Frequently Asked Questions



1 - What are the three keys to individual development?
  1. Focusing on a source of light in order to stimulate all the faculties of the brain.
  2. Mixing a thought and a phenic element.
  3. Practicing rhythmic thinking, working with three different groups of mental images.

         a. Geometrical figures, which give access to the planes of abstract thinking.
         b. Images of the vegetal kingdom, which give access to the etheric plane.
         c. The point of concentration, which gives access to the higher planes of consciousness.

Three conditions in order of importance:

  • The regularity of the rhythm.
  • The choice of rhythm.
  • The choice of the thought used to induce a rhythm in the psyche.
2 - What are the necessary conditions for obtain a result?

1. Transformation of thought energy into mental energy:

– Dreams of failure in students preparing an exam.

The phase of preparation produces a large amount of stress for certain students. It is not rare that during the following nights, once the exam has been taken and passed, the student dreams he or she fails the exam. That is due to a complete liberation of the accumulated energy of stress.

– During a surprise exam, students gather their ideas as best they can, but are usually not satisfied with their work. Then, several hours later or even the following days, ideas start flowing continuously. Those ideas are perfectly organized and would have helped in producing an excellent assignment.

The brain analyzes information and ideas continuously though we are not thinking about the subject any more. The brain functions without us being conscious of it. Suddenly, ideas flow into consciousness when we are not expecting them. Thinking about a subject in advance permits the creation of neurological paths of thought.

– The accumulation of sad, gloomy ideas by conscious or unconscious mental repetition can lead to depression.

Meditation on a theme allows the crystallization of thoughts on that particular theme.

That principle is used in religions through prayer, litanies, meditations and mantras.

Any mental repetition provokes an accumulation of thoughts of the same nature. When neurological saturation is reached, a psychic phenomenon is triggered.


2. Transformation of physical energies into mental energies:

– A piece of music spontaneously coming back to the mind (accumulation of a sonic rhythm).

Who has never been surprised to find themselves humming a tune, often of no interest, like commercials heard on the radio?

– Travelling by train, boat, car, airplane, bicycle, horse, etc. s(visual, sonic or vibratory accumulation).

The sensations come back in the evening after the trip in periods of half-sleep after lag in time. That time lag shows that phenomena often do not take place during the exercises but several hours after training, mainly during half-sleep in the morning.

Physical rhythms permit the accumulation of various energies in thoughts.

In order to let the energies really accumulate and produce extremely powerful synchronizations, a very steady impulse must be given to the brain.


3. Head sways:

The object is to provoke a light massage of the brain by producing a rhythm that favors rhythmic thinking. That is a return to natural teaching methods.

By swaying the head, even slightly, we cause a variation in pressure which creates a variation in blood flow along with chemical exchanges and variations in the brain’s electrical activity. All this affects thoughts. When a brain wave becomes gigantic, thoughts also follow the same pattern, creating images that are gigantic in both dimensions of time and space. For example: religions that use rhythmic thinking always produce images that are larger than life. In order to fully understand how to practice sways, see INDIVIDUAL DEVELOPMENT.

3 - Should I practice emptiness of mind exercises?


The action of ‟emptiness of mind” on thoughts.

When a subject tries to drive away every single thought, whether visual or auditory, a tension of the face is observed, as if blood flow were impaired.

After that exercise, fewer thoughts come to mind and it is difficult to resume reflection. Subjects also feel more nervous after that type of practice.

People who practice those types of exercises for many years actually provoke a paralysis of their capacity for reflection and thus their sense of criticism. Many experience very bad headaches and quickly find themselves subject to nervous disorders.

The emptiness of mind exercises are often used by sects in order to weaken natural defenses. Those techniques are usually associated to a diet high in gluten, particularly in rice, which blocks the capillary vessels and impairs blood flow in the brain and thus prevents it from functioning correctly. A person who had practiced that technique for ten years became depressive and had suicidal tendencies. During the observation of double phosphenes, that person could only see one immobile phosphene on one side and nothing on the other side. That means that it was always the same brain hemisphere that was constantly under tension. That produced the nervous tension leading to depression and suicidal tendencies.

After a week of practicing lateral head sways, that person observed that his suicidal tendencies diminished, and he found the joy of life once again. Further observation of the alternation of double phosphenes revealed that improvement, as the person perceived two phosphenes alternating normally, proof that the connections between the hemispheres had been re-established.

Try to keep the same thought in your mind (for example a flower).

You will observe that thoughts are dynamic. They vanish or are replaced by interfering thoughts or are sometimes enriched by new elements. Sometimes it can be perceived in fragments, and sometimes there is a sensation of movement around the object or the object itself seems to move. The object’s shape can also become distorted.

