Providing energetic assistance to the dead - excerpt from Multidimensional Evolution: Personal Explorations of ConsciousnessRead Now
Last week I learned that my book Multidimensional Evolution has just come out in Romanian. This is entirely thanks to a Romanian reader who so appreciated the book that she approached a local publisher, who in turn organized the translation and publication. To me this felt especially synchronicitous as one of the psychic phenomena I discuss in the book occurred in Romania. To celebrate the publication of the Romanian edition I here reproduce the relevant extract from the book.
The passage describes experiences we can have when providing energetic assistance to others. The particular experience I had in Romania occurred before I had a good understanding of what might happen. It was especially striking for two reasons. First, because of the intensity of the sensations I had coming from the other consciousness, in this case a person who had been violently killed. And second because I actually heard some words in Romanian, a language I do not speak, that I was able to look up and establish as meaningful and related to the experiences. As such this was one of the few experiences I have had that came with something akin to objective evidence and this greatly assisted me at that early stage of learning about multidimensional reality. I hope you enjoy the excerpt.
I first had the experience of providing assistance to extraphysical consciousnesses when applying the B-ing meditation I had learnt at Shanti Loka. For two or three years after learning it, I would practice it every day, usually in the mornings. I would either sit in a chair or lie on my bed and go through my different body parts, and then I would hold my awareness of the whole body for a long time before “letting go”. In practicing this technique, I experienced many strange sensations, some of which I already described earlier. But there is one particular sensation I have not yet described in detail. This was the feeling of “being” another person. It could include unfamiliar thoughts running through my head, feelings that just did not seem like mine and sometimes whole scenarios involving relationships with other people and particular life events, none of which had any meaning for me.
One of the most intense of these experiences happened while I was travelling in western Romania. I was applying the meditation on my bed in a tiny mountain village when the most intense feeling came over me. I could tell that the person I was sensing was a young man. There was a lot of fear and guilt, and I could tell that he (although it felt more like “me” at the time) had been beaten to death by a group of men because he had raped a young girl. The words, “baci eu” were etched into my mind. A couple of days later, I had the opportunity to check a dictionary and discovered that “baci eu” meant “shepherd I”, both a clue as to the identity of the young man and a comforting indication to my ever questioning mind that the experience was something real. Even though I did not fully understand the process at that point, it was very clear to me on this occasion that I had in some way assisted a “dead” man in releasing old energies.
Waldo Vieira has developed both a description and a technical approach relating to this kind of assistance. He refers to the energetic exchange that happens in such instances as a process of sympathetic assimilation and deassimilation of energies that allows one consciousness to take on and transmute the thosenic [thoughts+sentiments+energies] blockages or baggage of another. In this case, this consciousness had been holding on to his energetic body after his violent and fearful death. In practical terms, maintaining his energetic body after his physical body had been deactivated would have meant that he was in a state of highly restricted lucidity, essentially caught in the unpleasant sensations of his last life. The kind of consciousnesses people commonly perceive as “ghosts” or the ones depicted in numerous TV shows as not having entirely “passed over” are examples of people who are still holding on to the dense energetic body from their last physical lifetime. My contribution in Romania was to donate the dense semi-physical energy of my energetic body, which the extraphysical helpers used to liberate this consciousness from his now redundant energosoma, thereby allowing him to move on.
For me, and no doubt for many others who practice meditation or energy techniques, this assistance happened spontaneously. I had not deliberately set out to achieve this result, nor did I even understand the process at the time. Conscientiology, however, has developed a technical process of assistance that draws on this dynamic. It is called the Personal Energetic Task, or Penta for short, and it involves a daily commitment to exteriorize energies for 50 minutes for the benefit of other consciousnesses, both intraphysical and extraphysical ones. Just as with my experience in Romania, the energetic exteriorization that occurs during Penta is not driven solely by the intention of the intraphysical practitioner. Instead, the physical person becomes part of a team of extraphysical helpers who specialize in the kind of assistance delivered through Penta, and who guide and manage the process. It is through a practice like Penta that we establish the extraphysical office I mentioned when I described some of the assistance I believe Leia was doing. Over time, our regular energetic exteriorizations will allow the helpers to create such an “office” where they can attend to ill extraphysical and projected intraphysical consciousnesses beyond the brief periods of the actual Penta sessions themselves. The intraphysical consciousness functions primarily as a channel or conductor for the subtle energies of extraphysical specialists. The dense energies carried by the physical human’s energosoma act as a conduit for the extraphysical helpers so that it can provide assistance to other intra- and extraphysical consciousnesses with dense energies.
