Apparitions Have Been Scientifically Investigated for Over 100 Years (E
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Shakespeare's Ghosts Live
Shakespeare’s Ghosts Live “Gradually, but surely, modern neuroscience is transitioning to a perspective that includes consciousness as a fundamental element in our worldview and not an incidental by-product of the brain. Along with this shift is a new appreciation of the complexity of the psyche, and the realization that many of our forebears understood aspects of consciousness that we unfortunately have shunned. Dr Annekatrin Puhle and Dr Adrian Parker-Reed have combed Shakespeareana and modern consciousness research for evidence of the richness of the psyche in the form of ghosts, spirits, and psychical phenomena. They show that these happenings remain an essential part of who we are, and are manifestations of healthy human function. This wonderfully illustrated, eloquent book is a reclamation project for the human psyche, an effort to take back what we have forfeited in our modern era. After reading Shakespeare’s Ghosts Live, you will never think of Shakespeare, ghosts, or yourself in the same way.” —Larry Dossey, MD, author, One Mind: How Our Individual Mind Is Part of a Greater Consciousness and Why It Matters “Talking about psychic phenomena in academia is still not regarded as politically ‘correct’, say the authors of this meticulously researched and engagingly written study of a long neglected area of Shakespeare’s vast survey of the totality of the human condition. This attitude, they add, amounts to ‘wilful disregard of current interest in exploring altered states of consciousness’. It has led to attempts to replace the term ‘parapsychology’ by ‘anomalistic psychology’, implying this to be no more than a ‘deviant belief’. -
John Stamos Helps Inspire Youngsters on WE
August 10 - 16, 2018 2 x 2" ad 2 x 2" ad John Stamos H K M F E D A J O M I Z A G U 2 x 3" ad W I X I D I M A G G I O I R M helps inspire A N B W S F O I L A R B X O M Y G L E H A D R A N X I L E P 2 x 3.5" ad C Z O S X S D A C D O R K N O youngsters I O C T U T B V K R M E A I V J G V Q A J A X E E Y D E N A B A L U C I L Z J N N A C G X on WE Day R L C D D B L A B A T E L F O U M S O R C S C L E B U C R K P G O Z B E J M D F A K R F A F A X O N S A G G B X N L E M L J Z U Q E O P R I N C E S S John Stamos is O M A F R A K N S D R Z N E O A N R D S O R C E R I O V A H the host of the “Disenchantment” on Netflix yearly WE Day Bargain Box (Words in parentheses not in puzzle) Bean (Abbi) Jacobson Princess special, which Classified Merchandise Specials Solution on page 13 Luci (Eric) Andre Dreamland ABC presents Merchandise High-End 2 x 3" ad Elfo (Nat) Faxon Misadventures King Zog (John) DiMaggio Oddballs 1 x 4" ad Friday. -
Psychic Phenomena and the Mind–Body Problem: Historical Notes on a Neglected Conceptual Tradition
Chapter 3 Psychic Phenomena and the Mind–Body Problem: Historical Notes on a Neglected Conceptual Tradition Carlos S. Alvarado Abstract Although there is a long tradition of philosophical and historical discussions of the mind–body problem, most of them make no mention of psychic phenomena as having implications for such an issue. This chapter is an overview of selected writings published in the nineteenth and twentieth centuries literatures of mesmerism, spiritualism, and psychical research whose authors have discussed apparitions, telepathy, clairvoyance, out-of-body experiences, and other parapsy- chological phenomena as evidence for the existence of a principle separate from the body and responsible for consciousness. Some writers discussed here include indi- viduals from different time periods. Among them are John Beloff, J.C. Colquhoun, Carl du Prel, Camille Flammarion, J.H. Jung-Stilling, Frederic W.H. Myers, and J.B. Rhine. Rather than defend the validity of their position, my purpose is to docu- ment the existence of an intellectual and conceptual tradition that has been neglected by philosophers and others in their discussions of the mind–body problem and aspects of its history. “The paramount importance of psychical research lies in its demonstration of the fact that the physical plane is not the whole of Nature” English physicist William F. Barrett ( 1918 , p. 179) 3.1 Introduction In his book Body and Mind , the British psychologist William McDougall (1871–1938) referred to the “psychophysical-problem” as “the problem of the rela- tion between body and mind” (McDougall 1911 , p. vii). Echoing many before him, C. S. Alvarado , PhD (*) Atlantic University , 215 67th Street , Virginia Beach , VA 23451 , USA e-mail: [email protected] A. -
RUNNING HEAD: Anomalous Experiences and Hypnotic Suggestibility
