In a certain sense this has psychologically programmed us with a willingness to embrace new concepts, to inaugurate and accept far-reaching change. It is also a time to reflect upon the very foundations of what we call ‘civilisation’ and to reassess their validity and where they have led, taking the good things with us and leaving the bad ones behind.
So it seems timely that the radical departure in energy concepts presented here, should be made available now, when the tide of human development is turning and the impetus of this renewing flood can be harnessed to launch Viktor Schauberger’s pioneering discoveries into a world more ready than ever before to implement them. At a time also, when the activities of humanity are increasingly seen to be on a head-on collision course with Nature’s processes. An alarming increase in the scope and ferocity of so-called ‘natural disasters’ is forcing us to realise that the future is no longer secure; that other solutions to those presently proposed must quickly be found to remedy the present state of affairs. In my view, these will be largely ineffective unless Viktor Schauberger’s important contributions towards the production of virtually free energy and high quality drinking water – the foundation of healthy life – are not taken into account a priori.
What we are concerned with here is an inversion of all that has hitherto been held to be true scientifically and technologically. As obvious as it is true that one cannot wash one’s clothes in the same water that soiled them, so too can no new ecotechnology be founded on existing ‘laws’ and dogma, which have so disastrously failed. While such new departures in thought are usually referred to as ‘revolutions’, what is involved here is an ‘evolution’. This is no form of repetition, a re-cycling of outworn concepts and processes, but an upward movement to totally new and higher levels not only of perception, but also of application of systems of an entirely new dimension and order. It is a movement away from the ceaseless round, the endless unproductive turn- ing or ‘revolution’ of the wheel, the chief symbol of our technology and a derivative of the geometrical element of the circle. While progress of a sort is made as the wheel turns, the wheel itself does not evolve and always returns upon itself. Having no in-built capacity for change and transformation it effectively contributes nothing to real evolutive progress.
Implicit in this evolution towards higher perception and a new modus operandi is the necessity to think an octave higher, as Viktor Schauberger so often expresses it. Just how fundamentally we will have to change our way of thinking and acting to achieve this we have yet to discover, although the infor- mation contained in this book will provide many of the necessary keys. Once inserted into the lock of evolution, new as yet unimagined vistas will unfold themselves and can become manifest, provided the will and determination are present to enter upon them.
But what it is that must change to permit this to happen? Basically it is a question of the geometrical system so familiar to us. This is the geometry of Euclid and essentially involves the elements of the straight line, circle and point, all of which are perfect forms and therefore unchanging. Such perfection requires no further input from external factors, nor can it productively interact with them and therefore these elements are sterile ‘closed’ systems. In terms of their physical appearance, these are the cylinders, spheres, wheels, straight shafts, pipes, flat surfaces, etc. in common use today. As transcendental con- structs, i.e. belonging not to the physical world but to the realms of mental ideation, these geometrical elements are physically ‘unreal’ and in their appli- cation to the physical world are therefore ‘unnatural’. Consequently their use in the construction and operation of today’s machines and the energies they produce are in discordance with Nature’s laws.
Steeped in the grandeur of Euclidean edifices over the last two millennia and the apparent appropriateness and suitability of Euclidean geometry for all purposes, we must now reappraise our unqualified acceptance of it, for it lies at the very root of our troubles. On earlier European structures the straight lines and hard edges were softened and made pleasing to the eye through their often exuberant embellishment. The Chinese on the other hand, versed in the art of geomancy, constructed their traditional buildings differ- ently, deliberately curving the profile of the roof. In their philosophy the straight line was the path preferred by dragons, the mythical personification of destructive power, whose violence could only be curbed by forcing it to move along curved paths. Intuitively the Chinese were aware that straight lines pro- voke and foster violent behaviour, a phenomenon on the increase world- wide. Since the beginning of the last century [1900s] there has been a rapid reduction of such visual complexity to one of virtual uniformity as this deco- ration has gradually been stripped away, reducing our built environment to a naked, stark and arid angularity. Concurrent with this unfortunate develop- ment, and aided and abetted by the direct application of such geometry, the supremacy of rational straight-line thinking increased at the expense of the intuitive, the beaching from within , increasingly crippling our perception of Nature’s subtle workings. Because of this the rational mind began to cut out important factors that were deemed extraneous, so as to achieve the most economically effective outcomes. Thus, for instance, the bends in rivers were truncated and the gradient steepened in order to ‘improve’ Nature’s patterns of flow, without any account being taken of their contribution to the health and stability of the river. The result – violent discharges and inundations.
