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Category: Science of Mediumship

Extra Terrestrial

A process for raising the state of vibration

What does it mean for people to have a vibrational state? It is understood to be a property of spiritual existence. It may refer to a relatively low frequency vibration of a person’s etheric body, perhaps occurring just before an out-of-body  experience, or it may be felt at higher frequencies as a particular emotion. A low vibration being may be fearful with little ability to love, while a high vibration being is full of unconditional love for everyone. A vibrational state is a point on a dimension. It determines the nature of interpersonal relations, but it also has a cosmic significance as a parameter of the creative process.

The process of creation was discussed in an earlier article of this series entitled, “The creation process and states of love”. It was explained by the extraterrestrial Zeta beings who spoke to us via Paul Hamden’s mediumship. The Zetas agreed that the vibrational state of a creator being is analogous to the frequency of laser light in the making of a physical hologram. A creation cannot be experienced by another being who has a vibrational state lower than that of the creator being. This means that a being’s creations cannot be perceived by others who are by nature less loving. The human race is in a relatively low vibrational state, and so there is much information beyond our reach. The possibility of access to such information is an incentive to raise one’s vibrational state.

Raising vibrational state is not an easy thing to put into words. Even an experienced medium cannot explain how to connect with a being in a higher vibration energetic realm. It would be like trying to describe a “felt state” such as the experience of colour or taste. Because of this difficulty, developing mediums cannot build on the experience of others who have gone before. The only option seems to be a process of trial and error for each person to discover how to proceed. The neophyte medium hopes to stumble upon the mental process that is conducive to a higher state of vibration, and must also be prepared to wait for an indefinite period of time for connection to occur. The lack of timely feedback is a serious obstacle to learning.

Some people are natural mediums. At a young age, they may have unusual experiences with beings from other realms, and they may have opportunities to build on and control this natural talent. The rest of us have much more difficulty rising to the same level of performance. But maybe we can be assisted by a process inferred from various discussions with the Zeta beings. It was recognized by analogy with the process of heterodyning utilized in physical electronic circuits.

Heterodyning is a process for changing the frequency of physical signals. The circuit typically consists  of a non-linear device called a mixer that accepts two frequencies as input and yields a new frequency as output. The frequency of the output is the difference between the two input frequencies. A Zeta confirmed that vibrational state could be substituted for frequency, and so the heterodyning process could be used to raise our vibrational state. Further, the non-linear device required to make it function is a being’s intention.

When used correctly, heterodyning can place a human in a temporary higher state of vibration. The human’s own vibrational state is one input to the process, while a second is supplied by another entity existing at a much higher vibrational state. The intention of the two beings creates a difference potential which enables the human to move to the difference vibrational state.

To establish the correspondence between frequency and state of vibration, a Zeta was asked to confirm a hypothetical scenario using frequencies. Specifically, when a human with a state of 8 cycle/sec heterodynes with another being with a state of 32 cycles/sec, does a difference frequency of 24 cycles/sec temporarily take the place of the human’s 8 cycle/sec frequency, and would the human feel the love from the higher difference frequency? The Zeta responded, “Yes it does, and then of course, once the other being of the higher vibratory nature removes itself from the reality of the lower waveform, the lower waveform reinstates itself because its natural environment reimplements its normal state of frequency.” He confirmed that the human would feel the love of the higher state of vibration.

The Zeta advised that the human should adopt a loving attitude during this process. He said, “That strong emotion gives you the capacity to be in a different frequency, because the emotional body is resonating in conjunction with the etheric body, and that’s the frequency that you are emanating is based, has it’s core basis, in the emotional of love.” The emotion of love gives the etheric body the capacity to operate at the higher difference potential.

The Zeta added further, “But the higher frequencies, the higher consciousness, only donates a portion of their consciousness to exist in the lower form. The lower form increases its totality to then create the intermediary process. The higher form, the higher level of consciousness, only commits a small portion that is required, because the levels of consciousness that are held by different entities are of different levels of magnitude.” The Zeta implied that the heterodyning process is hardly noticeable to the higher vibration being, suggesting that the lower vibration being should not hesitate to ask for the contribution from the higher vibration being.

The following procedure outlines more specifically how to involve a higher vibration entity in the heterodyning process. The choice of a loving entity may vary widely, depending on personal predilection. For example, a Christian would likely invoke the love of Jesus Christ. Another spiritually-minded person might invoke the higher self in the spirit world, a familiar “ascended master”, a non-specific energy from spirit realm, or some other high vibration facet of source consciousness. Someone practicing shamanism might invoke Mother Earth or Father Sky. All that appears to be required is the belief that the high vibration entity exists and the expectation that it will respond.