Anomalous experiences and hypnotic suggestibility 1 RUNNING HEAD: Anomalous experiences and hypnotic suggestibility Anomalous experiences are more prevalent among highly suggestible individuals who are also highly dissociative David Acunzo1, Etzel Cardeña2, & Devin B. Terhune3* 1 Centre for Mind/Brain Sciences, University of Trento, Rovereto, Italy 2 Department of Psychology, Lund University, Lund, Sweden 3 Department of Psychology, Goldsmiths, University of London, London, UK * Correspondence address: Devin B. Terhune Department of Psychology Goldsmiths, University of London 8 Lewisham Way New Cross, London, UK SE14 6NW [email protected] Word count: 3,186 The data that support the findings of this study are openly available in Open Science Framework at osf.io/cfa3r. Anomalous experiences and hypnotic suggestibility 2 Abstract Introduction: Predictive coding models propose that high hypnotic suggestibility confers a predisposition to hallucinate due to an elevated propensity to weight perceptual beliefs (priors) over sensory evidence. Multiple lines of research corroborate this prediction and demonstrate a link between hypnotic suggestibility and proneness to anomalous perceptual states. However, such effects might be moderated by dissociative tendencies, which seem to account for heterogeneity in high hypnotic suggestibility. We tested the prediction that the prevalence of anomalous experiences would be greater among highly suggestible individuals who are also highly dissociative. Methods: We compared high and low dissociative highly suggestible participants and low suggestible controls on multiple psychometric measures of anomalous experiences. Results: High dissociative highly suggestible participants reliably reported greater anomalous experiences than low dissociative highly suggestible participants and low suggestible controls, who did not significantly differ from each other. Conclusions: These results suggest a greater predisposition to experience anomalous perceptual states among high dissociative highly suggestible individuals. -
Black Shuck a Research Paper by Valerie Edwards
History Groups 1 & 2 Black Shuck A research paper by Valerie Edwards. Our latest task has been to write about a myth or legend associated with a place. For my story, I am returning to Suffolk, where I lived about 40 years ago, with the chilling tale of a ghostly dog by the name of Black Shuck! Those of a nervous disposition may prefer not to read on! The beast is said to roam the coastline and countryside of East Anglia, its name possibly derived from the old English word ‘succa’ meaning devil. For centuries, inhabitants of The Suffolk Coast have told tales of a large black dog with malevolent flaming eyes the size of saucers. The earliest surviving description of devilish black hounds is an account of an incident recorded in the Peterborough Abbey Chronicle (one version of the Anglo-Saxon Chronicle) around 1127. Tales like this are found all over the country, but my interest stems from evidence of the dog that can still be found in one of my favourite churches, at Blythburgh. This beautiful church, known as the Cathedral of the Marshes, can be seen from the A12, a few miles inland from Southwold. Black Shuck Blythburgh, “Cathedral of the Marshes” The story starts in Bungay, a small town about 10 miles from Blythburgh, on 4th August 1577, a day when there were several reports of a great thunder storm. Legend has it that a large black dog burst in through the doors of St Mary's Church in Bungay to a clap of thunder. It ran up the nave, past a large congregation, killing a man and boy and causing the church steeple to collapse through the roof, before moving on to Blythburgh Church where it mauled and killed more people. -
The Enf Ield 'Poltergeist' This Morning's Revisit of the Classic Case Provokes Further Thoughts
The Enf ield 'Poltergeist' This Morning's revisit of the classic case provokes further thoughts AT THE BEGINNING OF FEBRUARY, I appeared on This Morning to talk highly resistant to disbelieving witnesses. Playfair himself wrote that"... about the Enfield 'poltergeist' with Guy Lyon Playfair (writer of This paranormal events only took place in the presence of people who House is Haunted) and Janet Winter. The producers were very pleased believed them to be possible"3 In fact, it's hard to avoid wondering that they had an appearance by the woman who had been the eleven- whether the agents of the peculiar occurrences at Enfield were simply year-old at the centre of the events in the late 70s, but were extremely refusing to play to tough crowds. concerned about her resilience and sought an assurance from me that In her piece, Ms. Barrington makes the point that "Janet has consis- I could keep it generalised and unconfrontational, which I was happy to tently resisted the fame and fortune that would certainly come her way do. When I met Janet in the Green Room, I have to say I found her if she were now to claim that she had faked all her phenomena." While extremely likeable and every bit as nervous as I had been warned. She true, that carries the implicit assumption that fame and fortune are the has previously been quite publicity-averse and, fair enough, most peo- objects of Janet's desire. Having been a witness to her demeanour at a ple would find going on the telly very nerve-wracking indeed. -
A Lawyer Presents the Case for the Afterlife
