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Carlos S. Alvarado, PhD, Research Fellow, Parapsychology Foundation

The authors of this article present the results of an online survey.

Future Directions in Meditation Research: Recommendations for Expanding the Field of Contemplative Science.

PLoS ONE 13(11): e0205740. https://doi.org/10.1371/journal.pone.0205740

by

Cassandra Vieten, Helane Wahbeh, B. Rael Cahn, Katherine MacLean, Mica Estrada, Paul Mills, Michael Murphy , Shauna Shapiro, Dean Radin, Zoran Josipovic, David E. Presti, Michael Sapiro, Jan Chozen Bays, Peter Russell, David Vago, Fred Travis, Roger Walsh, & Arnaud Delorme

Cassandra Vieten 2

Cassandra Vieten

Helané Wahbeh

Helané Wahbeh

Michael Murphy

Michael Murphy

david presti

David Presti

Arnaud Delorme

Arnaud Delorme

Abstract

“The science of meditation has grown tremendously in the last two decades. Most studies have focused on evaluating the clinical effectiveness of mindfulness-based interventions, neural and other physiological correlates of meditation, and individual cognitive and emotional aspects of meditation. Far less research has been conducted on more challenging domains to measure, such as group and relational, transpersonal and mystical, and difficult aspects of meditation; anomalous or extraordinary phenomena related to meditation; and post-conventional stages of development associated with meditation. However, these components of meditation may be crucial to people’s psychological and spiritual development, could represent important mediators and/or mechanisms by which meditation confers benefits, and could themselves be important outcomes of meditation practices. In addition, since large numbers of novices are being introduced to meditation, it is helpful to investigate experiences they may encounter that are not well understood. Over the last four years, a task force of meditation researchers and teachers met regularly to develop recommendations for expanding the current meditation research field to include these important yet often neglected topics. These meetings led to a cross-sectional online survey to investigate the prevalence of a wide range of experiences in 1120 meditators. Results show that the majority of respondents report having had many of these anomalous and extraordinary experiences. While some of the topics are potentially controversial, they can be subjected to rigorous scientific investigation. These arenas represent largely uncharted scientific terrain and provide excellent opportunities for both new and experienced researchers. We provide suggestions for future directions, with accompanying online materials to encourage such research.”

They concluded that “mystical and extraordinary experiences  are prevalent enough among meditators, and salient enough to those who have them, to warrant further scientific inquiry.” Some of the mystical experiences were feelings of peace and tranquility, feelings of joy, loss of usual sense of time, fusion of self with a larger whole, and feeling that “all is one.” Regarding these, and other experiences, it is said in the report that “the vast majority reporting having them “2–5 times” or “many times” for almost all items.”

Other experiences included alterations in vision and hearing, perception of nonphysical beings, a sense of collective energy, and ESP-type experiences. “Over half of the meditators in our sample reported experiencing clairvoyance or telepathy (perceiving information that could not have been known to them by any known physical means, but later turned out to be true) at least once. Not only that, but the majority also found the experience “somewhat pleasant” and “quite meaningful or important.”

“Discussions of the relationship between meditation practice and advanced capacities of meditators can be traced in written form back to Patanjali’s Yoga Sutras, published roughly two thousand years ago . . . Claims such as precognition, clairvoyance, telepathy, and mind-matter interactions are still controversial, although a growing body of literature suggests that some such claims could be supported by data . . . External physical phenomena, or objects moving by a non-physical force, physical objects appearing when they had not been there before, objects falling over, a light going out, psychokinesis (the supposed ability to move objects by mental attention or intention alone), or other physical manifestations that seemed to have no physical cause are also discussed in historical literature. Approximately one-third of the meditators in our sample endorsed having experienced something like this at least once.”

“Physical and perceptual sensations not apparently caused by the physical environment were experienced by the vast majority of our survey respondents, including: heat, cold, pressure, or tingling; seeing lights, visions, or images; lightness or heaviness, floating, out of body experiences, body parts disappearing, or feeling like the body changed in shape or size; hearing buzzing sounds, humming, or voices or music that were not in the physical environment. These are experiences that have rarely been examined in a scientific context, but were endorsed by 60–90% of our respondents.”

The authors also state: “It is important to note here again that there did not appear to be a substantially higher rate of psychological disorders in this sample than in the general population. While these experiences could be completely illusory, they also could point to aspects of human potential and reality that challenge prevailing paradigms. Western scientists may hesitate to entertain the possibility that one possible explanation for these perceptions of non-local aspects of consciousness are that they are ontologically real. In many meditative traditions, whether they are considered real or not, these experiences are discounted as potentially derailing. Patanjali and others have cautioned that focusing on such experiencing can be seductive, cause egocentricity, or become distractions . . . At the same time, there are views within some contemplative traditions that such experiences can be utilized with wisdom and compassion by experienced masters, and some highly respected practitioners of contemplative traditions have encouraged more research on such domains.”

Overall, the authors of this paper argue that, more than side effects, all these experiences “may be crucial to people’s psychological and spiritual development.” One hopes that their call for further scientific research in these areas is heard.

 

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Carlos S. Alvarado, PhD, Research Fellow, Parapsychology Foundation

Blanco, S., Sambin, M., & Palmieri, A. (2017). Meaning making after a near-death experience: The relevance of intrapsychic and interpersonal dynamics. Death Studies, 27, 1-12.

This study aims to investigate the processes used by individuals to integrate a near-death experience (NDE) and to discuss the use of a meaning-making component to help people who have had such experiences. A psychotherapist interviewed six individuals who reported having had a NDE. Transcripts of the interviews were coded using an interpretative phenomenological analysis. The authors identified intrapsychic and interpersonal dynamics implicated in the individuals’ meaning-making processes, and the problems encountered during their integration of the experience. Meaning-based approaches are a feasible theoretical framework for shedding light on the NDE and providing support for people who have lived through them.

Chandradasa, M., Wijesinghe, C., Kuruppuarachchi, K. A. L. A., & Perera, M. (2017). Near-death experiences in a multi-religious hospital population in Sri Lanka. Journal of Religion and Health, 57, 1599-1605.

Near-death experiences (NDEs) are a wide range of experiences that occur in association with impending death. There are no published studies on NDEs in general hospital populations, and studies have been mainly conducted on critically ill patients. We assessed the prevalence of NDEs and its associations in a multi-religious population in a general hospital in Sri Lanka. A randomised sample of patients admitted to the Colombo North Teaching Hospital was assessed using the Greyson NDE scale and clinical assessment. Out of total 826 participants, NDEs were described by 3%. Compared to the NDE-negative participants, the NDE-positive group had a significantly higher mean for age and a ratio of men. Women reported deeper NDEs. Patients of theistic religions (Christianity, Islam and Hinduism) reported significantly more NDEs compared to patients from the non-theistic religious group (Buddhism). NDE-positive patient group had significantly higher reporting of a feeling ‘that they are about to die’, the presence of loss of consciousness and a higher percentage of internal medical patients. This is the first time that NDEs are assessed in a general hospital population and NDEs being reported from Sri Lanka. We also note for the first time that persons with theistic religious beliefs reported more NDEs than those with non-theistic religious beliefs. Medical professionals need to be aware of these phenomena to be able to give an empathic hearing to patients who have NDE.

Kinsella, M. (2017). Near-death experiences and networked spirituality: The emergence of an afterlife movement. Journal of the American Academy of Religion, 85, 168–198.

Near-death experiences (NDEs) were first introduced to the public in 1975. Shortly thereafter, an entire field of near-death studies emerged that began outlining an NDE-based spirituality. This spirituality draws heavily upon an aspect of NDEs known as the “life review,” which involves the reliving or witnessing of significant autobiographical events, either from one’s own perspective or that of others. Near-death studies have contributed to the rise of what I have termed an “afterlife movement”: a loosely organized collective utilizing NDE narratives and practices modeled after the life review to transform behaviors and attitudes toward death, dying, and end-of-life care. By presenting findings from the first ethnography ever to be conducted on the sharing and study of NDE reports in group settings, this article describes this growing movement at the local level.

Lake, J. (2017). The evolution of a predisposition for the near-death experience: implications for non-local consciousness. Journal of Nonlocality, 5.

Near-death experiences (NDE) raise important questions about the nature of human consciousness, the relationship between brain function and consciousness, the perceptual information that is available to consciousness in moments before death, the role of physical and biological mechanisms associated with altered states of consciousness, and relationships between consciousness, space-time and phenomenal reality. Challenges posed by efforts to define the NDE, claims of anomalous experiences associated with NDEs, the problem of “timing” of NDEs with respect to brain function, recent findings from neuroscience are reviewed, along with emerging evidence for quantum models of consciousness that may help elucidate the nature of NDEs.

Lawrence, M. (2017). Near-death and other transpersonal experiences occurring during catastrophic events. American Journal of Hospice and Palliative Care, 34, 486-492.

The purpose of this article is to describe examples of near-death and other transpersonal experiences occurring during catastrophic events like floods, wars, bombings, and death camps. To date, researchers have limited their investigations of these transpersonal events to those occurring to seriously ill patients in hospitals, those dying from terminal illnesses, or to individuals experiencing a period of grief after the death of a loved one. Missing is awareness by first responders and emergency healthcare professionals about these transpersonal experiences and what to say to the individuals who have them. Some responders experience not only deaths of the victims they assist, but also deaths of their colleagues. Information about these transpersonal experiences can also be of comfort to them. The examples in this article include a near-death experience during the Vietnam War, an out-of-body experience after a bomb explosion during the Iraq War, a near-death visit to a woman imprisoned at Auschwitz, and two after-death communications, one from a person killed in Auschwitz and another from a soldier during World War I. Also included are interviews with two New York City policemen who were September 11, 2001 responders. It is hoped the information will provide knowledge of these experiences to those who care for those near death, or dying, or grieving because of catastrophic events, and encourage researchers to further investigate these experiences during disasters.

Martial, C., Charland-Verville, V., Cassol, H., Didone, V., Van der Linden, M., & Laureys, S. (2017). Intensity and memory characteristics of near-death experiences. Consciousness and Cognition, S1053-8100(16)30380-4. doi: 10.1016/j.concog.2017.06.018.