The process described above, of helping people to shed the dense energies of the energosoma after they have gone through the death of the physical body, is one of the direct applications of Penta. As I have already explained, people often instinctively hold on to these energies, largely for psychological reasons such as physical attachments or fear and ignorance about life beyond matter. In the extraphysical dimension, the energetic body is very dense and carries many of the thosenic patterns of the past life. This means that if people carry them around after deactivating their soma, they will continue to feel largely like they did while still in the physical body. In a healthy death, we will shed those energies not long after we shed the physical body and by doing so free ourselves from the restrictions of physical life. We will not be transformed into somebody completely different, but we will enjoy mental and emotional freedom beyond our common human experience, and we will be able to gain greater awareness of our true nature as a multidimensional consciousness. If we hold on to the energies, on the other hand, they will keep us emotionally and mentally stuck in the most intense experiences of our past lives. The shepherd in Romania had been in that situation. The reason I felt his emotions and perceived his memories so directly was because my energies were used to help strip him of his own so that he could move on.
For more information on the Penta practice check out my other blog post here. And of course feel free to ask questions or post comments.
Most religious traditions have some version of a practice that seeks to generate positive thoughts and energies for the benefit of others. Whether it is praying for people, chanting mantras, dedicating your meditation to the enlightenment of all sentient beings or leaving offerings to the ancestors for their support, all these practices are based on the shared belief that through our intentions, our silent words, our mental focus or certain actions we can either directly benefit others through spiritual means, or invoke spiritual beings (angels, deities, saints, spirits, the Ancestors etc.) to assist people in need. Some devote their life to such practices, retreating from human society to monasteries or remote sanctuaries to spend much of their time praying or meditating for the world.
How does this work? If our perspective is purely materialistic, it is easy to be cynical of these practices, or at best see them as psychological support tools. From a multidimensional perspective, we can understand that they have the potential to work, because we know that the energetic frequencies and thought patterns we generate can alter the subtle energy fields connecting all physical and extraphysical beings on this planet and can have tangible repercussions in the material world. In other words, such practices can work, because we are not separated from each other by time and space, but energetically intertwined. When these practices work best, it is because our focus and intentions make us the intraphysical part of a team composed otherwise of extraphysical consciousnesses. Even if it seems that we are simply sitting alone in a room meditating, the harmonious, “curative” energies we are generating are being used by extraphysical helpers to assist others, who may be intraphysical or extraphysical, near or far.
To understand this more clearly we can look at the Personal Energetic Task (PENTA) developed in conscientiology as a technical practice of energetic and spiritual assistance. A person who practices PENTA commits to spending around one hour every day donating energies for the benefit of others. This is ideally done at a regular time in a private space. Physically the practitioner seems to be alone, but actually he or she is surrounded by extraphysical helpers, some of whom channel subtle beneficial and healing energy through the practitioner while others draw on the densified field of energy this creates to attend to physical, projected and extraphysical consciousnesses.
Why do the helpers channel energies through the practitioner? The energies emanated by consciousness are on a scale, from dense to subtle depending on the level of thoughts and emotions emanated by each consciousness. Helpers, by definition, have highly developed levels of ethics and compassion and emanate powerful but subtle energies. Because it is difficult for these subtle energies to impact directly on a dense, intrusive or mentally stuck consciousness, the human contributor to PENTA serves as a kind of energetic “densifier”. Their positive assistential intention allows the helpers to connect with and channel their energy through the intraphysical contributor, who contributes the dense energies of the physical body and the energetic body. This then permits the helper's energies to make a meaningful contribution to the dense energies of ill extraphysical and physical consciousnesses who they could not otherwise reach.
