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While there have been many other great discoveries in the past Century, this is the one that is most important to mankind. Read all about it at http://www.childpastlives.org/stevenson.htm -- It follows that the greatest scientist of the 20th Century was Professor Ian Stevenson. There have always been many cultures where reincarnation was part of the tribal mythology. However, there is a great difference between believing something and knowing it. What does Psi phenomena have to do with star travel? Star travel is Psi phenomena, specifically levitation and apports. Some scientists are skeptical about Psi unless we can produce a testable theory of Psi. For that we must consider all Psi phenomena. Founded in 1882, the Society for Psychical Research (SPR) has found interesting evidence for seven different kinds of phenomena. Psi research has a wider boundary than the various SPRs. Many Psi researchers (Shafica Karagulla and Raymond Moody come to mind) were MDs first and generally published their articles in medical journals, or in books that are unknown to most of the members of the SPRs. After we look at the reincarnation data, we can define Psi research in a different way. My theory of psionics may give a further twist to the definition of "Psi research," and distinguishes it somewhat from "Psychical Research" and "Parapsychology" as they are today. And how are they today? They have no theory. To be scientific, you must have testable theories. The seven known Psi phenomena are reincarnation, HSP, NDEs, OOBEs, psychometry, apparitions, and PK. 1. Reincarnation is the only Psi phenomenon we can call scientifically well established, thus proven. This means there is a reproducible phenomenon having veridical details that rule out all other alternatives. Professor Stevenson and his colleagues in the SPR have given us a wealth of reproducible and veridical studies. Investigators either study young children who spontaneously recall a former lifetime, or they hypnotically regress adults to former lifetimes to produce responsive xenoglossy. It has been more than thirty years since Professor Ian Stevenson published his epochal TWENTY CASES SUGGESTIVE OF REINCARNATION (1967). This was the first lengthy, hands-on investigation of young children who spontaneously recall a former lifetime. There had been a few prior scattered reports in PR literature of the same phenomenon, referenced in Stevenson's book. He selected twenty examples that rule out alternate interpretations of the phenomena, such as ESP-Personation. I want to go through these alternatives one by one. TWENTY CASES is a technical monograph, including all details, whether favorable or unfavorable to the reincarnation hypothesis. He did not write it for the general public. The study of Imad Elawar rules out normal channels of communication, since Stevenson found out about him before the family had tried to make any verification, and before his past life memories had begun to fade. Imad was five in 1964, when Stevenson made his investigation, and Imad had been talking about his past life since age two. Stevenson made copious notes before he and the family visited Imad's former family, where Imad made spontaneous recognitions of people and pictures, also recorded by Stevenson. Imad Elawar's family was Druse, a sect of Islam believing in
reincarnation. Imad Elawar, a five-year-old child, could remember more than seventy details about a quite obscure man, living in another mountain village with little direct traffic to Imad's village, a man who had died nine years before Imad's birth. Both Imad's village and Ibrahim's village have good direct connections to Beirut, but connect to one another only by a narrow, winding forty-mile mountain road. It is impossible for a two year old child to find out anything on his own about an obscure individual in a distant village who died nine years before his own birth. Were his parents coaching him? Not by Imad's family. The Druse believe that one incarnation follows immediately after another, without time in between, and Imad's family were also under the mistaken belief that he was claiming to be Said Bouhamzy. I have never read about a spontaneous past-life recall where the former personality was well known, much less famous, contrary to the lies of the Psi-cops. Certainly there was nothing about Ibrahim's life or death on the radio or in the newspapers. If there had been any news, it was "news" nine years before Imad's birth. The only contact Imad had with a person from Ibrahim's village turns out to be a strong point of confirmation. When Imad was about two, he was out on the street with his grandmother when Salim el Aschkar of Ibrahim's village came along. Imad ran up to him and threw his arms around Salim. "Do you know me?" asked Salim. "Yes, you were my neighbor." Salim had lived close to Ibrahim Bouhamzy's place, but had since moved away. Imad had never mentioned the first name of the previous personality (Ibrahim), only