  1. Find a comfortable seated position. Relax a few moments while breathing slightly slower and deeper than normal. Fill each breath you take with love, perhaps by imagining the love you have for an innocent child. Bringing such a feeling of love “creates capacity” to move to a higher vibrational state.
  2. Focus your attention on the higher vibration entity with the intention of sharing its vibrational state.
  3. Hold in your mind your own relatively low vibrational state while simultaneously reaching for the entity’s much higher state of love. Simultaneity of these inputs is important.
  4. ‘Intend’ to resonate with the higher state while continuing to breath slowly. You may feel, unbidden, a rush of sensation that may be interpreted as love. This sensation arises when your vibrational state of consciousness is attracted to the heterodyning difference potential.
  5. Continue slowly inhaling and exhaling breaths of love while focusing on this process.

The heterodyning difference potential will last as long as the required intention is maintained. The Zeta assured us that the heterodyning process is never a drain on the energy of the higher vibration entity.

Carefully following the process gives rise to a more loving energy that is characteristic of higher states of vibration. Feeling the difference vibrational state is evidence that the higher being is heterodyning with one’s lower vibration.

Perhaps if mediums were to agree that what they do intuitively is heterodyne with higher vibration entities, they would be better able to describe to the rest of us how to connect with such beings.

The heterodyning process is discussed in more detail in the book, “A primer of the Zeta race”, which is freely available in pdf format. Please see the chapters entitled “Zeta technology” and “Heterodyning vibrational states”. Links to books and additional articles about the Zeta race may be found here.

Featured

Science and Consciousness

Toward a Science of Consciousness

I recently had the wonderful experience of attending the “Toward a Science of Consciousness” Conference (June 9-13, 2015), in Helsinki, Finland, meeting some amazing people, as well as presenting my research. Professionally, this was a departure from my previous research interests and publications in mainstream scholarly fields of U.S.-China cultural exchange and Women’s History, and toward the history of the spirituality and spiritualism in the 19th century U.S. I had forgone two opportunities to present at more mainstream academic conferences related to my discipline because I was looking for a more spiritually inclined and interdisciplinary venue. I attended numerous thought-provoking panels and cannot do justice to all, but I was particularly interested in those that related to my new research interests.

 

The conference was initially held in Tucson, Arizona in 1994 and meets there on even numbered years, alternating with groups across the globe for the remainder of the yearly conferences. This year, the conference, expertly organized by Paavo Pylkkänen, and Päivi Seppälä from Finland, where there are efforts to preserve Finno-Ugric shamanism, boded well for the spirituality I hoped to find there at this conference venue in Helsinki. I wondered how, in this arena, the two predominant models of consciousness would be portrayed and interact. The standard model, is that consciousness is a result of the workings of brain neurons and synaptic transmissions. How would proponents of this view engage with the model that brings together spiritually minded practitioners, as well as some natural and social scientists? The spiritually minded believe that consciousness is an intrinsic part of the universe and that this came before biology. Deepak Chopra, an important keynote speaker at this conference, believes that evolution is driven by consciousness, which exists intrinsic to the universe and outside of biology. This view predominated among conference presenters in the pre-conference forum.

The East-West forum of June 8 was expertly moderated by University of Arizona Professor of Anesthesology, Dr. Stuart Hameroff, who would give an engaging presentation on consciousness as a property of the universe, and bring together spiritual practitioners and scholars in the natural and social sciences. Topics included states of consciousness with Indian classical music ragas and color, and Sona Ahuja’s presentation on the investigation of mystic experiences and pure conscious events. Ahuja described how mystical experiences present are as ineffable as the “hard problem of consciousness,” identified by David Chalmers. Bringing together what he described as “Western and Eastern views of Consciousness, University of London Psychology Professor Max Velmans brought together divergent Western materialist reductionist and Eastern philosophical traditions, explaining how these culminated in different views of the universe. The forum culminated in an interesting question and answer discussion panel with all participants addressing the links between spirituality and science, such as the relationship between meditation and EEG, from these myriad interdisciplinary perspectives.

During the remainder of the conference, from June 9th to June 13th, interesting topics such as the science of dreaming, models of hypnosis, out of body experiences, meditation, and Near Death Experiences, were addressed, based upon the theory that standard consciousness is a result of the workings of brain neurons and synaptic transmissions. The speakers, relying upon decades of research, concluded, in some cases, that there was “no soul,” that out of body experiences were causally related to brain activity and that hypnosis was strictly linked to imagination. One presentation dismissed NDEs because the marker cards that were set up in rooms where individuals were resuscitated were ignored by 100% of the NDErs.