1st Law: We cannot keep the same thought in mind for a long time. Thoughts evolve and change.


The practice of Phosphenism creates a calm of mind and stimulates all the cerebral functions. That calm of mind is characterized by a sensation of physical relaxation and peace, rather than by the absence of thoughts because thoughts are still present in the mind. Very quickly, we perceive images and subjective sensations. Cerebral functions are fully active and are improved by the phosphenes because they stimulate the connections between the hemispheres of the brain.

2nd Law: Emptiness of mind, defined as a constant effort to stop thoughts from appearing into consciousness, disturbs cerebral functions.

Calm of mind and phosphenes.

While focusing on a source of light, sway your head gently in a lateral motion. During the presence of the phosphene, observe the thoughts that come to your mind.

Do another phosphene combined with a gentle sway of the head, and once again remain aware of the thoughts that appear in your consciousness.

Repeat the same operation a third time. Let thoughts arrive and observe them. Is there a difference in quality between the first thoughts and the last ones?

3rd Law: Calm of mind acts as a pump that attracts many thoughts in reaction. The thoughts thus obtained are richer in quality than the usual one: richer in images, colors, and brightness.



The rhythms of the phosphene:

– colors– eclipses– movements– pulsations
– vortex movements– flickerings– observation of the diffuse glow

The phosphene is a subjective sensation characterized by movements and rhythms.

Movement and rhythm constitute the definition of energy. The phosphene gives us precious information on the functioning of the brain, primarily concerning cerebral alternation: all cerebral operations are rhythmic, with multiple alternations. The technique of double phosphenes demonstrates that very efficiently (see: cerebroscopic examination).

4 - Has diet got a major role in obtaining results?

There is no doubt that our diet directly affects the quantity and quality of our sleep, and therefore act on the experiences that could be lived during the night.

During sleep, the brain needs nutriments, i.e. simple chemical substances present in food. Those nutriments have an influence on our psychological state when we are awake, but also when we are sleeping.

All the elements we ‟swallow” during the day will be transformed into proteins. The proteins will become ‟precursors”, the neuromediators or neurotransmitters which have the role of making our brain function.

In our brain, several systems of neurotransmitters interact to modulate our behavior during the day, but also at night.

Neuromediators like dopamine and adrenaline correspond to the waking state, vigilance and stimulation, while serotonin corresponds to the state of sleep.

Nevertheless, we do not go from a state of wakefulness to sleep in a sudden way. On the contrary, it is during the entire cycle of wakefulness / sleep that neuromediators enter into play. We can say that it is during the day that we determine the quality of our sleep, and in particular the aspects of light and heavy sleep.

As to the quality of our dreams: it is often determined by the last hour just before going to sleep. That is why a Phosphenic session in the evening will always yield more results than a session practiced at any other moment during the day, except for those persons who take care to fall asleep after an initiatory exercise or a prayer.

Certain ‟precursors” I have just mentioned are ‟essential” amino acids. The term ‟essential amino acids” means that the organism cannot synthesize them. They are found in nutriments containing proteins. Tryptophan, for example, is the precursor of serotonin and facilitates sleep.

Essential amino acids compete with each other in order to pass through the haematomeningeal barrier and reach the brain. The most active amino acid will prevent the other ones from passing. Those struggles are quite complex and can explain certain difficulties encountered in falling asleep.

In the evening, it is recommended to avoid consumption of sugar, coffee, certain teas or cola drinks. Red meat also should be avoided as it raises the tryptophan level which, as we have seen above, is a precursor of serotonin, the molecule of sleep. And as we need light sleep for provoking experiences during the night, it is preferable to facilitate the passage of other amino acids that lower the level of insulin secretion.

A regular diet, eating at regular hours and consuming the right quantities is the guarantee of good refreshing sleep which facilitates the production of experiences.

That balance will be obtained, not as one might think in cutting out the evening meal, but rather by eating a light meal composed of nutrients chosen according to the quality of sleep one wishes to obtain and also according to the quality of thoughts one seeks.

Lack of food in the evening would rather cause hypoglycemia and an agitated night.
The expression ‟he who sleeps, dines” is false, at least in the usual interpretation. That expression comes from the Middle Ages, where one had the right to a bed in an inn only if one ate there. It would thus be more correct to say ‟he who dines, sleeps”.

On the other hand, the Venetian saying ‟he who goes to bed without supper, will toss and turn all night” is full of wisdom. This is because hypoglycemia causes agitation and wakes the small eater.

5 - How can the heat properties of phosphene be demonstrated?

