass filter. Although this passes infrared radiation, and blocks almost all of the visible light spectrum, it also allows a small amount of visible red light through that occurs just before the infrared. This can be especially helpful on dull days with very little sunlight, or at night-time when street lamps or moonlight are the only source of visible light in the scene.

In Figure 1 (B) the bio-form is shown recorded from a slightly different angle on a full spectrum converted Sony DVD-650 Handycam, with no filter. The bio-form does not appear as bright when viewed in full spectrum due to the camcorder’s sensors being dominated by the visible light spectrum; particularly the blue of the sky. This has led to a watering down of the image, making it appear much fainter than its infrared counterpart (A). The tree branches are barely reflecting the sunlight in the full spectrum view of the same scene. However, on a bright day with bright sunshine, these branches and any potential foliage would appear whiter, and similar to the infrared view as seen in (A). To fully appreciate the evidence the accompanying video is recommended (2).

3. Three Dimensionality

Figure 2 – Three Dimensionality, Part 1

Above, the Figure 2 shows an invisible worm-like possible bio-form  filmed above the main roof of the author’s house on a full spectrum converted Sony HDR-PJ620 Handycam, which was fitted with a 330nm UV pass filter (X-Nite 330). The video was recorded in HD (High Definition) at 50 frames per second on June 6th 2016 at 4.15pm, and the object only appeared in the one frame. Inset: Black and White enlargment of the main photograph, showing the detailed markings of the bio-form’s chrysalis-like, almost transparent body. which is heavily reflecting the afternoon sunlight in this position. A cloudbuster was used to excite the atmosphere locally prior to, and during filming. Its pipes were aimed right above the house roof in line with where the camcorder was pointing.

Figure 3 – Three Dimensionality, Part 2

Above in Figure 3 (A) shows an invisible possible bio-form captured on ultraviolet camcorder footage, as it moves above the rooftops of the author’s house adjacent to his main research area on September 7th 2012, at 6.45pm. The footage was recorded at 25 frames per second on a full spectrum Sony DVD-650 Handycam, which was fitted with an external 330 nm UV pass filter (X-Nite 330) The bio-form, which only appeared in one frame, has an almost fish-like appearence, consisting of a long mouth-like feature that extends for most of the body, ending with a small tail curve. A certain thickness can be seen in the object’s body (3).

Figure 3 (B) shows an invisible bio-form captured on ultraviolet camcorder footage, as it moved above the rooftops of the author’s house on July 31st 2013 at 12.10pm. The footage was recorded at 25 frames per second on a full spectrum Sony DVD-650 Handycam, which was fitted with an external 330 nm UV pass filter (X-Nite 330). The object appeared in two frames, but in the first frame only a small part of the propellor-like appendage was visible (4). During his photographic and video work, in both the infrared and the ultraviolet, Hayes has noted many examples of invisible forms apparently morphing, and changing shape. In some cases, objects such as is shown above in (B), appear in a form that makes no sense aero-dynamically, or in terms of propulsion. In the above case, and in nearly all of Hayes’ ultraviolet footage, these objects appear to be riding, or caught up in the west to east orgone flow (see also later discussion under Figure 8, Part 2).

4. Plasma Movement

Figure 4 – Plasma Movement

Above Figure 4 (A-D) shows a formation of possible invisible plasmoidal entities photographed moving above Hayes’ research area near Oxford, UK. It was taken on the evening of March 9th 2017 at 8.27pm. The photograph was captured without flash using an infrared converted Canon-G10 digital camera with an internal 720nm infrared pass filter. Exposure was 1/8th second. The objects have a luminous corona and differ in shape slightly. One object (C) has a trail which can be seen, and this is probably a result of the entity’s fast movement within the 1/8th second exposure. The photograph was one of several taken after a 0.3 μSv/hr Geiger counter radiation reading alerted the researcher. This indicates a possible rise in oranur energy associated with the entities. Oranur is related to a rise in μSv/hr background readings according to Maglione (5) and Southgate (6). The reading of 0.3 μSv/hr is above the normal background for this area of approximately 0.09 to 0.12 μSv/hr usually found by Hayes (7). In cases like this, when fast moving entities are passing overhead at a high altitiude, these sudden high radiation peaks will often last for a mere fraction of a second. The readings tend to rapidly return to normal background levels within half a second approximately according to Hayes’ observations.

Plasmatic movements of the entities above suggests an orgonotic basis for their existence. It also suggests that they may well be living. Pulsating plasma and a membrane is the only requirement of life from an orgonomic point of view. This is in light of the tiny microscopic bion entities Reich claimed to have discovered (8). The bions consist of plasma and a membrane and are created when matter is broken down in water after having been heated to very hot temperatures. The bions have been well evidenced within orgonomy, for example by Reich, Diamond and Reidpath, Jones and Demeo (9). If the posited bio-forms were camera artefacts they would not show similar plasmatic type movement to the bions over time. Hard-bodied insects would also not have this quality.

