Category: Recent Publications

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

The Journal of Parapsychology, founded in 1937, had its 80th anniversary in 2017, a date commemorated with the publication of a special issue of the journal (2018, Vol. 82, Supplement). The issue starts with Etzel Cardeña’s editorial, “Four Score (Plus) Years Ago,” where he states:

Etzel Cardena 5

Etzel Cardeña

“Among their many achievements, Joseph Banks Rhine and collaborators launched The Journal of Parapsychology (JP) in 1937, the foremost venue for experimental research on parapsychology and sur­passed in longevity only by the Journal of the Society for Psychical Research. There had been important experiments in parapsychology preceding the Rhine era, but during the latter experimental parapsy­chology was established more solidly. The eighty-plus years of JP issues would constitute an extraordi­nary achievement in any field, but is even more remarkable in such a contentious area as parapsycholo­gy. To avoid repeating mistakes one should be cognizant of the field’s previous history . . . and even a cursory look at the JP indexes shows how the field has developed throughout the years. My intention for this Supplementary E-issue was to give a bird’s eye view of the coverage in the JP.”

JP 1937 First Issue

First Issue of the Journal of Parapsychology


This is followed by two overview articles:

John Palmer

80 Years of the Journal of Parapsychology: An Historical Overview

John Palmer 3

John Palmer

Abstract: In this invited article, the author reviews the history of the Journal of Parapsychology from its inception in 1937 to 2017. The focus is on published controversies and debates with critics outside the field of parapsychology, JP publication policy, and the changes in editorship.

Journal of Parapsychology 5

Carlos S. Alvarado

Eight Decades of Psi Research: Highlights in the Journal of Parapsychology

Abstract: This is a short review of the 80 years of existence of the Journal of Parapsychology. Found­ed in 1937, the journal articulated the experimental research program of J. B. Rhine and his asso­ciates at Duke University. Highlights of the journal are discussed, starting with examples of articles reporting experiments of extrasensory perception and psychokinesis. Also discussed are articles about spontaneous cases, the presentation of novel and creative approaches, critiques and discus­sions, overviews of the field, J. B. Rhine’s use of the Journal of Parapsychology to prescribe for the field, and concepts and theories. The Journal of Parapsychology is seen as an important influence in the development of parapsychology.

In my paper, I concluded:

“The appearance of the JP represents a change from the psychical research tradition that existed in the United States and elsewhere before the late 1930s, which was dominated by the study of cases and of mediumship . . . Although the research program of J.B. Rhine and his associates was to some extent a reinstatement of earlier interest in experimentation, the JP greatly assisted the devel­opment of parapsychology. This was accomplished by providing a forum that assisted processes such as the standardization of techniques to assess chance, controls for contaminating factors such as sensory cues, and terminology in parapsychology . . . Like every good scientific journal, the JP also facilitated communication between researchers and others in the field helping to disseminate ideas and encourage professional attitudes. The presentation of informa­tion, in the form of reviews of the literature, and book reviews (not discussed in this paper) has made the journal an essential reference source over the years for researchers, students, and others. One hopes that this tradition of excellence and dedication continues beyond this anniversary as parapsychology moves to new horizons.”

The Journal of Parapsychology V36 No 1 March 1972 ESP Precognition Research NC

The editor also reprinted various articles originally published in the JP. These were:

Some Basic Experiments in Extra-sensory Perception: A Background (1937)

By Joseph Banks Rhine

J.B. Rhine 2

J.B. Rhine

Spontaneous Telepathy and the Problem of Survival (1943)

By Gardner Murphy

Gardner Murphy 3

Gardner Murphy

Subjective Forms of Spontaneous Psi Experiences (1953)

By Louisa E. Rhine

Louisa Rhine

Louisa E. Rhine

Precognition of a Quantum Process (1969)

By Helmut Schmidt

Helmut Schmidt

Helmut Schmidt

Studying Individual Psi Experiences (1970)

Gertrude R. Schmeidler

Gertrude Schmeidler

Gertrude R. Schmeidler

A Joint Communiqué: The Psi Ganzfeld Controversy (1986)

By Ray Hyman and Charles Honorton

Ray Hyman

Ray Hyman

Charles Honorton

Charles Honorton

An Assessment of the Evidence for Psychic Functioning (1995)

By Jessica Utts

Jessica Utts 4

Jessica Utts

Mind Matters: A New Scientific Era (2008)

By Roger D. Nelson

Roger Nelson 3

Roger D. Nelson

Those of you interested in the history of the JP may want to consult the following sources:

journal of Parapsychology 7

Alvarado, C.S. (2011). Prescribing for parapsychology: Note on J.B. Rhine’s writings in the Journal of Parapsychology. Australian Journal of Parapsychology, 11, 89–99.

Alvarado, C.S. (in press). Journal of Parapsychology. In R. McLuhan (Ed.), Psi Encyclopedia. London: Society for Psychical Research.

Alvarado, C. S., Biondi, M., & Kramer, W. (2006). Historical notes on psychic phenomena in specialised journals. European Journal of Parapsychology, 21, 58-87.

Broughton, R. S. (1987). Publication policy and the Journal of Parapsychology. Journal of Parapsychology, 51, 21-32.