Projecting the phosphene on the back of the hand.

The effects:

  1. Concentration of the phosphene due to focusing.
  2. Subtle emanation from the brain.
  3. Consciousness of subjective sensations.

That property of the phosphene explains why during ‟solar prodigies”, witnesses felt a sensation of heat or cool. In Lourdes, that release of heat caused a nearly instant drying of the grass and clothing, even though it had just rained.

The different properties of phosphenes allow the reproduction of the different phases of the ‟solar prodigies” on demand.

6 - How can the transmission of phosphenic energy be demonstrated?

– Projection of a phosphene on the neck of a person standing at a distance of 8 inches (20cm).

The receiver (the person on whom one projects the phosphene) usually feels several of the following sensations:

Relaxation of the body – calm of mind – spontaneous sways of a quite large amplitude – sensation of heat or coolness – pins and needles in certain parts of the body – numbing of certain parts of the body – sensations of volume and density around certain parts of the body – sensation of lightness – sensations of floating, elevation, falling or whirling – sensations of stretching of the body – of being an infinitely small dot – of dilation towards the infinite – of being in a different position than the actual position of the body (a phenomenon called out of body experience)…

  1. That transmission of the rhythms of the phosphene awakens deep, personal rhythms in the receiver. Those are the rhythms children spontaneously feel. That is why they frequently sway.
  2. This experiment emphasizes the importance of swaying in religions. Sways structure and develop the nervous system. That is why children enjoy swaying: they let themselves be carried by their cerebral rhythms. When the parents stop them from swaying at a certain age, they are simply preventing them from evolving.
  3. This experiment demonstrates the principles of initiation, i.e. the transmission of rhythms.

The definition of phosphene:

The word phosphene actually includes different kinds of phosphenes that cannot be classified for lack of proper scientific terms.

– co-phosphene – post-phosphene – diffuse glow – visual chaos -: for the most obvious ones.

The phosphene composed of a set of cerebral rhythms that demonstrate certain physiological structures.

  1. Rhythms and movements = energy.
  2. Changes in the shape of the phosphene = subtle energy.
  3. Heat properties of the phosphene = emanation from the brain.
  4. Projection of the phosphene on a person standing = possibility of transmission of brain rhythms.

In conclusion: The phosphene is a subtle energy emanating from the brain and whose rhythms can be transmitted from one person to another.

7 - What is the phenic system?

The phenes are the physiological intermediaries between the physical senses and the corresponding spiritual senses which, once awakened, provoke the perception of energies, events or intangible universes, i.e., not perceptible to the physical senses. Until today, the spiritual universe was considered as strictly hypothetical because the tools used in scientific research, which are only extensions of physical perception, are not adapted to the detection of energies of a non-physical nature.

Nevertheless, using a different process and methods which are just as scientific, everyone can now discover this ‟new” dimension possessed by all individuals.

The phenic system, when stimulated, triggers the perception of spiritual planes that traditions call ‟the beyond”, ‟invisible worlds” or ‟subtle planes”.

The equivalent of the phosphene exists for all the other physical senses, to which one must add the sense of balance, the properties of the skeleton, muscular activity, breathing and the perception of time.


1. Phosphene.
The phosphene (physiological rather than pathological) corresponds to the sense of sight.

2. Acouphene.
The acouphene (physiological rather than pathological) corresponds to the sense of hearing.

3. Gustatophene.
The gustatophene corresponds to the sense of taste and the sensation of chewing.
In monasteries, monks eat in silence while a brother reads a text. The host also produces excellent gustatophenes, its taste lasting for a long time.
(Recall the sensation of a taste and observe the evolution of your thoughts).

4. Pneumophene.
The pneumophene is connected to the act of breathing.

5. Osteophene.
The osteophene is triggered by the vibration of the skeleton.

6. Myophene.
The myophene is connected to muscular activity, cenesthesic sensations, and sensations of movement. It is found at the basis of martial arts or practices such as tai chi chuan.

7. Equilibrophene, Gyrophene
These phenes correspond to the sense of balance, whose center is located in the inner ear. It is that phene that triggers the subjective sensation of moving or floating.
An unusual perception of space: a sensation that the body extends beyond its normal spatial limits, with the impression of extending beyond the physical body that sometimes goes as far as the infinitely large or the infinitely small. There can also be a rhythmic pulsation of consciousness, oscillating between the infinitely big and the infinitely small, sways or the sensation of floating.

8. Phene of the sense of smell (aromatophene or olfactophene).
This phene corresponds to the sense of smell.
In places of worship and sacred places, incense is used to stimulate the phene of the sense of smell.