What kind of contribution does this make? One of the most tangible impacts this work can have, is to assist those who have not shed their energetic body after death to do so. When a person does not shed this energetic body, they remain essentially stuck close to the physical dimension (for a description of the energetic body or energosoma and its relationship to our other bodies you can read this article). This usually happens as the result of extreme attachment to physical life, and it becomes a vicious cycle, because those energies then make it harder to move on. Sometimes the PENTA practitioner may feel the sensations of a consciousness shedding their obsolete energetic body during a session, and perceive their powerful feelings of liberation and relief, and the ability to finally move ahead to a much clearer and purposeful extraphysical life.
Another important contribution is the pacification of disturbed thoughts and emotions experienced by both physical and extraphysical consciousnesses, leading to greater clarity, inner harmony and thereby the ability to move ahead in life (physical or extraphysical) with positivity and optimism.
Importantly, by assisting the most disturbed and stuck individuals, PENTA contributes to “clearing the multidimensional air”, reducing pathological influences from the extraphysical dimensions, and creating a channel for curative and beneficial energies to flow into this dimension. Once we understand the relationship between negative thoughts and emotions and physical illnesses and accidents we begin to understand that the contributions of practices like PENTA can be far reaching.
What do we get from PENTA? PENTA is a practice to provide to others what they need, not what they want. It is not a positive affirmation practice in which we focus our energies on some desired outcome arising from our limited ego consciousness, nor are we seeking extraphysical assistance to achieve desired material gains for ourselves or others. The mindset of the PENTA practitioner is to align themselves with the most harmonious evolutionary current for all involved and trust that the helpers will act from fully aware multidimensional discernment appropriately in each given case. For example, there may be two individuals with similarly life-threatening health issues. The instinct for many would be to wish for their speedy recovery. But in fact, for one of the two the best outcome for their evolutionary journey may be coming to terms with their death and being able to leave this life in a state of peace, feeling optimistic about what is to come next. For the other, a full recovery and additional time in this life may be the ideal outcome. Most of us are not in a position to assess such nuances, but once we understand that they exist we can become more impartial in the donation of our energy, which in turn allows us to become more aligned with the helpers.
Once we become established in our PENTA practice, our assistance is not confined to the 40-60 minutes of daily donation. Helpers will work with us and draw on our energy 24/7 to provide multidimensional assistance wherever we go and of course this means that we too benefit from their ongoing assistance.
This planet is going to be dealing with a lot of suffering and dense energies for quite some time yet and we need all the help we can get. If you feel in any way drawn to becoming part of the multidimensional network of assistance, then PENTA may just be the practice for you. I’d encourage you to find out more about it and work out whether it suits you by having a look at Waldo Vieira’s PENTA Manual which you can download for free here. And of course feel free to ask any questions on this blog.
Given our current technological limits, subtle phenomena such as out-of-body experiences, encounters with non-physical beings or the existence of other dimensions of life are not readily proven in ways that will satisfy skeptics who have not had their own experiential proof. Apart from pursuing our own experiences, for now all we can do is collect, compare and analyse the experiences of those who claim to have travelled beyond the body. Surely consistencies in a substantial body of personal records at some point counts as evidence for the veracity of the accounts.
One of the reasons I find corroborating evidence from Aboriginal Australian culture so compelling is that we know that Aboriginal people were largely isolated from other cultures for at least 10,000 years (since the last major ice age), and possibly much longer than that. Accounts by self-proclaimed multidimensional travellers from Europe, Asian and Africa may all have influenced each other, as pieces of the different esoteric religious traditions found across these continents were exchanged over the last two millennia or longer, and subsequently influenced more contemporary modes of spirituality. But Australian Aboriginal people had no such influence. So when their accounts of out-of-body travel corroborate what people from elsewhere in the world are saying, it suggests strongly that these diverse people are describing an objective reality, rather than a fantasy that coincidentally happens to be the same across the world.