the last name (Bouhamzy) as well as a member of the family named Said. Therefore, Imad's family mistakenly thought he was claiming to be Said Bouhamzy. If they were coaching, they were coaching for the wrong person. As a general comment about all twenty investigations, coaching does not explain the identity of personality and character traits, much less the persistence of physical traits or reincarnation birthmarks from one life to the next. Past life memories of the present personality often cause problems in the village, or were unsavory and nothing to brag about. (1) Wijeratne recalled being an executed murderer in the same village, named Ratran Hami. (2) Jasbir refused to eat the cooking of his mother because she was not of the Brahmin caste. Fortunately a neighbor Brahmin woman cooked for him. (3) Ravi Shankar had his throat slit in his former lifetime as Munna, and named his murderers, who still lived in the village. There was even a trial, but the court decided past life memories were not legally admissible evidence. Ravi had a reincarnation birthmark. Ian Stevenson examined it. It looked like the scar left from having his throat slit. Past life memories bring nothing but trouble. The children were told to keep quiet about their past life memories, and even beaten, though all of Stevenson's twenty children come from cultures where belief in reincarnation is universal. When reincarnation was back into the same family, or into the same small village, family and neighbors always noticed the identity of personality. Even if one had a book listing every fact about the former person, there is no way personality could be the
same. Complex interactive skills rule out cryptomnesia, itself an obscure and rare phenomenon. Cryptomnesia, a favorite theory of the debunkers, is like a recording of a forgotten incident. It always plays back the same. Only the combination of ESP plus personation has some hope of providing an alternative to reincarnation. Mediums can produce ESP plus personation, at least in trance states. These children are not in a trance state. Nothing but reincarnation can account for the physical marks related to the previous lifetime that Professor Stevenson called "reincarnation birthmarks." William George, Jr. had several. William George, Sr. had injured his right ankle severely as a youth, and walked with a slight limp. So did William George, Jr. The dying William George, Sr. had told his daughter-in-law that he would be reborn to her, and she would recognize him by two prominent moles. William George, Jr. had the moles, in the same locations, about half size. Charles Porter had been killed in a spear fight in his former lifetime, and had a birthmark in the shape of a spear wound on his right flank. Stevenson observed the birthmarks of both Charles Porter and William George. Reincarnation birthmarks not only rule out all alternatives to reincarnation for these cases; they also imply that the mind forms the body, rather than vice versa. Young children who spontaneously recall former lifetimes may be rare, but I have encountered two myself and I wasn't looking for them. What is rare is for Psi investigators to hear about such children, especially when the child is still young and still able to recall the past life. These memories usually fade between ages seven and twelve. Hypnotic regression is the other route to reincarnation evidence. One of the most famous books about past life regression is The Search for Bridey Murphy, by Morey Bernstein, published in 1957. This book became an international best seller. Debunkers attributed it all to cryptomnesia, on the grounds that a Bridget Kathleen Murphy lived on the same block when the present personality was a small child. The families were not acquainted, and there is no evidence they ever met. Cryptomnesia cannot account for the veridical details (names of merchants, streets, buildings) that Bridey knew about mid 19th century Cork because these had never been published and were unknown even to scholars until after the publication of The Search for Bridey Murphy. After that book became an international bestseller, old diaries and letters were brought out to verify those details. So be sure to look up the second or later edition of this book. Nor can cryptomnesia account for the interactive abilities of Bridey Murphy. Bridey could dance Irish Jigs and speak in the lilt and slang of mid-19th Century Irish county Cork, and much of this slang and many of these jigs had never been published and had been forgotten, like much of the ephemeral popular culture of any age. Stevenson has published many studies of "responsive xenoglossy." This refers to the ability of a hypnotically regressed individual to carry on a conversation in a language unknown to the present personality. My friend and mentor, Bill Coates, collaborated with Stevenson in the investigation of a woman who spoke Old Norse under hypnosis. Bill (now deceased) was one of the few linguists who specialized in dead European languages.
