The true meaning of Initiation (from the Latin ‟initium”: beginning, start) is the release of energies which will allow the fulfillment and the expression of the faculties inherent to the individual.
Focusing on direct or indirect sources of light is at the origin of all forms of initiation and can be found in all traditions. It is that focusing, and, consequently, the phosphene that gives access to the powers of the mind.
Nevertheless, many people believe these powers belong to ‟an elite of initiates or chosen individuals” because they ignore the true nature of initiation.
These powers are actually very easy to obtain and to develop as long as a few simple guidelines are followed.
WHAT IS INITIATION?
At the age of eighteen, Francis LEFEBURE was initiated by Arthème Galip, following a laying on of hands which provoked phenomena of esoteric clairvoyance, astral projection or out of body experience and visions. The Zoroastrian Master also showed him certain exercises, in particular head sways, in order to maintain and to develop the capacities thus awakened. It is due to that powerful impetus that Doctor LEFEBURE discovered psychic phenomena which were going to transform his life and project him on a search which, as he was unaware of at that time, would last his entire life.
The process of laying on of hands, such as it was practiced in the past, provided no clue to what gave the initiator such a power, nor was it understood that the process could produce higher states of consciousnesses and spiritual phenomena in the candidate for initiation. The explanation of these capacities was always related to philosophical or religious interpretation, most of the time irrelevant.
At the time when Doctor LEFEBURE received that impetus, psychic phenomena were still regarded as mysterious and were reserved for certain initiates or certain select individuals. Nevertheless, at the age of forty-four, when he met the Indonesian mystic Pak Subuh, he had the certainty that these phenomena were actually caused by specific practices acting upon cerebral functions at a deep level, producing very particular states of consciousnesses. Like Galip, Subuh used swaying movements, but the rhythm was different.
The evening of his encounter with Subuh, while returning to his hotel, he had the idea of observing the effects of head movements on a phosphene obtained by using his bedside lamp. He realized that there was only one movement of the head which made the phosphene sway, because if he swayed his head too slowly, the phosphene remained fixed, and if he swayed his head too quickly, the phosphene disappeared.
It is thus by analyzing the effect of head sways on the brain, using phosphenes, in order to compare the exercises which Galip had given him to those practiced by Subuh, that Doctor LEFEBURE made his first great discovery and realized that phosphenes increase the cerebral potentialities of the individual.
The word initiation comes from Latin initium, which means commencement, beginning. The true meaning of initiation is thus the transmission of a powerful impetus through the release of cerebral energies, in particular through sways, which will make it possible to materialize and express the highest faculties of the individual.
This discovery of the effect of rhythmic thinking on cerebral capacities quite naturally places the initiatory techniques in the field of cerebral physiology. In the end, this confers to ‟Initiation” a much wider sense than the narrow cultural or intellectual sense it is habitually limited to: it is no longer a question of a gift or a capacity resulting from the moral quality of the individual. Doctor LEFEBURE thus highlighted the structuring action of the rhythm on the brain and thought functions. Initiation is thus not a gift of God, given as a reward to one person in particular, but rather a universal gift made to all mankind, each person being able to follow the laws of nature which the Greeks called ‟Physiology”.
The tradition of swaying is found in all cults and religions. It can be observed in the Jewish religion, the Islamic religion, the Sufi tradition and in the daily practices of the ‟sannyasin” of India (those who renounce), as well as in Asia: for example in the Shinto religion (Japan), in China, in Taoist practices, and also in Chinese popular traditions. In Egypt, in tombs dating from the time of Akhenaton (Amenhotep IV, 14th century B.C), archaeologists have discovered mural paintings representing dancers performing what would probably be ritual sways.
Parallel to the universal practice of swaying, there exists another point common to religious rites, initiations and all forms of mystical search: focusing on sources of light.
For instance, the Zoroastrians use a fire, the Tibetans a flame. The sun or the moon was also worshipped. The reflection of the sun on water is used by African mystics; Nostradamus used the reflection of the moon on a silver tray when he wanted to create phenomena of clairvoyance and transmit them to Catherine de Medici. The initiation rites of the Mysteries of Eleusis, which formed all the great men of Ancient Greece, whether philosophers, mathematicians or poets, consisted in focusing on a torch and then visualizing an ear of wheat with the eyes closed. In the Catholic religion, a candle is lit for prayer. In Orthodox worship, the priest sways while praying and focusing on a candle‘s flame.