5. Complex Movement

Figure 5 – Complex Movement

Above Figure 5 (A) – (D) shows a possible invisible bio-form moving from left to right at approximately 140 mph (225kph) above some garage rooftops adjacent to the author’s research area, on April 20th 2013, at 3:40pm. These four consecutive video stills were taken from ultraviolet camcorder footage recorded at 25 frames per second on a full spectrum converted Sony DVD-650 Handycam, fitted with an external 330nm UV pass filter (X-Nite 330) The object can be seen turning mid-flight, enabling a good view of the tube-like structures which appear to connect in some way to the three visible wing-like appendages. Like many of the invisible bio-forms captured during Hayes’ work, in both the infrared and the utraviolet part of the spectrum, this bio-form also moved in a spinning manner. The white balance on the digital camcorder was set to “green grass” giving the bio-form a transparent milky white appearence against the violet sky background (10).

Figure 5 (E) shows a close-up of a similar bio-form which was filmed on September 3rd 2012, at 5.06 pm, as it moved above some rooftops adjacent to the author’s research area. This ultraviolet video still was recorded on ultraviolet camcorder footage at 25 frames per second using a full spectrum converted Sony DVD-650 Handycam, fitted with an external 330nm UV pass filter (X-Nite-330). This underlines that similar types of the bio-forms appear over time. This further evidences that they may be real and not artefacts. Non-living entities, or artefacts would be unlikely to show complex, animal-like movement.
A full recording can be seen on the accompanying video (11).

6. Herd Movement

Figure 6 – Herd Movement

Above Figure 6 (A-D) shows a 4 frame progression of an invisible “Spinning Jenny” possible bio-form, part of a much larger group filmed moving from right to left. It was moving above the trees at Hayes’ research area on the afternoon of October 2nd 2011. The footage is taken from infrared movie-mode footage recorded at 30 frames per second on an infrared converted Canon G10 camera, with an internal 720 nm infrared pass filter (12). A cloudbuster was used to excite the atmosphere locally for around an hour prior to, and during the recording of this footage, and its pipes were aimed just above the treetops.

The basic fish-like body of the bio-form is apparent in both frames (B) and (D), with the fish-like tail section being visible at the rear. Hayes has captured these types of bio-forms in the infrared on many occasions, sometimes recording swarms of several dozen or more as they moved together above the trees at his research area. From examining multiple recordings of these spinning bio-forms, it was found that they appear to consist of a plasmatic-looking fish-like body, with large triangular wing/fin-like appendages on either side; appearing similar in shape to a manta ray. Rather than moving forward in the same manner as a bird or a fish, these spinning oddities most commonly move by arching their bodies, facing nose down, and then spinning the whole wing and tail sections around, much like a helicopter, as can be seen in frames (A) and (C).

In general it appears that many bio-forms move with incredible speed. Hayes has estimated that a not unusual approximate speed for some would be 200 feet per second, which equates to 140 mph or 225 kph. Others such as the “Spinning Jennys” mentioned above, travel at a much slower rate, approximately 10 – 30mph or 16- 48 kph.

A full recording of the above anomalies can be accessed at the accompanying video (13). 

7. Chronological Existence

Figure 7 – Fish-like Bio-forms, Part 1

Above Figure 7 (A) shows a possible invisible bio-form captured on ultraviolet camcorder footage as it moves above the roof of the author’s house on September 3rd 2012 at 4.20pm (14). The footage was filmed at 25 frames per second on a full spectrum Sony Handycam DVD-650 Handycam. It was fitted with an external 330nm UV pass filter (X-Nite 330).

Figure 7 (B) shows an invisible bio-form captured on ultraviolet camcorder footage, as it moved above the roof of the author’s house, on 12th August 2013 at 7.36pm.The footage was filmed at 25 frames per second on a full spectrum Sony Handycam DVD-650 Handycam, fitted with an external 330nm UV pass filter (X-Nite 330).

The bio-forms above, which all only appeared in one frame, have the same general body shape, tail or fin-like appendages at the rear, as well as a similar void or tube running centrally through the body area. The similarity between these images is striking, yet they were captured 11 months apart. They were filmed above the same section of rooftop which indicates that the entities and their forms may have continuing reality over time.

It is interesting that tube-like structures are a theme in the bio-forms. This indicates a connection to orgone as it is known that orgone is attracted to, and channelled by, tube-like structures. Tubes are known to channel orgone energy in a number of orgonotic devices, for example, in the orgonoscope (for viewing orgone waves in the atmosphere). Reich used this device to see orgonotic waves over Mooselookmeguntic Lake in Maine, USA. This partly inspired the later cloudbuster tubes which Reich used to clear negative orgone after the oranur experiment (15). The cloudbuster attracts and then channels accumulations of orgone in the atmosphere. The DOR-buster (Deadly ORgone) attracts and channels negative orgone energy from the body and grounds it in running water. The Space-gun (an oranur-charged cloudbuster) uses tube-like structures to direct orgone in currently unknown ways. In common with these devices the bio-forms appear to use tube-like structures to channel currents of orgone from the environment and through their own bodies.