Memories of Near-Death Experiences (NDEs) seem to be very detailed and stable over time. At present, there is still no satisfactory explanation for the NDEs’ rich phenomenology. Here we compared phenomenological characteristics of NDE memories with the reported experience’s intensity. We included 152 individuals with a self-reported “classical” NDE (i.e. occurring in life-threatening conditions). All participants completed a mailed questionnaire that included a measure of phenomenological characteristics of memories (the Memory Characteristics Questionnaire; MCQ) and a measure of NDE’s intensity (the Greyson NDE scale). Greyson NDE scale total score was positively correlated with MCQ total score, suggesting that participants who described more intense NDEs also reported more phenomenological memory characteristics of NDE. Using MCQ items, our study also showed that NDE’s intensity is associated in particular with sensory details, personal importance and reactivation frequency variables.

Martial C, Cassol H, Antonopoulos G, Charlier T, Heros J, Donneau A-F, Charland-Verville V and Laureys S (2017) Temporality of features in near-death experience narratives. Frontiers of Human Neuroscences, 11:311. doi: 10.3389/fnhum.2017.00311

Background: After an occurrence of a Near-Death Experience (NDE), Near-Death Experiencers (NDErs) usually report extremely rich and detailed narratives. Phenomenologically, a NDE can be described as a set of distinguishable features. Some authors have proposed regular patterns of NDEs, however, the actual temporality sequence of NDE core features remains a little explored area. Objectives: The aim of the present study was to investigate the frequency distribution of these features (globally and according to the position of features in narratives) as well as the most frequently reported temporality sequences of features. Methods: We collected 154 French freely expressed written NDE narratives (i.e., Greyson NDE scale total score ≥ 7/32). A text analysis was conducted on all narratives in order to infer temporal ordering and frequency distribution of NDE features. Results: Our analyses highlighted the following most frequently reported sequence of consecutive NDE features: Out-of-Body Experience, Experiencing a tunnel, Seeing a bright light, Feeling of peace. Yet, this sequence was encountered in a very limited number of NDErs. Conclusion: These findings may suggest that NDEs temporality sequences can vary across NDErs. Exploring associations and relationships among features encountered during NDEs may complete the rigorous definition and scientific comprehension of the phenomenon.

Martial, C., Charland-Verville, V., Dehon, H., & Laureys, S. (2017). False memory susceptibility in coma survivors with and without a near-death experience. Psychological Research, DOI: http://dx.doi.org/10.1007/s00426-017-0855-9

It has been postulated that memories of near-death experiences (NDEs) could be (at least in part) reconstructions based on experiencers’ (NDErs) previous knowledge and could be built as a result of the individual’s attempt to interpret the confusing experience. From the point of view of the experiencer, NDE memories are perceived as being unrivalled memories due to its associated rich phenomenology. However, the scientific literature devoted to the cognitive functioning of NDErs in general, and their memory performance in particular, is rather limited. This study examined NDErs’ susceptibility to false memories using the Deese–Roediger–McDermott (DRM) paradigm. We included 20 NDErs who reported having had their experience in the context of a life-threatening event (Greyson NDE scale total score ≥7/32) and 20 volunteers (matched for age, gender, education level, and time since brain insult) who reported a life-threatening event but without a NDE. Both groups were presented with DRM lists for a recall task during which they were asked to assign “Remember/Know/Guess” judgements to any recalled response. In addition, they were later asked to complete a post-recall test designed to obtain estimates of activation and monitoring of critical lures. Results demonstrated that NDErs and volunteers were equally likely to produce false memories, but that NDErs recalled them more frequently associated with compelling illusory recollection. Of particular interest, analyses of activation and monitoring estimates suggest that NDErs and volunteers groups were equally likely to think of critical lures, but source monitoring was less successful in NDErs compared to volunteers.

Moore, L., & Greyson, B. (2017). Characteristics of memories for near-death experiences. Consciousness and Cognition, 51, 116–124.

Near-death experiences are vivid, life-changing experiences occurring to people who come close to death. Because some of their features, such as enhanced cognition despite compromised brain function, challenge our understanding of the mind-brain relationship, the question arises whether near-death experiences are imagined rather than real events. We administered the Memory Characteristics Questionnaire to 122 survivors of a close brush with death who reported near-death experiences. Participants completed Memory Characteristics Questionnaires for three different memories: that of their near-death experience, that of a real event around the same time, and that of an event they had imagined around the same time. The Memory Characteristics Questionnaire score was higher for the memory of the near-death experience than for that of the real event, which in turn was higher than that of the imagined event. These data suggest that memories of near-death experiences are recalled as ‘‘realer” than real events or imagined events.

Royse, D., & Badger, K. (2017). Near-death experiences, posttraumatic growth, and life satisfaction among burn survivors. Social Work in Health Care, 56, 155-168.

Survivors of large burns may face positive and negative psychological after-effects from close-to-death injuries. This study is the first to examine their near-death experiences (NDEs) and posttraumatic growth (PTG) and life satisfaction afterwards. With an available sample of 92 burn survivors, half met the criteria for an NDE using an objective scale. Those who indicated religion was a source of strength and comfort had high scores on life satisfaction, PTG, and the NDE Scale. Individuals with larger burns reported greater PTG than those with smaller total body surface area burned (TBSA). There were no significant differences on life satisfaction, PTG, or NDEs when examined by gender or years since the burn injury. Elements of the NDE most frequently reported were: An altered sense of time, a sense of being out of the physical body, a feeling of peace, vivid sensations, and sense of being in an “other worldly” environment. Social workers and other health providers need to be comfortable helping burn survivors discuss any NDEs and process these through survivors’ spirituality and religious belief systems as they recover.

Tassell-Matamua, N., & Lindsay, N., Bennett, S., Valentine, H., & Pahina, J. (2017). Does learning about near-death experiences promote psycho-spiritual benefits in those who have not had a near-death experience? Journal of Spirituality and mental Health, 19, 95-115.

Research has revealed a consistent pattern of positive aftereffects in those who report a near-death experience [NDE]. Beneficial outcomes are also possible for those who have not had a NDE, but instead learn about them, although much of this research has been conducted on therapeutic populations. Using a sample of 143 participants randomly assigned to either an intervention or non-intervention group, we investigated whether learning about NDEs generated the same psycho-spiritual benefits having a NDE does. Results revealed significant changes in appreciation for life, spirituality, and appreciation for death, in the intervention group after learning about NDEs.

Carlos S. Alvarado, PhD, Research Fellow, Parapsychology Foundation

I have commented about the Psi Encyclopedia in previous essays (click here, here, and here), a project sponsored by the Society for Psychical Research . The project, managed by Robert McLuhan, has continued to grow. Here is a list of some new entries posted in 2018 and 2019.

psi encyclopedia 2019

Animals in Psi Research, by Michael Duggan

Announcing Dreams and Related Experiences, by James G. Matlock

Arigo, by Karen Wehrstein

karen wehrstein

Karen Wehrstein

Behavioural Memories in Reincarnation Cases, by James G Matlock

Creery Telepathy Experiments, by Karen Wehrstein

Decline Effect in Parapsychology, by Matthew Colborn

matt colborn

Mathew Colborn

Experimental Psi Research in Asia and Australia, by Michael Duggan

Fraud in Science and Parapsychology, Chris Roe

chris roe 2

Chris Roe

Gladys Osborne Leonard, Trevor Hamilton

Global Consciousness Project, Roger D Nelson

Hubert Larcher, by Renaud Evrard

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Renaud Evrard

Indridi Indridason, by Erlendur Haraldsson

Mediumship and Pathology, by Carlos S Alvarado

Mental Mediumship Research, by Julie Beischel

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Julie Beischel

Parapsychology in Psychology Textbooks, by Chris Roe

Perspectival Postmortem Awareness, by Stephen E Braude

Psi Research in the Netherlands, by Dick Bierman, Hans Gerding, and Hein van Dongen

dick bierman 2

Dick Bierman

Unusual Ways of Testing for Psi, Michael Duggan

 

 

Carlos S. Alvarado, PhD, Research Fellow, Parapsychology Foundation

I had the pleasure of meeting David Presti in 2009 when I was affiliated to the Division of Perceptual Studies of the University of Virginia and he came to visit the group there. He organized the book discussed here, Mind Beyond Brain: Buddhism, Science, and the Paranormal (Columbia University Press, 2018).

david presti

David Presti

David sent me the following brief biography for this blog. He is teaching professor of neurobiology, psychology, and cognitive science at the University of California, Berkeley. David has a master’s degree in physics and a PhD in molecular biology, both from the California Institute of Technology, and a PhD in clinical psychology from the University of Oregon. For ten years he worked in the clinical treatment of substance abuse and post-traumatic stress disorder with military veterans at the VA Medical Center in San Francisco. And for the last 15 years he has been teaching neuroscience and dialoguing about science with Tibetan Buddhist monks and nuns in India, Nepal, and Bhutan.  In addition to the book discussed here, he is the author of Foundational Concepts in Neuroscience: A Brain-Mind Odyssey (W.W. Norton, 2016).

presti mind beyond brain

Mind Beyond Brain: Buddhism, Science, and the Paranormal has essays by David, and other authors who are researchers at the above-mentioned Division of Perceptual Studies. In the book all of them challenge reductionistic concepts of the mind relating the topic of consciousness to Buddhism (mainly David), and via essays about parapsychological topics.

Here is the table of contents.

Table of Contents

Foreword (Geshe Tenzin Wangyal Rinpoche)

Prologue: Deepening the dialogue (David Presti & Edward Kelly)

Chapter 1: Scientific revolution and the mind-matter relation (David Presti)

Chapter 2: Near-death experiences (Bruce Greyson)

Chapter 3: Reports of part-life memories (Jim Tucker)

Chapter 4: Mediums, apparitions, and deathbed experiences (Emily Williams Kelly)

Chapter 5: Paranormal phenomena, the siddhis, and an emerging path toward

reconciliation of science and spirituality (Edward Kelly)

Chapter 6: An expanded conception of mind (David Presti)

     Notes: (David Presti)

Interview

Can you give us a brief summary of the book?  