I found these presentations interesting in light of the work of Dr. Penny Sartori, who has seventeen years of experience as an intensive care nurse, and was awarded a Ph.D. for her research on NDEs. Sartori addressed central objections to the validity of NDEs, explaining, for example, that her patients, ignored the marker cards set up because they were understandably more interested in what was happening to their bodies as they were being resuscitated. These patients could accurately report what was done to resuscitate them, while a control group completely erred in guessing what was done to their bodies during this process.

Given what seemed to me to be more of an emphasis on materialist reductionism during many of the conference panels, I wondered, through the week as my presentation neared, whether any of the participants would be interested in the topic of the afterlife in history, particularly when related to the topics of trauma, grief and emotions. There was only one other presentation dealing with the topic of afterlife communication, an engaging and informative talk by a psychology professor entitled “The medium as mystic,” based upon Psychology Professor Jennifer Lyke’s interviews with Windbridge Institute certified mediums. Lyke, explained that her interviews suggested that the medium was “a kind of mystic” because her subjects indicated engaging in communication with spirits and spirit guides, rather than a relating experiences of “oneness.” This was an important observation, as she explained that the level of experience of oneness is usually the criteria for defining a mystic, thus alluding to Sona Ahuja’s talk about the difficulty that this term presents. I would have to consider this when describing the experiences of my 19th century subjects.

Indeed, when it came to the conference’s focus on spirituality, the emphasis was on “oneness.” Proefssor Elina Hytonen-Ng discussed shamanic rituals from the perspective of how the use of sound and music played a part in altered states of consciousness, and her audience questions dealt more with questions of how to achieve brain entrainment rather than journeyers experiences with spirits or images while in that state of consciousness. Deepak Chopra’s excellent and eye-opening presentation, “One Universe, one Mind,” summarized this attention to the process of achieving oneness very well, as did his guided meditation. Chopra guided the meditators to repeat “I am (John Smith),” gradually dropping off each word beginning with the surname, for the purpose of ultimately relinquishing the self, remaining present and at peace with the feeling of “I am.” The goal of Chopra’s meditation, of arriving to a state of complete lack of ego and lack of attachment, complemented the foci of the East-West forum; however, it led me to wonder exactly where my research would fit in when it came to the existing conference themes that I had observed thus far.

Lack of attachment was most definitely not a feature of my talk, which aimed to explain how certain historical figures experienced a kind of “dark night of the soul” as a result of painful trauma and grief associated with their losses of loved ones. There were many fascinating concurrent panels at the time when mine was scheduled and I wondered whether I would be speaking to an empty room; however, to my surprise, conference participants would indeed express interest in my talk. All seats were filled, the audience was attentive and I received several invitations to give the talk again, as well as to collaborate on research with a few scholars in the natural sciences.

As the only mainstream historian at the conference, and one of the few to discuss the afterlife and afterlife communication, I pondered once again what this meant when a man in the audience, seated prominently in front of me, scowled deeply throughout my talk. I discovered the reason during the question period, when he finally asked, “how can you describe this phenomena (of painful grief) as a ‘dark night of the soul,’ when this term has been associated, in many traditions, as pure hell – quite terrifying”? I reminded him that the experience of loss, for these historical figures, as well as many grief-stricken individuals today, can truly be terrifying. Henry Wadsworth Longfellow clearly expressed the wish to end his life and wondered whether he might be institutionalized for insanity as a result of the intense grief he experienced due to his wife’s passing in 1861. Another grieving poet spoke of his “razors” and his “throat,” and expressed the wish to “end it all.” The man’s smile actually turned to a smile, and he nodded his head in approval at my answer as did others in the audience. This was just one of many examples I have seen which suggested that people may often be dissuaded from thinking about the nature of grief, and its level of pain associated with it, pushing it away, but when led to consider it, they can easily understand.

While 19th century Darwinist ideas were addressed by panelists, 19th century ideas connecting grief to the afterlife, with all its complex images, were not featured at this particular conference. Gradually, I believe that more scholars will explore this interesting topic. Harvard President, and historian, Drew Gilpin Faust, in This Republic of Suffering: Death and the American Civil War (Knopf, 2008), brilliantly illustrated that a surprisingly large number of Americans sought communication with loved ones in spirit in order to help heal their grief. Indeed, a few of my fellow panelists, whose interesting topics centered upon “emotions” from the perspective of the Social Sciences and Philosophy, also discussed with me the possibility of future emphasis upon historical figures.

