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Posts Tagged ‘ghosts’

What does science say about 'paranormal' sleep experiences ...

Every now and then, I like to dust off my critical mind and find an article that–yet again!–seeks to describe all paranormal phenomena as a by product of brain functions, ‘stress’, or some other physical or psychological glitch in the system. The latest assault on the paranormal comes from this source, which you are welcome to read in its entirety should you feel inspired: https://www.psychologytoday.com/us/blog/out-the-ooze/201507/why-some-people-see-ghosts-and-other-apparitions

Here is a quote that I find interesting yet dismaying: “A recent study by Kirsten Barnes and Nicholas Gibson (2013) explored the differences between individuals who have never had a paranormal experience and those who have. They confirmed that experiences of supernatural phenomena are most likely to occur in threatening or ambiguous environments, and they also found that those who had paranormal experiences scored higher on scales measuring empathy and a tendency to become deeply absorbed in one’s own subjective experience.”

One of the most common assumptions of scientists and psychologists when dealing with anomalous experiences is that the environment or the brain itself PRODUCES the paranormal experience. There are so many variations on this assumption: blind spots create the effect of seeing something out of the corner of your eye; variations in the electromagnetic field produce the feeling of a presence or being watched; variations in infrasound create feelings of doom or dread; sleep paralysis and the hypnagogic state bring our dreams into reality; or environmental contaminants make us hallucinate. The article under discussion here states that both stressful and boring environments create the necessary conditions for the brain to hallucinate ghosts. If you are a sensitive person, an empath, or simply prone to self analysis, your brain will supply you with visions. The problem with this hypothesis should be fairly clear, but allow me to break down my objections:

  1. Instead of assuming that conditions and brain states CREATE the paranormal experience, it is more likely that the proper CONDITIONS lead to the ability to perceive non-ordinary realities and presences. You can study the brains of meditators and mystics and exclaim that the changes you see in their brains have created their visions, or you can conclude that the changes in their brains are the result of sustained and focused connection with “God” or the world of spirit. The brain changes are the result of their spiritual practices, not the cause.
  2. The same can be said for people who enter trance states, ingest psychedelic substances, engage in intense religious rituals, or in any other way alter their consciousness with the express intent to contact the world of spirit. Yes, the brain changes in response to the substance, activity or intention of the participant in any kind of ritual, because the brain is accommodating and facilitating the connection, not creating it.
  3. This does not mean that you can’t genuinely hallucinate while under the influence of drugs, carbon monoxide, or some other physical agent. What’s the difference? In genuine cases of spiritual contact, there is logic, emotional impact, a sense of the divine, a coherent story, or the fulfillment of one’s deepest intentions. There is, in other words, a sense of the holy or sacred that accompanies one’s vision, a transcendence that serves to elevate the experience to another level of reality and often ends up changing the life of the person who has witnessed or sensed the presence. I have, unfortunately, endured an episode of carbon monoxide poisoning when I was a teenager in Spain–I woke up disoriented, confused, and seeing strange things. I knew immediately that this was not ‘paranormal’, but something that was sickening me in body and mind. I have also had multiple surgeries where I struggled through the effects of anesthesia and other drugs, and it was always clear that those effects were not at all supernatural due to their chaotic and irrational nature. There is simply no way to compare the effects of drugs and poison to a true, spiritual experience that leaves you in awe.
  4. And, finally, to reduce spiritual experiences to brain effects or environmental stresses completely ignores centuries of human experiences of the holy and the uncanny. If you reduce the power of religion to, for example, the stress Jesus felt while wandering through the desert, you have denied the most powerful aspect of humanity: our ability to connect to higher realities and transmit those messages to others.