It appears that all we need are more reincarnation studies of the same kind, to guarantee reproducibility, and we need to allow time to see if any new alternative explanations are proposed. Reincarnation studies have met these two conditions over the past thirty plus years. By all the rules of scientific method, reincarnation is a well-established scientific fact. If you don't believe it, go do your own studies of the phenomenon. That is what scientific method requires of genuine skeptics. The discovery of reincarnation proves that mind and body are separate and different. There is one question people always ask when they first hear about reincarnation. How do we account for population growth? Where did all the 6 billion minds now incarnated come from? If we had research grants and professors of Psychical Research, we could answer that question. There are many possibilities. It is possible they come from other planets that have humanoid inhabitants. It is possible that minds and souls can split, and sometimes do so with identical twins. It is possible that the pool of available spirits in the astral planes attached to Earth is larger than we think. After all, about 106 billion distinct individuals have so far lived on Earth. It is also possible that minds and souls (spirits) can work their way up from lower life forms. Scientific research can answer those questions but that requires time and money. It also requires research grants, Ph.D. candidates and Postdocs to do it, and journals to publish in. 2. Higher Sense Perception or HSP: The pioneer of these studies was Shafica Karagulla, whose poorly titled book Breakthrough to Creativity is one of the great classics of Psychical Research. An unknown classic! Although her work was definitely Psychical Research by my definition, she published in medical journals, not in PR journals, and the editors of PR and Parapsychology journals usually know nothing of her work (Karagulla, 1967). Shafica Karagulla was a noted neuroscientist about thirty years ago, and a practicing MD. Karagulla often worked with "Diane," who was a successful businesswoman, who kept her powers a secret. First Diane examined a patient by her methods, then Karagulla did the standard analysis of an MD, and they compared notes. Karagulla found Diane to be at least her equal at medical diagnosis. Diane once spotted an obstructed bowel, missed by Karagulla's own exam. They called the patient back, X-rayed him, and operated on him, saving his life. HSP is a mode of perception, like ordinary vision. "Diane" was really Dora Van Gelder Kunz, President of the Theosophical society for years. Theosophy is a religion based on the idea that we have a physical body, an energy body, an astral body, and a primary body, if I remember correctly. I know of no evidence for that. Moreover, it seems inconsistent with Stevenson's reincarnation birthmarks. Therefore, I don't believe it. We could define the "mind" as "the non-physical component of a living creature, as seen by HSP." Diane describes the human mind as a glowing structure with nine major vortices and numerous smaller ones, each having a characteristic number of sub-cones, and a characteristic place in the body. We could also define mind as "that which reincarnates, carrying with it the same consciousness." It will take further investigation to see if these two different definitions refer to the same thing.
Five vortices are on the spine, one at the tailbone, one at L5 on the lumbar, one each at the levels of navel, heart and throat. The sixth chakra is at the eyebrows, the seventh at the crown of the head, and the eighth at the back of the head. A smaller ninth chakra is at the pancreas. It was the Yogis who labeled these things "chakras," meaning "wheels," revealing an ancient science. A web of light beams connects the chakras, or at least that is how they appear to HSP. The Yogis call these lines "nadi," while the Chinese call them "meridians" in Chinese acupuncture. There is considerable evidence that these meridians really exist. Analgesic acupuncture does increase the endorphins in the brain. Acupuncture on a meridian connected to a particular organ will "light up" that part of the brain responsible for that organ, on fMRI. For instance, the meridian for the eyes surfaces alongside the outside of the foot. Stimulating these "eye" points will "light up" the same parts of the brain used for seeing, on an fMRI scan. (DISCOVER Magazine, September 1998, p. 61). Outside the boundaries of the body, there is the multi-hued aura. This structure of chakras, nadi and aura is what I call "mind." Since the mind is a stable object, always visible when looked at by people with HSP, it must be made of some kind of "stuff." I call it "Mind stuff," or "psionic matter." I also use the term "nouonic" for the apparitional signals sent from one mind to another, from the Greek "Nous." With HSP, Diane can see internal organs, as we saw in the obstructed bowel case. However, she usually found it more informative to observe the internal workings of the chakras. Serious pathology is associated with breaks in these structures. Minor pathology produces a jerky rhythm in the chakras. Where the nadi enter or leave the surface of the physical body, there we find the acupuncture points. The physical needles focus the aura to restore the flow of energy in that nadi to its normal flow and rhythm. Thus, it requires "healing hands" to be a chiropractor or acupuncturist. Merely knowing the physical part is insufficient. People who can do HSP in-the-body are rare. Everyone automatically has HSP Out-Of-Body. It is by HSP that an OOB person can see ordinary objects without eyes, and without light. One can see in a 360-degree arc, and one can focus on successive internal layers, either by sight or by touch. One can see psionic matter as well as physical matter with HSP. The chief shortcoming of the study of HSP is just the paucity of data. We have Karagulla's work, but an accident cut short her life and career. Fortunately, we also have the Chinese studies, although they do not use the term "HSP." Robert Monroe's book JOURNEYS OUT OF THE BODY provides a partial confirmation. On page 184, he writes "...when one begins to 'see' in this unfamiliar shape, the impression is that this 'seeing' is much the same as optical reception by the physical eyes. Only later do you discover empirically that this is not the case...You learn that you can 'see' in all directions at once, without turning the head...and that when examined objectively, it is more an impression of radiation rather than a reflection of light waves." (Monroe, 1971, p. 184) Monroe does not see auras, chakras, etc. Instead, his apparitional sense is always used, and he sees himself and other OOB persons as they see themselves. Self-body image is something that all people have, and always broadcast to others. It is also something one can deliberately or unconsciously change. Many OBEs do include the observation of auras around people.