Clairvoyants also use that rudimentary and instinctive practice when they place a candle near a crystal ball. Again, they obtain a phosphene using the reflection of light, the crystal ball acting as a magnifying glass. As all reflected light is more or less polarized, that explains flashes of clairvoyance. It is the same for ‟magic mirrors” which are absolutely not magical; it is their capacity for reflection that matters. We could quote hundreds of examples that all concur completely, without getting into chancy hypotheses. Studying texts, religions, cults and traditions will show the researcher that phosphenes have greatly contributed to the development of mankind.
It seems that those who had fully understood the importance of the role played by phosphenes in the development of the individual sought to dissimulate it. For example, it was prohibited, under the penalty of death, to reveal the initiation rites of the Mysteries of Eleusis. Similarly, the Taoists were the victims of persecution practiced by the lords who wanted to prevent the diffusion of that knowledge. Moreover, numerous commentators have pointed out that in reading the Bible from an entirely objective point of view, one can see that Christ was put to death for the disclosure of secrets. We would add to this: secrets related to the science of phosphenes. In addition, up to that point the phenomenon of phosphenes had never been studied, due to what Doctor LEFEBURE called the ‟feeling of obviousness”. The phenomenon of phosphenes is simply so obvious that one forgets to ask even the most elementary questions about it.
THE INITIATORY PHOSPHENEPREAMBLE
This animation is the continuation of the animation:
It begins after your phosphene has passed the dark blue phase. After that phase, continue the observation of your field of vision for several minutes.
Note: it will be easier for you to observe the ‟initiatory phosphene”, if you have previously practiced doing ‟classic” phosphenes, in order to develop and activate your brain‘s Rythmo-Phosphenic function.
Duration of the animation:
1min 15 sec
FOCUSING ON THE DETAILS OF THE PHOSPHENE and the VISUAL CHAOS or the AURA
1: Look for and then focus on a detail in the visual chaos (also called the aura).
2: Observe the nuances of the colors.
3: Observe the forms which are inside.
4: Observe the movements that are perceived.
5: Look for the details and observe the sensations, visual perceptions, thoughts and the way you perceive your body.
6: For a long period of time, observe the diffuse glow (the final phase of the phosphene, of a whitish slightly grey color). Note: for the persons who have experience in initiatory techniques and for those who have developed psychic powers, the diffuse glow is comprised of highly rhythmic movements. Its observation, coupled with Rythmo-Phosphenic exercises, is the key to accessing higher perceptions.
7: Observe the details of the visual, cenesthesic, and auditory sensations, etc. and LET YOURSELF BE CARRIED ALONG BY THE RHYTHMS THAT YOU FEEL.
For more information about the practice see Dr LEFEBURE’s courses.
Allows one to unite with the vital force of the Universe.
– To be practiced on a tempo of 3 seconds, but can be practiced on a slower rhythm for even greater benefits.
For example 4, 5 even 6 seconds.
– Swing the hips and tilt the head
with ample movements.
– No small movements of the body.
– After you have produced the phosphene, visualize a luminous
line which undulates inside your body and one in front of you undulating on the same tempo at the same time. From time to time, miniaturize it in the phosphene.
– Let yourself be carried along by the emanations of the diffuse glow.
Duration: 20 to 45 minutes
For more information about
the practice see
Dr LEFEBURE’s courses.
Preamble: Dr LEFEBURE considered eye convergence to be the key exercise, and he never missed an occasion for practicing it, in particular during each meal accompanied by a prayer.
Of all the exercises, this is quite certainly the most difficult one to do.
Once again, just as for the sways and other initiatory exercises, we remark that all children practice this instinctively even if they have not seen it being done by another child
Concentration between the eyes, i.e. on the eye of Shiva or phosphene, is traditionally connected to the exercise of mental void. It is not a kind of philosophic nihilism, but on the contrary, an acute feeling of void, which we find notably in Tibetan yoga.
It is a question of being able to provoke that acute feeling of void, by trying hard to chase thoughts away as soon as they appear.
But you should not try to provoke a complete mental void, which, furthermore, is neither practicable nor desirable.
Here, the effort of chasing away thoughts produces the same effect as a pump, and you should not prevent thoughts from rising up in your consciousness. It is necessary, on the contrary, to accept the thoughts that arise spontaneously.