Mauskopf, S.H. (1987). The origin of the Journal of Parapsychology. Journal of Parapsychology, 51, 9-19.

Mauskopf, S.H., & McVaugh, M.R. (1980). The Elusive Science: Origins of Experimental Psychical Research. Baltimore: John Hopkins University Press.

Palmer, J. (1987). Controversy and the JP. Journal of Parapsychology, 51, 33-48.

Pope, D.H., & Pratt, J.G. (1942). Five Years of the Journal of Parapsychology. Journal of Parapsychology, 6,  5-19.

Rao, K.R. (1987). Editorial: The Journal of Parapsychology: The first and the next fifty years. Journal of Parapsychology, 51, 1-8.

Rhine, J.B. (1946). Editorial: The first ten years of the journal. Journal of Parapsychology, 10, 221-223.

Rhine, J.B. (1956). Editorial: The Journal’s first twenty years. Journal of Parapsychology, 20, 263-266.

Rhine, J.B. (1961). A quarter century of the Journal of Parapsychology: A brief review. Journal of Parapsychology, 25, 237-246.

Rhine, J.B. (1977). A backward look on leaving the JP. Journal of Parapsychology, 41, 89-102.

Zingrone, N.L. (1988). Authorship and gender in American parapsychology journals. Journal of Parapsychology, 52, 321-343.

Journal of Parapsychology 9


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

In my last published article I focus of various aspects of materialization phenomena with mediums: Alvarado, C.S. Musings on Materializations: Eric J. Dingwall on “The Plasma Theory” (Journal of Scientific Exploration, 2019, 33, 73–113; available here or from the author: Here is the abstract:

“The psychical research literature has many examples of séance room materialization phenomena. This article consists of a reprint of, and a commentary about, Eric J. Dingwall’s paper “The Plasma Theory,” published in the Journal of the American Society for Psychical Research in 1921. Dingwall discussed some of the previously published ideas on the topic, and emphasized those related to mediums Eva C. and Kathleen Goligher. The purpose of the current article is not to provide evidence for the phenomena, but to present relevant contextual information about the article, additional bibliography, and theoretical concepts, some of which are forgotten today.”

Eva C 8

Eva C.

Kathleen Goligher 2

Kathleen Goligher

I start saying: “One of the phenomena of physical mediumship is materializations, or appearances of ephemeral bodies (or parts of), and other forms, or things, in the séance room. This includes the production of ectoplasm, a subtle matter assuming various shapes and appearances—such as mists, plaster, and textile-like products—that may change into things such as hands, faces, and whole bodies. The topic flourished in previous eras and is largely ignored today by parapsychologists, particularly in terms of research. This is in part due to its association with fraud . . . and the lack of mediums who produce the phenomenon, or who are willing to be investigated under controlled conditions. Nonetheless, some current students of materialization believe there is evidence for the occurrence of the phenomenon . . .” 

Before I present a reprint of the text of Eric J. Dingwall’s article, I introduce the topic in a section discussing 19th and early 20th century materialization literature. The first subsection is about the variety of materializations. “Many accounts were about mediums such as Catherine E. Woods . . . , Florence Cook . . . , William Eglinton . . . , Francis Ward Monck . . . , the Eddy Brothers . . . , and Kate Fox . . . , among many others . . . .”


William Eglinton

Florence Cook 2

Florence Cook

Francis Ward Monck 2

Francis Ward Monck

“A classic case of full-body materialization was Katie King, which appeared in the presence of medium Florence Cook . . . Many were the reports of appearances of limbs and faces. Hands were common, as seen with Eusapia Palladino . . . In addition to full-body appearances, and the appearance of faces and limbs, there were reports of less precise forms as well that may be considered manifestations of what was latter called ectoplasm, which is the topic of Dingwall’s article. Perhaps the most common form of Nineteenth-Century ectoplasm was that of clouds or nebulous formations, such as those observed with Monck . . .  In D. D. Home’s séances there were reports of a ‘small white cloud without any well-defined shape’ and of a ‘luminous cloud-like body’ . . . On one occasion, according to Crookes, a hand was seen ‘ending at the wrist in a cloud.’ ”

Katie King 2

Katie King

Katie King 5

William Crookes and Katie King

“There were also many discussions of materializations during the first decades of the Twentieth Century, as seen in the writings of Gambier Bolton . . . , Paul Gibier . . . , Enrico Imoda . . . , Enrico Morselli . . . , and Charles Richet . . . Of particular importance was the work of French sculptress Juliette Alexandre-Bisson . . . , German physician Baron Albert von Schrenck-Notzing . . . , French physician Gustave Geley . . . , and New Zealand–born mechanical engineer William J. Crawford . . . . Their descriptions of ectoplasm provided much information about this mysterious substance.”

Juliette Alexandre Bisson

Juliette Alexandre Bisson

William J. Crawford

William J. Crawford

In this section I cited many fascinating publications such as:

Adare, Viscount (1869). Experiences in Spiritualism with Mr. D. D. Home. London: Thomas Scott.

Adshead, W. P. (1879). Miss Wood in Derbyshire: A Series of Experimental Séances Demonstrating the Fact That Spirits Can Appear in the Physical Form. London: J. Burns.

Alexandre-Bisson, J. (1921). Les Phénomènes dits de Materialisation: Étude Experimentale (2nd ed.). Paris: Félix Alcan.