In this article, I look at one particular and often elusive feature of the out-of-body experience, an energetic link between the physical body and the non-physical body known as the “silver cord” by contemporary OBE researchers. I present evidence relevant to this “silver cord” found in the records of anthropologists who worked with Australian Aboriginal people in the first half of the 20th century. In particular, I draw on the research assembled by A.P. Elkin in his classic Aboriginal Men of High Degree and on an ethnographic account collected by a German anthropologist called Helmut Petri in the Kimberley region of Australia in the 1930s and published in a book called The Australian Medicine Man. Both Petri and Elkin recorded a number of accounts of out-of-body travel, including references to some kind of cord that was used by people to leave their body and travel in the sky. This cord sounds much like the "silver cord".
The silver cord is the name given to the subtle energetic connection between our physical body (soma) and the body with which we manifest in non-physical dimensions (psychosoma or astral body). It is one of the more ambiguous features of out-of-body travel, because while some people report seeing it, there are many others who have had lucid out-of-body experiences but have never seen it. Nonetheless, the general consensus in the OBE community is that when we are projected outside of the physical body, the silver cord connects us back to that body. It acts as a kind of conduit of energy and sensory information between the two and, among other things, ensures that we always end up back in our body after an out-of-body experience. When we “die”, the silver cord breaks and our subtle body (psychosoma) loses its connection to the physical body.
Robert Monroe and Waldo Vieira were two prolific projectors who both left written accounts of their perceptions of the silver cord. In his classic Journeys out of the Body, Monroe writes the following:
I turned to look for the "cord" but it was not visible to me; either it was too dark or not there. Then I reached around my head to see if I could feel it coming out the front, top, or back of my head. As I reached the back of my head, my hand brushed against something and I felt behind me with both hands. Whatever it was extended out from a spot in my back directly between my shoulder blades, as nearly as I can determine, not from the head, as I expected. I felt the base, and it felt exactly like the spread out roots of a tree radiating out from the basic trunk. The roots slanted outward and into my back down as far as the middle of my torso, up to my neck, and into the shoulders on each side. I reached outward, and it formed into a "cord", if you can call a two-inch-thick cable a "cord". It was hanging loosely, and I could feel its texture very definitely. It was body-warm to the touch and seemed to be composed of hundreds (thousands?) of tendon-like strands packed neatly together, but not twisted or spiralled. It was flexible, and seemed to have no skin covering. Satisfied that it did exist, I took off and went. (p.175)
Vieira provides an account with some parallels and some subtle differences in his Projections of the Consciousness: A diary of Out-of-Body Experiences. After having examined his own psychosoma closely during a projection, Vieira writes:
To conclude the "physical" inspection of the psychosoma, I raised the right hand to my back, head and neck, and once again very closely examined the "skin" of the neck region and the silver cord. It again impressed me as being a combination of tiny, loose cords or fine, occasionally sparkling elastic strings, firmly attached to the psychosoma. The silver cord exhibits warmth, flexibility and the texture of human tissue. It has a structure and nature closer to that of the psychosoma than to that of the soma. The energetic filament does not seem to stop at the skin. it gives the impression of entering the soma and establishing a deep connection with one or more vital centres. Could one of them be the pineal gland? How can such an apparently fragile structure have such a powerful flow of energy? While I deeply pondered the fact, as if engaged in an internal monologue, I held the silver cord close to the soma and activated the return system by pulling on this appendage. In seconds, I was consciously diving into the physical body. (p.86-87)
The images below (courtesy of the International Academy of Consciousness) give you a sense of how the silver cord connects the physical body to the non-physical body (psychosoma). When we are close to the body, it is said to be quite thick and have a substantial pull, making it one of the obstacles of us leaving the body with full awareness. As we move further away it becomes very thin. Seemingly there is no limit to its stretch and reach as we project around the world, to other planets and other dimensions.