Each successive thought is always of better quality than the previous one which, in effect, was lying around in consciousness. That way, little by little, more interesting elements make their appearance.
SEVERAL CONVERGENCE EXERCISES
EXERCISE N. 1:
Check, 2 by 2, to see that convergence is correct. Improve the convergence by practicing with a pen, which must be perceived in the form of a ‟V”, the point facing towards you. See The Yoga of Two Seconds.
EXERCISE N. 2:
Preliminary exercise (without phosphenes). Repeat a short phrase during convergence, and then without converging look far off into the distance.
Do this several times. You will observe that convergence concentrates the thoughts.
EXERCISE N. 3:
Do the convergence with a phosphene for observing the concentration of the phosphene. Convergence concentrates the phosphene. This exercise, done without a phosphene and then with a phosphene, brings to light the fact that the laws applying to thoughts and those applying to phosphenes are the same because the result of concentration in both cases is the same.
All the following exercises are to be done using phosphenes.
EXERCISE N. 4:
In order to facilitate eye convergence, fill the top of lungs without raising the collarbones or the shoulder blades. The raising of the shoulders is thus passive, but the pulling upward of the upper ribs is maximal. It is enough to simply breathe using the diaphragm because in this posture the top of lungs, filled to the maximum, allows reducing the angle of convergence. This is due to an effect of Synkinesis, i.e. associated movements. For example, if we ask a child who is less than seven years old to stick out his tongue, he will spread his fingers apart at the same time. This is not a reflex but what is called synkinesis or ‟associated gesture”.
The muscles which permit the ribs to rise are very deep muscles running along the length of the neck; and the muscles which make the eyes turn inwards are deep muscles of the internal ear. Thus, there is probably a synkinesis between these two groups of internal muscles, which explains the improvement in convergence.
EXERCISE N. 5:
This exercise, when practiced correctly, gives the impression of looking through the third eye in the middle of the forehead. Having assumed the position of convergence, do not change your physical posture, but change your mental attitude: instead of placing all your will on focusing on one point, concentrate your will on bringing the eyes close to each other.
EXERCISE N. 6:
While practicing convergence, shift your attention to your forehead by imagining an infinitesimal point of light. This point must be located on a point of the body. Practice using different visualizations: – Pulsation – Swaying – Rotation – Trembling.
EXERCISE N. 7:
Imagine a slight hollow at the point on the body where you have placed our attention. Associate the convergence with superficial breathing.
EXERCISE N. 8:
Facilitate convergence by doing 2-hook breathing (circular breathing). See: The Yoga of Two Seconds. At the end of each inspiration and expiration, remember to bring the eyes close to each other.
EXERCISE N. 9:
Exercise helping to trigger a particularly elevated kind of out-of-body experience. Imagine sparks coming from infinity, in front you, which penetrate through your toes, rise up through your body and unite at the convergence point of the eyes.
Then, project them towards the occipital bump, the visual area where the phosphene is created.
From there, the sparks will exit, being cast out to accumulate in a sphere which spins on itself behind the head.
The current of light which passes through the body must traverse in regular rhythmic waves. When the phosphene has disappeared, relax your eyes as if you were looking in front of you, but put your attention on the sphere placed behind the cranium. Then try to identify yourself with the sphere, imagining that you have a spherical shape. Then, after a certain amount of time, make this sphere burst and feel as if you are dissolving in all parts of the universe. This creates a sensation of immensity.
EXERCISE N. 10:
Imagine a current of sparks which comes from infinity in front of you, penetrating between the two eyes through the spot where the phosphene is projected by means of convergence. This current goes through the cranium and exits through the occipital bump; then it splits in two, circles around the head, returning to the front. The whole thing forms a kind of flattened horizontal figure-of-8. That mental movement helps convergence and also produces a kind of out-of-body experience.
EXERCISE N. 11:
Eye convergence on a point located at the root of the nose: The point of concentration shines like a sun continually vibrating on a rhythm of two seconds, for example dilating and contracting.
A = Dilation of the sphere
O = Contraction of the sphere
Note: hold the convergence as long as possible, then let go of it and relax the eye muscles for the same length of time.
For more information about the practice see Dr LEFEBURE’s courses.