The book is about expanding an empirical science of mind and consciousness. It approaches this issue by looking at the historical trajectory of how we understand the relationship of mind and brain in modern science – and considers the successes and the limitations of the current approach. One way forward in expanding a science of mind is to take seriously empirical data for phenomena that are not accounted for within the current explanatory framework of biophysical science – that is, empirical data documenting certain paranormal or psi phenomena. This, of course, is no surprise to the folks who already consider the study of the paranormal to be a serious scientific endeavor. In this book we specifically consider aspects of near-death experiences, small children who spontaneously talk about having lived another life (cases of the reincarnation type), apparitions associated with death or other crises, studies of mediums, and laboratory investigations of certain psi phenomena. These empirical data are addressed in four chapters authored by investigators at the University of Virginia who are respected long-time researchers on these topics.

The discussion in this book is framed in the context of the contemporary dialogue between Buddhism and science – specifically neuroscience, psychology, and physics – initiated and nurtured over the last 35 years by His Holiness the Dalai Lama, spiritual leader of the Tibetan Buddhist tradition. Appreciating that the nature of reality and the nature of mind are among the deepest mysteries in modern science, and are also essential topics of Buddhist philosophical investigation, the Dalai Lama conjectured that a conversation between the complementary perspectives on mind and world represented by these two traditions might generate new ideas – insights that would hopefully benefit all parties in the dialogue, and perhaps, by extension, the larger community of humanity.

dalai lama

Dalai Lama

The conversation has evolved now for several decades and has contributed to interest among scientists – especially psychologists, cognitive scientists, neuroscientists, and other biomedical researchers and clinicians – in the study of how meditation practices impact physical and mental health, and on neural and physiological correlates of various aspects of meditation and mindfulness practices. However, a broader aspect of this conversation is the engagement of complementary worldviews. One, modern science, views the physical world as external to the human psyche and introduces mind/consciousness as a sort of afterthought, appearing only after conditions for its emergence have been created following billions of years of physical and biological evolution. The other, Buddhist philosophy and tradition, essentially begins with the premise that all we know is via our experience, and mind and world are likely to have a far more interdependent relation.

Topics such as those discussed in the present book, while of great interest to the community of Buddhist scholars, and of central importance to deepening our investigation and understanding of how mind and world relate, have been off-limits for discussion in any of the formal Buddhism-science dialogues to date. A variety of reasons are no doubt at play, including the belief held by many scientists that investigation of the paranormal is not a legitimate program of scientific endeavor, as well as a general lack of awareness in the scientific community of the scope of investigations that have been and are being conducted. The present book was inspired by a one-day conference hosted by an esteemed Tibetan teacher, Tenzin Wangyal Rinpoche, in which scientific and Buddhist perspectives on these topics were discussed.

What is your background in parapsychology, and with the topic of the book specifically?                                                                                                                      

I am a neuroscientist and university educator, working at the interface of biology, psychology, chemistry, and physics. I’ve been distantly following research in parapsychology for more than 40 years, and strengthened my connection with the field substantially 13 years ago, when I became part of a consciousness research group at the Esalen Institute that included a number of distinguished investigators in the field, and notably the researchers from the University of Virginia who would eventually contribute to the present book. This led to my spending part of a sabbatical semester in Virginia in 2009, further deepening my knowledge and connection with the field, and specifically with the topics that are major foci of discussion in the present book.

With respect to Buddhism, I have been following the contemporary engagement of Tibetan Buddhism with science for several decades. I met with the Dalai Lama in 2003 to discuss some of the questions that are addressed in this book. And I have been teaching neuroscience and dialoguing about science with Tibetan Buddhist monks and nuns at monastic institutions in India, Bhutan, and Nepal for 15 years – part of a program to develop science education and collaborations with Tibetan Buddhist monastics. This educational program (Science for Monks & Nuns) was inspired by the Dalai Lama, in part to enlarge the community of scientifically knowledgeable discussants among those already highly proficient in Buddhist philosophy and practice.

Why do you think your book is important and what do you hope to accomplish with it?  

As a scientist and educator, my intention is to expand the perspective we currently have on the evolving science of mind and consciousness, and I believe it is important to pursue many paths forward in this endeavor. Fostering a discussion of the empirical investigation of paranormal phenomena in the context of the ongoing dialogue between Buddhism and science is one such way. This may facilitate a deeper appreciation of how to engage the worldviews of not only Asian spiritual traditions such as Buddhism, but other spiritual and religious traditions as well, in productive conversation with the complementary worldview of modern science.

In this book, we have strived to present the material in a clear, concise, and scientifically rigorous manner – and also to ground the discussion within established frameworks of history and philosophy of science. The hope is to reach scientists and other interested individuals who are open-minded enough to read and think about this material with earnest curiosity.

My hope is that this will offer a contribution to expanding the way we think about the relationship of mind and reality in contemporary science. And this is not simply an interesting intellectual exercise – for how we define or conceptualize the nature of mind, and the nature of who we are with respect to the rest of what we consider to be reality, greatly impacts everything about how we behave in the world.

 

 

Carlos S. Alvarado, PhD, Research Fellow, Parapsychology Foundation

I just published a short article entitled “Eleanor M. Sidgwick (1845-1936)” (Journal of Parapsychology, 2018, 82, 127-131; available on request carlos@theazire.org). This is the first of several short articles about historical figures and topics that the editor of the journal, Etzel Cardeña, plans to include in future issues.

eleanor sidgwick 3

Eleanor M. Sidgwick

Here is the abstract:

Abstract

Eleanor M. Sidgwick was an important figure in the early history of the Society for Psychical Research (SPR). In later years she became known for her critiques of the evidence for physical mediumship, and for her systematic studies of apparitions of the dead and hauntings, premonitions, clairvoyance, and the mediumship of Leonora E. Piper. Sidgwick also made significant contributions to the study of spontaneous and experimental telepathy, the cross-correspondences, and book tests, or attempts to get spirit communicators to obtain veridical information from the content of a book.

I wrote at the beginning of the article: “Mrs. Eleanor Mildred Sidgwick was one of the most productive psychical researchers of the early Society for Psychical Research (SPR) . . . She was Treasurer, Vice-Principal, and Principal at Newnham College. Sidgwick married Henry Sidgwick in 1876, and shared with him deep interests in women’s education and in psychical research . . . Sidgwick was involved in psychical investigations before the SPR was founded. Together with some close associates, among them Edmund Gurney, Walter Leaf, Frederic W. H. Myers, and Henry Sidgwick, she had séances with several physical mediums during the 1870s . . . They included Annie Fairlamb, Anna Eva Fay, Kate Fox (then Mrs. Jencken), Mary Rosina Showers, and Catherine Wood. But the results of the séances were not in favor of the genuineness of the phenomena and led the group to a general feeling of skepticism.”

Mrs. Sidgwick contributed to many areas of psychical research, as seen in the following papers published in the Proceedings of the Society for Psychical Research:

 (1885). Notes on the evidence collected by the Society, for phantasms of the dead. 3, 69–150.

sidgwick phantasms of the dead (1886). Results of a personal investigation into the physical phenomena of Spiritualism: With some critical remarks on the evidence for the genuineness of such phenomena.4, 45–74.

(1888). On the evidence for premonitions. 5, 288–354.

 (1891). On the evidence for clairvoyance. 7, 30–99.

image of page 30

 (1891). On spirit photographs: A reply to Mr. A. R. Wallace. 7, 268–289.

 (1910). Cross-correspondences between Mrs. Piper and other automatists. 24, 170–200.

 (1915). A contribution to the study of the psychology of Mrs. Piper’s trance phenomena. 28, 1–657.

 (1921). An examination of book-tests obtained in sittings with Mrs Leonard. 31, 241–400. 

 (1923). Phantasms of the living: An examination and analysis of cases of telepathy between living persons printed in the “Journal” of the Society for Psychical Research since the publication of the book “Phantasms of the Living,” by Gurney, Myers, and Podmore, in 1886. 33, 23–429.

sidgwick phantasms of the living 

 (1924). On hindrances and complications in telepathic communication. 34, 28–69.

Sidgwick, H., Johnson, A., Myers, F. W. H., Podmore, F., & Sidgwick, E. M. (1894). Report on the Census of Hallucinations. 10, 25-422.

Sidgwick, Professor [H.], Sidgwick, Mrs. H., & Smith, G. A. (1889). Experiments in thought-transference. 6, 128–170.

Sidgwick was well-known as a critic, as seen in her writings about physical mediumship. But she also showed throughout her life a capacity to evaluate immense amounts of data looking for patterns in the data and to assess their evidential quality. Examples of these were her Nineteenth-Century papers about apparitions of the dead (1886), premonitions (1888), and clairvoyance (1891).

