Psychical Research

Voor mij was het pamflet dat mevrouw I.R. Vorstman mij toonde, een verrassende, originele vondst. Mijn belangstelling gaat uit naar alles wat met kometen te maken heeft, dus een zeventiende eeuws pamflet met als titel Klare Afbeeldiiige van de Staert-Ster (figuur 1) is dan een treffer.' Het pamflet bespreekt Amsterdamse waarnemingen van de komeetverschijning van 21 december 1664 tot 11 februari 1665, alsmede een groot aantal buitenlandse waarnemingen. Het bevat tevens een aantal sterrenkundige schetsen van de beweging van de komeet ten opzichte van de sterrenhemel. Na speurwerk in diverse catalogi vond ik nog een exemplaar.-Bovendien bleek er een serie pamfletten over deze komeet te bestaan, uitgegeven bij de Amsterdamse drukker Paulus Matthysz.' In de pamfletten-collectie van de Universiteitsbibliotheek van Amsterdam bevinden zich de volgende twee, eerdere pamfletten over deze komeet: De ware Afbeeldinge van de tegenwoordige Staert-Sterre (met de waarnemingen tot en met 27 december 1664 en voorzien van een gedicht) en Ware Afbeeldinge van de Staert-Sterre (met de waarnemingen tot en met januari 1665). Het is duidelijk dat de schrijver/drukker, naarmate de waarnemingen konden worden voortgezet, steeds met een opvolgend pamflet kwam! De drie pamfletten hebben veel tekstuele overeenkomsten en ook de schetsen van de komeet tussen de sterren komen voor wat betreft de laatste twee pamfletten overeen. Voordat ik de inhoud van de Klare Afbeeldinge van de Staert-Ster, het meest complete pamflet, weergeef, eerst iets over de komeet van 1664. Al sinds mensenheugenis zorgt een verschijning van een heldere komeet (= staartster) aan de nachtelijke hemel voor grote opwinding. Niet alleen bij de sterrenkundigen, maar ook bij het gewone volk. Was dit een hemels teken? Wat duidde het ons? Voor de meeste mensen, en zeker voor de leek, was de verschijning van een komeet een aankondiging van een kwade boodschap en werden komeetverschijningen gevreesd. Pestepidemieën, de dood van vorsten, strenge winters; al deze zaken werden toegeschreven aan de verschijning van heldere kometen.•* Op 17 november 1664 werd in Spanje een nieuwe komeet ontdekt, die tijdens de wintermaanden van 1664/1665 door vele sterrenkundigen werd waargenomen en ook bij de gewone man niet aan de aandacht ontsnapte. De eerste gedocumenteerde waarneming komt uit Nederland, waar Kechelius (Samuel Carel Kachel, 1611-1668) op 2 december 1664 de komeet vanuit Leiden waarnam. Ten onrechte wordt deze waarneming wel eens aan Christiaan Huygens (1629-1695) toegeschreven. Dat Kechelius de waarnemer was, blijkt duidelijk uit een brief die Kechelius aan Huygens schreef: Hoe, wacr, cnopwatmaiücren tijdt^e felve iiacr vertoondtheeft, i'664.cnxé^J»^,, zo in Nederlaiidtj Hoogh-diiytllandt, Switferlaiult, Vrankrijk, Engelandt, Yrlandt» 'u, t't*' ' Italicn , ïutkyen, cu in de Oofterfe Lauden.