In Aboriginal Australia, the ability to leave the physical body consciously is usually grouped with other psychic abilities, such as clairvoyance, the ability to communicate with and influence non-physical beings and the ability to manipulate energies. Only some people develop these abilities and such people are often referred to as “clever” (see my blog piece on the use these clever men and women make of out of body travel). Clever people, men or women, are usually “made” through processes of initiation involving a range of spirit beings. In other words, there are culturally acknowledged steps by which a person comes to develop these psychic abilities.
In their respective books, both Elkin and Petri draw on their own field work from the 1930s and ‘40s, and survey earlier accounts from other researchers of the way clever people were made across Australia. When reading these accounts, it is important to be mindful of a number of factors likely to have impacted the way they were recorded: basic linguistic issues, i.e. the English language proficiency of the Aboriginal informants and the Aboriginal language proficiency of the anthropologists; the anthropologists’ ideas about reality and how that may have influenced how they heard their informants; the Aboriginal ideas of reality and how that lead them to express themselves, for example it has been my experience that Aboriginal people do not necessarily make an explicit distinction between the categories of physical and non-physical as most Europeans do, because they do not experience the two as separate.
I think it likely that all these factors played into the record of the following account documented by Elkin from New South Wales:
During their making in south-east Australia, a magic cord is slung into the doctors. This cord becomes a means of performing marvellous feats, such as sending fire from the medicine man's insides, like an electric wire. But even more interesting is the use made of the cord to travel up to the sky or to the tops of trees through space. At the display during initiation - a time of ceremonial excitement - the doctor lies on his back under a tree, sends his cord up, and climbs up it to a nest on top of the tree, then across to other trees, and at sunset, down to the ground again. Only men saw this performance, and it is preceded and followed by the swinging off the bull-roarers and other expressions of emotional excitement. In the descriptions of these performances recorded by R.M. Berndt and myself, the names of the doctors are given and such details as the following: Joe Dagan, a Wongaibon clever man, lying on his back at the foot of a tree, sent his cord directly up, and "climbed" up with his head well back, body outstretched, legs apart, and arms to his sides. Arriving at the top, 12 meters up, he waved his arms to those below, then came down in the same manner, and while still on his back the cord re-entered his body.
Apparently, in this case, his body floated up and down in the horizontal position with no movement of his hands or legs, and the explanation must be sought in group suggestion of a powerful nature. (Elkin 1977 p.54-55)
For someone who has studied the projection of consciousness and other psychic phenomena this account can be interpreted in ways that are unlikely to have occurred to Elkin. For example, from such studies we know that the silver cord is closely related to the energetic body (energosoma, pranic body), which is constituted of the subtle energy also known as Chi/Qui. When this energy is highly developed, it is often experienced as “fire” or electricity, leading to intense heat within the person’s body which can also be externalised to others.
Elkin seems to have interpreted the account of the person travelling up to the trees on the cord as if it was the person’s physical body that flew up to the top of the trees and then returned. However, it seems much more plausible and from a multidimensional perspective perfectly logical, that it was in fact the non-physical body (psychosoma, astral body) that flew up to the top of the tree while the physical body would have remained prone on the ground with the silver cord connecting the two. From that perspective, the doctor was showing off his skill of lucidly leaving his body, while the audience was able to see both the silver cord and the psychosoma; this was the fascinating bit and the part Elkin’s informant focused on in relating the event, without making explicit the distinction between physical and non-physical. This seems especially plausible to me, as I have never seen my own silver cord, but when running OBE workshops have seen other people’s silver cords and psychsomas as they projected and therefore have a sense of what that might look like.
Later in his work, Elkin discusses that some of the seeming variation in the making and practices of doctors (or clever people) may actually be the result of incomplete data. Speaking about the “magic cord” he explains that,
… up to 1944, their use of cords, aerial rope, was reported only from Victoria and inland New South Wales, but since then I have recorded it from the north coast of the latter state, for the Gladstone and Cloncurry districts, respectively in coastal and far inland Queensland, and in this chapter for Dampier Land, southwest Kimberley, Western Australia. Possibly, it was also a psychic phenomenon displayed by members of the craft in tribes in between. (Elkin 1977 p.180)
In other words, this “magic cord” was reported from people across Aboriginal Australia as involved in people’s ability to fly.