Figure 8 – Fish-like Bio-Forms, Part 2

Above Figure 8 (A) shows a possible invisible fish-like form, filmed above the rooftop of the author’s house, on the afternoon of September 2nd 2013. The ultraviolet camcorder footage was captured at 25 frames per second on a full spectrum Sony DVD-650 Handycam. It was fitted with an external 330nm UV pass filter (X-Nite 330) (16).

Figure 8 (B) shows another invisible fish-like form, filmed above the rooftop of the author’s house, on the afternoon of September 7th 2012. The ultraviolet camcorder footage was captured at 25 frames per second on a full spectrum Sony DVD-650 Handycam. It was fitted with an external 330nm UV pass filter (X-Nite 330) (17).

The fish-like forms shown in (A) and (B) were filmed 12 months apart, above the same section of the roof. Both examples have the same overall diamond shape and sharply defined fin and tail sections as well as the central void or tube-like structure.

Like many of the other invisible fish-like forms recorded by Hayes, the examples shown here were moving from west to east above the rooftops. This indicates they may be following a flow of orgone energy such as Reich hypothesised to exist both above the earth (west to east) and in space (18). This is true at our latitudes. Approaching the equator the orgone flow reverses, and it is then moving from east to west. This immersion would also explain their incredibly fast movement (as discussed previously, in the region of 140 mp/h or 225 km/h). They would be propelled not only by their own energy but also by the stream in which they flow.

Figure 9 – Fish-like Bio-Forms, Part 3

Above Figure 9 (A) shows one of four consecutive frames taken from ultraviolet video footage, and pictures the movement of a possible invisible fish-like form above the rooftop of the author’s house. The footage was recorded in HD at 50 frames per second on July 18th 2016, at 7.25pm, using a full spectrum Sony HDR- PJ620 Handycam. It was fitted with an external 330nm UV pass filter (X-Nite330).

Figure 9 (B) shows another invisible fish-like form with clear body and tail section visible. Note the clear tube-like structure through the centre, and the defined body and tail section. The ultraviolet camcorder footage was recorded at 25 frames per second on September 2nd 2013, using a full spectrum Sony DVD-650 Handycam, fitted with an external 330nm UV pass filter (X-Nite 330). Again these two frames evidence morphological continuity (19)

Figure 10 – Four Consecutive Frames of an Invisible Fish-like Bio-form

Above Figure 10 (A-D) shows four consecutive video frames taken from ultraviolet camcorder footage, and pictures an invisible fish-like bio-form moving from right to left (west to east) above a rooftop adjacent to the author’s research area. The footage was recorded in HD at 50 frames per second on 18th July 2016 at 7.25pm, using a full spectrum converted Sony-HDR-PJ620 Handycam, fitted with an external 330nm UV pass filter (X-Nite 330).

Rather than moving in the same manner as an aquatic fish might do, this bio-form’s plasmatic, fish-like body appears to spin through itself, whilst the inner body shape remains constant. In the first frame (A) the object has just entered into view with the tail-like portion at the front. By the next frame (B) the main body shape has turned 180 degrees around, and is now facing the other way. In the next frame (C) we see a sudden flurry of movement, and this type of energetic propulsion has been noted several times in Hayes’ work (20). By the fourth frame (D) the object is again facing the same direction as in the first frame. The full recording can be seen on accompanying video (21).

The strikingly animal-like nature of these fish-like forms is unmistakeable. The use of tube structures to direct orgonotic flows is again apparent. Not only is the quality and crispness of the photographs evident but in addition movement over time is also noted from frame to frame. The same types of entity repeatedly make an appearance over both long and short time intervals.

8. Biological Appearances

The previous section evidenced the notable animal-like morphology of the fish-type posited bio-forms. Those forms were highlighted for their chronological behaviour in order to show that they have existence over time, which an artefact would be unlikely to display. However, the previous fish-like forms would also be an example of a biological appearance.

It underlines the connection to orgonomy that the bio-forms have been found using orgonotic methods. For example by using concentrations of orgone facilitated by cloudbusters or by orgonotic detection methods such as raised Geiger readings (which in turn indicate a raised oranur charge in orgonomy). This evidences that the bio-forms may possess concentrations of orgone energy, and possibly a high oranur charge. Additionally, they often have surprisingly biological or animal-like forms. This recent capture evidences a very large entity which appears like a huge cellular structure, much as C.S. Lewis described as “macrobes” in his science fiction novels, but being now possibly evidenced in reality. They are very reminiscent of Constable’s early bio-forms, here seen over half a century later and in another part of the world.