While to 19th century Americans, connections with the spirit world went from being viewed as heretical to increasingly being seen as more commonplace and natural, today, many are not aware of the value that these connections had in the past. Important historical figures, such as Longfellow, demonstrated a level of mysticism arising from the experience of grief. While the conference has emphasized the definition of mysticism as a “hard problem,” akin to the hard problem of consciousness, perhaps we can utilize the language of the subjects themselves as a kind of window into greater understanding of the phenomena. Longfellow wrote, in his poem, “Haunted Houses,” (1852) after the transitioning of his first wife:

There are more guests at table, than the hosts
Invited; the illuminated hall
Is thronged with quiet, inoffensive ghosts,
As silent as the pictures on the wall.

The stranger at my fireside cannot see
The forms I see, nor hear the sounds I hear;
He but perceives what is; while unto me
All that has been is visible and clear.

Perhaps the gradual healing, from the “dark night of the soul,” achieved through this ability to see what is “visible and clear,” can be viewed as a stepping stone toward the ‘oneness’ that featured prominently as a topic in some of the panels, as well as the Deepak Chopra meditation. The inclusion of studies centering on the afterlife and its representations, as expressions, not of altered states of consciousness but, as spiritual medium Jock Brocas, has described, the “awakening of that which is dormant and …part of (human) natural consciousness or the reality of … consciousness,“ would also be a wonderful addition to the conference topics, as “Toward a Science of Consciousness,” and other conferences dedicated to the growing field of Consciousness Studies, evolve in the coming years.

 

All Things Etheric

Opinion Setters: What to Believe

The Seeker’s Way

If you consider yourself a paranormalist, then you are probably a seeker in search of spiritual maturity. One of the things that distinguish you from mainstream society is the realization that you have a part to play as a citizen of a greater reality. For all of us, coming to understand what that means and how to integrate that understanding into our life underlines much of what we do.

We are not born with this understanding, only a formless imperative to gain understanding; a spiritual instinct, if you will. It is a huge step in our spiritual evolution when we evolve from formless instinct to the understanding that this urge is so much more than just idle curiosity; when we come to understand that it is, in fact, our purpose.

While realizing the need to gain understanding about our connectedness with the greater reality is important, there remains the task of finding the path of learning which is right for us. Each of us is different and the way of progression we must follow is likely different as well.

A way of learning is not so much a matter of this lesson or that. It is a lifelong process shaped by our individual point of view, but it must permit, even require frequent examination of beliefs and a pragmatic attitude about truth. Our teachers are most often accidental role models; family members or peers we admire or who provide examples of how not to be. Some we seek out, and as is the nature of humanity, some may be described as false teachers.

Opinion Setters

Some of our teachers are the opinion setters of our community such as politicians and scholars. Important teachers are the holy men and women who have gone before us and now seek to show the way for those of us who would come after. We must depend on guidance from the opinion setters, but the task is to understand their message and to select the opinion setters who can show the way without demanding belief in their dogma; however, before you can do that, you need to understand what you want to learn.

The idea of an opinion setter will likely go against the grain for most paranormalists. We are an independent lot and know that we have been pretty much lied to by mainstream society. In fact, many of the opinion setters of mainstream society are the skeptics of our frontier community. They would have us believe that our urge to gain understanding is illusion and that reality stops at the edge of the physical. They would have us believe we will cease to exist when our body dies.

So, we look to the leaders within our community for guidance. But first, it is probably a good idea for you to know why you should listen to me. After all, it seems here that I am posing as an opinion setter talking about opinion setters, which is possibly a conflict of interest.

In mainstream terms, you might think of me as a futurist. In fact, much of my last ten or so years in the corporate world was as a long-rang planner. I polished my crystal ball every morning. J

Today, I consider myself a metaphysician. The fruit of a metaphysician’s study is a cosmology. A good metaphysical cosmology will provide a model to help a person understand their spiritual nature and how they might relate to the greater reality. Naturally, such a cosmology represents the author’s understanding, but it should be based on available science. There are a number of good cosmologies, so to help keep track, and for reasons I will explain later, I refer to my work as the Implicit Cosmology. So, think of me as an aggregator of ideas. And as such, I do not see myself as an opinion setter, only a reporter. My objective is to give you enough information for you to develop your own opinion.

Explaining Experiences

The first foundation of fact is that people have experiences which are not satisfactorily explained by mainstream science. It is these experiences that distinguished the paranormalist community.

An important perspective about experiences is that, if they are able to be explained as something ordinary that has been mistaken as paranormal, the experience is just that. It is not paranormal. For instance, if a suspected Electronic Voice Phenomena (EVP) turns out to someone talking down the hall, then that example is not EVP. EVP are by definition anomalous voices; voices in recording media not explained by known science.