9. Phene of the sense of touch (tactuphene).
This phene corresponds to the sense of touch.
The subjective sensation of a tactile perception, whose first manifestation is the perception of the double: the sensation of being contained within ‟something” which is impossible to touch physically, a sort of very pleasant wadded cocoon. Afterwards, during out of body experiences, there is the perception of touching the ground one walks on, and the perception of objects that one touches. In that type of experience, one has veritable sensations of touch. There are also thermal sensations: coldness, heat or warmth, and sensations of pressure or lightness. An acute sensation of the void.

10. Subjective sensation of time.
Certain experiences make one lose the notion of time. Most often, they seem to last for a shorter period of time than they actually do. For example, a session of an hour and a half can be perceived as lasting three quarters of an hour.

Occasionally, one can live through an experience which seems to last a rather long time, while in fact it only lasted several seconds in real time. That occurs mainly during half-sleep.

All those phenes, and some potentially undetected ones (for example the phene of the voice which could correspond to auditory thought) are, of course, connected to one another. When one specific phene is stimulated, one can experience sensations connected to another phene.

Moreover, there is a third sensory system which has been called up to now ‟psychic centers” or chakras. That system is connected to the phenic system. The third sensorial system corresponds to consciousness. It is possible that those psychic centers or chakras are, to a certain degree, organs of consciousness.

8 - How can I produce phenomena of visions?


In the study of the properties of the phosphenes, we have documented some of their specific behavior and in particular their different rhythms. But these specificities go further. Phosphenes allow us to enter the deepest zones of the brain.

The zone of vision is located in the back of the head, at the level of the occipital bump. The phosphene is perceived at the same time by the eye and by that zone which processes visual perceptions. The rhythmic behavior of the phosphene shows us how the brain really functions, and it is also possible to see what is happening in the interior of the zone where vision is processed.

The cuneus is the organ that creates the images of a dream, because during sleep there is no physical stimulation that involves the eyes. The cuneus is also at the origin of particular visual perceptions that are ‟visions”.

When the three concentric zones of the cuneus are stimulated using electrodes placed on the eardrums of a subject, in the first zone, the person perceives shapeless phosphenes. They correspond to what is seen in the visual chaos: imprecise nebulous masses.

When the second zone is stimulated, the subject perceives phosphenes with geometrical shapes. Similarly, if you focus on the reflection of the sun on water, one will quickly perceive triangular or diamond shapes. That shows that light spread in this second zone of vision.

When the third zone of the cuneus is stimulated by electrodes, the subject perceives dream-like images, but does not understand the relation to his or her psyche. That corresponds to the ‟visions” that appear to people who experience phenomena of clairvoyance. The works of Doctor LEFEBURE show that all the people who have developed the faculty of clairvoyance had the habit of observing and playing with phosphenes when they were children.

It is therefore possible to develop the phenomena of intuition, clairvoyance and visions by carefully observing the phosphene and practicing the observation of details situated within the phosphene.

– Focusing on a detail within the phosphene.

  1. Observe the nuances of color within the phosphene.
  2. Observe the shapes within the phosphene
  3. Follow the movements perceived within the phosphene.
  4. Search for details within the phosphene and observe your sensations, visual perceptions and thoughts.
9 - How can I direct or increase experiences?

The principle: observe the details of visual, cenesthesic, or auditory sensations, etc.

Points of reference and guidelines for directing experiences:

In the beginning, the content of perceptions is not the most important. What is important is producing perceptions. The hardest part is to avoid trying to analyze the perceptions. There is a tendency to do that, as it is difficult to grasp all the elements that arrive because they are very incomplete or they are so rich that a good part escapes us.

The references you should keep in mind in order to go as far as possible in the organization of perceptions are the following:

  1. Observe the details of the sensations, whether visual, auditory, cenesthesic or other. Always focus on a detail of a sensation, in order to amplify that sensation.
  2. Observe the sensations of light or color.
  3. Focus on the images that belong to the world of plants and enter into these images: trees, flowers or plants.
  4. The most important point of reference: let yourself be carried along by the rhythms that you feel.

It is not because there are no more sensations that the experiment is over. You must remember that the brain functions in a rhythmic manner. That is why the sensations can diminish or disappear for a moment. All that one needs to do is amplify the sensations: observe whether there is a feeling of rhythm or a movement, and focus on it.

Example of an exercise:
Work with another person as a team: the first person will trigger an out of body experience in the other, by projecting the energy he or she chooses. The observer (the person in the out of body state) describes the sensations and the perceptions that appear spontaneously. The inducer guides the observer by asking him or her to focus on one of the elements he or she has described in order to take that person as far as possible in the rhythms and sensations (be careful not to use suggestion).