Figure 11 – Plasmoidal Amoeba-like Bio-form

Above Figure 11 (A) shows a large amoeba-like invisible possible bio-form photographed in the infrared by Hayes. The form moved directly above his research area on 24th February 2019, at 12.46pm. Due to the immense size of the bio-form, only part of the right side of the main body has been captured in the photograph, but its resemblance to the amoeba-like bioform photographed by Constable in the Mojave desert in 1957, and shown earlier in the paper is apparent. Figures 11 (B) and (C) show close-ups of the main body, and several markings resembling nucleoli and vacuoles, which are also evident in Constable’s amoeba photograph as seen in this example (D).

Haye’s image was captured using an infrared converted Sony Nex 5N digital camera, which has an internal 720nm infrared pass filter. The exposure for the photograph was 1/250th second. At the time of taking the shot Hayes felt an overwhelming emotional pull to photograph that particular part of the sky. Despite the huge size of this seemingly solid bio-form, he saw nothing remarkable as he proceeded to take the series of photographs. Interestingly, this area of sky had been the focal point of intense cloudbuster operation over the previous few days, as part of the attraction method used by Hayes in his photographic and video work. It is possible that the bio-form was attracted by the high orgone charge in and around the research area. In addition, the days beforehand had been unusually warm, with a high pressure weather ridge and a feeling of increased orgonotic charge.

The camera, which was hand-held at the time, was aimed directly up at the sky. One of the uppermost branches of the trees to the left of Hayes’ position can be seen in the top left of the photograph in (A). This branch helps to put the image into perspective as the trees are at least forty feet in height. It can be seen that the bio-form is clearly above this branch. Altogether, five successive infrared photographs were taken at the time. The four other photographs only showed a small part of the outside edge of the bio-form’s body, as it moved from right to left above the trees. However, the same characteristic body markings as seen in the main photograph, (A), are also clearly visible in these other images.

9. Anomalous Orgonotic Lumination in the Infrared

A rare, orgonotic phenomena is here presented – the first digital photographs of a strongly luminous, colour-capturing effect occurring in the infra-red, where no blue should normally be seen.  This is a highly anomalous phenomenon which appears not to have been evidenced as luminescence before, even by Constable. Blue, is of course, a primary colour for orgone. These amoeba-like forms may have both biological and crystalline characteristics.

Figure 12 – Night-time Plasmoidal Amoeba-like Bio-form in Orgonotic Colour

Above Figure 12 (A) shows a huge invisible possible plasmoidal bio-form, photographed by Hayes above his research area on the evening of March 5th 2019, at 9.11pm. This twenty second infrared exposure was taken in complete darkness, using an infrared converted Sony Nex-5N digital camera, with an internal 720nm infrared pass filter. Despite the large size of the object, nothing was visible to the eye at the time of taking the shot. Although self-illumined in the subsequent capture, the bio-form image appeared faint at first during raw perusal of the photograph. Brightness and contrast adjustment have helped to bring out body markings and colour in more detail.

The infrared camera’s white balance was set during daylight hours using a patch of green grass, which generally results in an almost black and white image when used in a night-time situation. It is unknown how the bluish/purple illumination of the bio-form has manifested on the photograph. The 720nm infrared pass filter is designed to block all visible light from reaching the camera’s sensors, apart from a small amount of red light that occurs just before the infrared. Colours at the other end of the visible light spectrum such as blue, purple and violet should be completely blocked by the filter, and not be appearing anywhere on the photograph.

Similar markings resembling vacuoles, as can be seen in the previous amoeba photographs, are noted on the bio-form’s body. An area of intense white light, which appears to have created something that resembles a lens flare, can also be seen. With its straight edges and stealth-like appearance, it is understandable that this type of phenomena could be misidentified as a constructed craft if photographed or filmed from a distance. However, the characteristic body markings clearly identify this as a biological entity.

Above Figure 12 (B), was taken immediately after (A) and shows the same biological entity photographed again, but this time using a 10 second exposure. In this photograph the bio-form appears much larger in size, almost taking up the whole frame, and despite this, the markings (noted in the photograph as “A”, “B”, “C” and “D”) appear to be the roughly the same size as in Figure 12 (A). In Figure 12 (A) the two outside markings (“A” and “D”) are much closer to the left and right edges, whereas in Figure 12 (B) these same markings (“A” and “D”) are much further away from the outside edges. This suggests that the object has not moved nearer to the camera, but has instead expanded and increased in size.