If a mundane explanation cannot be shown, there must be a hypothesis which at least provides a plausible model for the experience based on current science and known fact, all informed by proposed alternative explanations. What was the experience? Did others share it? Is it common or rare? Can it be replicated under controlled conditions? If known science does not explain it, what is the least extraordinary model that will?

Different Views of Reality

While we share a common interest in things paranormal, we tend to fall into sub-communities of interest characterized by rather different point of view. These can be generalized as those of us who believe that mind only survives as memory and those of us who believe it continues as living personality. These are very profound differences, but it is seldom obvious who is in which camp.

The easiest way to keep track of these two points of view is the Super-psi Hypothesis (survived memory, memories of the past) and the Survival Hypothesis (survived, living personality). For a general description of these:

Super-psi Hypothesis

  • All that exists is the physical universe.
  • The universe may have evolved from a singularity into what it is today.
  • An as yet unidentified form of space called psi (psi field) permeates all of physical reality.
  • Life has evolved on earth from a primordial soup into what it is today.
  • Mind exists in the psi field and continues beyond death of the brain as differentiated, residual energy.
  • Brain is a transmitter/receiver for mind.
  • Thought, memory and emotions are retained in the psi field.
  • People have five senses that are informed by impressions from the psi field.

The Super-psi Hypothesis requires the existence of subtle energy which is influenced by intention. Once formed, it is argued that information exists forever in the subtle energy field as memory which is accessible by sensing the psi field (psi functioning, psychic). As such there is no such thing as mediumship, only psi functioning. Super-psi does not require the existence of a greater reality, survived living intelligence or a nonphysical source (creator, Source, Gostrongd). That means mainstream academia need only accept the existence of a psi field and an extraordinary human ability to psychically access information retained in that field.

Parapsychological research tends to support Super-psi without many of the logical exercises needed to make it support survival. As such, it is widely accepted amongst parapsychologists. However, since the existence of psi is not expressly defined by mainstream science, it is rejected by mainstream academia.

Survival Hypothesis

  • There is a greater reality of which the physical universe is an aspect.
  • The psi field is an aspect of a greater reality.
  • An as yet unidentified form of space called psi (psi field) permeates all of reality.
  • Mind, with its thoughts, memories and emotions, has evolved in the greater reality and continues to exist beyond death of the brain.
  • For a lifetime, mind and brain are entangled to produce a physical-etheric link.
  • During a lifetime, mind is expressed as consciousness and an etheric personality (unconscious).
  • People have five senses that are informed by impressions from the psi field by way of personality to conscious self.

At first glance, the Survival Hypothesis agrees with super-psi in most details, but there are very substantial differences. Survival requires that personality, as a person’s intelligent core, is immortal: existed before birth of the person’s physical body and continues to exist after death of the body. As such, the physical body is an avatar with which etheric personality is entangled and which host conscious self via the brain as transmitter-receiver of consciousness.

With the requirement of immortal personality, the Survival Hypothesis also requires a greater reality which is personality’s natural environment. Since we are attempting to provide a theory to model paranormal experiences, survival must also stipulate that discarnate personalities are able to communicate across the etheric-physical veil (transcommunication).

If super-psi is not accepted by mainstream academia because of a lack of theoretical agreement with mainstream science, survival is seen as religious nonsense. Many in parapsychology also see it as pure superstition. It is not that parapsychologists are ignoring evidence. It is just that almost all of the survival phenomena can be pretty well explained with super-psi.

Litmus Test

Applying a go-no-go test to anything is intellectually risky, but using a litmus test to decide whether or not to agree with a particular point of view is useful. In this case, does the Super-psi Hypothesis or the Survival Hypothesis make the most sense? Do either allow for reported experiences? If you consider yourself a medium, then I would expect you to turn toward survival. If you think you are psychic, then I would expect you to favor Super-psi.

Psi Access to Information

There is no known way to shield from the psi field or the influence of intention. Also, distance does not seem to be a barrier for psi functioning. It is well documented that people are able to sense information from other people no matter where they are. As such, anything that a medium might sense, presumably from a discarnate loved one, might also be sensed from the mind of the sitter, or even of a friend in another part of the world.

The psi field is clearly nonlocal, meaning that there is no apparent distance between points in reality and psi influences seem to be equally present everywhere. The evidence for a nontemporal nature of psi field is not as certain. All of the presentiment studies I have seen seem to be explainable with First Sight Theory 1 and Presentiment (The sense that something is about to happen).