Her 1915 study of records regarding the mediumship of Leonora E. Piper is a classic of the early literature of psychological studies of mediumship. I wrote: “Some of the chapters of this study were about spirit controls and their relation to the medium; language, memories, and association of ideas by the spirit controls; aspects of various spirit communicators (such as difficulties in communicating and symbolic statements), and relations between Piper’s different states of consciousness. She concluded about the medium’s trance that it was ‘probably a state of self-induced hypnosis in which her hypnotic self personates different characters either consciously and deliberately, or unconsciously’ . . . but with telepathically acquired information.”

sidgwick piper trance phenomena 2

Regarding telepathic experiences: “Sidgwick herself contributed to knowledge about the process in an analyses of its “hindrances and complications” as shown in percipient’s impressions (Sidgwick, 1924). She wrote: ‘I have now, I think, sufficiently shown that there are obstacles or at any rate difficulties in the way of telepathic transmission which easily may, and in fact often do, interfere with the process, and prevent a “message” being received as the sender intended. Apart from difficulties on the agent’s own side, and even when a message has apparently safely reached some part of the percipient’s mind, it may fail to pass successfully from that to the normal waking consciousness. And this not only because the impression is sometimes too feeble to prevail, but because as transmitted to the normal consciousness the latter may fail to interpret it. And the difficulties may be aggravated by differences in the results, according as different modes of externalisation—different methods of transferring the subliminal impression to the normal consciousness—are used, and even by deliberate invention in the subliminal mind.’ ”

If this was not enough, Sidgwick was also active behind the scenes of the SPR as an organizer and as an editor of publications. Her life and contributions, both to psychical research and the education of women, deserve a full-length biography. At present, we can get much information about her in Alice Johnson’s “Mrs Henry Sidgwick’s Work in Psychical Research (Proceedings of the Society for Psychical Research, 1936, 44, 53–93), and in Ethel Sidgwick’s, Mrs. Henry Sidgwick: A Memoir (London: Sidgwick & Jackson, 1938).

eleanor sidgwick 4

 

At the End of 2018

Carlos S. Alvarado, PhD, Research Fellow, Parapsychology Foundation

Another year has gone by. This one has been mainly good, not counting the recent loss of a  friend. May I wish all of you a Merry Christmas (or, if you do not celebrate Christmas, a good end of 2017)?

christmas mistletoe

Like in previous years, I have summarized for my readers various important publications related to parapsychology. These include:

Star Gate Project Publication (February 1)

New Paper About Mind-Body Issues in Psychiatry (February 12)

Biographies of Psychical Researchers in the Psi Encyclopedia (February 26)

Study of Japanese Reincarnation Cases (April 5)

Precognition Discussed in a Psychology Journal (April 19)

Open Source Data in Parapsychology (July 4)

Synesthesia and Other Experiences (November 22)

Exceptional Experiences of Scientists and Engineers (December 11)

As always, I take great pleasure in informing my readers about articles relevant to the study of the history of parapsychology, among them:

Hans Driesch and Psychical Research (April 10)

Hans Driesch

Hans Driesch

Psychoanalysis and the Occult—Revisited (May 13)

Uri Geller and Parapsychology in the 1970s (September 14)

Article about Julian Ochorowicz (December 1)

Julian Ochorowicz 3

Julian Ochorowicz

Similarly, I spread news about new books via author interviews: Real Magic, by Dean Radin (April 25); Arthur Balfour’s Ghosts: An Edwardian Elite and the Riddle of the Cross-Correspondence Automatic Writings, by Trevor Hamilton (June 6); The Elements of Parapsychology, by K. Ramakrishna Rao (July 8); and Psience Fiction: The Paranormal in Science Fiction Literature, by Damien Broderick (July 24).

Broderick Psience Fiction

Other blogs are about list of publications, mainly from the old days: Important Books About Experimental ESP, 1930-1958 (May 23); Our Psychic Past in Digital Libraries: VII. SurvivalAfterDeath | CienciasPsíquicas (September 21).

And of course, I have also posted comments about the articles I have published. What is the point of having a blog if you are not going to publicize your own work?: Flournoy’s From India to the Planet Mars Revisited (March 11); Psicologia e “Spiritismo:” An Italian Psychical Research Classic (April 10); Charles Richet’s Psychic Autobiography (July 29); Historical Views of Mediumship and Pathology (October 20); On William Stainton Moses (December 20).

My thanks to all of you who have followed my blog during 2018. Stay tuned for further news and discussion in 2019. My best wishes for the coming year.

Happy New Year

Unpaid and unacknowledged (but greatly appreciated) Blog Staff

Nancy L. Zingrone

(Advisor, Problem Solver, and Morale Officer)

Nancy L. Zingrone 4

 

Spotty and Pinky

(Master proof readers)

Pinky and Spotty 22

On William Stainton Moses

Carlos S. Alvarado, PhD, Research Fellow, Parapsychology Foundation

One of my last published papers is “Note on the Intellectual Work of William Stainton Moses” (Journal of Scientific Exploration, 2018, 32, 596–603; available here). Here is the abstract:

STAINTON MOSES

William Stainton Moses

Abstract

Most discussions about William Stainton Moses have focused on his mediumship. This note is a reminder that, in addition to mediumship, such as the spirit communication recorded in Spirit Teachings (1883), he contributed in other ways to the study of psychic phenomena, including studies of direct writing, materializations, and spirit photography. Furthermore, Moses wrote about apparitions of the living and out-of-body experiences, and veridical mediumistic communications, and criticized the writings of others, among them physiologist William B. Carpenter. A consideration of this and other neglected aspects of Moses’ work, enlarges our view of his contributions to Nineteenth-Century British Spiritualism and psychical research.

William Carpenter

William B. Carpente

I wrote: “In [a] . . .  long paper, Moses (1876–1877) presented discussions and classifications of cases of what he referred to as the “Trans-Corporeal Action of Spirit.” This included various cases of out-of-body experiences and of apparitions of the living. Moses wrote that the cases he presented here were scattered and in need of “classification and arrangement” . . . In Psychography: A Treatise on One of the Objective Forms of Psychic or Spiritual Phenomena, Moses (1878) reviewed the evidence for the phenomenon of direct writing obtained via mediums. He presented examples of cases attested by the senses (vision, hearing), cases presenting writing in languages unknown by the medium, and cases obtained in conditions preventing the previous preparation of writing to fake the phenomenon. In Moses’ view, psychography was only one of many phenomena ‘which testify to the existence of a soul in man, and to its independent action beyond his physical body; an earnest of its survival and independent life when released by death from its earthly prison-house’ ” . . . Another book was Spirit Identity, in which Moses (1879) studied veridical mediumistic communications. This included personal experiences, and communications recorded by others. The author concluded: ‘Intelligence is perpetuated after the body is dead’. . . , and that the “human spirit after its separation from the body loses none of its individuality.”

Moses Psychography

Moses Spirit Identity

Moses also published in the spiritualist magazine Light a long article unique in the 19th Century literature of materialization phenomena. The article appeared in 56 installments and covered many mediums and topics, an excellent source to conduct research on the subject.

Moses Materialization Light 1885

Page from materialization multipart article published in Light

In addition to his contributions as a medium, Moses also left us a rich bibliographical legacy that will be of help to those interested in the aspects of the spiritualistic literature he surveyed.

Carlos S. Alvarado, PhD, Research Fellow, Parapsychology Foundation

Here is a new survey of exceptional experiences.

Helané Wahbeh, Dean Radin, Julia Mossbridge, Cassandra Vieten, and Arnaud Delorme, Exceptional Experiences Reported by Scientists and Engineers. Explore: The Journal of Science and Healing, 2018, 14(5), 329-341. doi: 10.1016/j.explore.2018.05.002. Epub 2018 Aug 2. (First author’s email wahbehh@ohsu.edu)

Helané Wahbeh

Helané Wahbeh

Dean Radin 4

Dean Radin

Julia Mossbridge 7

Julia Mossbridge

Cassandra Vieten

Cassandra Vieten

Arnaud Delorme

Arnaud Delorme

Abstract

CONTEXT: Throughout history people have reported exceptional experiences that appear to transcend the everyday boundaries of space and time, such as perceiving someone’s thoughts from a distance. Because such experiences are associated with superstition, and some violate currently accepted materialist conventions, one might assume that scientists and engineers would be much less likely to report instances of these experiences than the general population. OBJECTIVES: To evaluate 1) the prevalence of exceptional human experiences (EHEs), 2) the level of paranormal belief, 3) the relationship between them, and 4) potential predictors of EHEs in three groups. PARTICIPANTS: Potential volunteers were randomly selected to receive invitations for an anonymous survey. MAIN MEASURES: Data were collected on 25 different types of EHEs, demographics, religious or spiritual affiliations, paranormal beliefs, mental health, and personality traits. Group differences were analyzed with chi-square tests and analysis of variance, and predictors were evaluated with a general linear model. RESULTS: 94.0% of the general population (n = 283), 93.2% of scientists and engineers (n = 175), and 99.3% of enthusiasts (n = 441) endorsed at least one EHE (X2(2) = 21.1, p < 0.0005). Paranormal belief was highest in EHE enthusiasts, followed by scientists and the general population F(2,769) = 116.2, p < 0.0005). Belief was positively correlated with experience (r = 0.61, p < 0.0005). An exploratory general linear model showed that variables such as mental health, personality, impact and family history predict the endorsement and frequency of EHEs. This study indicates that EHEs occur frequently in both the general population and in scientists and engineers.

 

Carlos S. Alvarado, PhD, Research Fellow, Parapsychology Foundation

Polish psychologist and philosopher Julian Ochorowicz (1850-1917), who also contributed to psychical research, is the topic of this recently published article: Karolina Maria Hess, The Idea of Ideoplasty and Occult Phenomena in the Theoretical and Empirical Research of Julian Ochorowicz (Preternature, 2018, 7, 239-274; for reprints write to the author: karolinamariahess@gmail.com).

Julian Ochorowicz 3

Julian Ochorowicz

Here is the abstract:

Julian Leopold Ochorowicz (1850–1917) was a psychologist, philosopher, and inventor, as well as a photographer, journalist, and poet. As a positivist, he postulated strict research methods in science and treated psychology as a field of study to which the tools of natural sciences can be applied. Ochorowicz’s interest in occult phenomena, which for him were not supernatural but just unexplained and misinterpreted qualities of the human body and mind, in time grew to be the most intriguing topic of his work. Ochorowicz wanted to experimentally examine medium-related and other occult phenomena, which he associated with hypnotic states. He used the term “ideoplasty” for a class of phenomena that he deemed theoretically possible, whereby psychic energy is transformed into material excretions. Ideoplasty was a part of his wider conception of transformations of energy (e.g., of power into motion), which combined his theoretical attitude in psychology and his technical inventions.

Ochorowicz Suggestion mentale

Ochorowicz Mains Tomczyk

Work with Medium Stanislawa Tomczyk

The author concluded: “Ochorowicz knew that by choosing to devote himself to the study of a topic such as mediumic phenomena, he was risking criticisms both from other scientists and from the public opinion. Indeed, his interests and research, which was conducted already after he obtained his habilitation, did not advance Ochorowicz’s academic career . . . Nonetheless, Ochorowicz, convinced that the phenomena he observed actually existed, decided to describe everything in the greatest detail, even if the observations could seem implausible . . . The example of Julian Ochorowicz shows how nuanced and complex the relations in the late nineteenth and early twentieth century were between scientific knowledge and the field of phenomena characterized as occult or paranormal. Ochorowicz’s hypothesis went against the tendency that would later prove to provide a better experimental and theoretic model of reality; he endeavored to describe psychological phenomena directly with physical concepts, but it cannot be denied that his motivation was purely and properly scientific.”