El título de esta editorial es una redundancia. La parapsicología es científica o no es. Sin embargo las circunstancias nos obligan a ser redundantes para intentar desmarcar los contenidos de una parapsicología seria, crítica, razonable, rigurosa y a la que no le asusta utilizar el método científico, de la otra. La mediática, la de chichinabo, la de noches de "mucho miedo y mucho susto" en caserones abandonados emulando a los "intrépidos reporteros" de Cuarto Milenio; la de "parapsicólogos" televisivos de madrugada; la del "Profesor" D´arbó, la "Profesora" Rossana o el "Profesor" Argumosa; la de los esdrujulismos tendenciosos (akásico, etérico, holístico, kármico, etc); la de las recreaciones "basadas en una historia real", que más que reproducir, exageran, distorsionan o se inventan, etc. EOC no quiere traeros contenidos sobre esa parapsicología a la que nos han acostumbrado los grandes medios e Internet. Para eso ya están todos los demás. EOC quiere hoy dedicar un número especial a esa otra parapsicología. La más tediosa y aburrida, que se realiza en laboratorios y los archivos donde no "se pasa miedo ni susto". La que no utiliza esdrujulismos gratuitos. La de los doctores, catedráticos, licenciados o investigadores sin complejos, que no necesitan autotitularse "Profesor" para obtener una pátina de seriedad de la que carecen. La que no se "inspira" en "casos reales", sino que toda ella es una historia real. La parapsicología de los valientes. Y es que, en pleno siglo XXI hace falta mucho valor para dedicarse a la parapsicología. Sitiados por las hordas de charlatanes, estafadores, sensacionalistas y comerciantes del miedo por un lado, y por las legiones de ciencinazis, pseudoescépticos y conservadoras por otro, un puñado de científicos heroicos, se atrincheran es sus laboratorios y estudios resistiendo los bombardeos de patrañas y mentiras, mientras intentan avanzar en el conocimiento de los aspectos más controvertidos de la conciencia humana. Esos valientes, que ponen en riesgo los currículos académicos que tanto esfuerzo les costó conseguir, tienen que soportar al mismo tiempo las burlas, los insultos y el desprecio de la "comunidad científica" y la incomprensión y la envidia de los "parapsicólogos de chichinabo" que no entienden ni una puta palabra de lo que publican en sus trabajos. Porque para ser parapsicólogo de Youtube, o salir por la tele, ni siquiera es imprescindible saber leer y escribir. Se puede llegar a ser "Profesor@" de "parapsicología" siendo analfabeto. Los valientes van a lo difícil. No renuncian al método científico con un resignado y fácil: "es que la ciencia no puede estudiar esto". Al contrario. Creen que es la ciencia quien debe estudiar las anomalías y han conseguido adaptar el método científico para hacerlo cada vez con más éxito. Desgraciadamente, no los veremos en Cuarto Milenio, ni tienen canales en Youtube. En sus trabajos, con frecuencia reflejados en publicaciones técnicas y académicas, no leeremos palabras como "escalofriante", "terrorífico", "estremecedor"… sino otras como "variable", "porcentaje de probabilidad", "dentritas", "sinápticas" o "EEG", que se prestan a menos fantasías comerciales. No buscan el aplauso fácil ni la fama. No nos firmarán un libro de gran tirada publicado en una editorial comercial en una caseta de la Feria del Libro. A la mayoría no les pondremos cara. Ni siquiera sus nombres nos resultarán familiares. Porque lo que les motiva no es el prestigio ni el reconocimiento, sino esa droga dura, adictiva y absorbente que es la pasión por el conocimiento. Ellos no son, dicho con todo respeto, los herederos de los grandes divulgadores del misterio. Sus referentes no son Iker Jiménez, J. J. Benítez, Germán de Argumosa o el Dr. Jiménez del Oso. No, porque su objetivo no es el periodismo, sino la investigación. Así que sus modelos están más cerca de un Dr. Alfredo Bonavida, un José Antonio Lamich o un Dr. Jacobo Grinberg, aunque prácticamente ninguno de los jóvenes miembros de los "grupos de parapsicología" que atestan las redes sociales con sus vídeos en caserones abandonados, sepan quienes fueron esos valientes que se atrevieron a enfrentarse al dogma científico, utilizando sus propias armas: las de la ciencia. Y por eso dedicamos este número de EOC a ellos. A los parapsicólogos. A los de verdad. A los que buscan en las nuevas herramientas científicas instrumentos con los que explorar .los aspectos menos estudiados de la mente humana. Porque eso, y no otra cosa, es lo que investiga la parapsicología. El parapsicólogo no busca contactar con espíritus del más allá… eso lo hacen los espiritistas. El parapsicólogo no afirma ni busca tener "poderes paranormales", eso lo hacen los presuntos psíquicos. El parapsicólogo no investiga el fenómeno OVNI, el yeti ni los misterios del pasado. Eso lo hacen los ufólogos, criptozoólogos y astroarqueólogos. El parapsicólogo no es un periodista del misterio ni necesariamente un divulgador, es un investigador. El parapsicólogo no renuncia al método científico, sino que lo utiliza. Que no te engañen. EOC autoriza la utilización libre del material publicado, citando o sin citar la fuente. Ayúdanos a divulgar las investigaciones honestas.

In the Spring 2025 issue of the Journal of Scientific Exploration (JSE), Ciaran O'Keeffe, Brandon Massullo, Brian Laythe, Neil Dagnall, Kenneth Drinkwater, & James Houran (2025; O'Keeffe et al.) published an article in which they claim validity for their Haunted People Syndrome (HP-S) model of "ghostly episodes" in the features of the Silicon Valley case investigated and reported by the present authors (Auerbach et al., 2022a, 2022b, 2023), involving household disturbances of the recurrent spontaneous psychokinesis (RSPK, or "poltergeist")-type. We take issue with a number of O'Keeffe et al.'s claims on logical, empirical, conceptual, & clinical grounds, and since our counterarguments are too extensive to meet the 10,000 word limit allotted to us by the JSE, we instead present them in the collection of papers contained herein, prefaced by introductory remarks from L.A.

The paper by B.J.W. points out several empirical and conceptual issues with HP-S before specifically addressing the arguments made by O'Keeffe et al. (2025) in their article text. In particular, O'Keeffe et al. seem to misunderstand the anomalous episodic communal kinetic occurrences (AECKO) methodological approach to spontaneous cases being developed by G.F.S., labeling it a "model" when it is not meant to be. O'Keeffe et al. also continue to use the term "poltergeist," claiming it as a member of their (undefined) "ghostly episodes" phenomena, while ignoring historic evidence suggesting that "poltergeist"/AECKO/RSPK-type cases are a distinct class of their own. O'Keeffe et al. further seem to overlook parapsychological study findings which indicate that several of the behavioral traits, states, and characteristics they associate with HP-S also tend to be correlated with veridical psi, and would thus not uniquely support HP-S alone. And rather than being consistent with HP-S, the qualitative features of the Silicon Valley case actually appear to be more at odds with HP-S when examined closely, thereby challenging O'Keeffe et al.'s claim of validity.

B.H.'s paper raises several important clinical & ethical issues, arguing that O'Keeffe et al. (2025) had misappropriated psychological intervention data relating to the family involved in the Silicon Valley case and performed a clinical assessment without the family's informed consent. Their assessment results in ad hoc clinical interpretations tailored to fit HP-S, which reduce the family's genuine distress to a psychological 'syndrome' intimating psychopathology devoid of any veridical psi elements. A call is made for adherence to universal clinical standards and for efforts to be made toward establishing proper ethical frameworks for the emerging field of clinical parapsychology.

G.F.S.'s paper raises two additional considerations: First, rather than parapsychology, O'Keeffe et al.'s (2025) article seems to emerge from anomalistic psychology, where anomalous experiences are explained in terms of known physical and psychological factors, often to the exclusion of any veridical psi element possibly being involved. This would seem to be most clearly evidenced by their article continuing to maintain a long-held working assumption that psi experiences are ultimately delusional, in spite of existing data to the contrary. Second, it is argued that the reductionist methods traditionally used in parapsychology may be inadequate for understanding psi, and that the approach to studying psi might benefit from being reframed in terms of complex systems science. This would necessitate a greater respect for spontaneous case research, including AECKO investigations.