Precognition—the sensing of something before it happens—is usually thought of as a longer-term sensing than presentiment. In a literal sense, it indicates that all time is now; however, there is much support for the idea of potential futures. Call these a thoughtform or etheric field 2 that represents the process of becoming for a thing, idea or event. There is much more support for the idea that a person might sense potential futures, especially ones that are particularly meaningful to the person or that is eminent while carrying a lot of meaning to the person. In that case, time is real, processes take time and the future is … well, it is in the future and only seen as potential futures.

The hardest part of mediumship research is concocting a test that eliminates the possibility of psychic access of information. Because experiments seem to always have a super-psi explanation for results, mediumship comes out as providing the least convincing evidence of survival when compared with the evidence of reincarnation and near-death experiences. Whatever you tell me as a medium, if I can show that someone in the physical knew that information … now or in the past, I can simply argue that the Super-psi Hypothesis explains the message without resorting to survival.

So the litmus test for mediumship is whether or not the information could have been accessed from someone’s mind or as a memory from the psi field. If the answer is yes, then the message can reasonably be thought of as psychic. The idea is that the explanation requiring the least deviation from known science should be favored. That is the position taken by people who accept super-psi.

Life_Field_Complex

This is part of the Implicit Cosmology, which is a hypothesis developed to help explain the phenomena of transcommunication, especially Instrumental TransCommunication (ITC). The functional areas are explained in the Creative Process essay.  [11]

Trans-survival Hypothesis

Take a look at the Life Field Complex diagram, above. It is part of an effort to model the Survival Hypothesis based on current parapsychological research and what is known about Instrumental TransCommunication (ITC). (You may be more familiar with the audio form of ITC which is better known as EVP.) I generalize the model as the Implicit Cosmology. 3

The Survival Hypothesis is referred to but seldom explained as more than “we survive death.” The version I work with is rather more comprehensive because of transcommunication, so I refer to it as “Trans-survival” with the “trans-“ prefix intended to indicate the added influence of transcommunication concepts. The implications of survival are far-reaching and complex, so they are modeled as the Implicit Cosmology.

The only physical part of the diagram is the human body. The only conscious part is the personality’s perception that it is the human body. I refer to this perspective as the human-centric one as “I think I am this.” Everything else is unconscious function.

This model is loosely based on the concept of morphic fields described by Rupert Sheldrake in his Hypothesis of Formative Causation. 4 In that, he describes morphogenetic (morphic) fields for organisms which are guided by “Nature’s habit” for how that organism has always been formed. In the diagram above, the morphic field is the life field, shown here as it is entangled in a physical lifetime. “Nature’s habit” is maintained in the Worldview functional area. The human body has a morphic field but shares the Attention Complex with its entangled etheric personality.

A person is an etheric personality (I am this) entangled with a human body in an avatar relationship (I think I am this). As such, a person shares its worldview with the body and is strongly influenced by the human’s instincts. It is for the person to moderate these physical instincts with spiritual ones.

Morphic fields have a zone of influence engulfing the organism. (It is likely that the influence of this field extends beyond the physical organism and may represent the “personal bubble” many of us claim as personal space around us.) Think of the field as an organizing influence on life processes. A person has a “top” field which organizes many subfields responsible for morphogenesis of chemical production, cells and organs. These life fields also have memory, a means of sensing and expression, a purpose and a means of modifying behavior.

Of course, I am explaining Sheldrake’s model in terms that helps to explain my model. The point is that we think of life from the perspective of the organism’s physical presence, while in fact, there is a rather complex and extensive subtle field associated with every instance of life. We are no exception. If you think in terms of fractals, life would be the universal fractal with Source as the top fractal. Source’s morphic field would be the reality field.

The immortal part of us, our personality, represents the mind of our morphic (life) field. In the Implicit Cosmology, both physically sensed and psi sensed information is processed in our life field. In this model, our personality, as our immortal intelligent core, is actually part of a collective of personalities. As such, our psi interaction with another person is not some unseen ray between our head and the other person’s head. It is modeled as a link of attention between our etheric personality and that of the other person’s personality in the collective.

In this model, when it comes to the exchange of information, there is little difference between a discarnate personality and one still entangled with its avatar human. As such, there is no difference between a psychic and a medium. Both must communicate via their etheric personality.