Crookes, W. (1874). Researches in the Phenomena of Spiritualism. London: J. Burns.

Oxley, W. (1876). A spirit materialising under the eyes of the observers in Manchester. Spiritualist Newspaper, (May 12):222–223.

Schrenck-Notzing, [A.] Baron (1920). Phenomena of Materialisation: A Contribution to the Investigation of Mediumistic Teleplastics (revised edition). London: Paul Trench, Trübner.

Another section is about theoretical ideas: “Vital Forces, Ideoplasty, and Materializations.” “The idea that materialization depends on the vital force of the medium, what one writer called the “stuff for form-building”. . . , was frequently discussed during the Nineteenth Century by students of the subject . . . , and in messages presumed by some to come from spirits of the dead . . .” These speculations include those that advocated for discarnate agency and for the idea that the materializations were produced and guided by the minds of mediums, and sometimes, sitters.

Eglinton materialization

Artistic representation of connection between materialized form and medium William Eglinton

This includes the ideas of French researcher Gustave Geley. “Based on the idea of a basic universal substance as the substrate of living things, Geley . . . considered ectoplasm and organic formations ideoplastic creations. Seeing materialization as a biological process, Geley compared the incomplete and grotesque character of ectoplasmic formations to those found in animal and human forms. ‘Like normal physiology, the so-called supernormal has its complete and aborted forms, its monstrosities, and its dermoid cysts. The parallelism is complete’ . . . He also compared ectoplasmic development to the histolysis of insects: ‘The same phenomenon takes place, as has already been said, in the closed chrysalis of the insect as in the dark cabinet at the séance.’ ”


Gustave Geley

Some references used in this section about theory were:

Aksakof, A. (1898). A Case of Partial Dematerialization of the Body of a Medium: Investigation and Discussion. Boston: Banner of Light.

Carrington, H. (1921). Vital energy and psychical phenomena. Psychic Research Quarterly, 1, 271–277.

Geley, G. (1920). From the Unconscious to the Conscious. Glasgow: William Collins. [First published in French in 1919]

Harrison, W. H. (1876). Speculations tending to explain certain spiritual manifestations. Spiritualist Newspaper, (May 5):205–206.

Morselli, E. A. (1908). Psicologia e “Spiritismo:” Impressioni e Note Critiche sui Fenomeni Medianici di Eusapia Paladino (2 vols.). Turin: Fratelli Bocca.

Richmond, C. L. V. (1877). Is materialization true? If so, it’s philosophy. Banner of Light, (June 9):2.

Then I present some biographical details about Dingwall, and the text of his article. The reprint of the article is annotated to provide further information and bibliographical sources, many of which were not mentioned by the author. Dingwall pays particular attention to the ectoplasm reported to take place around mediums Eva C. and Kathleen Goligher.

Eric John Dingwall

Eric J. Dingwall

Dingwall Plasma Theory

Eva C 5

Ectoplasm with Eva C.

Kathleen Goligher 5

Ectoplasm with Kathleen Goligher

 After Dingwall’s paper, I summarized developments after 1921 in sections about observations and studies, critiques, and theoretical ideas. Among other references, I cited: Bozzano, E. (1926). À Propos de l’Introduction à la Métapsychique Humaine. Paris: Jean Meyer; Dingwall, E. J. (1926). A report on a series of sittings with the medium Margery. Proceedings of the Society for Psychical Research, 36, 79-158; Fodor, N. (1934). Simplifying “miracles”: Theory of materialization process. Light, 54, 10; Gulat-Wellenburg, W. von, Klinckowstroem, C. von, & Rosenbusch, H. (1925). Der physikalische Mediumismus. Berlin: Ullstein; Hamilton, T. G. (1931). Some new facts regarding teleplasms. Psychic Science, 9(4), 262-270; and Lapicque, L., Dumas, G., Piéron, H., & Laugier, H. (1922). Rapport sur des experiences de contrôle relatives aux phénomenes dits ectoplasmiques. L’Année Psychologique, 23, 604-611; Schrenck-Notzing, [A.] F. von (1921). Das Materialisationsproblem nach den Untersuchungen W. Crawfords. Psychische Studien, 48, 337-366.

Bozzano A Propos

Schrenck Notzing Crawford 1921

I also cited Charles Richet’s theoretical comments published in his celebrated Traité de Métapsychique in 1922:

“When I put a hand in front of a mirror, the image of my hand is reflected: reflection of light. In front of a thermometer, reflection of heat. In front of a galvanometer, reflection of electricity. It is true that in front of one balance there is nothing there. But is it unreasonable to suppose that this projection of light, heat, and electricity could be accompanied by a projection of mechanical force? . . .”

“Materialization is a mechanical projection. We already have projection of light, heat, and electricity. It is not going very far to see as possible, besides these projections of heat, light, and electricity, a projection of mechanical force. The memorable demonstrations of Einstein establish at which point mechanical energy approaches luminous energy.”

Charles Richet 10

Charles Richet

Richet Traite

I concluded that Dingwall’s article is a good reminder of parts of the old materialization literature. “Although my interest is mainly historical, I realize that many study the topic to determine if the phenomena are real or not. As pointed out by various modern authors . . . , there are good observations that cannot be ignored. But the topic is still generally dismissed. In general this material tends to be seen today with suspicion due, at least in part, to recorded instances of fraud . . .”