A Lawyer Presents the Case for the Afterlife Victor James Zammit 2 Acknowledgements: My special thanks to my sister, Carmen, for her portrait of William and to Dmitri Svetlov for his very kind assistance in editing and formatting this edition. My other special thanks goes to the many afterlife researchers, empiricists and scientists, gifted mediums and the many others – too many to mention – who gave me, inspiration, support, suggestions and feedback about the book. 3 Contents 1. Opening statement............................................................................7 2. Respected scientists who investigated...........................................12 3. My materialization experiences....................................................25 4. Voices on Tape (EVP).................................................................... 34 5. Instrumental Trans-communication (ITC)..................................43 6. Near-Death Experiences (NDEs) ..................................................52 7. Out-of-Body Experiences ..............................................................66 8. The Scole Experiment proves the Afterlife ................................. 71 9. Einstein's E = mc2 and materialization.........................................77 10. Materialization Mediumship.......................................................80 11. Helen Duncan................................................................................90 12. Psychic laboratory experiments..................................................98 13. Observation -
The Adorabyssal Oracle
THE ADORABYSSAL ORACLE The Adorabyssal Oracle is an oracle deck featuring the cutest versions of mythological, supernatural, and cryptozoological creatures from around the world! Thirty-six spooky cuties come with associated elements and themes to help bring some introspection to your day-to-day divinations and meditations. If you’re looking for something a bit more playful, The Adorabyssal Oracle deck doubles as a card game featuring those same cute and spooky creatures. It is meant for 2-4 players and games typically take 5-10 minutes. If you’re interested mainly in the card game rules, you can skip past the next couple of sections. However you choose to use your Adorabyssal Deck, it is my hope that these darkly delightful creatures will bring some fun to your day! WHAT IS AN ORACLE DECK? An Oracle deck is similar to, but different from, a Tarot deck. Where a Tarot deck has specific symbolism, number of cards, and a distinct way of interpreting card meanings, Oracle decks are a bit more free-form and their structures are dependent on their creators. The Adorabyssal Oracle, like many oracle decks, provides general themes accompanying the artwork. The basic and most prominent structure for this deck is the grouping of cards based on elemental associations. My hope is that this deck can provide a simple way to read for new readers and grow in complexity from there. My previous Tarot decks have seen very specific interpretation and symbolism. This Oracle deck opens things up a bit. It can be used for more general or free-form readings, and it makes a delightful addition to your existing decks. -
Inside This Issue with Programs to Increase Health, Awareness, and Perception
ANNUAL CONFERENCE IN SEATTLE The International Association for Near-Death Studies, Inc. Vol. XX, No. 3, 2001 $5.00 THE PRESIDENT’S MESSAGE AT THE SEATTLE CONFERENCE: NDES IN THE Dreaming in Seattle MEDICAL PROFESSION Bill Taylor by Pam Kircher, M.D. r. Bob Brumblay, an emergency room hile attending the IANDS Annual Conference physician from Hawaii, told this year’s in Seattle I had a wonderful dream. I was being IANDS conference how his attempts Dto understand his wife’s near-death experience revived on an operating table in the hospital and had just Wreturned to my body from somewhere out in the universe. As I looked up at eventually led him to a new theory of human the doctor who had revived me, I felt afraid to tell him of this very personal perception. And Seattle pediatrician Dr. Melvin event. To my surprise he asked me if anything unusual happened while I was Morse confessed to having been skeptical initially practically dead. I cautiously described what had happened to me and how I when children resuscitated by him described their had floated above my body and traveled far away, met a light being and later NDEs—but by now Morse has heard so many returned to my body. He said he had studied this phenomenon in medical such stories from his young patients that research- school, and that he knew of other patients with similar experiences. He in- ing the NDE has become a major focus of his troduced me to a nurse who provided me with information, resources, and career, and has fundamentally altered his locations of support groups where I could meet and talk about this if I wanted worldview. -
Between Static and Slime in Poltergeist