To emphasize this point, the functions of psi sensing and mediumship are modeled in the Implicit Cosmology as just another form of perception. That is, environmental information (psi signature and output of physical senses to mind) is unconsciously sensed by a person, but a decision is made in the Attention Limiter to ignore or consider the information. If the information is considered, then it is unconsciously related to worldview for recognition. If it is not recognized in some way, it is ignored anyway. Recognition may result in modification of the information to agree with worldview. It is that modified form which enters into conscious awareness. 5

In this model, the litmus test for mediumship is not whether or not it could have been accessed from someone’s mind or from residual memory in the psi field. It must be the content of the information and its sensibility. Does the information source in the etheric interact with the medium in unexpected ways?

The problem of accessing memory is that someone knows what a person might have said, based on remembered mannerisms and attitudes. The only way I know of to address this is to ask whether or not the information seems surprising. Our society is constantly evolving and how we interact with our environment today is at least a little different from how we interacted yesterday. Memory does not evolve unless it is impressed by a living process. People have a good sense of humanness and what seems contemporary, but it probably requires a peer panel to decide. Although it will not likely be a scientific test, perhaps that sense or “newness” is all we have for testing authenticity of mediumistic communication.

In this model, information from other personalities is translated in the Attention Complex based on the medium’s worldview. That is, it comes from the communicating entity as a gestalt thoughtform and is “embodied” in best-fit words, images and feeling from the medium’s worldview. As such, the message may be from an ancient personality even though it is expressed to the sitter in modern terms. As far as I can tell, only deep-trance mediumship is able to bypass the medium’s perceptual process. (Lucidity)

A White Crow

To be valid, survival models need objective evidence that cannot be explained with super-psi. The one example I can think of was produced by ATransC member, Martha Copeland. Martha’s daughter Cathy made her transition while still in her teens. The story of how it began is told in Martha’s book, “I’m still Here,” 6 but to keep this short, she recorded many EVP from Cathy in which she is saying things she would have said during her lifetime.

Martha was of the habit of leaving her voice-activated audio recorder on while she did routine chores, just in case someone on the other side wanted to say hello. One day, her chores were interrupted by a friend’s invitation to go shopping. She left in a hurry, forgetting to put Cathy’s dog, Doja, outside. While she was away, the dog made a huge mess of the house. In an EVP, you can hear the dog  making a mess and Cathy’s voice clearly scolding the dog “Doja … no!” 7

The value of this EVP is that it records an event that no one was aware of at the time of the recording and it is clearly Cathy’s voice saying what she could be expected to say. So I will argue that, if there is one instance that supports survival over super-psi, then it is reasonable to seriously consider the hypothesis as an alternative. As such, I will argue that mediumship is a plausible explanation for some anomalous information access.

Survival Physics

Another example of how a litmus test can be applied is seen in the work of Ron Pearson. He is widely acclaimed as a champion of survival. Taking a close look at his point of view shows that he proposes survival of memory and not of living personality. He has stated: “Although the brain must die its exact copy lives on to be connected with another parallel universe.” 8 As I see it, Pearson set out to reimagine current science to show how, with a few corrections, it supports survival of mind. His focus is on how information never ceases to exist and remains psychically accessible. All of the right words are there for Spiritualist except for how he describes the actual nature of survived information. In actuality, his theory is just a version of Super-psi.

The litmus test here can be described as “the arrow of creation.” By that, I mean that in Super-psi, the arrow of creation flies from that hypothetical primordial soup of our body’s origin. In the Survival Hypothesis, the arrow flies from a Source of reality, of which the physical is just an aspect. So does the theory argue that our personality evolved from the physical body or does it allow for the personality to exist prior to this lifetime?

In the phenomenon of mediumship, our communicators very often tell us that we are part of a collective; that we have begun from that collective and that we remain connected with it via consciousness. We strengthen that connectedness with our attention on it via our mediumship. 9

Anomalistic Psychology

Anomalistic psychology is another field of study ostensibly supporting what we know to be true. As a general rule, psychologists are paranormalist’s most insidious skeptics. A close look at the anomalistic psychology literature will show that studies are mostly concerned with perception of things paranormal with the intention to show that things paranormal are not real … only illusion.

In the article, “What is Anomalistic Psychology” 10 paranormal is defined as “Alleged phenomena that cannot be accounted for in terms of conventional scientific theories.” The author explains that “Anomalistic psychology may be defined as the study of extraordinary phenomena of behavior and experience, including (but not restricted to) those which are often labeled ‘paranormal.’ It is directed towards understanding bizarre experiences that many people have without assuming a priori that there is anything paranormal involved. It entails attempting to explain paranormal and related beliefs and ostensibly paranormal experiences in terms of known psychological and physical factors.”