From my own informal investigations, I know that it is possible for OBE persons to see the aura, because my then-wife did. I was conducting a group-hypnotic experiment in Manhattan, Kansas in 1970 or 1971, and my little experiment caused her to pop out of her body into a kind of bilocated experience. One point of view was up in the corner of the room, the other was in her body. From her OBE point of view, she saw a brilliant aura of gold and orange around me, but not around anyone else. The explanation is the suggestion I had made to "draw yourself into the middle of your head." Only later did I discover that this is one way of inducing the OBE. Of course, the instruction would also result in drawing in the aura. My then-wife was and still is an excellent hypnotic subject. There are two powers that everyone automatically has when they go out of body. The first is HSP, but not usually the highly developed HSP of "Diane." No one knows why "Diane" had the power and no one else did. My working hypothesis is that this entity had spiritually evolved through a series of past lives to a level to handle such talents safely. The second automatic power in the OBE state is the apparitional power. In the OBE, one sees other people as they see themselves, not as a blob of psionic matter. In an NDE, beyond the earth plane everything is an apparitional experience, whether it is steps, corridors, or tunnels, heavens and hells, or other people. With the apparitional power, one can create apparitional realities as well as observe them. What is it that radiates constantly from both physical and psionic matter, even in the dark? It is Prince Louis de Broglie's vibrations, the basic idea of quantum mechanics. HSP is only the first of many phenomena explained by the de Broglie vibes. It also accounts for the mind-brain interaction. It accounts for dermo-optic vision, and for thoughtography, the ability of a few (see Jules Eisenbud's accounts of Ted Serios) to imprint images on unexposed film, or at least "expose" the film. The mind can emit or receive de Broglie vibes. In the emit mode, the mind can "push the probabilities" on any macro-state where the probability of two different outcomes is about equally balanced. The waves of de Broglie are described in detail in the chapter on modern physics. In addition to these seven paranormal phenomena well established by Western investigators, there is the work of the East Europeans, done during the Cold War, between 1930 and 1970. The Eastern investigators took a completely different tack from the West, and discovered things of great importance for my theory. One of these discoveries is dermo-optic vision. This is the ability of people to "see" colors or read print with their fingertips (Ostrander & Schroeder, 1970, p. 158 ff.). Some of the subjects were physically blind, and the others had to read by putting their arms through a blind that prevented visual observation of the target. This phenomenon became something of a fad in Russia in the 1960s. I put this in the same category with HSP, since both are de Broglie phenomena. 3. Near Death Experiences (NDEs). This term is a bit misleading. In the George Rodonaia case, and in many so-called NDEs, the EEG is flat line, the heart monitor is flat line, the breathing monitor is flat line, pupils are fixed and dilated, and there are no reflexes. In other words, they meet every clinical requirement for death. The doctors pronounced him dead; they filled out the death certificate, put the body on a gurney, covered it with a sheet, sent it to the morgue, and put in one of those drawers. All this happened to George Rodonaia.