I end saying: “. . . hopefully future work on the topic will be inspired by essays such as Dingwall’s, so as to benefit from awareness of previous findings, as well as of methodological issues, and the problem of fraud. But more important, to be significant, this work needs to go beyond the observational stage so typical of much of this literature. By this I mean that, if it is possible to make a good case for the reality of the phenomenon, and that it appears consistently enough to be studied carefully, research needs to be conducted to learn something about its nature.”


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

Here is an English-language bibliography about mental mediumship published between 2000 and 2019. I am not including here publications about sociological and anthropological aspects of mediumship, not of the effects of mediumship on bereavement.


Bastos Jr., M.A.V., et al. (2015). Mediumship: Review of quantitative studies published in the 21st century. Archives of Clinical Psychiatry, 42, 129-138.

Beischel, J. (2018). Mental mediumship research. In R. McLuhan (Ed.), Psi Encyclopedia. London: Society for Psychical Research.

Beischel, J., & Zingrone, N.L. (2015). Mental mediumship. In E. Cardeña, J. Palmer, & D. Marcusson- Clavertz (Eds.), Parapsychology: A Handbook for the 21st Century (pp. 301-313). Jefferson, NC: McFarland.

Braude, S.E. (2003). Immortal Remains: The Evidence for Life After Death. Lanham, MD: Rowman & Littlefield. Chapters 2 and 3.

Rock, A.J. (Ed.). (2013). The Survival Hypothesis: Essays on Mediumship. Jefferson, CA: McFarland.


Alvarado, C.S. (2014). Mediumship, psychical research, dissociation, and the powers of the subconscious mind. Journal of Parapsychology, 78, 98-114.

Alvarado, C.S. (2016). Classic Text No. 107: Joseph Maxwell on mediumistic personifications. History of Psychiatry, 27, 350-366. Abstract

Alvarado, C. S. (2016). Classic Text No. 105: “Report of the Committee on Mediumistic Phenomena,” by William James (1886). History of Psychiatry, 27, 85–100. Abstract

Alvarado, C.S., & Biondi, M. (2017). Classic Text No. 110: Cesare Lombroso on Mediumship and Pathology. History of Psychiatry, 28, 225–241. Abstract

Alvarado, C.S., Nahm, M., & Sommer, A. (2012). Notes on early interpretations of mediumship. Journal of Scientific Exploration, 26, 855-865.

Anderson, R.I. (2006). Psychics, Sensitives and Somnambules: A Biographical Dictionary with Bibliographies. Jefferson, NC: McFarland.

Blum, D. (2006). Ghost Hunters: William James and the Search for Scientific Proof of Life After Death. New York: Penguin Press.

Crabtree, A. (2015). Mesmerism and the psychological dimension of mediumship. In C. Gutierrez (Ed.), Handbook of Spiritualism and Channeling (pp. 7-31). Leiden: Brill.

Fryer, C. (2012). Geraldine Cummins: An Appreciation. White Crow Books.

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

Hazelgrove, J. (2000) Spiritualism and British Society Between the Wars. Manchester, UK: Manchester University Press.

Le Maléfan, P., Evrard, R., & Alvarado, C.S. (2013). Spiritist delusions and spiritism in the nosography of French psychiatry (1850-1950). History of Psychiatry, 24, 477-491.

Leonard, T.J. (2005). Talking to the Other Side: A History of Modern Spiritualism and Mediumship: A Study of the Religion, Science, Philosophy and Mediums that Encompass this American-Made Religion. New York: iUniverse.

Maraldi, E. de O., & Alvarado, C.S. (2018). Classic Text No. 113: Final chapter, From India to the Planet Mars: A Study of a Case of Somnambulism with Glossolalia, by Théodore  Flournoy (1900). History of Psychiatry, 29, 110-125. Abstract

Massicotte, C. (2017). Trance Speakers: Femininity and Authorship in Spiritual Séances, 1850–1930. Montreal: McGill-Queen’s University Press.

Moreira-Almeida A., Almeida, A. A. S., & Lotufo Neto, F. (2005). History of spiritist madness in Brazil. History of Psychiatry, 16, 5-25.

Robertson, B.A. (2017). Science of the Seance: Transnational Networks and Gendered Bodies in the Study of Psychic Phenomena, 1918-40. Vancouver: University of British Columbia Press.

Shamdasani, S. (2015). ‘S.W.’ and C.G. Jung: Mediumship, psychiatry and serial exemplarity. History of Psychiatry, 26, 288-302. Abstract

Tymn, M. (2013). Resurrecting Leonora Piper: How Science Discovered the Afterlife. Guildford, UK: White Crow Books.


Veridical tests

Beischel, J., Boccuzzi, M., Biuso, M., & Rock, A. J. (2015). Anomalous information reception by research mediums under blinded conditions II: Replication and extension. EXPLORE: The Journal of Science & Healing, 11, 136-142.

Beischel, J., & Schwartz, G.E. (2007). Anomalous information reception by research mediums demonstrated using a novel triple-blind protocol. EXPLORE: The Journal of Science & Healing, 3, 23-27.