An even clearer account of the silver cord in Aboriginal culture comes from Helmut Petri, a German anthropologist who first conducted fieldwork in the Kimberley region of Australia in 1938. Like Elkin he was interested in the social role and asserted abilities of the clever people, who he called medicine men. One of their abilities that he documented was to go on “dream journeys”:
During the dream journey the ya-yari roaming in the distance remains connected to the body by the thin, fine thread, and when it returns it is accompanied by the agula to just outside the doctor's camp. (Petri 2015 p.13)
In the language of the Unambal with whom Petri was working, the ya-yari is the psychosoma or non-physical body of a living person, while the agula is a deceased person. This suggests that what Petri here calls “dream journey” is really a visit to a non-physical dimension where the person who is projected during sleep meets deceased people, who in this case accompany him back to his body.
In analysing the differences and parallels of two kinds of “doctors” (ban-man, who are the classic doctors of the Unambal people, and “devil-doctors” who are a new kind of doctor who emerged since colonization through the introduction of new ceremonies), Petri again refers to the cord:
The Devil Doctor has in common with the genuine ban-man the gift of miriru, i.e. he can work himself into states of trance or vision and visit the realm of the spirits. He too releases his ya-yari from his body. The ya-yari then is said to go up a tree and travel along a thin, fine thread to the distant island of the dead, Dulugun, or into the celestial beyond on the other side of the Milky Way. Some agula will escort him and see to it that he returns safely again to this world. (Petri 2015 p.26)
The agula, or extraphysical consciousnesses mentioned here appear to be helpers, assisting the doctor in his projection. It seems clear from these brief accounts that the Unambal people knew of the silver cord that connects the psychosoma and the body.
Like Elkin, Petri also surveyed the literature relating to other parts of Australia and reproduced several other references to cords associated with extracorporeal travels.
There is a reference to the Mara tribe from the Gulf of Carpentaria, whose doctors “go on journeys to the sky. At night time and invisible to everybody, they will climb up into the sky on a rope in order to hold converse there with the people of the star world. (Petri 2015 p.104). And writing of the Kurnai people from New South Wales he said that Kurnai belief that doctors ascend to sky by aid of a rope and that their neighbours shared their beliefs that their doctors "climbed into the sky on threads, as thin as blades of grass " (Petri 2015:113).
In summary, it is in my view clear that Aboriginal people from across Australia have known about the energetic connection, the “silver cord”, between the physical body and our subtle body for thousands of years. This is important data, because Aboriginal culture has not received influences from other cultures for a very long time. As such the fact that Aboriginal people describe this connection in ways very similar to the accounts of more contemporary European researchers supports the objective reality of this energetic “body part”, or perhaps better “para-body part”. There seems to be, however, a cultural difference in the emphasis given to the cord. In the European esoteric traditions, the silver cord is emphasised as the connection that ensures our return to the physical body, whereas in the account collected from Aboriginal people the emphasis seems to be on it as a tool or mechanism that allows exploration away from the body. Given the many other cultural differences, this is hardly surprising.
Kim McCaul is an anthropologist with a long term interest in understanding consciousness and personal transformation.
About this blog
This blog is about my interests in consciousness, energy, evolution and personal growth. My understanding of consciousness is strongly influenced by the discipline of conscientiology and I have a deep interest in exploring the relationship between culture and consciousness.
Have some input
I am often inspired by comments and questions from other people, so if there is something that interests you drop me a line and I will see if I can write something about the topic.
Support my work
If you enjoy something you read here consider supporting my work in this field by purchasing my book, which is available on any major online book store. It's a win-win as you will get a mind expanding read and I will feel the support and encouragement to write other mind expanding books. If you have read my book and enjoyed it please consider leaving a review of it on Amazon to help others find it. I am a great believer in creating community in the online space and sharing our passion for understanding consciousness is an excellent way of doing that.