In the stained glass windows of the Cathedral of Notre Dame d‘Amiens, the ones which are at the very top over the choir, the two saints depicted are quite obviously practicing ocular convergence. Their eyes are not vaguely directed upward, as in many paintings, but they are really directed towards the upper extremity of the eyes.
They are surrounded by sorts of flames which symbolize the aura and also the halo.
The point of convergence of these flames and the center of these concentric haloes is precisely the point they are looking at, between the two eyes.
This is interesting because that Cathedral was built, after returning from one of the Crusades, by a bishop who had accompanied Louis IX (Saint Louis) and who was his right hand man.
Thus, during the Crusades it was very possible that the westerners were once again immersed in the true sources of Christianity and its initiatory exercises.
I found that representation of eye convergence in a painting in the Carmelite Church at Vidigueira, Portugal. It depicts the presentation of the infant Jesus at the Temple for the rite of circumcision, which corresponds to the point in the Gospel where the old man Simeon, who is holding the child, exclaims: ‟I thank the Lord for having let me see the light so I can die in peace”.
This obviously refers to the spiritual light of Christ. A very curious fact: for this particular phrase, we quite clearly see the old man Simeon practicing ocular convergence, his eyes being clearly directed inward and not upward. This would deserve further investigation so as to learn more about the origin of the picture.
Photograph of the stained glass windows of the Cathedral of Notre Dame d‘Amiens, where we quite clearly see the Saints in the position of eye convergence, showing that during the Crusades Catholicism returned to the true sources of Christianity: the initiatory exercises.
Extract from the book:
THE POWER OF CHRISTIANITY
WORKSHEET Number 9:
THE MARVELLOUS EXERCISE
When we create an uninterrupted current of continuous thought, it acquires a particular power, capable of provoking higher states of consciousness and powerful phenomena of extension of consciousness.
For more information about
the practice see
Dr LEFEBURE’s courses.
EXAMPLE OF AN EXERCISE:
After you have made the phosphene.
1. Rectilinear ascension of a luminous current, from the perineum up to the top of the cranium.
If a sensation of resistance arises in certain parts of the body, or if you are not able to visualize the current along its entire course, it is possible to practice visualizing it rising up by sections.
a) – from the navel up to the top of the cranium.
b) – from the solar plexus up to the top of the cranium.
c) – from the cardiac plexus up to the top of the cranium.
d) – from the throat up to the top of the cranium.
2. Make the point of concentration swirl at the top of the cranium by visualizing a thread of light drawn into a spiralling movement inside the body. Superficial breathing.
3. Imagine a current of bubbles (like those produced by an air filter in an aquarium) rising up inside the body.
4. Start with the idea of the power of a jet of gas projected by a volcano or the regulator of an oxygen cylinder.
Focus your attention on the sensation of the jet’s power.
a) imagine such a current rising up in the body starting from the perineum.
b) idem, adding the visualization of a flame inside the thorax. Superficial breathing.
c) with slow inspiration and expiration, imagine a jet of gas. Visualize a flame during a long retention of breath.
5. Marvellous exercise and mantra ANNEELLEE.
Visualize a rising current projected out through the top of the cranium, and mentally pronounce the sound ‟ANN”; then the current splits in two and falls on each side of the body with the sound ‟EELLEE”; and then it rises back up inside the body on the nasalisation of the sound ‟ANN”.
These exercises allow one to powerfully densify their double, making it even possible to manifest it at a distance. It was by using that technique that Dr LEFEBURE was seen in places where he was not physically present.
Many Phosphenists have also been able to trigger this phenomenon: out-of-body experience with the objective perception of the subtle body.
Described here, is the exercise such as it was passed onto Dr Lefebure by Zoroastrian Master Artheme Galip. Equivalents can be found in numerous traditions, for example in Shinto hermetism, Ko-Shinto, esoteric Shintoism where everything revolves around the sacred fire (phosphene) herald of revival.
For more information about
the practice see
Dr LEFEBURE’s courses.
And particularly in the Koto Tama (the souls of words) at the end of the exercise called Funa Kogi, Furu Tama. Furu Tama can be literally translated as shaking the soul.
This rite, perfectly executed with the pronunciation of sounds, is certainly the active key, due to its high rhythmic frequency which permits one to attain the merging of body and spirit.
Artheme Galip, at the time when he initiated Doctor Francis Lefebure. One can note that the Master discreetly does the static tension exercise: clenched fists, the neck slightly swollen; his face, although tensed and slightly hardened, remains harmonious.