This case study explores a spontaneous past life regression experience recalled during a session in 1976 and the subsequent synchronicities that unfolded over a three-year period. The subject, a practicing psychic and medium, recounts a vivid regression to a 19th-or early 20th-century circus life in Romania, involving themes of trauma, murder, and reincarnation. Subsequent events-including recognition by unrelated individuals and a profound re-encounter with a person seen in the regression-raise questions about the nature of memory, trauma, and the validity of reincarnational experiences. This paper considers whether such experiences can be seen as metaphysical truths, psychological projections, or both. The subject of this case study is also the author, and the account is drawn from firsthand documentation and reflective analysis.

Background Integrated-pathy aims to integrate modern medicine with traditional systems via applying the holistic approach of Ayurveda, Yoga, and natural medicine. This is important for addressing the challenges surrounding the delivery of long-term palliative care for chronic ailments including cancer. The prime intent of this study was to substantiate the underlying hypothesis behind the differential and integrative approach having a positive impact on Quality of Life of cancer patients. Study design Cross-sectional Observational study. Methods A standardized questionnaire was developed and used, after obtaining written informed consent from patients to assess the impact of Integrated-pathy on patients (n = 103) diagnosed with cancer receiving care at Patanjali Yoggram. The research was carried out over 8 months. All participants received a uniform treatment protocol as prescribed by Patanjali. For the sample size determination and validation, α and 1-β was calculated and for the significance of the pre-and post-treatment QoL ratings, Shapiro wilk test and other descriptive statistics techniques were explored. Results A total of 103 patients seeking cancer special-healthcare were interviewed, out of which 39 (37.86%) remained finally based on the inclusion/exclusion criteria with age (25-65 years), types of cancers (Carcinoma and Sarcoma), chemotherapy/radiotherapy received or not, before opting Integrated-pathy. Follow-ups revealed a significant increase in the QoL (17.91%) after receiving the integrated therapy over a course of at least 1 month. Further, a significant reduction in cancer-related pain followed by an increase in QoL index was reported in the patients. Shapiro-wilk test revealed significant pairing (p < 0.001) with validation of the model using test. Conclusions To bolster evidence-based backing for Integrated-pathy, there is a need for clearly delineated clinical indicators that are measurable and trackable over time. Clinical investigators are encouraged to incorporate Integrated-pathy into their proposed interventions and conduct analogous studies to yield sustained advantages in the long run.

Elements of Common Mental Disorders (CMD) like stress, depression and anxiety are significant contributors to the global burden of disease. Even though they affect people at all socioeconomic levels, most of those in the low-income and middle-income populations lack access to efficient psychological and pharmaceutical interventions. One potential solution to this issue is the application of indigenous low-intensity psychological interventions like Yagna Pathy. The current cross sectional pilot study includes a total of 426 heterogenous group of people suffering from Stress, Anxiety and Depression (both in normal and diseased range) received Yagna pathy for 30 days. The severity of the stress, anxiety and depression was evaluated using a validated depression, anxiety, and stress (DAS) score questionnaire. A significant association (chi square, p < 0.001) was found between the mental healing with gender and activity status of the participants. Strong inter-correlation (R 2 > 0.7; p < 0.001) among features of stress, anxiety and depression also proved the manifoldness of the CMD. Improvements in DAS scores demonstrate the effectiveness of a well-directed Yagna practice maintained for a predetermined amount of time in managing stress, anxiety, and depression. The receiver operating characteristic (ROC) of the responses was also found to be "excellent". Therefore, the study showcased that indigenous practices like Yagna Pathy could effectively minimize the severity of CMD. This approach is non-medicated, non-invasive, and cost-effective, making it a practicable therapy for global implementation.

In Exploring the Paranormal, Alan Streett chronicles his personal odyssey of association with psychic healers, spiritualists, Charismatic evangelicals, stage magicians, and meditators. Intertwined with his interest in the psychic is his spiritual development as a Christian. Readers are welcomed to a rare combination of Christianity and psychic exploration.

A psicologia e a psiquiatria têm sido, ao longo do tempo, influenciadas pelos fenômenos estudados pelos pesquisadores dessas áreas. Diversas idéias sobre a mente e suas patologias foram desenvolvidas no contexto dos estudos de histeria, de dupla e de múltipla personalidades e dos fenômenos hipnóticos. Objetivos: Neste estudo, propomos que a mediunidade tenha influenciado tanto a psicologia quanto a psiquiatria de diferentes modos. Os fenômenos mediúnicos, tais como os transes e as mensagens verbais ou escritas atribuídos a espíritos de mortos, contribuíram para o desenvolvimento de vários importantes conceitos durante o século XIX e daí por diante. Métodos: Revisamos a literatura histórica da psiquiatria e da psicologia relacionada à mediunidade para identificar discussões sobre a mediunidade. Resultados: A mediunidade foi usada para defender ampla variedade de idéias sobre a mente subconsciente por pesquisadores como William B. Carpenter, Frederic W. H. Myers e Joseph Grasset. Tanto Pierre Janet quanto Théodore Flournoy se serviram da mediunidade para ilustrar formas de dissociação. Da mesma forma, a psicopatologia foi relacionada de diferentes modos à prática mediúnica, como foi discutido por Jean-Martin Charcot, Pierre Janet e Gilbert Ballet. Conclusões: Apesar de a mediunidade ser apenas um dos fatores que afetou a construção de conceitos como o de subconsciente, dissociação e psicopatologia, é necessário que sua influência seja mais reconhecida do que o é atualmente na historiografia da psicologia e da psiquiatria.

This study explores the existence and significance of psi phenomena as revealed through lived experience narratives. The findings affirm that psi experiences, those that transcend conventional scientific, rational, and religious frameworks, are real and manifest even in the modern era of scientific materialism and rational determinism. Despite widespread skepticism, psi is recognized by some as an inherent, though latent, human faculty that gradually unfolds within human consciousness through evolution. The research argues that psi should not be pursued for selfish purposes or through purely mechanistic techniques. Rather, it flourishes most authentically within a liberating-transformative lifestyle grounded in biblical or spiritual principles. Such a spiritually guided approach enables the spontaneous and meaningful integration of psi into daily life, as exemplified by Jesus and early spiritual practitioners. The study concludes that embracing a spiritually rooted life is essential for the ethical and transformative use of psi phenomena.