Another noticeable difference between the two images is apparent when looking at the two bottom edges of the posited bio-form. In Figure 12 (A), which is the 20 second exposure, a clear layering can be seen to the bottom edges. However, in the 10 second exposure, in (B), this layered effect is not as clearly defined, despite the fact that the bio-form image is much larger. The bluish/purple colouration as seen in (A) is much darker in comparison to (B). As mentioned previously, such colouration should not appear on the photograph at all due to the filter and white-balance settings.

Constable found a similar discrepancy with the accepted known origin of colour (22). In 1975 he managed to film unseen possible bio-forms from an airplane window at 30,000 feet, using a Minolta XL-400 movie camera he had set to shoot at 2 frames per second. The camera was loaded with standard Ektachrome 160 colour film, and fitted with an external 18A ultraviolet pass filter. This creates an artificial darkness during daylight hours. Although the 18A is predominantly an ultraviolet filter, it also passes a certain amount of infrared radiation as well, whilst blocking the visible light spectrum.  Constable found that using this set-up he was able to capture unseen life-forms in full colour (See Figure 13). This is despite the fact that the 18A filter is designed to block the visible light spectrum. He theorised that these colours were being created between the lens and the camera filter, and he called this mingling of these two invisible ends of the light spectra, the reverse or dark spectrum. It could be considered an, “orgonotic dark spectrum” whereby the orgone rather than light is reacting with the photographic process creating an otherwise unseen range of colour. This also indicates that the entities may possess very high orgone charges.

Figure 13 – Plasmoidal Bio-form in Full Colour

Above Figure 13 shows a possible invisible plasmoidal bio-form photographed by Constable from the window of an airliner in November 1975, at around 10.30am. The colour image was taken using a Minolta XL-400 Super 8mm movie camera loaded with standard Ektachrome 160 colour film, and fitted with an 18A ultraviolet pass filter, and was set to shoot at 2 frames per second. The 18A filter absorbs the visible light spectrum, whilst passing its two invisible ends – the infrared and the ultraviolet. This creates an artificial darkness during daylight hours, something Constable refers to as the “reverse” or “dark-spectrum” technique as noted previously. He theorized that the diffuse blue effect towards the top of image was probably due to illuminated orgone energy, connected in some way to the objects propulsion as it paced the airliner at 30,000 feet, at around 500 miles per hour. Constable saw nothing at the time of taking the photograph, and was shooting “blind” from the window of the airplane as he flew between San Jose and Long Beach. This photograph is featured on the front cover of Constable’s book, Sky Creatures – Living UFOs (23), which was a revised and re-edited pocket-sized version of The Cosmic Pulse of Life. A black and white version of this photograph also features in the Sky Creatures book as well as in the re-issue of The Cosmic Pulse of Life (24).

Figure 14 – Plasmoidal Amoeba-like Bio-forms around Street Lamp

Above Figure 14 shows three invisible possible amoeba-like bio-forms. They were photographed hovering in the vicinity of a street light near Hayes’ home, on September 24th 2017, at 10.37pm. The image was taken using an infrared converted Canon G10 digital camera, with an internal 720nm infrared pass filter, and exposure time was 1/60th second. The photograph was taken as a result of repeated Geiger counter indications, showing that radiation levels had reached and exceeded the 0.20 μSv/hr threshold set for detection purposes by Hayes (which is slightly over the normal background of approximately 0.09 to 0.12 μSv/hr usually found by the researcher). Occasionally Hayes has detected raised Geiger readings up to 0.5 μSv/hr for a few seconds immediately preceding the passing of a large bio-form. This reading then recedes fairly quickly within 1 to 3 seconds approximately.

Several photographs were taken at the location, but the objects only appeared in this one image. A standard camera flash has been used in combination with the infrared camera, and has lit up the bio-forms, making them register in the infrared. From nearly a decade of photographic work, both in the infrared and the ultraviolet, Hayes found that many of these types of phenomena, which are not self-illumined generally, require some type of illumination to register on cameras/camcorders. This can be sunlight (during daylight hours), the white-light of a standard camera flash, or an infrared/ultraviolet light source. Many more types of invisible phenomena are their own light source but require either sunlight, or any other type of light source to illuminate them further.

The same characteristic markings that are present on the other amoeba images, are also evident on the lower two bio-forms above, and these have been marked “A”, “B”, and “C”. The half moon-shaped bio-form has a brilliant radiance to it, and like the two lower examples, also has a similar layered effect, which is more prominent towards the outside edge. This layered effect can also be observed in Figure 12 (A) and (B).

Of interest is that Boccone’s GRCU team also documented such cases of possible invisible bio-forms hovering near streetlights at night. Time-lapse infrared photographs often revealed their luminous trails as they moved between lights, partaking in what Boccone describes as, ‘energy vampirism’ (25).

