The San tell us that while in trance and also during sexual intercourse they can experience Kia, which is a heighten sense of awareness that occurs when healing energy is released. This energy is call n/um, a substance in the body that resides in the stomach, which heats up turning into a vapor and rises up the spine to the head, where it leads to increased spiritual awareness. N/um, in its residence, generation, circulation, and purpose is identical to the respective Indian and Tibetan energies kundalini and tumo, as well as the Chinese, chi, and the Japanese, ki, the Kemetic sa, and the Zulu's umbilini.
The San use the inner energy in the body, along with herbs, foods, various types of baths, to heal people. Though their knowledge of the flora and fauna, and it application in the treatment of disease is vast, they still utilize the human being entranced, in their healing. Why? Because the human being can feel, sense, intuit and communicate what the plants and animal medicines cannot. For this reason, the human being remains at the center of all healing. (Actually for these reasons, the human being must remain at the center of all human endeavors and inquiries.)
When the San healer says that in trance he can fly or travel far away distances and see people and things, we is able to do this because a part of our constitution makes this possible. What part of us? Most Afrikan words that describe this part of our being has been translated as the double. It is an aspect of the soul universally acknowledged on the continent. It is responsible for the human being’s many para-human abilities, such as clairvoyance, the ability to leave the body and to be at two places simultaneously. The presence of this soul explains many generally inexplicable phenomena, such as dreams, “mystic visions,” clairvoyance. It explains unconscious states, sleep, fainting, catalepsy, trance, possession, as well as other experiences. These different experiences of the double help to formulate the knowledge base in Afrika. The last application especially explains the Afrikan technique for the acquisition of certain knowledge.
In short, the Afrikan methodology for acquiring knowledge differs significantly from the Western scientific method. I make this point because our restoration must place the human being, and more specifically, the use of trance, at the center of our work. My book, Distorted Truths only approaches the field of what the West calls parapsychology, however, to grasp the Afrikan mind fully, certain experiences of a psychical nature must be incorporated into the analysis. The Afrikan worldview is predicated on human experience. For the Afrikan these experiences of an “extraordinary” nature (and they are only extraordinary in a Western scientific sense) are not explained away as illusory, but are “real” because they have been experienced. All phenomena have their genesis in the Supreme Being, therefore, all experiences are valid and included in the totality of life.
We must return to the science of the soul, formulating cosmologies based on imagination, intuition, reason, and empirical information, and validation through not only mechanical technologies but also through the astral body (the double). In fact I was taught that what we called astrology was actually astralogy, the projection of the double to acquire knowledge. This projection can be external into “outer space” (heavens) or internal into “inner space” (the body).The self order must again be the basis of the world order and we must see the world order in the self. The deities, ancestors, divina- tion, and sacrifice must be reincorporated into life’s experiences. Be aware, more so, that by Afrikan tradition we don’t mean wanton, mysterious, phantasmic flights into fantasy, witchcraft, superstition, spells, nihilism, debauchery, buggery, wickedness and spiritual mischief.