Our brains serve as a sort of ‘reducing valve’ for an overwhelming amount of information that we cannot possibly process in its entirety. This quote from Aldous Huxley is quite famous in certain spiritual circles:

“Each one of us is potentially Mind at Large. Each person is at each moment capable of remembering all that has ever happened to him and of perceiving everything that is happening everywhere in the universe. […]

But in so far as we are animals, our business is at all costs to survive. To make biological survival possible, Mind at Large has to be funneled through the reducing valve of the brain and nervous system. What comes out at the other end is a measly trickle of the kind of consciousness which will help us to stay alive on the surface of this particular planet.” https://www.ianmack.com/aldous-huxley-dont-mistake-the-trickle-for-ultimate-reality/

And yes, Huxley wrote this after his experiments with mescaline; and yet, think about it: there is infinitely more information ‘out there’ than we are able to process. If some event, circumstance, drug, or stressor hampers the brain’s ability to filter out the greater reality, extra information can sneak past the gates and flood us with ‘paranormal’ experiences: messages from the gods or from God, spirit contact, or the ability to perceive what is normally blocked from view. How do we know what is ‘real’ and what is the result of a brain on overload? “By their fruits you shall know them”: this refers to false prophets, but it could easily refer to false messages or hallucinations. A good tree cannot produce bad fruit; likewise, true spiritual contact, ‘real’ paranormal experiences, are life changing and profound.

I have not mentioned the fact that documented and verifiable paranormal experiences are abundant and well researched. The Society for Psychical Research, for example, has published volumes of excellent evidence for the existence of ‘ghosts’, telepathy, near death experiences, mediumship, out of body experiences, and so much more. The SPR has been around since 1882 and included some of the most prominent and respected scientists of their time. Their work continues today. Gary Schwartz in the Department of Psychology at the University of Arizona has carried out fascinating experiments in afterlife communication. I could go on and on, but the point is: before one decides what is ‘science’ and what is not, you must do your research. There are centuries of evidence that spiritual energy is real and communicates with us on a regular basis. You don’t need to be an empath to receive these communications, but you do need to allow that such experiences are possible; if you block the full range of human consciousness with your materialism in the name of science, you lose the most profound aspect of our humanity: our connection to spirit.

The end of the article offers advice for the psychologist faced with the patient reporting paranormal contact:

“There are really only three possibilities:

  1. The event really happened, just as the person has reported.
  2. The person believes that the event has really happened, but it has not.
  3. The person is fabricating a story for some reason.”

I am not entirely sure how the psychologist would know that the event has not really happened, in the case of the second scenario. I would recommend option number 1, assuming that there is no serious mental illness present (although, some argue that schizophrenia, for example, is simply a case of a reducing valve that does not work well and allows too much information in without context or intention).

In the end, we simply cannot assume that we have access to the full display of reality that the Universe contains. Some of our brains are more plastic, more open, than others, for a multitude of reasons. Why not treat those people for whom the larger realities intrude as wise instead of crazy? Why not see what doors open for psychology and science when this extra information flows through freely, without judgment or skepticism? And, of course, why not educate yourselves in the rich history of the ‘paranormal’ and realize that the science is, actually, already settled?

—Kirsten A. Thorne, PhD

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Spirit is everywhere. You don’t need to seek it; you need to discover it. What most investigators forget is that they are spirit themselves; we are looking for our own essence ‘out there’ when, in reality, to connect to spirit we must first connect to our authentic selves. 

This requires silence, meditation, ‘tuning in’, contemplation, and for some, an alteration of normal consciousness (trance states). The ‘ghosts’ out there can be perceived not through gadgets and devices (if it were possible to prove anything that way, it would have happened already), but through adjusting our brain waves to match the frequencies of expanded consciousness. What do I mean by that? Simply that you must be in the right state of mind to make contact with a non-material human consciousness. If you maintain your ‘normal’, waking state of business and distraction, you don’t–you can’t–contact subtle energies. 

This time of year–December into January–is the best for contact with spirit. The separation between our waking consciousness and the worlds where spirits roam is very thin. Anyone who wishes to make contact with spirit will find it far easier now than any other time of year. Of course, that’s not a rule–our best investigation happened in July of 2013–but the long, dark hours and the contemplative feeling of the season allow for a deeper communion between our deep, spiritual selves and the dimensions where all kinds of beings find their expression: both human and other. 