Ochorowicz with Stanislawa Tomczyk Levitating Scissors

Ochorowicz with Stanislawa Tomczyk Levitating Scissors

Carlos S. Alvarado, PhD, Research Fellow, Parapsychology Foundation

Here is the abstract of an interesting thesis in history about Uri Geller and parapsychology in the 1970s.

Uri Geller and the Reception of Parapsychology in the 1970s, by Jacob Older Green. Masters’ Thesis, University of British Columbia, 2018.

Abstract

“This paper investigates the controversy following the publication of work by scientists working at the Stanford Research Institute that claimed to show that the extraordinary mental powers of 1970s super psychic Uri Geller were real. The thesis argues that the controversy around Geller represented a shift in how skeptical scientists treated parapsychology. Instead of engaging with parapsychology and treating it as an incipient, if unpromising scientific discipline, which had been the norm since the pioneering work of J.B. Rhine in the 1930s, parapsychology’s critics portrayed the discipline as a pseudoscience, little more than an attempt by credulous scientists to confirm their superstitious belief in occult psychic powers. The controversy around Geller also led to the creation of The Committee for the Scientific Investigation of Claims of the Paranormal (CSICOP), one of the first skeptical organizations specializing in investigating supposed instances of paranormal phenomena. I argue that the shift in critics’ attitudes and the creation of CSICOP were partially due to a fear among some scientists and their supporters that the scientific work on Geller would lend legitimacy to the “Occult Revival”—a term used to describe rising popular interest in the occult, astrology and psychic abilities in the late 1960s and early 1970s.”

Carlos S. Alvarado, PhD, Research Fellow, Parapsychology Foundation

Over the years I have written several articles about Charles Richet’s psychical research, among them a general overview of his work on the subject, and an analysis of his Traité de Métapsychique (1922). My last published discussion of Richet is an article in which I translated and reprinted a chapter from one of his books in which he presented an autobiographical essay of his involvement with the subject. Here is the reference and the abstract:

Charles Richet 10

Charles Richet

“Fragments of a Life in Psychical Research: The Case of Charles Richet” (Journal of Scientific Exploration, 2018, 32, 55–78; PDF available on request: carlos@theazire.org).

Abstract

“In this paper I present a translation of an autobiographical essay French physiologist Charles Richet wrote about his involvement in psychical research in his Souvenirs d’un Physiologiste (1933). In the essay Richet presented an outline of aspects of his psychic career, including: Early interest in hypnosis and hypnotic lucidity, encounters with gifted individuals such as Eusapia Palladino and Stephan Ossowiecki, contact with the Society for Psychical Research, his Traité de Métapsychique (1922) and his lack of belief in survival of death. Richet’s account will be of particular interest for those who are not acquainted with his career. However, the essay is succinct and lacks important events that need to be supplemented with other sources of information. An examination of this autobiographical essay illustrates the limitations of autobiographies to reconstruct the past, but also provides an opportunity to discuss aspects of Richet’s psychical research.”

Richet Souvenirs

I wrote: “One of the purposes of the present article is to present information about Richet’s interest in psychic phenomena via his own, admittedly brief, account. It is my impression that most contemporary workers in parapsychology, although aware of Richet’s existence, know little about his actual work. Being short, and personal, the excerpt presented below may be of more relevance to workers in parapsychology than the more academic writings cited above. The reprint of the excerpt is also an opportunity to give Richet a voice never heard before in English, since the excerpt in question originally was published in French.”

Richet and Linda Gazzera

Richet (on the left) in séance with Italian Materialization Medium Linda Gazzera

I wrote:

“Richet was part of this movement, particularly strong in France, that explored the existence and range of non-conscious human functioning and that included both conventional and unconventional phenomena . . . This is seen in his writings about personality changes in hypnosis, unconscious movements, and the induction of trance at a distance . . .”

“An important early contribution, and a classic of Nineteenth-Century ESP literature, was Richet’s [1884] article about mental suggestion, or the “influence that an individual’s thought exerts over a specific sense, without an appreciable exterior phenomenon on our senses, over the thought of a nearby individual”. . . This included transmission of thoughts and images, as well as other effects such as the induction of trance at a distance. In the paper, Richet described his use of statistical analyses in several guessing tasks with various targets, as well as discussions of conceptual ideas such as the unconscious nature of the process . . . In later papers Richet continued testing various gifted individuals . . . and included observations of Polish psychic Stephan Ossowiecki (1877-1944) . . .”

Stefan Ossowiecki 2

Stefan Ossowiecki

“There were also many experiences with various mediums and psychics. Examples were séances with Eusapia Palladino (1854–1918 . . .) and Leonora E. Piper (1857–1950 . . .). Richet’s . . . materialization séances with medium Marthe Béraud are well-known, an episode that generated many controversies . . . Here both full and partial materializations were observed . . .”

Eva C 8

Marthe Béraud

The best known of his works was the highly influential Traité de Métapsychique [1922] . . . where instead of psychical research he used the term “métapsychique” (metapsychics), a word he had suggested before . . . In the Traité, and elsewhere, Richet frequently expressed hope that future developments in science would allow us to understand psychic phenomena. His popularization and discussion of psychical research not only continued in other books . . . but also in articles in non-psychic journals . . . and in newspapers . . . In addition to the  above mentioned examples, Richet’s articles in psychic journals included topics such as statistical analyses of ESP tests . . . , recurrent doubts in the study of psychic phenomena . . . , the decimal indexing of psychic literature . . . , xenoglossy . . . , an ancient case of near-death experience . . . , premonitions . . . , and survival of death . . .”

Richet Traite de metapsychique 4

Richet Notre sixieme sens

Richet L'Avenir de la Premonition

“Richet did much to support psychical research in various forums of conventional science. He opened the door to, and defended the importance of, psychical research in the international congresses of psychology . . . He was also one of the founders of a very important French journal, the Annales des Sciences Psychiques, first published in 1891, where not only French but also authors from other countries discussed psychic phenomena . . . Furthermore, Richet was a supporter of the Institut Métapsychique International since its beginnings.”

Annales des Sciences Psychiques 1891

Annales 1905

The article also illustrates the limitations of autobiographies as historical documents. An analysis of the essay considering Richet’s publications about psychic topics shows occasional omissions of important information and incorrect recollection of facts. “Autobiographies, like history in general, are reconstructions of the past, but reconstructions based on one person’s perspective and motivations, on their priorities at the moment of ordering the recollections of a lifetime. The latter is particularly an issue.” Nonetheless, “when used together with other sources of information . . . [autobiographies] are not only informative, but illuminating of a time period.”

Richet 2

Older Charles Richet

 

 

Carlos S. Alvarado, PhD, Research Fellow, Parapsychology Foundation

Although I have not personally met Dr. Damien Broderick, I have corresponded with him and I have followed his previous writings in parapsychology, mainly his high quality books Outside the Gates of Science: Why It’s Time for the Paranormal to Come In From The Cold (Thunder’s Mouth, 2007), and  Evidence for Psi: Thirteen Empirical Research Reports (edited with Ben Goertzel; McFarland, 2015). I commented on this last book in a previous blog.

Damien Broderick 2

Damien Broderick

Broderick Outside Gates of Science

Broderick Evidence for Psi

Damien is a well-known and critically acclaimed Australian writer about science fiction and other topics who has published numerous books. The one featured here, Psience Fiction: The Paranormal in Science Fiction Literature (Jefferson, NC: McFarland, 2018) is the best book about psychic phenomena in the science fiction literature.

Broderick Psience Fiction

Here is the table of contents:

Preface

Introduction

  1. 1935 Donald Macpherson (George Humphrey), Go Home, Unicorn
  1. 1935 Olaf Stapledon, Odd John
  1. 1939/51 E. E. Smith, History of Civilization [runner-up special Hugo 1941/2016]
  1. 1940/46 A E van Vogt, Slan [special Hugo 1941/2016]
  1. 1949/52 James Blish, Jack of Eagles
  1. 1949/66 James H Schmitz, The Witches of Karres
  1. 1952 Alfred Bester, The Demolished Man [1st Hugo]
  1. 1952 Zenna Henderson, The People stories
  1. 1952 J. T. McIntosh, The ESP Worlds
  1. 1953 Theodore Sturgeon, More than Human,
  1. 1953-54/56 Mark Clifton and Frank Riley, They’d Rather Be Right, [2nd Hugo]
  1. 1953/58 Mark Clifton, “What Thin Partitions” to “Remembrance and Reflection”
  1. 1954 Wilson Tucker, Wild Talent
  1. 1955 James H Schmitz, The Ties of Earth
  1. 1955 John Wyndham, The Chrysalids/Re-Birth
  1. 1956 R A Heinlein, Time for the Stars
  1. 1956 Frank M Robinson, The Power & Waiting
  1. 1956 George O. Smith, Highways in Hiding
  1. 1956-57 Alfred Bester, The Stars My Destination
  1. 1958 Lan Wright, A Man Called Destiny
  1. 1958— Marion Zimmer Bradley, Darkover series
  1. 1958 Jack Vance, “Parapsyche” & “The Miracle Workers” & “Telek”
  1. 1959/61 “Mark Phillips” [Randall Garrett and Laurence M. Janifer],

Brain Twister [“That Sweet Little Old Lady”]

Impossibles [“Out Like a Light”]

Supermind [“Occasion for Disaster”]

  1. Stories I:

1949 Katherine MacLean, “Defense Mechanism”

1950: C.M. Kornbluth, “The Mindworm”;

1952 Walter Miller, Jr., “Command Performance”

1953 Isaac Asimov, “Belief”

1953 Algis Budrys, “Riya’s Foundling”

1955 Cordwainer Smith, “The Game of Rat and Dragon”

1956 Brian W. Aldiss, “Psyclops”

1956 J. T. McIntosh, “Empath”

1957 Poul Anderson, “Journeys End”

  1. 1962 Arthur Sellings, Telepath
  1. 1962/63 Keith Woodcott aka John Brunner, “Crack of Doom”/The Psionic Menace
  1. 1964 John Brunner, Telepathist / The Whole Man
  1. 1967-75 Dan Morgan, The Sixth Perception series:

The New Minds (1967);

The Several Minds (1969);

Mind Trap (1970);

The Country of the Mind (1975)

  1. 1967 Richard Cowper, Breakthrough
  1. 1968— Anne McCaffrey, Talents Universe
  1. 1969 Philip K. Dick, Ubik (etc)
  1. 1969 Colin Wilson, The Philosopher’s Stone
  1. 1970 Joanna Russ, And Chaos Died
  1. 1971 Lester del Rey, Pstalemate
  1. 1972 Robert Silverberg, Dying Inside
  1. 1975 Katherine MacLean, Missing Man
  1. 1975 Robert Silverberg, The Stochastic Man
  1. 1976 Octavia Butler, Mind of My Mind
  1. 1982 Joan D. Vinge, Psion
  1. 1987 Lucius Shepard, Life During Wartime
  1. 2011 Carrie Vaughn, After the Golden Age
  1. 2016 Connie Willis, Crosstalk
  1. Two Novels by Psychics (1978, 1999)
  1. Stories II:

1961 Poul Anderson, “Night Piece”

1971 Robert Silverberg, “Something Wild is Loose”

1978 C. J. Cherryh, “Cassandra” [Hugo for best short story]

1991 Brian M. Stableford, “The Oedipus Effect”

Conclusion

Appendix 1–  A Brief Guide to Paranormal Research

Appendix 2 – Psi and Afterlife in Psience Fiction

Interview

Can you give us a brief summary of the book?  