In the meantime, he was having a wonderful time in a very lengthy and interesting NDE. No two of these are exactly alike. He only came back to his body when the coroner was beginning his autopsy. George opened his eyelids, moved his eyes and began shivering. He spent 9 months on a respirator, but recovered completely, with no brain damage. I would say this is not "near" death; this is as dead as a doornail, as dead as you can get, or as the munchkins said about the wicked witch of the East, he was really most sincerely dead. So, like many NDEs, like that of Dannion Brinckley, where he too was put on a gurney and sent to the morgue, one might better call it death and miraculous coming back to life, like Lazarus in the Bible. In fact, I propose we call them "Lazarus" cases. Of course, these people would not stay alive without all the modern resuscitation equipment like respirators. There are many excellent books on NDEs, but you might prefer to begin with http://www.neardeath.com and click on "evidence." Scroll down until you see a line about being dead for several days. Click on that. It will take you to the Rodonaia case. The whole web site is fascinating to explore, and I encourage you to do so. I am going to quote some from the Rodonaia case. This is the story from his point of view. This was what was happening to his spirit while his body lay for three days in a refrigerated cabinet in the morgue. The most complete version of his story is at http://www.near-death.com/experiences/evidence10.html "Slowly I got a grip on myself and began to think about what had happened, what was going on. Nothing refreshing or relaxing came to me. Why am I in this darkness? What am I to do? Then I remembered Descartes' famous line: "I think, therefore I am." That took a huge burden off me; for it was then I knew for certain I was still alive, although obviously in a very different dimension. Then I thought, “If I am, why shouldn’t I be positive? That is what came to me. I am George and I'm in darkness, but I know I am. I am what I am. I must not be negative.” "Then I thought, How can I define what is positive in darkness? Well, positive is light. Then, suddenly, I was in light; bright white, shiny and strong; a very bright light. I was like the flash of a camera, but not flickering - that bright. Constant brightness. At first I found the brilliance of the light painful, I couldn't look directly at it. However, little by little I began to relax. I began to feel warm, comforted, and everything suddenly seemed fine. "The next thing that happened was that I saw all these molecules flying around, atoms, protons, neutrons, just flying everywhere. On the one hand, it was totally chaotic, yet what brought me such great joy was that this chaos also had its own symmetry. This symmetry was beautiful and unified and whole, and it flooded me with tremendous joy. I saw the universal form of life and nature laid out before my eyes. It was at this point that any concern I had for my body just slipped away, because it was clear to me that I didn't need it anymore, that it was actually a limitation. "Everything in this experience merged together, so it is difficult for me to put an exact sequence to events. Time as I had known it came to a halt; past, present, and future were somehow fused together for me in the timeless unity of life. "At some point I underwent what has been called the life-review process, for I saw my life from beginning to end all at once. I participated in the real life dramas of my life, almost like a
holographic image of my life going on before me - no sense of past, present, or future, just now and the reality of my life. It wasn't as though it started with birth and ran along to my life at the University of Moscow. It all appeared at once. There I was. This was my life. I didn't experience any sense of guilt or remorse for things I'd done. I didn't feel one way or another about my failures, faults, or achievements. All I felt was my life for what it is. And I was content with that. I accepted my life for what it is. "During this time the light just radiated a sense of peace and joy to me. It was very positive. I was so happy to be in the light. And I understood what the light meant. I learned that all the physical rules for human life were nothing when compared to this unitive reality. I also came to see that a black hole is only another part of that infinity which is light. "I came to see that reality is everywhere. That it is not simply the earthly life but the infinite life. Everything is not only connected together, everything is also one. So I felt a wholeness with the light, a sense that all is right with me and the universe. "I could be anywhere instantly, really there. I tried to communicate with the people I saw. Some sensed my presence, but no one did anything about it. I felt it necessary to learn about the Bible and philosophy. You want, you receive. Think and it comes to you. So I participated, I went back and lived in the minds of Jesus and his disciples. I heard their conversations, experienced eating, passing wine, smells, tastes - yet I had no body. I was pure consciousness. If I didn't understand what was happening, an explanation would come. But no teacher spoke. I explored the Roman Empire, Babylon, the times of Noah and Abraham. Any era you can name, I went there. "So there I was, flooded with all these good things and this wonderful experience, when someone begins to cut into my stomach. Can you imagine? What had happened was that I was taken to the morgue. I was pronounced dead and left there for three days. An investigation into the cause of my death was set up, so they sent someone out to do an autopsy on me. As they began to cut into my stomach, I felt as though some great power took hold of my neck and pushed me down. And it was so powerful that I opened my eyes and had this huge sense of pain. My body was cold and I began to