We are all composed of pure energy – reiki – and coordinated by it, yet we struggle to understand what that energy actually is. How can that be so? How can we not understand the very thing that we are composed of?
For thousands of years, people have pondered the subtle energies of the universe – the universal energies which compose the planets and the stars, and also our own flesh and blood. That universal energy is also referred to as rei-ki. But it has been referred to by many names by different races and civilizations, all f them wishing to understand the very substance which unites God, matter, and all living beings. Below are a collection of those historical points of view.
Orgone energy is cosmic life energy, the fundamental creative force long known to people in touch with nature, and speculated about by natural scientists, but now physically objectified and demonstrated. It was discovered by Dr. Wilhelm Reich, who identified many of its basic properties. For instance, the orgone energy charges and radiates from all living and nonliving substance. It also can readily penetrate all forms of matter, though with varying rates of speed. All materials affect the orgone energy, by attracting and absorbing it, or by repelling or reflecting it. The orgone can be seen, felt, measured and photographed. It is a real, physical energy, and not just some metaphorical, hypothetical force.The orgone also exists in a free form in the atmosphere, and in the vacuum of space.
The orgone charge within a given environment, or within a given substance, will vary with time, usually in a cyclical manner. It (orgone energy) is a ubiquitous medium, a cosmic ocean of dynamic, moving energy, which interconnects the whole physical universe; all living creatures, weather systems, and planets respond to its pulsations and movements.
The orgone is related to, but quite different from other forms of energy. It is also the medium through which electromagnetic disturbances are transmitted, mush in the manner of the older concept of cosmic ether (or aether) though it is not itself electromagnetic in nature. Its properties of the orgone energy derive more from life itself, much in the manner of the older concept of a vital force, or elan vital; unlike those older concepts, however, the orgone also has been found to exist in a mass-free form, in the atmosphere and in space.
Orgone is primary, primordial cosmic life energy, while all other forms of energy are secondary in nature. The scientist detects the orgone energy as ether or plasma-energy, describing it mechanically as something dead, while the ordinary person feels the life-energy as love.
Read more from Dr. Wilhelm Reich https://www.bookdepository.com/Function-Orgasm-Wilhelm-Reich/9780285649705?ref=grid-view&qid=1632305639791&sr=1-3
Monist theories reflect the fact that there is a single, unified energy which encompasses all of creation, including consciousness, soul, spirit, mind and matter. Some monists differ in their view of the ‘unified energy’ found in the universe, believing there are at least three versions of monism: theories in which only matter (i.e. mass/energy) ultimately exists, theories in which only mind ultimately exists, and theories in which some third type of substance – neither mind nor matter – exists.
Animism (the term derives from the Latin ‘anima’, soul) is the belief that everything in the universe has a soul or a spirit, and in this sense it is superficially related to panpsychism, which claims that energy, mind and consciousness are unified, and that consciousness is an integral part of matter. Typically connected to pre-Christian or tribal religions, animism has a strong air of superstition and mystery. It is most commonly used in a primitive, pre-scientific sense in which objects have “spirits” – e.g., the “spirit of the tree” inhabiting an oak or the “water spirit” inhabiting a lake. These spirits typically have a human-like nature or personality that exhibit all the properties of a rational person, perhaps including intelligence, belief, memory, and agency.
Furthermore, such spirits usually are not bound to the physical realm; they are immaterial and supernatural beings. This dualistic and highly anthropocentric nature characterizes animism and distinguishes it from philosophical panpsychism, which generally does not attribute high-level capabilities to non-human entities. Animism thus is taken as having little if any philosophical standing.
Hylozoism (from the Greek hyle, matter, and zoe, life) is the doctrine that all matter is intrinsically alive with a universal, intelligent energy. (It is sometimes used, incorrectly, as a synonym of vitalism.) Under hylozoism, every object is claimed to have some degree or sense of life. Introduced as a philosophical term in the seventeenth century, ‘hylozoism’ has more recently been used in reference to the early Greek philosophers. But even into the late 1800s, the philosophers Ernst Haeckel and Friedrich Paulsen openly described themselves as hylozoists. This ‘conscious universal energy’ worldview continued into the early twentieth century as certain prominent scientist/philosophers – including Agar and Haldane – argued for a hylozoist worldview.
Panbiotism is essentially identical to hylozoism. It was apparently introduced by the philosopher Paul Carus, editor of the journal The Monist. Carus (1892) defined panbiotism as the view that “everything is fraught with life; it contains life; it has the ability to live.”
‘Pansensism’, meaning everything senses, is typically associated with the panpsychist views of Telesio, Campanella, and Mach. The word ‘sense’ is generally associated with consciousness and spirit, and therefore implies that all things can be said to be sentient, feeling, alive, and part of a shared universal .
‘Pantheism’ means literally that all (pan) is God (theos) – that God is identical with everything that exists, i.e. the universe and all energy within the universe. It means that the Cosmos has a divine quality that is expansive and all inclusive; that all material objects (including humans) are part of that divinity, and that the divine is an unbroken continuum experienced by all things equally. It also implies that God cannot be thought of in human form (a man or a woman), and exists only as pure creative energy.
Courtesy of Pansychism in the West, David Skrbina (2005): https://www.bookdepository.com/Panpsychism-West-David-Skrbina/9780262693516?ref=grid-view&qid=1632306904364&sr=1-2