Here is a summary from the publisher: 

“Science fiction has often been considered the literature of futuristic technology: fantastic warfare among the stars or ruinous apocalypses on Earth. The last century, however, saw through John W. Campbell the introduction of “psience fiction,” which explores themes of mind powers—telepathy, precognition of the future, teleportation, etc.—and symbolic machines that react to such forces. The author surveys this long-ignored literary shift through a series of influential novels and short stories published between the 1930s and the present. This discussion is framed by the sudden surge of interest in parapsychology and its absorption not only into the SF genre, but also into the real world through military experiments such as the Star Gate Program.”

What is your background in parapsychology, and with the topic of the book specifically?  

I grew up as a pious Catholic working class kid in Australia during the 1950s, and to the horror of my parents became infatuated with gaudy science fiction comics and magazines. The more sophisticated magazines (but often still quite garish) were not easily found in Australia back then, but a factory worker living across the street allowed me to borrow his copies of the British New Worlds and Science Fantasy, and the premier US zines Astounding and Galaxy. What most captivated me was the range of psi-inflected tales in the early to mid-1950s: stories closer to magic, really, than to science, like Star Wars decades later.

Several elements attracted me, especially a frequent emphasis on quirky intelligent characters, often despised but gifted with unusual abilities such as telepathy, precognition, clairvoyance and teleportation. I knew this was all wild fiction, but it let my imagination soar freely. Imagine my astonishment when my mother one day brought home from the library (I was a sickly kid) a copy of J.B. Rhine’s The Reach of the Mind. What! This man was a scientist and yet he claimed that psi abilities were real! I started testing it alone or with my younger siblings, and had some hair-raising successes.

Then conventional attitudes kicked in, and I decided psi was just a story-telling device after all. I went to university to study literature and philosophy, and was introduced to Len Kane, the former teacher of a uni friend, a clinical psychologist a few years older than us with an interest in psi. In 1970, after I’d started work in journalism, I read an article in Analog (the spruced-up version of what had once been called, with vulgar brashness, Astounding) describing a repeated-guessing, majority-vote approach to telepathy that had worked in the lab, although only just.

I was struck by the realization that this approach might be used to create a real-world psi application based on getting messages from the future—controlled precognition! I rushed to where Len had a post at an interstate university, and we built a monstrous noisy machine in the lab that recorded our guesses at a future string—a target which, naturally, was generated by a horse race some days hence. The first time we tried it, we got the right horse. This was probably the most electrifying and delightful experience of my life. We planned repetitions, anticipating our Nobel Prize. But it didn’t work the second time, or the third time… Just a coincidence on the initial test? Or had some psychological barrier or unconscious angst blocked our psi after that first shock?

I went back to old publications where somewhat similar approaches to psi application had been reported. Some were successful in just the way I expected; others were apparently failures. I taught myself enough statistics to reanalyze these early results and in quite a number of cases found that the experimenters had simply failed to compensate for guessing biases. Using internal controls (essentially, tabulating how frequently a certain symbol was chosen when it was randomly chosen as the target, compared with its score when it was not target), I was able to recover correct results from famous, allegedly debunked experiments with huge numbers of participants (such as the Zenith radio tests in the 1930s). I ran a rather over-ambitious newspaper precognition test, and obtained some provocative results.

Meanwhile, I had started writing science fiction and selling it both in Australia and the US. In 1980, I published a novel titled The Dreaming Dragons that was selected as one of the 100 best since Orwell’s Nineteen Eighty-Four. The following year I flew for the first time to the US, and spent several days with the Rhine researchers in Durham. Eventually I wrote a popular science study of psi in general and my results after obtaining three quarters of a billion guesses at a major Australian lottery. Many years later I revised and expanded my treatment of such data in Knowing the Unknowable, which is full of charts and numbers. It failed to sell a million copies, alas.

What motivated you to write this book? 

All of the above is the background to my continuing interest in psi phenomena, enhanced when I had the good fortune to be invited to join a closed online list of psi experts. Few of them agree with each other over the metaphysics of psi—how it works, what it is for (in evolutionary terms, for example), what its relationship is to consciousness and philosopher David Chalmers’ “Hard Problem.” I summarized a lot of this in Outside the Gates of Science, which was quite well received by the psi community and even persuaded Dr. Ben Goertzel, a brilliant polymathic AI researcher, that there actually is something in these preposterous claims. That led to Ben’s and my co-editing a hefty book from McFarland, Evidence for Psi. Somewhere during all this I’d done a PhD in critical literary theory (and published 70 books), and I realized that it might be worth going back to those stories about psi that had so enthralled me when I was 12 or 14, and look at the impact of psi research on science fiction and of science fiction on parapsychology. That became Psience Fiction, a term I borrowed from an English reviewer of Alfred Bester’s spectacular psi-futurist novel The Stars My Destination  from the late 1950s.

But why did I do it? Because I still love science fiction and remain endlessly curious about psi, and I wanted to put them together across the last century or so and see what the result looked like. It was a lot of fun.

Why do you think your book is important and what do you hope to accomplish with it?  

Well, psi is obviously important yet still often ignored or disparaged by scientists who have never bothered to investigate its evidence tracks. Meanwhile, science fiction in the previous century engaged with serious work on atomic power (and weapons), space flight, telecommunications, genomics, etc. Its most influential editor, John W. Campbell, of Astounding/Analog fame, was obsessed with psi in the mid-century. What could have happened that apparently caused its core audience to lose interest, especially at the very moment that real-world psi research was being funded by the US government, other nations, and some major corporations? I think my book is the first to approach this topic seriously and not with its tongue snidely in its cheek.

But I don’t wish to be solemn—I hope your blog readers will find it intriguing and amusing, as I did writing it.

Carlos S. Alvarado, PhD, Research Fellow, Parapsychology Foundation

Dr. K. Ramakrishna Rao, from India, has been in parapsychology for many decades. I first met him at the Institute for Parapsychology (now Rhine Research Center) in the 1980s. He is well known as a philosopher, psychologist and parapsychologist, and was recently awarded the National Fellowship of the Indian Council of Philosophical Research, to work on a project entitled “The Bhagavad Gita: A Psychological Profile.”

K. Ramakrishna Rao 2

K. Ramakrishna Rao

In the past, Dr. Rao has held many high level positions. He is currently Chancellor at the Gandhi Institute of Technology and Management. In addition to being Vice-Chancellor of Andhra University, he was an Advisor on Higher Education to the Government of Andhra Pradesh, and Vice-Chairman of Andhra Pradesh State Planning Board. Furthermore, for several years he was the Executive Director of the Foundation for Research on the Nature of Man (founded by J.B. Rhine).

In parapsychology Dr. Rao is known for his many ESP experiments, most of which have appeared over the years in the Journal of Parapsychology. But he has also published books, and edited anthologies of papers on the subject: Psi Cognition (Tenali: Tagore Publishing House,  1957); Experimental Parapsychology: A Review and Interpretation (Springfield: Charles C Thomas, 1966); Mystic Awareness: Four Lectures on the Paranormal (Mysore: Mysore University Press, 1972);  Experimental Studies of the Differential Effect in Life Setting (with P. Sailaja; Parapsychological Monograph. No. 13. New York: Parapsychology Foundation. 1973); J.B. Rhine: On the Frontiers of Science. (Editor). Jefferson, N.C.: McFarland. 1982); Case Studies in Parapsychology. (Editor). Jefferson, NC.: McFarland, 1986); Charles Honorton and the Impoverished State of Skepticism: Essays on a Parapsychological Pioneer. (Editor). NC: McFarland, 1994); Basic Research in Parapsychology (2nd ed., Jefferson, NC: McFarland,. 2001); and Cognitive Anomalies: Consciousness and Yoga (New Delhi: Center for Studies in Civilizations and Matrix Publishers, 2011).

Rao Experimental Parapsychology

Rao Basic Research in Parapsychology

Books on other psychological topics include Cultivating Consciousness: Enhancing Human Potential, Wellness, and Healing (Editor, Westport, CT: Praeger. 1993); Consciousness Studies: Cross-Cultural Perspectives (Jefferson, NC: McFarland, 2002); Towards a Spiritual Psychology (edited with Sonali Bhatt Marwaha; New Delhi: Samvad, 2005); Handbook of Indian Psychology (edited with  A.C. Paranjpe & A.K. Dalal; New Delhi: Cambridge University Press, 2008); Cultivating Consciousness: An East-West Journey (D.K. Printworld, 2013); Psychology in the Indian Tradition (with A.C Paranjpe; New Delhi; Heidelberg: Springer, 2016); Gandhi’s Dharma (Oxford University Press, 2017); Foundations of Yoga Psychology (Singapore: Springer Nature, 2017); Colonial Syndrome, The Videshi Mindset in Modern India (DK Printworld, 2018); and Patanjali’s Yoga Sutra: A Psychological Study (DK Printworld, 2018).