shiver. They immediately stopped the autopsy and took me to the hospital, where I remained for the following nine months, most of which I spent under a respirator." Before this experience, George Rodonaia was the typical scientific materialist, convinced that consciousness is like a candle that goes out when one dies. Afterwards he got a second Ph.D. in the psychology of religion, immigrated to the United States (from Russia), and is currently a minister, though he thinks none of the religions have a sufficiently inclusive concept of divinity. Divinity is everything. That is pretty much what the mystics have always been saying. One other thing about this case. It really gives meaning to the famous statement by Descartes, "Cogito ergo Sum." Don't ever forget that. It might come in handy. Let us look for NDEs with "veridical" detail, the kind of fact that would rule out "brain hallucinations." Sabom presents the case of a retired air force pilot who had suffered a cardiac arrest 5 years earlier. The pilot described the defibrillator. He said it had a meter on the face that was square and had two needles, one fixed, and one moving. The moving needle came up rather
slowly. His description of a 1973 defibrillator is perfect. Later defibrillators are different, so he could not have gotten the information by going into an ER and studying one in 1978. Or consider the detailed description of the equipment and personnel in the NDE of an elderly woman blind since childhood. Fred Schoonmaker, a cardiologist in Denver, Colorado, who claims to have three such cases among his former patients, including one congenitally blind person, recorded this case. He described these cases in detail to Kenneth Ring (Blackmore, 1993, p. 133). It is such veridical details that we should track down and check. Debunkers cannot explain away veridical detail. Professor Blackmore challenges all verifications of veridical details. She rejects the Sabom case for lack of details. She wants proof of a defibrillator. She throws out Schoonmaker's work simply because he never published it; he only conveyed it by phone to a well-known NDE researcher, Kenneth Ring. There are a number of NDE cases with veridical details. Professor Blackmore publishes most of the best ones. For instance, there is the "shoe on the roof case," reported by a social worker named Kimberly Clark. A woman named Maria came into a hospital in Seattle after a severe heart attack and then she had a cardiac arrest. She later told Clark that she had been Out-Of-Body and noticed a tennis shoe on the third floor ledge at the north end of the building. It was a tennis shoe with a worn patch by the little toe and the lace stuck under the heel. Kimberly Clark looked out of various patients’ windows until she found the shoe and retrieved it. It was exactly as Maria described. (Blackmore, 1993, p. 128). Yet Blackmore rejects the shoe story, because she was unable to get any further information. Well, what more does she need to know? How likely is something like this to happen by chance? Does she think both Kimberly and Maria are liars? I don't believe Blackmore is willing to accept any case, no matter how good, because she has an alternative theory to explain NDEs and OOBEs. Blackmore has a theory of reality and self which is bizarre in the extreme, yet common among psychologists. She thinks nothing is real but brain models (analogous to computer simulations), including one brain model that calls itself Professor Susan Blackmore. The world does not exist. You and I do not exist. None of the things discovered by science exist. There is only the world of the brain model. Moreover, she has an ingenious theory to explain the feelings of well being (endorphins in the temporal lobe), the black tunnel with the light at the end (hypoxia) and even a way of explaining the Out of Body experience. Her book, DYING TO LIVE, is worth reading, by believers and skeptics alike. The main thing wrong with her theory is that she explains too much. According to her theory, everyone who has a cardiac arrest and nearly dies should have a NDE. The latest research shows that half do. According to her debunking, all those having NDEs should go through a black and featureless tunnel to the light, but that isn't true either. Some climb stairs, some are wafted away by angels, some get in a boat and cross a river, some walk up a corridor richly paved and paneled, and some just fall through a void to a distant point of light. There is another difficulty with her theory. It is self-contradictory! If reality doesn't exist, then neither does the brain, endorphins or temporal lobes of brains. All that exist are brain models, and
the only one of those Blackmore can be sure exists is the one arbitrarily labeled "Susan Blackmore." She has fallen into the classic trap of solipsism. However, I would say that the chief problem with her theory is that the brain does not continue functioning when a person dies. The EEG goes flat-line at the same time as the EKG. There is no brain activity in a dead person. There is no flood of endorphins, no activity in the temporal lobe. Before pronouncing someone dead, doctors make several tests for brain activity of any kind. The fact that experience continues, and that some of it can be verified as details impossible for the physical body to perceive, constitutes one more proof of the independence of mind and brain, one more proof of the survival of the spirit and of consciousness. 