Figure 15 – Comparison of Bio-form’s Body Markings

Above Figure 15 shows the clear similarity between the markings that are present on the various possible bio-forms featured in this section. Figure 15, (A), (B), (C) and (D) show the round vacuole-like markings. However, (E) and (F) show the long finger-like markings that appear on the outermost edge of two of the bio-forms. (D) shows part of the amoeba-like bio-form photographed by Constable in the Mojave Desert in 1957 (26), and although these vacuole-like markings appear much fainter than the other examples, they are definitely present.

10. Bio-form Sizes

The anomalies photographed by Hayes appear in many different sizes but it is difficult to ascertain their exact dimensions. In many cases only a small part of a rooftop or the uppermost branches of a tree canopy provide a visual reference point within the scene.

A majority of the footage is also taken spontaneously as a result of rapidly changing Geiger readings. This makes it difficult to compose the shots beforehand to include multiple known reference points in order to triangulate the position and size of the anomalies. However, Hayes is considering further multiple camera research to address these difficulties and enable some basic triangulation of size.

The above issues are further complicated due to many of the possible bio-form’s high speed movement. They are also generally not fully self-illumined, with many only becoming visible to the lens of the infrared or ultraviolet camera when filmed reflecting sunlight from a certain angle. They are often only visible for a moment when they enter an “illumination zone” set up by Hayes. A rooftop is used to block the main body of sunlight but to allow illumination of the entities. Hayes calls this the, “sun obliteration technique”.

The above means the bio-forms can usually only be captured in specific locations and at certain angles. From years of intense research however, Hayes’s estimates the size of the bio-forms to range from as small as 20cms right up to 25 meters or more across, with the average being around a metre long. He considers that even larger examples, yet to be recorded, may exist in the atmosphere. 

11. British Evidence Conclusion

A summary of the highlights of nearly a decade of painstaking work has been detailed. Hundreds of hours of meticulous work have gone into each collection of photographs and videos. The quality revealed is at the very highest level and brings new evidence using the latest digital equipment. Overall, it supports claims as to the veracity of Constable’s orgonotic bio-forms.

Evidence of bio-forms has been detailed in the following categories:

• Stereoscopic Video
• Three Dimensionality
• Plasma Movement
• Complex Movement
• Herd Movement
• Chronological Existence
• Biological Appearances
• Anomalous Orgonotic Lumination in the Infrared.

The above has been detailed using high quality photographs, video stills and special video accompaniments (see References or Appendix 2 for links).

Multiple camera evidence of the same posited entity has been evidenced. This further supports claims as to the reality of the bio-forms and provides positive stereo type evidence. Artefacts would be unlikely to be seen on multiple cameras filming simultaneously.

As with Boccone’s and Collin’s findings discussed in Part One, Hayes’ anomalies were accompanied by environmental changes recorded on instrumentation. This was mainly a Geiger radiation reading indicating high oranur charge in the presence of the entities. Environmental changes occurring with the entities, also indicates their possible reality.

12. Overall Conclusion

The high quality evidence of Constable’s work and Boccone’s GRCU team as outlined in Part One of the paper, alongside Hayes’ striking new British evidence in Part Two, supports the existence of possible orgonotic bio-forms.

The evidence against the bio-forms has been shown to be lacking in quality and explainable as mistaken procedure. The artefact argument put forward to explain the bio-forms is also flawed. The anomalous nature of the entities is evidenced experimentally by Collins (27) and by Hayes and Boccone, due to the accompanying energy peak. This energy peak indicates a raised oranur charge associated with the entities. This presumably reflects increased orgonotic activity in the form of particulate or pre-particulate charged particles found within the Geiger counter when in the vicinity of the bio-forms.

As argued in the first part of the paper in Section 2, (Evidence Against the Bio-forms) mechanical anomalies do not look like the bio-form photographs, nor would they appear in clusters and additionally they are difficult to intentionally produce.

There is however supporting evidence of high quality, from the USA, Britain, Italy and some supplementary evidence from Romania in the following areas:

• Stereoscopic video (Hayes)
• Multiple camera evidence (Hayes, Boccone, Constable)
• Three dimensionality
• Plasma movement
• Complex movement
• Herd movement
• Chronological continuity
• Biological appearance

This paper therefore concludes that the evidence against Constable’s claims is poor and should be dismissed. The photographic evidence does not withstand scrutiny. The mechanical artefact theory is inadequate. The halations and air-bell theory does not explain the evidence.

The evidence supporting the existence of orgonotic bio-forms is in contrast of good quality and broad in range. It pertains from four different countries, a good number of researchers and commenced from the 1950s to the present day. It appears any such posited bio-forms would likely carry an oranur charge. Geiger radiation readings especially indicate a high oranur charge as discussed.

Although we have as yet not been able to find Boccone’s extensive archive, it is known that a number of multiple camera shots of the same entities were reported and were taken by the 25 person Italian team. Additionally, this paper has presented new multi-camera British video evidence of the same anomaly. Both Constable and Dr. Woods also reported photographing the same entities simultaneously.