Rao Cultivating Consciousness

Rao Foundations 2

The book commented on in the interview that follows, The Elements of Parapsychology (Jefferson, NC: McFarland, 2017) is the latest of Dr. Rao’s discussions of parapsychology.

Rao Elements

Table of contents

1—Background and Beginnings
2—Concepts and Methods
3—Accumulating Evidence
4—Problems of Replication and Application
5—­Process-Oriented Research
6—The Problem of ­Psi-Missing
7—The Experimenter Effect
8—Explanatory Quagmire
9—The Unsettled State: Postscript to Sixty
Years in Parapsychology

Interview

Can you give us a brief summary of the book?

The Elements of Parapsychology is a concise and yet a comprehensive introduction to psychic phenomena. Though coextensive with recorded human history, these phenomena remained for long a mystery and a matter of faith rather than a subject of serious scientific study. However, about a century and half ago, they caught the attention of scientists, who since attempted sporadically to investigate them.

A systematic study of these phenomena as a scientific pursuit began with the work of J.B. Rhine at Duke University under the tutelage of William McDougall, one of the leading psychologists at the time. The first output of this effort resulted in the publication of a research monograph Extra-Sensory Perception by Rhine in 1934, followed by Extra-Sensory Perception After Sixty Years (ESP-60) in 1940, a review of relevant research and the controversies surrounding it until then. I have about fifty years ago published my Experimental Parapsychology which meant to be a supplement to ESP-60.

Notwithstanding the life long struggle to win scientific credibility for and acceptance of the existence of extrasensory abilities by J.B. Rhine and his wife Louisa E. Rhine and those who followed them, the subject continues to be controversial. The reason is not lack of sufficient empirical and experimental evidence but the fact that the phenomena pose a theoretical challenge to the worldview incorporated in science in general. Therefore, what is needed is not more research and data to prove the existence of psychic phenomena but reasonable understanding of their theoretical base, its methods of study, concepts and controversies.

The Elements of Parapsychology is an updated overview of the subject, its problems and prospects.

What is your background in parapsychology, and with the topic of the book specifically?

I have been involved in parapsychology since 1953 when I was a graduate student. I wrote my M.A. (Hons.) dissertation with focus on parapsychology. I published my first book in 1957 under the title Psi Cognition. J.B. Rhine wrote the Foreword. With that small beginning our association continued for decades. I headed Rhine’s Institute for Parapsychology and the Foundation for Research on the Nature of Man (FRNM) for nearly two decades. I was associated with the Journal of Parapsychology, mostly as its Editor, for an equal number of years. My most recent contribution is the book Cognitive Anomalies, Consciousness and Yoga.

What motivated you to write this book?

To share my current thoughts. I was greatly benefitted by the incisive comments of Robert Franklin which helped to greatly improve the quality of the contents.

Why do you think your book is important and what do you hope to accomplish with it?

I hope the book would serve as an useful introduction for anyone interested in parapsychology. It could also serve as a textbook for first level courses in parapsychology.

 

Carlos S. Alvarado, PhD, Research Fellow, Parapsvchology Foundation 

Adrian Ryan discusses the issue of open data in parapsychology. His article is entitled “Open Data in Parapsychology: Introducing Psi Open Data” (Journal of Parapsychology, 2018, 82, 65-76: author’s email: adrian.ryan@greyheron1.plus.com).

Here is the abstract of the article:

“Open data in science brings important benefits, most notably the potential to accelerate scientific discovery, and the ability for the community to verify research findings. In addition to exploring these benefits, this paper considers concerns that some researchers may have about the approach. Publishing strategies, copyright and database right considerations, confidentiality, preparation of data for publication, and the citation of datasets are also discussed, as is the importance of journal policy. The second section of the paper presents Psi Open Data (https://open-data.spr.ac.uk), an open repository for parapsychology and psychical research data recently launched by the Society for Psychical Research. The repository is constructed using DKAN, an open source open data platform with a full suite of cataloging, publishing, and visualization features. It allows administrator users to upload research datasets, and any visitor to search for and download datasets. Various aspects of the repository are described: data structures, metadata, data classification, preview, and download facilities. Researchers are encouraged to support the repository by contributing datasets from both current and previous work.”

The author writes:

“Open data can accelerate the rate of discovery in the following ways:

•Enabling researchers to explore questions not envisioned by the original investigators, and to address old questions in new ways, through re-use of data.

•Enabling meta-analyses, and the creation of new datasets by combining multiple data sources.

•Making possible the testing of alternative hypotheses, and the use of different methods of analysis; sharing of data encourages diversity of analysis and opinion.

Another key benefit of open data is transparency. Open data allows the community to identify errors in the research record through the reproduction of research findings, thereby preventing wasteful allocation of resources exploring research avenues founded upon erroneous conclusions.”

It is stated at  the end of the article:

“Researchers who support the aims of the initiative are encouraged to contribute datasets. The best time to prepare data for publication is throughout the process of creating it, and while preparing the associated research report for publication, not at some later time when a request for the data is received. The effort to prepare data for open data practices is relatively small if the data are collected and managed with data sharing in mind. As well as datasets from current projects, old datasets are valuable and researchers are also encouraged to submit these. Datasets placed in the repository will continue to benefit generations of researchers long into the future.”

Carlos S. Alvarado, PhD, Research Fellow, Parapsychology Foundation

Many of you interested in the history of mental mediumship are probably familiar with the cross-correspondences, a complex series of automatically-produced scripts generally referred to in discussions of survival of bodily death. The book discussed here, Arthur Balfour’s Ghosts: An Edwardian Elite and the Riddle of the Cross-Correspondence Automatic Writings (Exeter: Imprint Academic, 2017), by Trevor Hamilton, is the best discussion of the subject available today.

Hamilton Arthur Balfour's Ghost

Trevor, who I have never had the pleasure to meet in person, but with whom I have corresponded, has honours degrees in History (Oxford University) and English Literature (University of London), as well as a Master’s degree (University of Sussex). He has published two previous books related to psychical research. These are Immortal Longings: F. W. H. Myers and the Victorian Search for Life after Death (Exeter: Imprint Academic, 2009) and Tell My Mother I’m Not Dead. A Case Study in Mediumship Research (Exeter: Imprint Academic, 2012).

Here is an interview with the author.

Interview

Can you give us a brief summary of the book?

The book tells the story of the cross-correspondence automatic writings and their assessment over the years from 1901 to the present day. It describes the lives and careers of the main automatic writers, their first investigators, and the conclusions they came. More than 3,500 scripts were produced (mainly in the United Kingdom but sometimes abroad) from 1901-1936 by automatic writers who on some occasions did not know each other and were widely separated geographically. The scripts often contained fragmentary and allusive references to erudite literary and classical topics yet when put together appeared to make coherent sense. Alice Johnson, one of the central team of investigators defined these cross-correspondences as ‘independent references to the same topic found in the scripts of two or more writers’ and argued that this method had been adopted by the discarnate FWH Myers for two main reasons: to prevent the communications being attributed only to the automatic writer’s subconscious or to telepathic and clairvoyant contact with the living. The complex design, she and the other investigators asserted, could not reasonably be attributed to anyone alive and bore all the idiosyncratic characteristics of Myers himself.

Frederic Myers 4

Frederic W.H. Myers

There were two other claims made for the purposes behind the scripts. One was that May Lyttelton who died of typhus in 1875, whom Arthur Balfour (later UK Prime Minister) had loved, wanted to convince him of her post-mortem survival and her continued love for him. The other was that Henry, a child of one of the mediums, Winifred Coombe-Tennant, would grow up to be a Messianic-type figure who would contribute powerfully towards the cause of world civilisation, peace and order. In all, there were seven main post-mortem communicators who were supposed to have worked together to help get these purposes across:  F.W.H. Myers; Edmund Gurney; Henry Sidgwick (all three fellows of Trinity College, Cambridge, and co-founders of the Society for Psychical Research and all dead by 1901; Annie Marshall, Myers’ platonic love who committed suicide in 1876;  two members of the aristocratic Lyttelton family, May and Laura who died in 1886; and Francis Balfour, Arthur Balfour’s brother and an outstanding embryologist, who died in a climbing accident in 1882.

Arthur Balfour

Arthur Balfour

What is your background in parapsychology, and with the topic of this book specifically?

I researched and wrote the first biography of FWH Myers which was published in 2009. To follow this up with a study of the cross-correspondences seemed only logical since a familiarity with his life and times was an essential precondition for trying to make sense of them. I am not a parapsychologist but I have an increasingly deep and sustained interest in the history of the Cambridge intellectuals who dominated, mainly for good, but sometimes with less positive outcomes, the early history of the Society for Psychical Research (Hamilton 2011, for example). I also felt that my honours degrees in History (Oxford) and English Literature (London) and my Master’s degree (Sussex) which contained relevant psychological and social science methodology, gave me some preparation for the task. The original investigators had translated all the original Latin (though I had studied Latin) and Greek and I was fairly well read in the poetry and prose of the period, so the material was, though enormous, was marginally less daunting than it might have appeared at first sight.

What motivated you to write this book?

I was particularly motivated, as with my book on Myers, to expose the superficial and uninformed nature of many of the comments that had been made about Myers and his colleagues and later about the cross-correspondence phenomena. A particular example of this is the way both cultural scholars and sceptics have used the SPR involvement with the hypnotist George Albert Smith and the scurrilous journalist Douglas Blackburn to unfairly discredit them (Hamilton 2015).

However, the over-arching motivation came from the death of my younger son Ralph in a car crash in 2002. I decided to set myself three questions: was there any evidence that well-qualified and educated people had studied and taken seriously the question of life after death and the related phenomena associated with it; if I personally sat with a number of mediums to try to contact Ralph, was there any evidence that I could take seriously; and were there any classic cases of alleged survival that seem to withstand the most robust critical assessment? From the first question came my book on Myers and the Society for Psychical Research. From the second question came my book on my personal investigation of mediumship (Hamilton 2012.) From the third came the current book. I was not able to work properly on these topics till I was fully retired at the end of 2006. Since then I have read as widely as I can in the history of psychical research and in current parapsychological research. My next book is an examination of the mediumship of Gladys Osborne Leonard and Geraldine Cummins (the Myers persona appears strongly in Cummins’ work) particularly in the light of our past and current notions of the nature of personal identity pre and post mortem. I must pay grateful tribute to the Perrott-Warrick Fund (managed by Trinity College Cambridge) which has helped with some of the research costs of several of these projects.