Jensen, C.G., & Cardeña, E. (2009). A controlled long-distance test of a professional medium. European Journal of Parapsychology, 24, 53-67.

Kelly, E.W., Arcangel, D. (2011). An investigation of mediums who claim to give information about deceased persons. Journal of Nervous and Mental Disease, 199, 11-17.

O’Keeffe, C., & Wiseman R. (2005). Testing alleged mediumship: Methods and results. British Journal of Psychology, 96(Pt 2), 165-179. Abstract

Rocha,. AC., Paraná, D., Freire, E.S., Lotufo Neto, F., Moreira-Almeida A. (2014). Investigating the fit and accuracy of alleged mediumistic writing: A case study of Chico Xavier’s letters. Explore: The Journal of Science & Healing, 10, 300-308. Abstract

Rock, A. J., & Beischel, J. (2008). Quantitative analysis of mediums’ conscious experiences during a discarnate reading versus a control task: A pilot study. Australian Journal of Parapsychology, 8, 157-179.

Rock, A. J., Beischel, J., Boccuzzi, M., & Biuso, M. (2014). Discarnate readings by claimant mediums: Assessing phenomenology and accuracy under beyond double-blind conditions. Journal of Parapsychology, 78(2), 183-194.

Roy, A. E., & Robertson, T. J. (2001). A double- blind procedure for assessing the relevance of a medium’s statements to a recipient. Journal of the Society for Psychical Research, 65, 161–174. Abstract

Roy, A.E., Robertson, T.J. (2004). Results of the application of the Robertson-Roy protocol to a series of experiments with mediums and participants. Journal of the Society for Psychical Research, 68, 161-174.

Schwartz, G.E., Geoffrion. S., Jain, S., Lewis, S., Russek, L.G. (2003).  Evidence of anomalous information retrieval between two mediums: Replication in a double-blind design. Journal of the Society for Psychical Research, 67, 115-130.

Schwartz, G.E., & Russek, L. (2001). Evidence of anomalous information retrieval between two mediums: Telepathy, network memory resonance, and continuance of consciousness. Journal of the Society for Psychical Research, 65, 257-275.

Schwartz, G. E. R., Russek, L. G. S., Nelson, L. A., & Barentsen, C. (2001). Accuracy and replicability of anomalous after-death communication across highly skilled mediums. Journal of the Society for Psychical Research, 65, 1–25.

Schwartz, G.E., with Simon, W.L. (2002). The Afterlife Experiments: Breakthrough Scientific Evidence of Life After Death. New York: Pocket Books.

Schwartz, G.E., & Simon, W.L. (2005). The Truth About Medium: Extraordinary Experiments with the Real Allison DuBois of NBC’s Medium and other Remarkable Psychics. Charlottesville, VA: Hampton Roads.

Storm, L.C., & Rock, A.J. (2015). Testing telepathy in the medium/proxy-sitter dyad: A protocol focusing on the source-of-psi problem Journal of Scientific Exploration, 29, 565-584.

Physiological tests

Bastos, M. A. V., Jr.; Bastos, P. R. H. de O. Osório, I. H. S., Muass, K. A. R. C., Iandoly, D., Jr.; Lucchietti, G. (2016). Frontal electroencephalographic (EEG) activity and mediumship: A comparative study between spiritist mediums and controls. Archives of Clinical Psychiatry, 43, 20–26.

Beischel, J., Tassone, S., & Boccuzzi, M. (2019). Hematological and psychophysiological correlates of anomalous information reception in mediums: A preliminary exploration. EXPLORE: The Journal of Science & Healing, 15, 126–133. Abstract

Delorme, A., Beischel. J., Michel, L., Boccuzzi, M., Radin, D., & Mills, P. J. (2013). Electrocortical activity associated with subjective communication with the deceased. Frontiers in Psychology, 4: 834. doi: 10.3389/fpsyg.2013.00834

Hageman, J. H., Peres, J. F. P., Moreira-Almeida, A., Caixeta, L., Wickramasekera, I. II, & Krippner, S. (2010). The neurobiology of trance and mediumship in Brazil. In S. Krippner & H. L. Friedman (Eds.), Mysterious minds: The neurobiology of psychics, mediums, and other extraordinary people (pp. 85-111). Santa Barbara, CA: ABC-CLIO. Abstract

Peres, J.F, Moreira-Almeida, A., Caixeta, L., Leao, F., & Newberg, A. (2012). Neuro-imaging during trance state: A contribution to the study of dissociation. PLoS One;7(11)

Psychological tests

Moreira-Almeida, A., Neto, F.L., & Cardeña, E. (2008). Comparison of Brazilian spiritist mediumship and dissociative identity disorder. Journal of Nervous and Mental, 196, 420-424.

Moreira-Almeida A., Lotufo Neto, F., & Greyson, B. (2007). Dissociative and psychotic experiences in Brazilian spiritist mediums. Psychotherapy and Psychosomatics, 76, 57-58.

Negro, P. J., Palladino-Negro, P., & Rodrigues Louza, M. (2002). Do religious mediumship dissociative experiences conform to the sociocognitive theory of dissociation? Journal of Trauma and Dissociation, 3, 51–73. Abstract

Roxburgh, E.C., & Roe, C.A. (2011). A survey of dissociation, boundary-thinness and psychological wellbeing in spiritualist mental mediumship. Journal of Parapsychology, 75, 279-299. Abstract

Wahbeh, H., & Radin, D. (2018). People reporting experiences of mediumship have higher dissociation symptom scores than non-mediums, but below thresholds for pathological dissociation. F1000 Research 6: 1416.