The possible physical existence of bio-forms appears to be based upon living orgonotic plasma. This is evidenced by the interaction between the posited bio-forms and Reich cloudbusters as well as the instrumentation changes.

Tangentially, this research also supports the view that orgone itself is capable of supporting consciousness without a material boundary. Life may only require energetic parameters in order to manifest. Bio-forms, if real, appear to have pulsation, orgonotic plasma and a high orgone charge. In addition they may have an energetic boundary and would thus perhaps qualify as living from an orgonotic perspective (having living plasma, pulsation and an external border). Lastly, it is noted that they travel in the northern hemisphere from west to east, following the flow of orgone that Reich thought enveloped and rotated the Earth.

Acknowledgements

The authors would like to thank the following people in particular for their contribution to both parts of this paper:

• The late Trevor James Constable.
• The late Luciano Boccone.
• Paul Tice at The Book Tree for photograph permissions.
• Roberto Maglione for his efforts in contacting Italian publishers and researchers and for his extensive editorial guidance.
• Professor Florin Gheorghitza – an overview interview here – https://www.youtube.com/watch?v=alF6pT6SzIw&t=294s
• Claudio Bertieri at Ivaldi Editore for permission to use the GRCU photographs from La Realta Nascosta.

References

1.  Hayes, N. (2019) Accompanying Video to Figure 1, Stereo Video Sequence of Plasmatic Form, https://youtu.be/QemzHsG_9iI
2.  Hayes, N. Ibid.
3.  Hayes, N. (2016) Quest for the Invisibles, The Book Tree, California, pp 132.
4.  Hayes, N. Ibid, pp 131.
5.  Maglione, R. (2018) The Origin of an Oranur Reaction, Journal of Psychiatric Orgone Therapy, http://www.psychorgone.com/orgone-biophysics/the-origin-of-an-oranur-reaction
6.  Southgate, L. (2018) , Preliminary Experiments with Electrical Capacitance, Temperature, Radioactivity, Luminescence, and other Observations Associated with Controlled Oranur in a Strong Orgone Device, Journal of Psychiatric Orgone Therapy, 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
7. Hayes, N. (2017) http://www.questfortheinvisibles.co.uk/invisible-ufos
8. Reich, W. (1973) The Cancer Biopathy, Vision Press.
9. Reich, W. (1938) The Bion Experiments, Farrer, Strauss and Giroux, USA or Reich, W. (1972) The Cancer Biopathy, Vision Press, UK pp14 -74 see also, Diamond and Reidpath (1989) SAPA Bions, Journal of Orgonomy, Vol 23, Num 2 pp219-223, or Jones, P. (2013) Artificers of Fraud, The Origin of Life and Scientific Deception, available from www.orgonomyuk.org.uk  or Demeo, J. (2002) Bion-Biogenesis Progress Report, Pulse of the Planet Num. 5. Natural Energy Works, pp 100 – 113.
10.  Hayes, N. (2016) Quest for the Invisibles, The Book Tree, California, pp 134/135.
11.  Hayes, N. (2019) Complex Movement of Winged Bio-forms, Accompanying Video to Figure 5, https://youtu.be/cTTeafuACek
12.  Hayes, N. (2016) Quest for the Invisibles, The Book Tree, California, pp 118.
13.  Hayes, N. (2019) Herd Movement of Spinning Jenny’s, Accompanying Video to Figure 6, https://youtu.be/1IYlPz0fukI
14.  Hayes, N. (2016) Quest for the Invisibles, The Book Tree, California, pp 144.
15.  Reich, W. (1960) Selected Writings, Ed – Higgins, Farraux, Strauss and Giroux, USA, pp 438.
16.  Hayes, N. (2016) Quest for the Invisibles, The Book Tree, California, pp 142.
17.  Hayes, N., Ibid, pp 142.
18.  Reich, W. (1960) Selected Writings, Ed- Higgins, Farraux, Strauss and G, USA, pp 438.
19.  Hayes, N. (2016) Quest for the Invisibles, The Book Tree, California, pp 143.
20.  Hayes, N. (2019) Spinning Jennys Propulsion video or book.
21.  Hayes, N. (2019) Accompanying Video to Figure 10 Four Consecutive Frames of an Invisible Fish-like Bio-form. https://youtu.be/iNEpbkqkGN0
22.  Constable, T. (1978) Sky Creatures – Living UFOs, Saucerian Books, Cover Photo.
23. Constable, T. Ibid, pp 11 of photograph section.
24.  Constable, T. (2008) The Cosmic Pulse of Life, Book Tree, pp 288.
25.  Constable, T. (1981) Electric Vampirism, Critters and UFOs, Journal of Borderland Research, Vol 37, Num 2, pp 15 – 20.
26.  Constable, T. (2008) The Cosmic Pulse of Life, Book Tree, pp259.
27.  Collins, A. (1994) Alien Energy, UFOs, Ritual Landscapes and the Human Mind, Eagle Wing Books, Figure 35, Anomaly Statistics Graph pp 196 see also ‘psycho-interactive’ explanation for the anomalies, pp196.