4. Out-of-Body-Experiences: A web site about Out of Body Experiences (OBEs, or "astral projection,") is www.out-of-body.com -- This is William Buhlman's site, or one of them. It exists primarily to sell his books, videos and CDs, but it does have a FAQ, a list of Frequently Asked Questions, with short and accurate answers. Visitors to this web site describe their own OBEs, and most of them do not sound like pleasant experiences. Robert Monroe's OBEs (JOURNEYS OUT OF BODY) are also often scary or unpleasant. I don't think I would recommend OBEs, except to people who are really fearless, and still want to do it after reading a lot of examples. What might be useful, however, is to consciously get out of the body just enough to work on the development of HSP and the apparitional power. Robert Monroe describes a variety of techniques for getting out of the body, especially in the glossary. His first OBE was partial and accidental. He was born with a natural talent for it. That seems to be true of all psychic talents. He refers to this world as the First World and the OBE world as the Second World. He describes his ordinary body as the First Body and the OBE body as the Second Body that looks exactly like the First Body, but seems to be very elastic. It is evident that he is seeing himself and other beings via the apparitional sense, not HSP. Both Buhlman and Monroe agree that the First Body attaches to the Second Body with an infinitely elastic cord, however, not all OBErs or NDErs see this. Not all see themselves in any kind of body. They also both agree that vision is a 360-degree arc that makes it rather unlike ordinary vision. 5. Psychometry: Our next subject is "blue sense," often called psychometry. People with this skill are rare. Those who can do it can always do it. It is a mode of perception, not a once-in-a-lifetime event. Blue sense is an instance of conscious apparitional perception. It is called "blue sense" because of the use of such sensitives by "the men in blue," i.e. policemen. When a "blue sense" sensitive holds objects found at a murder scene belonging to the victim, she receives apparitional visions of the victim's experience, not only the murder, but events leading up to it, as well as the victim's own body-image. These images may or may not be of any use to the police. Of course, the owner of an object doesn't have to be dead. In the 1960s I saw a contest (broadcast over local TV in Los Angeles), run by Dr. Thelma Moss of the UCLA Neuropsychiatric Institute. It pitted a "blue sense" sensitive against a psychologist. Before the contestants came out to the stage, a few strikingly different audience members contributed various items. This was in the mid 60s, when men sometimes wore necklaces and other jewelry. I especially recall the readings given for a necklace of gaudy plastic beads. The psychologist said it belonged to a lower class woman with little education (wrong as usual) while the sensitive said it belonged to a man, a highly educated
lawyer that the sensitive proceeded to describe (right as usual). Alas, she does not describe her work in psychometry in her 1974 book THE PROBABILITY OF THE IMPOSSIBLE. Another bad title for a good book. 6. Apparitions: The first successful project of the infant SPR back in 1882 was the study of apparitions. G.N.M. Tyrrell's book APPARITIONS, first published in 1942, is the classic summary and theory of the primary phenomenon of apparitions. This is a volume to go on the shelf of history's great books, along with Twenty Cases, The Principia, and The Origin of Species. Tyrrell first shows us that the collective unconscious of the recipients create apparitions, because no physical change in the environment occurs. Yet, we cannot call them hallucinations. There is no such thing as a collective hallucination. Any experience shared by a number of people is reality, although not our ordinary physical reality. I have had apparitions. Once as a freshman in college, in a dormitory, I woke up to see 3 nicely dressed middle aged ladies sitting and standing around my desk. They looked completely real, completely solid. I blinked my eyes and they were gone. I had another apparitional experience when I was in a Los Angeles hospital. These apparitions I could hear and feel, when they sat down on my bed, but I could not see them. It is quite common for apparitions to exist in some of our five senses, but not all. Sometimes apparitions are in a mirror, but not in real space, or vice versa. These apparitions were young girls, at least two, of an age somewhere around fifteen. One of them giggled and said, "Let's kill him," but not at all in a threatening tone of voice. It is as if killing people in the hospital were some sort of joke, a lark. However, I decided to open my eyes and stay awake for awhile. These apparitions shade over into the category of "haunt." Haunts attach to a place, not to people. My department chairman, Herr Werkmeister, at the USC School of Philosophy, had a similar apparitional haunt. The piano would appear to play, and it would always play the same tune. Similarly, the radio would appear to come on and play that tune. The librarian house-sat one summer and hardly knew how to tell Herr Professor Werkmeister (raised in Germany) that his fairly new and modern house in Baldwin hills had a ghost. The Professor just laughed and said; "I should have told you about that. I wasn't sure it would manifest for you. The ghost comes with the house." By the way, are there really ghosts? Maybe not. There are apparitions, there are haunts, and there are poltergeists, but none of them act with the intelligence and animacy of the spirit of a person. They are more like a recording that is stimulated to play for the right sort of person. Psi researchers do not agree on this point, and it is hard to think of a critical test. Apparitions have several common though not universal characteristics: (a) several people can see them at once, and all will see it (or feel it or hear it) from their own appropriate point of view, (b) there may be a feeling of cold, (c) the physical world is not changed. (d) Apparitions sometimes appear as the result of a crisis, such as the death of the person seen; wearing the clothes that person was wearing at the time. Yet the apparition never says "I have been killed," but instead does whatever the percipients would expect him to do.