Other (see also Leonard, 2005 from History section)

Beischel, J., Mosher, C., & Boccuzzi, M. (2017). Quantitative and qualitative analyses of mediumistic and psychic experiences. Threshold: Journal of Interdisciplinary Consciousness Studies, 1(2): 51-91.

Emmons, C. F., & Emmons, P. (2003). Guided by Spirit: A Journey into the Mind of the Medium. New York: Writers Club Press.

Leonard, T.J. (2015). A qualitative analysis of mediumship development among ordained Spiritualist ministers: A research study. Bulletin of Fukuoka University of Education, 64, 33-42.

Maraldi, E. de O., & Krippner, S. (2013). A biopsychosocial approach to creative dissociation: Remarks on a case of mediumistic painting. NeuroQuantology, 11, 544-572.

Rock, A. J., Beischel, J., & Cott, C. C. (2009). Psi vs. survival: A qualitative investigation of mediums’ phenomenology comparing psychic readings and ostensible communication with the deceased. Transpersonal Psychology Review, 13, 76-89.

Rock, A. J., Beischel, J., & Schwartz, G. E. (2008). Thematic analysis of research mediums’ experiences of discarnate communication. Journal of Scientific Exploration, 22, 179-192.

Roxburgh, E. C., & Roe, C. A. (2013). Exploring the meaning of mental mediumship from the mediums’ perspective. In C. M. Moreman (Ed.), The Spiritualist Movement: Speaking with the Dead in America and Around the World (pp. 53-67). California: Praeger Publishers.

Roxburgh, E. C., & Roe, C. A. (2013). “Say from whence you owe this strange intelligence”: Investigating explanatory systems of spiritualist mental mediumship using interpretative phenomenological analysis. International Journal of Transpersonal Studies, 32(1), 27-42.

Roxburgh, E. C., & Roe, C. A. (2014).  Reframing voices and visions using a spiritual model:  An interpretative phenomenological analysis of anomalous experiences in mediumship. Mental Health, Religion, & Culture, 17, 6, 641-653. Abstract

Wabeh, H., Carpenter, L., & Radin, D. (2018). A mixed methods phenomenological and exploratory study of channeling. Journal of the Society for Psychical Research, 82, 129-147. Abstract

Other Topics (Mainly Conceptual)

Alvarado, C.S. (2012). Mediumship and dreams. Paranormal Review, No. 64, 8-12.

Alvarado, C.S. (2010). Investigating mental mediumship: Research suggestions from the historical literature. Journal of Scientific Exploration, 24, 197-224.

Beischel, J. (2007). Contemporary methods used in laboratory-based mediumship research. Journal of Parapsychology, 71, 37-68.

Beischel, J., & Rock, A. J. (2009). Addressing the survival vs. psi debate through process-focused mediumship research. Journal of Parapsychology, 73, 71-90.

Braude, S. E. (2000). Dissociation and latent abilities: The strange case of Patience Worth. Journal of Trauma and Dissociation, 1, 13–48.

Braude, S.B. (2017). Mediumship and multiple personality. In R. McLuhan (Ed.), Psi Encyclopedia. London: Society for Psychical Research.

Cunningham, P.F. (2012). The content–source problem in modern mediumship research. Journal of Parapsychology, 76, 295-319.

Hunter, J. (2017). Mediumship and spirit possession in a cross-cultural context. In R. McLuhan (Ed.), Psi Encyclopedia. London: Society for Psychical Research.

Maraldi, E. de O. (2014). Medium or author? A preliminary model relating dissociation, paranormal belief systems and self-esteem. Journal of the Society for Psychical Research, 78, 1-24.

Moreira-Almeida, A. (2012). Research on mediumship and the mind-brain relationship In A. Moreira-Almeida, & F.S. Santos (Eds.), Exploring Frontiers of the Mind-Brain Relationship (pp. 191-213). New York: Springer.

Sudduth, M. (2009). Super-psi and the survivalist interpretation of mediumship. Journal of Scientific Exploration, 23, 167–193.

Forgetting the Past

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

Nancy L. Zingrone and I commented in a short communication about a recent editorial by Etzel Cardeña in the Journal of Parapsychology: Alvarado, C.S., & Zingrone, N.L. (2018). Forgetting the Past. Journal of Parapsychology, 82, 213-215.

Nancy Zingrone 2019

Nancy L. Zingrone

Cardeña wrote about the “ignorance or disregard [some show] . . . of earlier and very pertinent research and literature, as if somehow the topic had not been studied until the authors decided to focus their attention on it” (Cardeña, E. (2017). Editorial: On scientific amnesia. Journal of Parapsychology, 81, 104-105). We argued that the topic was important because such disregard “may produce incomplete views based on lack of historical continuity that, in turn, cause misconceptions, as well as rediscoveries or reformulations of previous findings and ideas.”

We argued that this problem suggests that some persons may have forgotten that literature reviews in science are helpful in “the exploration of relevant theoretical ideas . . . in the development of hypotheses and [in] the selection of research methodology.” But the situation may also indicate that “some persons in the field, particularly those coming from other areas, have a low level of basic literacy in the parapsychological literature.”