Annette Mulberger, directora del Centre d&#39;Historia de la Ciencia (CEHIC) de la UAB i professora de psicologia i d&#39;historia de la ciencia a la mateixa universitat, ha editat aquest volum col·lectiu. Al llarg dels diferents capitols, els seus autors tracten de les practiques espiritistes que van apareixer i van proliferar als Estats Units i Europa entre la segona meitat del segle XIX i el primer terc del segle XX.

This study offers an interdisciplinary analysis of necromancy, considering it not as an exclusively cultural or religious phenomenon, but as a potential area of scientific inquiry. Based on the triangulation of data from field experiments and a systematic review of peerreviewed scientific works, a complex of complementary evidence is demonstrated, indicating the possibility of consciousness preservation after biological death. The methodology included structured rituals with video documentation and the participation of skeptically inclined witnesses, as well as a critical analysis of research on near-death experiences, cellular memory, mediumship, and spontaneous past-life memories. The results show a statistically significant recurrence of anomalous phenomena (acoustic, visual, and thermal) under controlled conditions, consistent with data from clinical studies. Despite methodological limitations, the body of evidence raises the question of the need to revise materialistic paradigms in the study of consciousness. The study concludes that necromancy deserves serious scientific consideration as a field capable of contributing to the understanding of the nature of consciousness and its interaction with physical reality, and outlines prospects for further interdisciplinary research. This review also analyzes books on necromancy to increase the quantity of evidence, subjective experience, philosophical and spiritual justifications.

The article has sought to contextualise Pater’s readings in art and aesthetics in relation to select other influential European historians and theorists of art and culture belonging to the Renaissance, the eighteenth century, and Pater’s own times. The objective has been to draw out the philosophical premises, assumptions and methodology informing Pater’s readings, and in turn the theoretical implications borne out by them. By probing these tenets and findings in juxtaposition, the article has attempted to analyse rather than challenge the tenability of Pater’s aesthetics and their ramifications in later art and literature.
In doing so, it has arrived at the argument that Pater’s Studies exhibits a cautious iconoclasm in respect of art and aesthetics and their place in modern civilisation. The emphasis on the autonomy of an aesthetic life is itself the most radical element in his thesis. The wariness, suggested in the title of this article, stems from the reluctance to explore the political dimensions of this aesthetic individualism to the fullest. On final analysis, Pater’s vision of art falls short of the irreverence of popular culture.

My readers may guess that there is an answer to this rather strange question as otherwise it would not have been asked. But who is the writer who writes both for Tarzan comics and also for Haldeman-Julius' "University in print-read the world over?"

We propose a new substance dualist framework to explain consciousness, drawing on near-death experience (NDE) and neurological evidence. Evidence from veridical NDE perceptions suggests that consciousness can separate from the physical body as an individuated, self-aware entity or mind. We propose that the mind is a separate entity from the physical body, belonging to a distinct ontological category. Accordingly, the human being is conceptualized as the union of the mind entity (or soul) and the physical body. As the locus of consciousness, the mind entity possesses all the attributes of consciousness: perception, thinking, emotion, memory, volition, and self-awareness. We provide NDE evidence that the mind entity interacts in general with physical processes and specifically with neural activity in the brain. The mechanism for mind-brain interaction involves initially triggering and then detecting neural action potentials. The induced neural activity in specific regions brings the mind's mental content to awareness. The mind-brain interface occurs in cortical dendritic spines, where the mind triggers calcium ion release from the spine apparatus via spine F-actin filaments. Inhaled anesthetics dissolve these filaments, blocking this process, leading to loss of consciousness. The mind entity's actions to induce cortical activity can explain numerous cognitive neurological processes including perception and language comprehension.

This review is a critical deconstruction of the claims made by Bill and Judy Guggenheim in their book Hello from Heaven (New York: Bantam Books, 1997).  The book is mostly a description of alleged “After-Death Communications”—ADCs.  When I debated Bill on Canadian radio in April of 2002, I pointed out that his “science” was exactly backwards. Like Creationists and other pseudoscientists, he started with his conclusion and the tried to find evidence to support it. Like religious thinkers generally, he tried to explain the unknown in terms of the even more unknown. Real scientists, I explained, form a promising hypothesis and then do everything possible to disprove it. I quoted Carl Sagan’s famous motto, “Extraordinary claims require extraordinary evidence.”

The book contains 353 ADCs and is apportioned into chapters dealing with sentient ADCs (“Sensing a Presence”), auditory ADCs (Hearing a Voice”), tactile ADCs (“Feeling a Touch”), olfactory ADCs (“Smelling a Fragrance”), visual ADCs (“partial Appearances” and “Full Appearances”), visions (supposedly different from the visual ADCs!) and ADCs occurring during alpha-rhythm consciousness, sleep, and the sleep-waking transition, and telephone ADCs. Oh, yes: also, the testimony of pet animals.

Much of this review is a humorous reductio ad absurdum of the “evidence” and arguments of the Guggenheims, including their accounts of butterflies and pets in heaven, ghosts who always are fully clothed, and the “fact” that the “deceased” always have a pleasant smell—no matter what they smelled like in life.