From this Tyrrell draws some conclusions: (1) Percipients create apparitions on some unconscious level. (2) Yet, they may convey some information, for instance, the self-image of a person at the moment of death. Apparitions are the most common spontaneous forms of ESP (Extra Sensory Perception), a term I don't like to use. ESP in the body works sporadically, unlike sensory perception. When we are Out-of-Body, both HSP and apparitional perception work a hundred percent of the time, and what we perceive with the latter consists in apparitional reality. We see other people and ourselves according to self body-image. The stage setting of places and objects is apparitional. We use HSP only on the physical plane, since it allows us to see physical objects without having physical eyes or any EM interaction with light. The mind has no EM interactions and that is why it is invisible and intangible, and explains why a spirit can easily walk through physical objects. Skeptics reject the huge volume of ESP research in parapsychology as a combination of faulty experimental design and coincidence. Dr. Thelma Moss has shown that this debunking is wrong, in the book previously cited. Skeptics cannot debunk the apparitional perception and transmission of information during NDEs and OBEs. Here is where we find the best proof of "ESP". I quote from an NDE reported by Moody: I could see people all around and I could understand what they were saying. I didn't hear them, audibly, like I'm hearing you. It was more like knowing what they were thinking, exactly what they were thinking, but only in my mind, not in their actual vocabulary. I would catch it the second before they opened their mouths to speak." (Moody, 1975, p. 52 of the Bantam edition of LIFE AFTER LIFE). There seems general agreement among NDE and OBE participants that they do not actually hear physical sound. Notice that it is not mind reading. Apparitional listening receives the intent and whole content of a sentence, just before speech. The apparitional sense is not serial bit communication like that of a telegraph, telephone or television. That is why I do not use the term "telepathy" and think it is misleading. 7. Poltergeists: "Poltergeist" is German for "prankster spirit," and one of the most noted poltergeist investigators, Hans Bender, also happens to be German. Poltergeists exhibit real PK effects, both levitation and apports. Poltergeists are much less common than apparitions, children who recall former lifetimes, or people who have had OOBEs. Poltergeists are so dramatic, however, that the world is much more likely to hear about it. Some member of the household unconsciously produces poltergeists, since they follow the household from place to place. German investigators believe adolescents are unconsciously responsible, since families "grow out of" poltergeists. What do poltergeists do? One is levitation and movement of small objects such as cups and saucers (psycho-kinesis) that sail across the room and smash, and the other is teleportation, the disappearance of an object from one point in space-time and its reappearance at another point in space-time. Hans Bender has witnessed both. An apported object floats to the ground with a falling leaf motion, as if nearly weightless. UFOs sometimes exhibit the same falling leaf behavior.
Poltergeists are only one source of information about PK. We also have the experiments of Kenneth Batcheldor, and the personal experiences by Guy Playfair in a Batcheldor sitters group, described in chapter 10, "Turning the Tables," in IF THIS BE MAGIC (Playfair, 1985, p. 184 ff.). Kenneth Batcheldor has developed a technique for accomplishing the same kind of wild PK phenomena produced by 19th Century mediums, without using any mediums, or invoking any spirits. This includes table-tipping that I witnessed in high school at Monica's birthday party, (see my "Brief Autobiography"), but it goes way beyond tipping to outright levitation, sometimes of quite heavy tables, sometimes of heavy tables with all the participants sitting on it. Batcheldor says that any group of experimenters can do the same, as long as they believe it is possible. He thinks one should wait until the PK phenomenon is freely working before introducing any scientific controls, such as lights. A Batcheldor group works at night, into the wee hours, going until dawn, and they start in complete darkness. Once the PK is flowing, then Batcheldor will briefly turn on a flashlight or take photographs. He records the entire session on audiotape. If you wish to test the reality of PK, it is not always possible to find a good poltergeist case, since they are rare. Any group of willing participants can create what Batcheldor calls a "sitter group." I imagine most people will call it a "Batcheldor group." So there you have it, seven discoveries by Psi research. I will make use of them in my theory of the mind.