Some examples of this problem were briefly presented citing three examples from the literature. Furthermore, it was stated that instead of dismissing the issue by labelling it as trivial, or by stating that this is a common problem in science, we should instead accept we need to solve the problem.

One way to address the problem is the compilation of bibliographies (click here), the presentation of comprehensive literature reviews (click here and here), and the organization of educational lectures presented by workers in the field (click here). We end our brief comment saying:

“In addition to the constant growth of literature in all topics—a somewhat less daunting prospect in parapsychological literature than in mainstream science—a key problem here is the belief that trying to know as much as we can about the past literature relevant to our topics of concern is not important to our future success. Authors are the first ones who need to be concerned about this, but they can and need to be assisted by the critical eye of editors and referees . . . We are not arguing that every paper needs a long review going back to antiquity, drawing in historical sources for every aspect of the topic. In fact, some reviews are too general or unfocused, full of references not of direct relevance to the topic at hand. But a good review is important, as we have argued, because it provides context, builds consensus, and deepens the meaningfulness of our research.”

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

Parapsychologist John Palmer published an interesting study in his paper “Training Anomalous Cognition in a Motor Task with Subliminal Auditory Feedback” (Journal of Parapsychology, 2018, 82, 132-147; for reprints write to the author: Here is the abstract:

“On each of 60 trials, 5 participants (Ps), selected based on high state and trait dissociation scores in a previous motor automatism experiment, explored with a computer pen a 16 x 16 inch grid affixed to a computer writing tablet, stopping to register a response to a randomly selected target square. The grid is conceptually divided into 16 squares (4 in each of 4 quadrants). The dependent variable was the average of 2 z-scores representing square and quadrant hits. Ps attended 2 1-run baseline sessions and 2 1-run test sessions. In between, they completed 15–20 1-run training sessions with subliminal auditory feedback. The feedback stimulus was the spoken word(s) “good” (quadrant hit) or “good good” (square hit) superimposed on brownian (similar to pink) noise. 1 of the 5 Ps significantly confirmed the hypothesis of higher scoring on test than baseline runs. There was significant or suggestive evidence of anomalous cognition in the baseline and/or test results of 4 Ps and the 5 difference scores showed significant between-subjects variability. There was no evidence of learning in the training sessions. According to the underlying theory, conditions for learning were not met because Ps did not successfully blank the mind and were overly attentive to the feedback sounds.”

For me the interesting aspect of the study was that related to dissociation. As Palmer wrote: “The general hypothesis tested in the overall research program is that psi is facilitated by dissociated states of consciousness and that the most dissociated form of psi expression is motor automatism, such as automatic writing and dowsing, where conscious cognitive processing is minimized.”

Commenting on the history of the dissociation-ESP relationship, the author wrote in his introduction: “The first experiment to test for anomalous cognition (AC) using motor automatisms was by Brugmans (1922), who had a special participant (P) point to a square with a letter-number on a grid while blindfolded, with the hope that he would point to the randomly selected target for the trial. Highly significant results were obtained, but the randomization method was poor. One of the card-guessing methods used in J. B. Rhine’s famous card-guessing experiments was ‘screen-touch matching,’ in which P pointed to one of five ‘key cards’ representing the five Zener cards symbols. This technique was used in the prominent and controversial Pratt-Woodruff experiment (Pratt & Woodruff, 1939).” However, this history is incomplete.

Not only there is no mention about the earlier attempts to use motor automatisms to test for ESP (as seen in: F.W.H. Myers, Automatic Writing.-II. Proceedings of the Society for Psychical Research, 1885, 3, 1-63; and C. Richet, La Suggestion Mentale et le Calcul des Probabilités. Revue Philosophique de la France et de l’Étranger, 1884, 18, 609-674), but there is no acknowledgement of the general interest in dissociation showed by early psychical researchers, as seen in the publications of the Society for Psychical Research during the Nineteenth-Century (see C.S. Alvarado, Dissociation in Britain During the Late Nineteenth Century: The Society for Psychical Research, 1882-1900. Journal of Trauma and Dissociation, 2002, 3, 9-33).

Palmer was also interested in training ESP performance. “The motivation to follow up [a previous study] with a training study had to do with my belief that in order to demonstrate the reality of psi to the mainstream scientific community, it is necessary to increase the strength, and especially, the reliability of psi in the laboratory. It seems to me that the best way to do this is through training of psi ability, and such attempts should be made, even if they are ‘long-shots,’ as this experiment arguably was.”

“There were a considerable number of statistically significant or suggestive results in the study . . . These outcomes with Ps selected on the basis of dissociative tendencies encourage further research on the dissociation-ESP relationship . . . However, no such success appeared during the training sessions. This lack of improvement in the training sessions indicates that whatever genuine AC [anomalous cognition] occurred was not due to learning, and there was no evidence of learning in any of the Ps’ data.”

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

Some of you probably have heard about the Nineteenth-Century table turning studies of Agénor de Gasparin. This is the topic of one of my recent papers:

Table turning in the early 1850s: The séance reports of Agénor de Gasparin. Journal of Scientific Exploration, 2018, 32, 702-741.