Why do you think your book is important and what do you hope to accomplish with it?

Archie Roy’s book (2008) covers some of the same ground as mine. But he concentrated much more on the relationship between Winifred Coombe-Tennant and her son Henry (and on Henry’s remarkable career), and on putting into print large selections from the papers of Jean, Countess of Balfour, to make them widely available. The book is lively, intellectually robust, and of real value. But he did not develop and apply a detailed assessment methodology to the automatic scripts as I have done.

This is crucial since the scripts and the commentaries on them were written by individuals all of whom had been Myers’ personal friends, collaborators, or at least had some acquaintance with his reputation. They, therefore, strongly demanded an up to date and, as far as possible, an independent and impartial appraisal.  There were and still are several reasons for this. First, the astounding claims made for the scripts required that they be scrutinised with great care and balance.  Second, the complete body of material has never been studied in detail by later researchers because of its inaccessibility and convoluted nature. A complete set of scripts consists of thirty plus volumes and there are fewer than twenty sets in existence (Hamilton 2017). Therefore, there is always the suspicion that the original interpreters selected those items from the scripts that confirmed their prior belief in survival and, conversely, that critics of the cross- correspondences may never have engaged in sufficient detail with the material in order to come to an informed opinion.

For many reasons (particularly those of privacy and confidentiality) the names and details of some of the automatic writers were not revealed for many years. This led to an exaggerated emphasis on the independent creation of the material by automatic writers who appeared to have had no contact with each other. Through original research I have conclusively established for the first time the close nexus of formal and informal links that bound almost, though not all, the automatists together, and this has enabled a more rounded assessment of the writing.

Both the writers and the assessors of the scripts (apart from Leonora Piper the trance medium) were people of very high intellectual quality and public achievement but self-deception, confabulation, cognitive dissonance, vanity and wishful thinking are not just the prerogative of the ill-educated and ill-informed. It has been important in my evaluation to see whether such psychological drivers might have affected their assessment judgements.

For years people have delivered verdicts on the cross-correspondences based on extracts from books, and more rarely, on the reports in the Proceedings of the Society for Psychical Research. I have done three things which are original and can help to produce a more secure assessment of the phenomena. First, I have gone back to the full body of scripts and converted them into a searchable PDF format. This was a massive and tedious task but was the only way to make the material manageable and to deal with the criticism that the cross-correspondences had been produced by a combination of selective quotation, wishful thinking and literary coincidences. Second, I have provided a background, narrative and context for the production of the scripts, including the nature of the cross-correspondences, their content, and the complex symbolism alleged to be contained within them. Third, I have developed and applied a detailed set of assessment criteria to their assessment. I hope that this work will help anyone who wishes to form a more than superficial verdict for or against them and on their contribution to the survival versus living agent psi debate.

Bibliography and References

Hamilton, T. (2009). FWH Myers and the Victorian Search for Life after Death. Exeter: Imprint Academic.

Hamilton, T. (2011). FWH Myers and the Synthetic Society. Christianity and Psychical Research: a historical case study. Paper presented at the Annual Conference of The Churches’ Fellowship for Psychical and Spiritual Studies, University of Exeter, September 2011.

Hamilton, T. (2012). Tell My Mother I’m Not Dead. A Case Study in Mediumship Research. Exeter: Imprint Academic.

Hamilton, T. (2013). F.W.H. Myers, William James, and Spiritualism. In C. Moreman, (Ed.), The Spiritualist Movement: Speaking with the Dead in America and around the World (Vol 1, pp. 97-114). Santa Barbara, CA: Praeger.

Hamilton, T. (2013). The cross-correspondence automatic writings and the spiritualists. In C. Moreman (Ed.), The Spiritualist Movement: Speaking with the Dead in America and Around the World (Vol. 2, pp. 265-282). Santa Barbara, CA: Praeger.

Hamilton, T. (2015). Frederic WH Myers, Psi Encyclopedia: https://psi-encyclopedia.spr.ac.uk/articles/frederic-wh-myers

Hamilton, T. (2015). Smith and Blackburn. Psi Encylopedia: https://psi-encyclopedia.spr.ac.uk/articles/smith-and-blackburn

Hamilton, T. (2017). The Cross-Correspondences. Psi Encyclopedia: https://psi-encyclopedia.spr.ac.uk/articles/cross-correspondences

Hamilton, T. (2017). Arthur Balfour’s Ghosts: An Edwardian Elite and the Riddle of the Cross-Correspondence Automatic Writings. Exeter: Imprint Academic.

Roy, A. (2008). The Eager Dead. A Study in Haunting. Brighton: The Book Guild.

****

 

 

 

Carlos S. Alvarado, PhD, Research Fellow, Parapsychology Foundation

Here are some important books about experimental ESP studies published between 1930 and 1958 that are freely available online.

Carington, W. (1945). Telepathy: An Outline of its Facts, Theory, and Implications (2nd Ed.). London: Methuen.

Whately Carington

Whateley Carington

Humphrey, B.M. (1948). Handbook of Tests in Parapsychology. Durham, NC: Parapsychology Laboratory.

image of sequence 7

image of sequence 9

Pratt, J.G., et al. (1940). Extra-Sensory Perception After Sixty Years. New York: Henry Holt.

Pratt Rhine ESP 60 title page

Rhine, J.B. (1935). Extra-Sensory Perception. Boston Bruce Humphries.  (First published in 1934)

image of page i

image of page iii

Rhine, J.B., & Pratt, J.G. (1957). Parapsychology: Frontier Science of the Mind. Springfield, IL: Charles C Thomas.

image of page iii

J.B. Rhine 1956

J.B. Rhine

J.G. Pratt

J.G. Pratt

Schmeidler, G.R., & McConnell, R.A. (1958). ESP and Personality Patterns. New Haven: Yale University Press.

Gertrude Schmeidler

Gertrude Schmeidler

Robert McConnell

Robert McConnell

Sinclair, U. (1930). Mental Radio. Pasadena, CA: Author.

image of page iii

Upton Sinclair

Upton Sinclair

Mary Craig Sinclair

Mary Craig Sinclair Upton’s wife, tested for telepathy

Sinclai Results of telepathy drawing test

Results of telepathy drawing test

Soal, S.G., & Bateman, F. (1954). Modern Experiments in Telepathy. New Haven: Yale University Press.

Soal Bateman Modern Experiments Telepathy

Warcollier, R. (1938). Experimental Telepathy. Boston: Boston Society for Psychic Research.

Rene Warcollier

René Warcollier

Telepathic Drawing Experiments (Target Above, Response Below)

 

Carlos S. Alvarado, PhD, Research Fellow, Parapsychology Foundation

Here is a new study of synesthesia in relation to many other experiences such as schizotypy, well-being, and psychic phenomena:

Simmonds-Moore, C. A., Alvarado, C. S., & Zingrone, N. L. (2018, September 17). A Survey
Exploring Synesthetic Experiences: Exceptional Experiences, Schizotypy, and Psychological Well-Being. Psychology of Consciousness: Theory, Research, and Practice. Advance online publication. http://dx.doi.org/10.1037/cns0000165

Christine Simmonds-Moore 2

Christine Simmonds-Moore

Abstract

We used an online survey to investigate the relations among synesthesia, schizotypy, exceptional experiences (ExEs), and well-being. Participants (N 1,628 [listwise N 767]; male 619, female 1,064) completed a Synesthesia Experience Questionnaire (SEQ), a general question about synesthetic experiences (Hartmann, 1991), the Anomalous Experience Subscale (AES) of the Anomalous Experience Inventory (Gallagher, Kumar, & Pekala, 1994), questions about parapsychological experiences, a multidimensional measure of schizotypy (Oxford-Liverpool Inventory for Feelings and Experiences Short [O-LIFE Short]; Mason, Linney, & Claridge, 2005), and the Satisfaction with Life Scale (SWLS; Diener, Emmons, Larsen, & Griffin, 1985). Cronbach’s alphas for these measures ranged from .63 to .90 in our data set. Approximately half (54.4%) of the sample reported 1 or more synesthetic experiences, although the rate was much lower for synesthesias experienced on a consistent basis (3.1%). The SEQ was highly internally reliable and correlated positively with the AES, number of parapsychological experiences, and unusual experiences, and negatively with introvertive anhedonia. The SEQ was not directly related to the SWLS. Unusual experiences and synesthesia were the strongest predictors of the AES and parapsychological experiences in multiple regression models. A cluster analysis of schizotypy found 4 clusters of schizotypy, including 1 cluster reflecting healthy schizotypy, 1 reflecting high schizotypy, 1 reflecting low schizotypy, and 1 reflecting negative schizotypy. We compared clusters in terms of the SWLS, ExEs, and the SEQ and found significant differences for all variables and higher scores for healthy compared with high schizotypy on all variables. We discuss the complex relations among synesthesia, schizotypy, and well-being.

The authors stated in the conclusion: “We documented a high rate of synesthesia, depending on how we defined synesthesia. When synesthesia was judged present when it occurs “at least once,” 54.3% of participants reported synesthesia. Because the question refers to a general description of synesthetic tendencies, it may be subject to interpretation. However, because it is possible to have a “one off” experience, our finding implies that a complete account of synesthesias should not be restricted to a definition based entirely on a consistent response to an inducing stimulus.”

“We found support for a not-uncommon tendency to experience synesthetic phenomena, and we replicated findings that some experiences of synesthesia are more common than others. We also determined that synesthesia shares variance with positive schizotypy (unusual experiences) and with ExEs [exceptional experiences], when defined broadly, and traditional parapsychological experiences. Regression analyses supported the potential contributing roles of both unusual experiences and synesthesia in the etiology of ExEs.”