Such simplicities of line not only disturb rivers, they also have a disturbing effect psychologically, because the eye, that most complex of organs requires an equal external visual complexity to maintain its health, balance and stability, transferring such states to the brain and psyche of its host. While con- templation of the rich diversity in colour and form of natural undisturbed forest – an apparent chaos but actually the highest state of order – brings us a sense of peace and inner tranquillity, when we are confronted by plantation forests, planted out in rows of same-age, same-species, same-height, same- shape trees, we experience a certain inner discomfort. A higher state of order and complexity has been reduced to a lower one. While such a relatively small reduction produces such a reaction, what effect do more major reductions have on us psychologically?
If we take the thrust and intention of Viktor Schauberger’s inversion of our present reality to its logical conclusion, then it also calls into question the valid- ity of the other artefacts we have produced. If the design, shape and function of today’s and earlier devices have produced such unwelcome repercussions on the external environment and our health, what effect has the design of our living spaces had on the internal environment of our minds? As human beings, we are created according to Nature’s laws of organics and not those of mechanics. We therefore belong to the world of Nature, to the world of sentient, intelligent creatures. And yet, indoctrinated by history, we do not perceive that the form of our dwellings, our physically enclosing structures, is at odds with those of other creatures; creatures whose sensitivity (which is also our birthright) is such that their intercommunion with the subtlest energies and response to the influences surrounding them is extremely intimate and of an order now almost totally alien to us. No natural creatures live in rigid rectangularities, but in roundnesses and curvilinear forms such as burrows, nests and shells, the latter the product of the most complex systems of curves. While Nature makes use of these forms everywhere, we do not, and through our constant use of unnatural geometry in all areas of endeavour, we have largely estranged ourselves from her. We have never even thought to question the influence that continual exposure to unnatural straight lines may exert on our mental, intellectual and emotional processes, on the energies that motivate and animate us and cause us to behave in one way or another. Such is the de-sensitising effect that perhaps we will have entirely to change our living spaces in order to make possible the leap to the next higher state of awareness, to be able truly to appreciate Nature’s processes and attune our-selves to them.
No doubt it was for all of these reasons that Viktor Schauberger so joyfully declared: “In the whole machine there is no straight line and no circle”.1 By this he meant that the overall design and shape of his devices were founded on com- pletely different parameters to those of current design. Gone are the mortify- ing elements of Euclid. The effective functional surfaces and forms of these machines incorporate the swirling spirals and sinuosities, the open elements of non-Euclidean geometry so prevalent in Nature. By incorporating such organic spiral configurations and egg-shapes in such devices, energies are produced that are life-affirming in lieu of those generated by conventional machines that are presently inexorably destroying it. These energies and forces have the capacity not only to rehabilitate, enhance and stabilise Nature’s energies, but also our own. As cooling revitalising energies, their widespread use would contribute much to the re-establishment of climatic equilibrium, which humanity’s unthinking activities have so grossly thrown out of balance.
Whereas in earlier days the technology to manufacture and mass-produce such devices cheaply and economically was not available, today this is no longer the case. With the advance in electronics, the only form of modern technology that emulates Nature’s resonances and communicative processes, computer controlled machines can produce forms of virtually any curvilinear complexity. Coupled with the independence of movement, the freedom from hunger and want that Viktor Schauberger’s devices can provide and the present sophistication of global communication, humanity could be distributed far more evenly over the surface of this planet. This would remove the environmentally harmful point-loads of cities. Instead of being forced to live as human blood corpuscles, whose purpose is to maintain the flow of life- fluid in our machine-cities, we would be able to devote our energies to the evolvement of our innate creativity and to interact with Nature in the way that was always our birthright. Eventually wholly deserted, the deadly grid- iron conurbations of brick and asphalt would be viewed as the cautionary relics of one of the dark ages of human history, albeit a necessary educative chapter in our evolution and without which this coming corner could not have been turned.
To accomplish this, to swing wide the gateway to fresh fields of positive endeavour, all that is needed as Viktor Schauberger urges is the necessary will.
“Our work is the embodiment of our will. The spiritual manifestation of this work is its effect. When such work is properly done it brings happiness, and when carried out incorrectly it assuredly brings misery. Humanity! Your will is paramount! You can command Nature if you but obey her!”