Appendix 1

List of Figures and Copyright

Figures
Figure 1 – Hayes’ Stereoscopic Evidence
Figure 2 – Three Dimensionality Part 1
Figure 3 – Three Dimensionality Part 2
Figure 4 – Plasma Movement
Figure 5 – Complex Movement
Figure 6 – Herd Movement
Figure 7 – Fish-like Bio-forms Part 1
Figure 8 – Fish-like Bio-forms Part 2
Figure 9 – Fish-like Bio-forms Part 3
Figure 10 – Four Consecutive Frames of an Invisible Fish-like Bio-form
Figure 11 – Plasmoidal Amoeba-like Bio-form
Figure 12 – Night-time Plasmoidal Amoeba-like Bio-form in Orgonotic Colour
Figure 13 – Plasmoidal Bio-form in Full Colour
Figure 14 – Plasmoidal Amoeba-like Bio-forms around Street Lamp
Figure 15 – Comparison of Bio-form’s Body Markings

Copyright
Figures 1-10, 11 (A) (B) (C), 12, 14, 15 (A) (B) (C) (E) (F) – Hayes
Figures 11 (D), 13, 15 (D) – Trevor James Constable

 

Appendix 2 – Accompanying Video-Links

 

Figure 1: Stereo Video Sequence of Plasmatic Form:

https://youtu.be/QemzHsG_9iI

 

Figure 5: Moving Bio-form

https://youtu.be/cTTeafuACek

 

Figure 6: ‘Spinning Jenny’ Invisible Bio-forms

https://youtu.be/1IYlPz0fukI

 

Figure 10: Fish like Invisible Bio-form

https://youtu.be/iNEpbkqkGN0

Author:

Nik Hayes Nik Hayes is a UK based author and researcher. He first became interested in photographing invisible energetic phenomena after a low altitude encounter with a large, strange, visibly pulsating object on Christmas day, 2008. Unable to find a satisfactory explanation of what he had seen, he eventually discovered the work of Trevor James Constable, through his books The Cosmic Pulse of Life and They Live in the Sky (1).It was through this that he became aware of the work of the Italian research group, the GRCU, as well as Luciano Boccone’s rare book, UFO-La Realta Nascosta (2). Influenced by this earlier work, Hayes began a quest to gather his own photographic evidence of invisible energetic phenomena. After designating a research area on some land adjacent to his house situated in countryside near Oxford, he constructed a cloudbuster, and began using infrared photography and movie footage. He spent much of the first year concentrating on the infrared part of the spectrum, but within a short time was also recording ultraviolet footage. He also used a Geiger radiation counter for energy peak detection purposes. Geiger counters are known to be reactive to orgone charge. In 2011 Hayes created the Quest for the Invisibles (QFTI) YouTube channel, on which he uploaded videos of the various phenomena he had captured using infrared and ultraviolet recording equipment. Hayes continued with his photographic work right through until the late summer of 2015, at which point he began compiling his research notes and photographic evidence into what would be published as Quest for the Invisibles by The Book Tree, California (3). Shortly after the publication of the book Hayes started the Quest for the Invisibles website (4). After the launch of the site Hayes began what would eventually form a two year photographic investigation into invisible night-time phenomena. He managed to photograph a whole range of apparently invisible phenomenon, not just in the skies, but also at a much lower altitude. Hayes has been interviewed on UK and internet radio and regularly gives talks about his work. Constable, T. (2008) The Cosmic Pulse of Life, Book Tree and also Constable, T. (1958) They Live in the Sky (Original Edition).Saucerian Books.  Boccone, L. (1980) UFO – La Realta Nascosta (UFO – The Hidden Reality), Italy, Ivaldi Editore  Hayes, N. (2016) Quest for the Invisibles, The Book Tree, California. Hayes, N. (2019) http://www.questfortheinvisibles.co.uk

Leon Southgate MSc From a family of psychotherapists and teachers I was introduced to orgonomy at a young age. As an adult my interest was rekindled, doing an MSc research degree in Chinese medicine and orgonomy. In 2002, a double blind, placebo controlled study was completed (N = 72). It confirmed an effect from orgone devices upon acupuncture (P = 0.03). An article about the study was published in the European Journal of Oriental Medicine in 2003. The theoretical side of the study outlined dozens of new parallels. It was later published as a book by German publishers LAP. Southgate started an orgonomic PhD but the access to laboratory work became difficult so the project ended but a comprehensive (though not complete) Annotated Literature Review of the Post-Reich Journals was written and made available for free online. Southgate is focused on examining orgone and its relationship to consciousness.

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