Cet article vise à explorer les processus psychiques au sein des groupes de travail au-delà des théories de Bion et de Pichon-Rivière. Si nous nous référons à ces deux auteurs, c'est pour deux raisons majeures. La première, c'est qu'ils figurent parmi les rares psychanalystes qui ont développé, à partir des groupes de formation et de thérapie, une théorie et une pratique susceptibles d'éclairer, selon eux, la dynamique de tout groupe de travail. En second lieu, force est de constater que leur audience, près de cinquante ans après leurs premiers travaux, est toujours aussi considérable, non seulement auprès des cliniciens du groupe du monde entier mais également -grâce aux nombreuses formations qui s'en réclament -pour les travailleurs sociaux, enseignants, managers et responsables en tous genres. En effet, alors que l'étude des groupes opératoires (« grupos operativos ») par Pichon-Rivière et ses disciples est surtout mise en oeuvre en Amérique latine et en Amérique centrale ), des séminaires de « group relations » qui s'inspirent de la théorie et de la pratique de Bion se déroulent bien au-delà du seul monde anglo-saxon (France, Italie, Israël, Turquie, Hollande, Bulgarie, Suède…). Or, il nous semble que, si l'incontestable mérite de ces deux chercheurs est d'avoir approfondi l'étude des phénomènes groupaux inconscients, ceux qui prennent place sous la réalisation de la tâche, Gilles Amado, professeur émérite de psychosociologie à HEC, membre du laboratoire GREGHEC-CNRS.

This paper proposes that the traits associated with traditional shamans across indigenous cultures coalesce into a distinct neuropsychological profile, one frequently misdiagnosed or misunderstood in Western clinical frameworks. Drawing from cross-cultural anthropology, neurotheology, and personality theory, we synthesize the key cognitive, affective, and sensory traits outlined in The Shamanic Personality and map them to MBTI and Big Five extremes. We argue that these traits-high dissociation potential, sensory sensitivity, symbolic cognition, trauma responsivity, and permeability of ego boundariesform an evolved design pattern for navigating altered states of consciousness (ASCs) and mediating between individual and collective psyches. This paper highlights the systemic failure of Western psychiatry to recognize the adaptive function of these traits, framing them instead as pathological. We propose the development of a novel psychometric tool, the Shamanic Personality Inventory (SPI), and outline future research strategies, including cross-cultural validation and entheogen response studies. Reframing this phenotype is not merely academic-it is an urgent corrective to the misclassification of individuals who may represent humanity's oldest and most essential bridge between matter and meaning.

Eleven remote viewing experts provide recommendations for optimizing remote viewing performance in both clairvoyant and precognitive tasks. This paper highlights both commonalities and differences in their recommendations.

A survey of renowned experts in remote viewing was conducted to gather their opinions on recommended procedures and conditions for obtaining the best results with real-time remote viewing and precognition tasks. Eleven experts responded. Findings revealed both areas of consensus and notable divergences. Experts generally agreed that structured training, such as Controlled Remote Viewing (CRV), produces more reliable results. They emphasized the necessity of maintaining a neutral, distraction-free environment, with some highlighting the role of meditation and mental discipline in enhancing accuracy. Respondents recommended that participants have at least one year of experience in remote viewing protocols. Some suggested practicing meditation before the task and allowing participants ample time, as defined by the viewer themselves, to complete their sessions, which can be conducted solo or in small groups. Experts also agreed on the importance of blinding procedures to prevent contamination of results and the value of using multiple independent viewers in operational applications. However, differences emerged regarding the flexibility of remote viewing methodologies. Some experts advocated for strict adherence to structured protocols, while others argued that individual talent and self-developed techniques could be equally effective. Opinions also varied on the role of viewer feedback, with some emphasizing its necessity for skill improvement while others warned of potential displacement effects. Overall, this expert-driven analysis highlights critical methodological considerations for optimizing remote viewing performance. While fundamental principles such as training, environmental control, and blinding are widely accepted, further research is needed to empirically compare the effectiveness of differing methodologies. These findings offer a provisional framework for future studies and operational remote viewing project management. 
Keywords: remote viewing, extrasensory perception, meta-analysis, expert consensus, methodology

Although remote viewing has produced promising results, researchers and government evaluators have consistently noted that remote viewing data often contains a mixture of correct and incorrect information. This inconsistency can reduce confidence in its reliability for practical, real-world applications. To explore whether remote viewers can recognize when they are correct about specific aspects of a target, a survey was designed using an experiencecentered, phenomenological approach. Intermediate to advanced remote viewers were recruited through snowball sampling, resulting in 123 valid responses. The findings revealed that 88.62% of participants reported having a sense of correctness about specific pieces of information that were later verified. Among these, 87% stated this awareness occurred occasionally, 47% said it happened "often," and 7% reported experiencing it during every session. 86% indicated that this awareness was self-taught through personal practice, while only 13% attributed their understanding to instruction from a teacher. When asked how they recognize correctness, participants identified key themes, including the unexpected or surprising nature of the information, repeating or persistent impressions, vivid or unusual imagery, suddenness or immediacy, emotional impact, and instant cognitive "downloads." Additionally, participants expressed mixed attitudes toward the study's line of inquiry, with some viewing it positively and others offering critical perspectives. These findings align with similar assertions made by psi participants in forced-choice experiments, offering valuable insights into the phenomenological experiences of remote viewers.

Pupil journalism in elementary education offers a unique platform for developing pupils' writing, critical thinking, and communication skills. However, the responsibility of guiding young journalists presents teachers with distinct challenges. This study explored the experiences of elementary teachers in coping the demands of pupil journalism, with a focus on perceived benefits, encountered challenges, and employed coping strategies. It employed a concurrent mixed-methods design, collecting both quantitative and qualitative data simultaneously from selected elementary teachers in the Malimono District, Surigao del Norte Division. Quantitative data were analyzed using frequency count, weighted mean, standard deviation, and one-way ANOVA for repeated measures, while qualitative responses underwent thematic analysis. Findings revealed that teachers perceive their involvement in pupil journalism as yielding major professional benefits, including enhanced teaching effectiveness, improved media and technological literacy, and opportunities for leadership and promotion. At the same time, they reported significant challengesparticularly role conflict, emotional strain, limited training, and pupils' language deficiencies-with the overall difficulty level categorized as "Challenging." To cope, teachers used both problem-focused and emotion-focused strategies such as self-directed learning, peer collaboration, mentoring, and emotional support. Emerging themes included teacher empowerment, fulfillment in pupil success, and the transformative potential of journalism on teacher identity and classroom practice. These findings highlight the critical need for institutional support, structured training, and policy reforms to sustain and empower journalism teachers in pupil journalism programs.