(Photo (reduced) extracted from the book Initiatory Experiences, Volume II).
Dr Lefebure demonstrating the exercise of static tensions, the jaw is slightly tightened, the lungs are filled.
Setting the muscles in tension for 4 seconds – trembling for 2 seconds – relaxation for 6 seconds, and so on…
1. Perform a physical clonus at the rhythm of 1/6th of a second.
2. While maintaining the physical clonus, repeat the mantra ‟kee” mentally, at the rhythm of 1/6th of a second. Stop the clonus and continue the mental repetition of the mantra.
3. Maintain the physical clonus, the repetition of the mantra, and add the visualization of a trembling or a vibration. During the period of rest, stop the physical clonus and maintain the visualization of trembling and the repetition of the mantra.
Then, it is possible to:
4. Project your double in the location of your choice.
5. Perform imaginary mental tensions on a person.
6. Visualize a whirling current of light, ascending then descending
a) in a location.
b) on a person.
Initiation is, above all, the discovery of a different environment; an environment that is always present, but to which most persons do not have access in lack of knowing or recognizing the rules that govern it.
These rules, these techniques are not genuinely secret (1) as they have been known and put into practice for all time. If questions remain about them it is due to the people who do not understand these phenomena, whether because they never have experienced them or whether because they have not followed the process through.
These people discuss the phenomena without understanding them thoroughly, spreading misconceptions that are often absurd: the risk of losing one’s way in the astral, of breaking the “link or silver cord” that connects the ‟astral body” to the physical body, and other nonsense.
When one understands that the phenomena are subjective sensations, one realizes at the same time that there is absolutely no danger in letting oneself being carried away by these sensations.
Experiencing these phenomena allows one to realize the actual existence of a universe that does not belong to the material world though it is connected to it: the subjective universe. The phosphenes are the key to that discovery and practicing the exercises of static tensions allows one to delve into that genuine adventure. Is that all?
No, as these sensations point to the existence of a sensory system related to that subtle energy. Consequently, there is a form of perception that has not been fully developed in human beings, not because human beings are not evolved enough, but because they do not use it. Thus, they do not understand its mode of operation.
(1) by the way, the notion of ‟secret” is despicable, as it enslaves human beings.
NB: Do not confuse ‟tension” and ‟contraction”.
At the beginning of the training, it is easier to contract the muscles of the body than to provoke a slight tension. But, that quickly becomes exhausting.
After a few days of training, one will find that a slight tension is enough, as it triggers the trembling of the muscles. Static tensions do not require a great physical effort.
It is a question of dosage. Exercises of static tensions are found in various traditions, and even though the principle remains the same: accumulating rhythms in one’s thoughts by means of physical rhythms, the way they are practiced varies slightly from one tradition to another.
For instance, these exercises can be practiced lying down, sitting or standing. In the study of these exercises, depending on the different parts of the body and the groups of muscles that have been chosen, certain traditions break down the movements even more than what we have recommended in the ‟Practical Course of Astral Projection”.
In the latter box set, the exercises are the continuation of those passed on by the Zoroastrian Initiation in which, on the contrary, only strong tensions of the whole body are practiced. We could say that the way Doctor Lefebure recommends doing them, which was transmitted to him by his first Master, seems to strike a happy medium in regard to other traditions.
It is important to note that the tradition one chooses to follow is of little importance. Whether one chooses a practice in which the movements are broken down or, on the contrary, a practice which puts the emphasis on global tensions of the whole body, the essential element in that kind of exercise is to choose one once and for all and stick to it.
Whether one chooses a practice in which the movements are broken down or, on the contrary, a practice which puts the emphasis on global tensions of the whole body, the essential element in that kind of exercise is to choose one once and for all and stick to it. Doctor Lefebure suggests breaking down the body in 7 areas followed by a global tension because his work follows in the lineage of Zoroastrian Initiation.
Then, once the rhythms have been assimilated, in other words when they start to occur spontaneously during sleep, one no longer has to break them down and can move on to practicing global tensions.
As everything is simply a question of an accumulation of rhythms, all one’s efforts need to be directed towards respecting the time durations provided in the practical course on astral projection. The suggested rhythms are the result of a study carried out by Doctor Lefebure on the alternation of double phosphenes, by using cerebroscopic examination.
Dr LEFEBURE’s books