“The phenomena of table turning flourished during the 1850s, providing for many people a context for belief in spirit action, and for the development of explanations such as unconscious muscular movements and the exteriorization of nervous forces from the sitters. This paper consists of the presentation of excerpts from the classic study of these phenomena by Agénor de Gasparin, who reported his work on the subject in his book Des Tables Tournantes (1854, 2 volumes, translated into English in 1857). De Gasparin believed that unconscious muscular action could not explain the movements of tables, and postulated the emission of a force from the sitters around the table to account for the movements. I present a long excerpt from de Gasparin’s book in which he described the phenomena he obtained, preceded by a short review of interest in table phenomena in the 1850s, and followed by critiques showing the general skepticism about these phenomena during and after de Gasparin’s lifetime.”

Agenor de Gasparin 2

Agénor de Gasparin


De Gasparin Tables Tournantes

de Gasparin Science

 The purpose of my article is to remind current readers of de Gasparin’s influential work on table-turning, a phenomenon, and a social practice popular in some places during the 1850s. “While these séances have been discussed in various historical overview works . . . de Gasparin’s work does not seem to be well-known today . . . Furthermore, these studies deserve to be better-known because they were very influential at the time they appeared. Although there are many reports and discussions of table phenomena throughout the late Nineteenth Century and later . . . . , I focus my comments in most of this paper to material published in the 1850s. I extend the later discussion at the end of this paper to the reception of the work in later periods.”


Table tipping

 The paper is divided in four main sections. These are an overview of table-turning writings during the 1850s, a discussion of de Gasparin’s life and work, an excerpt from de Gasparin’s book reporting his seances, and a general discussion of critiques of his work and of his influence.

Roubaud Danse Tables


Table Turning and Table Talking: Containing Detailed Reports of an Infinite Variety of Experiments Performed in England, France, and Germany, with most marvellous results; also, minute directions to enable every one to practise them and the various explanations given of the phenomena, by the most distinguished Scientific Men of Europe ... Second Edition With Professor Faraday's Experiments and Explanation.

“Count Agénor Etiénne de Gasparin (18101871), was born in Orange, France, and later lived in Switzerland . . .  An obituarist referred to him as a noble and chivalrous man who showed “grace that charmed his adversaries as well as his friends” . . . He held various political appointments, such as a member of the Chamber of Deputies from Bastia (Corsica) in 1842. Furthermore, de Gasparin was interested and active in issues related to economics, history, politics, and religion. A biographer presented de Gasparin as a man always willing to fight for causes, such as the abolition of slavery.”

Borel Compte Agenor de Gasparin

de Gasparin L'Egalite

de Gasparin Uprising

On one occasion, de Gasparin and the sitters explored “divination” by the table. “On the 20th of September, then, we desired to put to the proof the pretended faculty of divination ascribed to the tables. For this purpose, we submitted to the one around which we were sitting, and which operated to admiration, the most elementary question assuredly, that can be proposed to a spirit. We placed three nuts in the pocket of one of the experimenters; the table, interrogated as to their number, promptly struck nine blows!”

Some attempts at table moving were made without the contact of the hands of the sitters. De Gasparin wrote: “Choosing a moment when the table was impelled by an energetic and truly spirited rotation, we all raised our hands at a given signal; then, maintaining them united by means of the little finger, and continuing to form the chain at about an inch above the table, we pursued our course, and, to our great surprise, the table also pursued its course, making thus three or four turns!”

On another occasion, the record reads: “Let us return to the demonstration par excellence—the elevation without contact. We began by accomplishing it three times. Then, as it was suggested that the presence of witnesses exercised a more certain influence over a small table than a large one, over five operators than ten, we caused a round table, made of spruce, to be brought in, and which the chain reduced by onehalf, sufficed to put in rotation. Whereupon, the hands being raised, and all contact having ceased, the table elevated itself perpendicularly seven times at our command.”

In the conclusion I stated:

“De Gasparin’s work was ignored by many, particularly by strong defenders of the unconscious movement explanation. While the reports could have been more detailed, something not common at the time, the critics ignored aspects of de Gasparin’s results inconsistent with unconscious movements and simple fraud explanations.”

“Several commentators on de Gasparin’s work—Delondre, Figuier, and Podmore—raised the issue of fraud. While this has to be considered, it is important to recognize that there was no actual evidence for such an explanation. But as a consequence of this situation, the work was not generally accepted, something quite common in the history of physical mediumship and other areas of psychical research.” 

“Regardless of evidential considerations, de Gasparin’s work was certainly important in many ways. He contributed to rescuing table turning from the casual discussions in the press and popular books, and from the “learned” attempts to reduce all phenomena related to tables to delusion and unconscious muscular movements. It is less clear, however, how influential he was on later studies of table movements . . .” Nonetheless, he clearly influenced Marc Thury, and William Crookes cited him later.

“This work presented important instances of tests attempting to counter objections empirically, and emphasizing phenomena inconsistent with the unconscious movement explanations of others. While a few conducted tests to see if they could support this hypothesis (e.g., Faraday 1853), many others just accepted the argument without empirical examination (e.g., Chevreul 1854).”

Image result for table turning






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.


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


“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.


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:

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 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)


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 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.

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Eleanor M. Sidgwick

Here is the 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.

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 (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).

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