Page 3 The Fall of the House of Meaning: Between Static and Slime in Poltergeist Murray Leeder A good portion of the writing on Poltergeist (1982) has been devoted to trying to untangle the issues of its authorship. Though the film bears a directorial credit from Tobe Hooper, there has been a persistent claim that Steven Spielberg (credited as writer and producer) informally dismissed Hooper early in the process and directed the film himself. Dennis Giles says plainly, “Tobe Hooper is the director of record, but Poltergeist is clearly controlled by Steven Spielberg,” (1) though his only evidence is the motif of white light. The most concerted analysis of the film’s authorship has been by Warren Buckland, who does a staggeringly precise formal analysis of the film against two other Spielberg films and two other Hooper films, ultimately concluding that the official story bears out: Hooper directed the film, and Spielberg took over in postproduction. (2) Andrew M. Gordon, however, argues that Poltergeist deserves a place within Spielberg’s canon because so many of his trademarks are present, and because Spielberg himself has talked about it as a complementary piece for E .T.: The ExtraTerrestrial (1982). (3) A similar argument can be made on behalf of Hooper, however, with respect to certain narrative devices and even visual motifs like the perverse clown from The Funhouse (1981). Other scholars have envisioned the film as more of a contested space, caught between different authorial impulses. Tony Williams, for examples, speaks of Spielberg “oppressing any of the differences Tobe Hooper intended,” (4) which is pure speculation, though perhaps one could be forgiven to expect a different view of family life from the director of The Texas Chain Saw Massacre (1974) than that of E.T. -
The Supernatural World of the Kawaiisu by Maurice Zigmond1
The Supernatural World of the Kawaiisu by Maurice Zigmond1 The most obvious characteristic at the supernatural world of the Kawaiisu is its complexity, which stands in striking contrast to the “simplicity” of the mundane world. Situated on and around the southern end of the Sierra Nevada mountains in south - - central California, the tribe is marginal to both the Great Basin and California culture areas and would probably have been susceptible to the opprobrious nineteenth century term, ‘Diggers’ Yet, if its material culture could be described as “primitive,” ideas about the realm of the unseen were intricate and, in a sense, sophisticated. For the Kawaiisu the invisible domain is tilled with identifiable beings and anonymous non-beings, with people who are half spirits, with mythical giant creatures and great sky images, with “men” and “animals” who are localized in association with natural formations, with dreams, visions, omens, and signs. There is a land of the dead known to have been visited by a few living individuals, and a netherworld which is apparently the abode of the spirits of animals - - at least of some animals animals - - and visited by a man seeking a cure. Depending upon one’s definition, there are apparently four types of shamanism - - and a questionable fifth. In recording this maze of supernatural phenomena over a period of years, one ought not be surprised to find the data both inconsistent and contradictory. By their very nature happenings governed by extraterrestrial fortes cannot be portrayed in clear and precise terms. To those involved, however, the situation presents no problem. Since anything may occur in the unseen world which surrounds us, an attempt at logical explanation is irrelevant. -
Black Shuck's Lesson in the Anthropocene Jonathan
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Apollo Hounded out of time: Black Shuck’s Lesson in the Anthropocene Jonathan Woolley Division of Social Anthropology, University of Cambridge, United Kingdom. Abstract: Drawing in nightmares, shadows and loneliness, this article follows a rarely- trodden and difficult path across the shifting geology of Norfolk; a track marked by fleeting glimpses and horrible signs of the deadly consequences of deep time and human choice. The subject of fascination for folklorists, cryptozoologists and the general public alike; in East Anglia stories abound of a huge, devilish hound, with saucer-shaped eyes and followed by the demonic stench of sulphur; Black Shuck. Pursued by - rather than pursuing - footprints in the mud, whispered stories from isolated places, and the mysteriously mutilated corpses of deer, this ethnographic description considers the significance of encounters with this phantasm for recent debates surrounding the proper understanding of the beginning of the Anthropocene, and the implications of this for our sense time and responsibility. In this era of unprecedented human power over the natural world, the Shuck - the mere sight of whom brings death - still haunts us; his chthonic presence reminding us of the inexorable, yet unpredictable power of death. By attending the monstrous, spectral ambiguity of the Shuck, and his ability to reformulate the landscape of East Anglia as a social space, this article explores the how coeval quality of the longue durée of deep time, and the haunting rupture entailed by the prospect of our own mortality, can enchant, rather than blunt, our sense of human responsibility in the Anthropocene.