The emphasis is on “It entails attempting to explain paranormal and related beliefs and ostensibly paranormal experiences in terms of known psychological and physical factors.” “…without assuming a priori that there is anything paranormal involved” can be understood as “without becoming informed about the phenomena thought to be involved.

In a very real sense, anomalistic psychologists set out to prove that whatever the paranormal is claimed to be, it is actually all in the beholder’s mind. This is well-understood by parapsychologists, which forces us to question why that kind of literature is published in a respected paranormal-oriented journal without at least some kind of warning to the reader.

The litmus test for any research report concerning things paranormal is whether or not the authors include consideration of the Super-psi and Survival Hypotheses in a way that leaves the possibility open that they may be real. The second part of this test is whether super-psi or survival is part of the working hypothesis, and if so, which one.

If you consider yourself a psychic, then the second part of this does not matter. All you are interested in is acknowledgement that psi functioning may be real and not imagination. If you consider yourself a medium, then I assume you think you are talking to discarnate loved ones who are still very much alive, just in “different atmospheres and awarenesses.”

Discussion

Something every paranormalist needs to decide is whether or not the information they access with their inner senses is psychically accessed from memory or mediumistically accessed from a living personality. Is it communication (mediumship) or data mining (psychic)? Technically, there is a huge difference in how psychic and medium are defined. Three models have been discussed in this essay:

  1. The Super-psi Hypothesis claims that the anomalously accessed information is psychically accessed from memory of living people or residual memory in the psi field. It is modeled on psi research, for which First Sight Theory 1 is an aggregator model. (Psychic)
  2. The Survival Hypothesis proposes that information is mediumistically accessed via communication with discarnate personalities. It is based on Super-psi with the stipulation that information is from living personality. (Mediumship)
  3. The Trans-survival Hypothesis proposes the idea that all information is accessed via the person’s etheric personality as a personality-to-personality exchange. (Using old terms, the psychic or mediumship question is decided by message content)

Super-psi allows for survived mind as it evolved with the evolving brain. Survival requires that mind precedes brain, and exists after brain dies. Super-psi and survival ignore the evidence of ITC. All three provide for the unconscious processing of information, the results of which emerge into consciousness but biased by worldview.

It is for you to decide which model makes the most sense. But be aware that what you decide will affect how sensed information emerges into your conscious awareness because your beliefs train your Attention Complex to filter sensed information to agree with your beliefs. For practicing mediums, this also has a lot to do with how messages should be explained to sitters.

As a certified NSAC medium, I serve our local Spiritualist Society with “spirit greetings.” It has always been a source of consternation to me whether or not what I deliver is psychic or mediumistic. Of course, I understand the difference, but after spending so many decades poking around in my mind, the only sense of certainty that the message comes from a loved one is the unexpected nature of what comes to my conscious awareness.

The best solution for me would be if our community changed its point of view away from psychic and/or medium to trans-communicator. The measure of my ability would be the lucidity of my access to my unconscious mind.

Perhaps “transcommunicator” is a better term.

References

  1. Carpenter, James C, Ph.D. First Sight: ESP and Parapsychology in Everyday Life, Rowman & Littlefield Publishers, 2012. ISBN 978-1-4422-1392-0 (ebook)
  2. Butler, Tom, “Etheric Fields,” Etheric Studies, 2015, ethericstudies.org/concepts/etheric_fields.htm
  3. Butler, Tom, “Implicit Cosmology,” Etheric Studies, 2014, ethericstudies.org/concepts/cosmology.htm
  4. Sheldrake, Rupert PhD. “Morphic Resonance and Morphic Fields,” on the Rupert Sheldrake Biologist and Author website, sheldrake.org/Articles&Papers/papers/morphic/morphic_intro.html
  5. Butler, Tom, “Perception,” Etheric Studies, 2015, ethericstudies.org/concepts/perception.htm
  6. Copeland, Martha, I’m Still Here, AA-EVP Publishing, 2005, ISBN: 0-9727493-1-4, evpcommunications.com
  7. Copeland, Martha, EVP: “Doja … no!” atransc.org/examples/martha_copeland_evp.htm
  8. Pearson, Ron, “Survival Physics,” World ITC, 2003, worlditc.org/f_19_pearson_afterlife_quantum.htm
  9. Butler, Tom and Lisa, “Hans Bender’s Message at Reno Séance’s,” Association TransCommunication, 2013, atransc.org/circle/hans_bender_speaks.htm
  10. “What is Anomalistic Psychology?,” Goldsmiths, University of London, 2015, gold.ac.uk/apru/what/
  11. Tom, “Creative Process,” Etheric Studies, 2014, ethericstudies.org/concepts/creative_process.htm