At the turn of the 20th century, researchers and clinicians compared case studies of patients diagnosed with hysteria and mediums who claimed to channel spirits based on alterations they observed in their sense of self. Yet, notwithstanding its early promise, this comparative approach to such “nonordinary experiences” (NOEs) was never fully realize due to disciplinary siloing and the challenges involved in comparing culture-laden accounts. Today, psychologists tend to reify constructs, such as religious or spiritual, extraordinary (psychical, paranormal, anomalous, or exceptional), and psychopathological. In doing so, they face an unresolved challenge: experiences with phenomenologically distinct features may be appraised similarly within a culture (that is, viewed as evidence for the same culturally-specific construct) and experiences that share phenomenological features may be appraised differently across cultures. Here, we call for a renewed approach to comparing NOEs across cult...

Ang hindi sapat na pagpapahalaga ng mga Pilipino sa sariling kultura at turismo ay isang seryosong isyu na humahadlang sa pag-unlad ng industriya. Maraming mga bansa ang mayroong suliraning kinahaharap hinggil sa kultura tulad ng mga makasaysayang pook, sining, museo at mga aktibidad na may kaugnayan sa relihiyon at kasaysayan. Ang ganitong kalagayan ay nagpapakita ng kakulangan sa pagpapahalaga at kaalaman ng mga lokal sa sariling pamana, na nagiging sanhi ng hindi sapat na suporta sa mga lokal na destinasyon at produkto (Buted at Felicen, 2023). Ang Timog Korea ay nahaharap sa isyung hindi pagtangkilik ng sariling mamamayan sa mga lokal na pamanang kultural at destinasyong panturismo. Ayon sa pananaliksik, maraming kabataang koreano ang mas pinipiling maglakbay sa mga banyagang bansa kaysa bisitahin ang mga makasaysayang pook sa kanilang sariling bayan, dahil sa paniniwalang mas prestihiyoso ang pagpunta sa ibang bansa. Idinagdag pa ng pag-aaral na ang urbanisasyon at modernisasyon ay nagdulot ng pagkawala ng interes ng lokal na populasyon sa mga tradisyunal na kaugalian, sining at kasaysayan ng Korea. Ito ay nagbubunsod ng pangangailangang palakasin ang mga programa sa edukasyon at lokal na kampanya upang muling itanim ang pagpapahalaga sa sariling kultura at kasaysayan (Lee at Park, 2021). Isa sa mga pangunahing hamon sa turismo at kultural na sektor sa Pilipinas ay ang mababang partisipasyon ng mga lokal na komunidad sa pangangalaga at pagtataguyod ng mga pamanang kultural. Ayon sa pag-aaral, maraming inisyatibo ang hindi isinasama ang mga lokal na stakeholder sa pagpaplano at implementasyon. Sa halip na maging katuwang, ang mga residente ay kadalasang nagiging tagamasid lamang sa halip na aktibong kalahok. Nagdudulot ito ng kakulangan sa lokal na suporta at pinipigil ang pagpapanatili ng

Is it fortunate, fortuitous, or foreboding that this book emerges from the shadows of the publishing world even as the embers of the Daryl Bem &quot;feeling the future&quot; controversy are still aglow? Whatever the case may be, and whatever your view of the data at the center of it, many thanks are due Daryl Bem for opening up the tough and much-needed conversation about the nature of science, methodology, statistics, replication, meta-analysis, and, yes, prejudice, via his now well-known Journal of Personality and Social Psychology article (Bem 2011). Moreover, I am reminded of P. T. Barnum&#39;s wily wisdom, &quot;I don&#39;t care what you say about me, just spell my name right!&quot; During the writing of this review I had a chance encounter with a young man in his third year of Ph.D. studies in psychology at a large (distant) state university. When I mentioned my own special interest in parapsychology, he asked, &quot;What&#39;s that?&quot; But as soon as I started to tell him ...

Despite decades of research in this field, here in Italy we still know only fragments-poorly disseminated, contradictory, or downright false. I'm tired of seeing the smug smiles of scientists or mainstream journalists talking about the placebo effect without knowing the real research on this "element," which has been shown to be a process not of illusion but one closely tied to human biochemistry-and not only that.

Near-death experiences (NDEs) are reported when individuals who have been declared clinically dead—or are on the brink of death—are subsequently resuscitated and describe vivid perceptions. A subset, known as veridical NDEs, includes reports of accurate details about real-world events or objects encountered while measurable brain function was absent. Such cases challenge the materialist premise that consciousness is wholly produced by neuronal activity. This paper contends that a triad of well-documented veridical NDEs provides proof —in the evidentiary sense employed in science and law—that consciousness can operate independently of the brain. It presents those cases and then dismantles the standard objections.

We present the results of a new preregistered experiment aimed at testing telephone telepathy. One hundred and seventeen participants were requested to identify which one of two callers was calling to their smartphone. The correct identifications were 294 out of 604 trials, corresponding to 48.6%, slightly below the expected chance of 50%, supporting the lack of any telepathic phenomenon. A subsequent exploratory analysis, comparing the performance of the participants divided according to the cognitive strategies used to solve the task, revealed that participants claiming to have adopted intuitive strategies outperformed the participants claiming to have adopted more rational strategies (56% versus 35.4 %), suggesting that telepathic skills could be enhanced by reducing rational, controlled cognitive strategies.