10 - How can I see auras? (from the visual chaos to the perception of auras).

From the visual chaos to the perception of auras.

Apart from the phosphenes created by focusing directly on a source of light or by focusing on the reflection of a light source, there is a third type of phosphene that can easily be seen in the dark without doing a phosphene beforehand. If you close your eyes and observe your field of vision, you will notice that it is not entirely dark, contrary to what you might believe. Vague spots of colored lights float within it. That is what we call the visual chaos. It is made up of spontaneous phosphenes produced by the activity of the brain: a visual perception of the exchanges between the hemispheres.

When you observe the details of the visual chaos, you will notice that it becomes progressively more precise, brighter, and that colors start to appear along with increasingly numerous movements and shapes. After the densification of your visual chaos, you can easily perceive it with your eyes open. Some people believe that they are seeing ‟auras” but they are only describing the colors, movements and rhythms of their own visual chaos. That perception of the various types of phosphenes and the experiences that stem from it are within the reach of everyone. In ‟Mystics and Magicians of Tibet”, Alexandra David-Neel describes the various forms of reclusion practiced by monks.

‟Meditating in the dark is a well known practice in India and in most Buddhist countries. The people of Burma build special rooms for that purpose – I saw different kinds during my stay in the Saghain mountains – but the monks only spend a few hours in them. In Tibet, on the contrary, there are people who stay in the dark for several years; some even bury themselves for life in those kinds of tombs”

It is obvious that in these conditions of complete darkness, the lamas obtain an extremely rich and dense visual chaos. The impressive amount of time spent by the Tibetans on that focusing shows how important the technique is to them. But, once you understand the physiological principles governing initiatory techniques, you realize that you do not need to practice such a strict asceticism. Visual chaos, after the phosphene, is one of the easiest forms of subtle energy to perceive and observe and leads to very interesting neurological phenomena. That technique is used in particular for developing phenomena of visions and clairvoyance, and for provoking the exteriorization of consciousness outside of the body.

That technique consists of observing the details of a totally subjective light. From a philosophical point of view, it is like seeking or going towards the light. That process belongs to all genuine initiatory traditions; and the practice of focusing on direct or indirect sources of light is universal. The Ancients asserted that ‟Light is a source of knowledge”. Today, thanks to the works of Doctor LEFEBURE, we understand why.


  1. Practice observing and looking for details in the visual chaos for 3/4 of an hour.
  2. Observe the subjective sensations, visual perceptions, thoughts, moods and the way you perceive your body.
11 - What other names are given to phosphenes, particularly in the Orient?

The phosphene is called ‟third eye” or ‟eye of Shiva”.

Though you have two eyes, you perceive only one phosphene in the middle of your field of vision. Concentrating on a detail of the phosphene (the third eye or the eye of Shiva) leads to clairvoyance.

12 - How can I practice seeing auras? (or how to practice physical phosphovision?)

Physical phosphovision is the perception, in full darkness, of objects or forms passing through the diffuse glow: the third phase of the phosphene.

But, before doing that experiment, you can easily observe phenomena of subjective perception with your eyes open.


1. Place a plain white background on a wall and ask several persons to stand in front of it, one after the other. Then, focus 2 inches (5cm) above the head of the subject and observe the halo that surrounds his/her head and shoulders.

2. Ask the person standing in front of the background to focus his/her attention on his/her feet.
The halo looses intensity and becomes duller.
Then ask the subject to focus his or her attention on his or her hair.
The halo becomes more intense and brighter.

3. Ask the person to squat suddenly.
You can observe a vague glow following the body but at slower pace.

4. Focus on the halo that surrounds an object.
The same phenomena can be observed with objects. The only difference is that the object does not produce a change in intensity of the halo, whereas, with a person the intensity of the glow will be determined by the state of mind of the subject.

This perception of a halo or diffuse glow is called the perception of the etheric body.

The perception of this diffuse glow (etheric body) around a subject can be accompanied by the perception of colors (visual chaos- aura).

This is a very complex phenomenon of phosphenic perception. It has the property of molding the phosphene around the body of the subject or the object. That luminous halo is a subjective perception which reproduces the physical perception, but it is also a psychic phenomenon because the state of mind of the subject influences the intensity and the brightness of the halo. The phenomenon is called the ‟perception of the aura”.

Thus, when one says ‟I have seen someone’s aura and its colors”, it would be more appropriate to say: ‟my visual chaos molded itself around the perception of someone’s image and my brain created a diffuse glow”. The interpretation you have of the colors (or aura) in your field of vision will correspond to your ability to interpret such phenomena.