This paper describes a pilot study investigating the mind-matter interaction during the Japanese traditional festival. On August 2nd and 3rd, 2003, fluctuation of RNG was measured in the first night of Aomori-Nebuta, one of the most popular folk festivals in northeast Japan. In 6-day festival, around 600 thousand people gathered every nebuta night and enjoyed singing and dancing with rhythmical drums, like carnivals in Latin American countries. Authors expected to find some significant deviation of the field RNG in this festival, particularly because some yakuza (Japanese gang)-like groups called karasu (crow) become so excited that they sometimes turn into violent mobs, that is, mass emotional excitement may effect the outputs of RNG. The hypothesis that the deviation in the RNG data appears during the festival period was tested by the cumdev and windowing methods. By the cumdev method, significant deviation was obtained in the overall accumulation of chi-square values during the 110-minute festival period (18:50-20:40, Aug. 2nd): Z 2 -1=200.1, p=0.041 (one-tailed; df=6600). However, accumulation of Stouffer Z value during the same period showed no significant deviation: Z=1.00, p=0.32 (two-tailed). In the windowing method, three different sizes of window width (15, 30, and 60 minutes) are used for analyzing the 19-hour data from 11 am (Aug. 2nd) to 7 am (Aug. 3rd). Each highest peak of windowshifting accumulation of chi-square value in the three different windows was found in the festival period, which is significant: in 19:45-19:59, Z 2 -1=106.5, p=0.0075 (one-tailed; df=900); in 19:30-19:59, Z 2 -1=140.0, p=0.0111 (df=1800); in 19:00-19:59, Z 2 -1=202.6, p=0.0093 (df=3600). All the ends of peak windows are the same (19:59). On the other hand, each highest peak of the absolute value of Stuffer-Z in three different windows was also significant but found at the end border of festival period:

In this paper, we trace the thinking around atmospheres and atmospherics. Initially our focus is upon Franz Anton Mesmer. We next examine atmosphere construction in retailing during the nineteenth century. From this, the narrative unpacks outputs penned between 1900 and 1950 which depict advertising as fashioning 'psychic' atmospheres and 'magic cloaks' for products and services. We then explore publications stressing curatorial atmospheres in retail stores. Concurrently evolving with the managerial literature is a critical stream of writing which holds that advertising generates pathological atmospheres. The spotlight next moves to debates taking place between the 1950s and 1970s. Attention is subsequently shifted to the 1980s revivification of critical studies and discussions of 'toxic climates'. Finally, multiple possible future directions are identified.

The occultist, a “super-dreamer,” is a master-builder of the human soul, dedicated to its spiritual evolution. Despite facing opposition and being misunderstood as impractical, the occultist possesses a profound understanding of spiritual forces and their manifestation. Serving as a revealer of truth, the occultist’s mission is to illuminate the path of humanity, driven by compassion and a vision of the divine light within.

The author criticizes those who refuse enlightenment, particularly religious leaders who dismiss occult knowledge. The author argues that these leaders, often driven by fear or self-interest, hinder spiritual progress and perpetuate ignorance. The author emphasizes the importance of embracing spiritual truth, regardless of its source, and warns that those who deny it will be surpassed by those who seek it.

Occultists, like Jesus, are tasked with writing the true history of humanity, despite opposition. Critics dismiss them as visionaries, but occultists, guided by Spirit and compassion, continue their work, believing in humanity’s spiritual evolution.

Occultism, the ancient divine science, is destined to illuminate the Western world as humanity evolves towards cosmic vision. The study of Occultism will produce spiritual men, as the Church has failed to fulfill its mission of teaching the science of the soul. The time has come for humanity to seek spiritual awakening and revelation, rejecting blind belief and embracing the wisdom of the masters.

De gebeurtenissen na Jezus’ kruisdood, zijn begrafenis en verrijzenis worden aan een nadere beschouwing onderworpen. De lijkwade van Turijn en de andere linnen doeken spelen hierbij een belangrijke rol. Diffusie van ontbindingsproducten van het lijk naar de eromheen geslagen lijkwade is een ingewikkeld proces, dat met de volgende chemische reacties het ontstaan van de afbeelding op die doek volledig kunnen verklaren. De verschijning en verdwijning van Jezus lijkt in strijd met de eerste hoofdwet van de thermodynamica, maar dimensiebeschouwingen bieden een uitweg en maken de gebeurtenissen na Jezus’ verrijzenis begrijpelijker. De lijkwade met al haar geheimen lijkt met opzet te zijn gefabriceerd voor de tegenwoordige tijd, waarin moderne onderzoekstechnieken het mogelijk maken om Jezus’ opoffering voor de mensheid in de schijnwerpers te zetten. Zijn lijdensweg tart elke verbeelding. De beschrijving in de Bijbel wordt bevestigd en de valsheid van de Koran wordt aan de kaak gesteld.

In a world full of secrets, in the depths of consciousness and spirit, questions are born that challenge the boundaries of science and thought, and invite exploration beyond the familiar. This research is both a personal and scientific journey, an attempt to understand the greatest human mystery: "Consciousness, between the shadows of sleep and coma, where words disappear but questions and hopes remain. About the researcher Name: Fatemeh Alkafareen Position: Independent researcher in the fields of consciousness, psychology, and philosophy of perception Research Interest: The researcher is interested in deeply investigating the nature of human consciousness from a multidimensional perspective, combining modern neuroscience, philosophy, and mindfulness, with a focus on the connection between body, soul, spirit, and the underlying frequencies that govern our existence. Through this research, she seeks to present a new paradigm that illuminates the mysterious aspects of consciousness, drawing her questions from personal experiences and philosophical and spiritual observations.

In a world full of secrets, in the depths of consciousness and spirit, questions are born that challenge the boundaries of science and thought, and invite exploration beyond the familiar. This research is both a personal and scientific journey, an attempt to understand the greatest human mystery: "Consciousness, between the shadows of sleep and coma, where words disappear but questions and hopes remain. Name: Fatemeh Alkafareen Position: Independent researcher in the fields of consciousness, psychology, and philosophy of perception Research Interest: The researcher is interested in deeply investigating the nature of human consciousness from a multidimensional perspective, combining modern neuroscience, philosophy, and mindfulness, with a focus on the connection between body, soul, spirit, and the underlying frequencies that govern our existence. Through this research, she seeks to present a new paradigm that illuminates the mysterious aspects of consciousness, drawing her questions from personal experiences and philosophical and spiritual observations.

In this paper, I apply my Scientific Life Theory to examine whether various reported psychic abilities are scientifically and logically possible. Psychic abilities—such as telepathy, clairvoyance, and energy healing—are often claimed to operate beyond the limits of traditional physics. Therefore, if any of these abilities are real, they must involve not just matter and energy, but the life element or life spirit, as proposed in my theory.
I evaluate these abilities through both scientific reasoning and the lens of life theory, classifying which are consistent with physical laws and which contradict them.

Divine Consciousness and the Architecture of Reality explores the fundamental connection between the invisible intelligence of the cosmos and the human being as a co-witness, co-participant, and co-creator of reality. Drawing from diverse fields such as theology, neuroscience, quantum physics, African ancestral memory, and spiritual anthropology, this inaugural essay proposes a bold and integrative vision of consciousness as the sacred architecture upon which reality unfolds.

Through poetic language and scientific metaphors, Jacques Sigui Kaboré invites readers to a profound inner journey—where matter remembers, where silence speaks, and where the sacred is not external but encoded within the very structure of life. This text positions Africa not as a separate worldview, but as an illustrative source of universal wisdom rooted in the memory of origins.

More than a theoretical proposition, this essay is a call to reconcile intelligence and transcendence, knowledge and mystery, science and faith. It is addressed to all those who, across disciplines and convictions, sense that the future of humanity lies in the rediscovery of its original coherence.

Objective: We bring together results from 15 published papers describing 26 telecommunication telepathy experiments published between 2003 and 2024 in a meta-analysis to explore the patterns in these results and their overall significance. Methods: The basic experimental design in these experiments involved four potential callers in remote locations. For each trial one of these callers was chosen at random and asked to call the participant, who was on a telephone without a caller ID. The participant then named the caller before answering the phone. Similar experiments were carried out with email and SMS messages. By random guessing, the hit rate would be around 25%. We collected relevant studies from reference lists and online searches and used a random-effects model in the meta-analysis. Results: Overall, hit rates were very significant above chance level (p = 1x10-7). By contrast, in tests carried out under precognitive conditions, the hit rates were at chance. There was no significant difference between the results of Sheldrake and his colleagues, who carried out most of the studies, and independent replications. Selected participants had significantly higher hit rates than unselected participants, and hit rates were significantly higher when callers and participants shared an emotional bond. The effect sizes in telecommunication telepathy are higher than those in ganzfeld and dream telepathy tests. Conclusion: Research on telecommunication telepathy could become an increasingly fruitful area for psi research, especially in conjunction with automated intuition training apps.

This is the chapter that ‘never made it’ to the final submission version of What Lies Beyond. It’s about the nature of life. It was cut because the main focus of the book became paranormal and mystical experience, and I felt that the chapter was too much of a diversion from this focus. The chapter was intended to be a response to the claim made in Anil Seth’s 2017 TED talk that just as we now understand life in mechanistic terms, so we will eventually understand consciousness. In his book, Being You, he further claims that understanding life and understanding consciousness are linked. I agree with this idea, but I think that both life and consciousness are far more than mechanism. This chapter extends the arguments found in my book.

In a recent paper on ketamine and the near-death experience (NDE), Scott Rogo (1984) cited Stanislav Grof and Joan Halifax and myself as responsible for an interpretation of NDEs that uses the concept of "archetypes". After a two-sentence statement of the archetype explanation, Rogo wrote: "The problem with this theory is that it could be called a 'non-theory,' since it explains one unknown by another (i.e., worldwide archetypes)" (p. 94). I cannot speak for

Doris Fischer, born in 1889, experienced dissociative identity disorder (DID) triggered by traumatic events. The first dissociating shock occurred at age three when her drunken father threw her, leading to the emergence of Margaret and Sleeping Margaret. Later shocks, including her mother’s death and an accident, brought about Sick Doris and Sleeping Real Doris.

The case of Doris, a young girl with multiple personalities, involved five distinct entities: Real Doris, Sick Doris, Margaret, Sleeping Margaret, and Sleeping Real Doris. While Real Doris was unaware of the others, Margaret and Sick Doris interacted, with Margaret exhibiting a mix of care and cruelty towards Real Doris. The cure, facilitated by a loving and supportive environment, led to the integration of these personalities, with Real Doris becoming the dominant consciousness.

The Doris case involves multiple personalities, including Sick Doris, Sleeping Real Doris, and Margaret. While some personalities, like Sick Doris and Sleeping Real Doris, are easily explained as dissociative states, Margaret’s independent nature and claims of being a spirit raise questions. Despite Professor Hyslop’s experiments suggesting foreign influences, the author believes Margaret’s persistence and Real Doris’s unwavering identity throughout the case support a spiritistic explanation, highlighting the simplicity and unity of the abiding personality.

The Echo and Embark Theory (Revised) proposes a dual-process model of consciousness that integrates speculative neuroscience and theoretical physics to explain post-mortem phenomena. This revised version challenges the fixed dichotomy of left and right hemispheric roles in posthumous states. Instead of assigning Earth-bound or interdimensional roles rigidly to the left or right brain, the theory posits that either hemisphere may remain or depart, depending on the individual's energetic configuration, psychological development, or metaphysical resonance at the moment of death. One half of consciousness becomes a residual guiding presence in this dimension, while the other ventures into higher-dimensional space, merging with another consciousness to form a new organism. This flexible model addresses logical inconsistencies in hemispheric determinism and deepens the framework for understanding ghosts, reincarnation, and dimensional consciousness transfer.

Οn the occasion of the exhibition of sculptures and documents by Giannoulis Halepas (Tinos 1851-Athens 1938) at the National Gallery in 2007, the author invited psychiatrist Thanasis Tzavaras to a conversation regarding the term metalogical period of sculpture and the case of self-healing through art, as the sculptor suffered from mental illness: From 1888 an for fourteen years Halepas was confined to the Corfu Psychiatric Hospital as a "suffering from dementia". From 1918 onwards, he began to work again, creating a significant number of works until his death. However, his style has now changed dramatically. The article was published in the Athenian newspaper "Kathimerini" (1.4.2007).