The trick this season is to find your deepest self and allow its expression and communion with the souls that wander in the soft darkness of December. Once you’ve allowed for that to happen, you won’t need to search for anyone; the ghosts will find you.

–Kirsten A. Thorne

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I’ve given up. Completely. Paranormal investigations might be many things, but one thing they are not: a way to prove that dead people can communicate with the living.

I still go out with my team. I love the ladies with all my heart; but I don’t believe that we are finding proof or even evidence of life after death. I’ve spent years writing about all the possible explanations for our EVP and weird photos, odd shadows and lights on video, anomalous Ghost Radar word strings, and so on. All this data we collected led us to no conclusions and no ‘proof’ that would satisfy anyone who wasn’t there. I’ve said it before, and I’ll say it again: what we do is not ‘scientific,’ not verifiable, not convincing to a die-hard materialist or even an agnostic. There will always be an alternative explanation, the suspicion of fraud (even though we’ve never attempted to mislead anyone in the entire eight years we’ve been together), the “I wasn’t there” attitude, and the general questions regarding our methods, motives, and procedures. Mostly, though, people just don’t care about the paranormal like they used to. There was a heyday for investigations when Hollywood sniffed out money-making opportunities and came calling, causing so many of us to fall in the Industry’s snares. Yup. I was opportunistic and fame-hungry too. I admit it. I cloaked those all-too-human desires with the idea that I could ‘share’ our discoveries with the world, and we would Make Them Believe.

The general public is no longer interested in our cool sound bites or our shadows that could be ghosts. I doubt that we will experience any kind of Renaissance in the field of the paranormal that involves iPhones or hacked AM radios ever again. That’s probably for the best. We never really knew what we were looking for, anyway, beyond the idea that souls might hang out at creepy places and want to talk into our recorders; the weird data we collected over the years was always inconclusive and misleading, subject to interpretation and doubt.

So why do I claim that we will never prove life after death? First of all, because there is no spiritual death–just the death of our flesh casing–and I simply don’t believe that our regenerated consciousness is going to choose to float around a dank, nasty hallway in an old asylum. Also, because whatever God you believe in–no matter what you call it–has placed an absolute prohibition on such proof. Not because ‘proof’ negates faith, but because if such a thing as scientific proof for the afterlife ever presented itself, it would terminate the individual’s spiritual path. Seeking and striving would end, and there would be complacency and pointlessness in our material lives.

I think that we found bits and pieces of consciousness out there that might well have been just enough to keep us searching and pushing forward on our spiritual quests, but never enough to answer our questions. Every spiritual quest eventually comes to an end, when we realize that we have hit the proverbial dead end. I hit the wall with paranormal investigations years ago, but I loved hanging out with my dear ones in scary places, and I still do. I probably always will; but I have adjusted my expectations and no longer expect to learn anything new or life changing with my trusty ghost tools. That part of my search is over.

Each individual is on the Earth in their particular incarnation to figure out the nature of life, change, death, consciousness, God, the spirit world, reality, karma, and how to manage other people and the planet itself. Our job is to figure all this out; it might take forever, but that’s what we’re assigned to do. This is the problem, then, with what we as paranormal investigators attempted to do: hijack others’ spiritual paths with information that would render the individual’s search for meaning unnecessary. By ‘proving’ the continuity of our eternal selves–our stated goal–all someone had to do was accept the truth of our findings and carry on, knowing that there was no spiritual work to do because we had done that for them.

Humans, however, resist like crazy anyone else’s attempt to define reality. We all instinctively know that we are on our own when it comes to the Big Questions. We can join esoteric communities, profess certain faiths, ghost hunt, meditate, wander the desert with our possessions in a small bag, chew on magic plants, or spin in circles until we leave our bodies. The point is, we do this alone even if we are part of a faith community. Every, single one of us has to figure this out in one way or the other: are we eternal? Are we a manifestation of God? Do we come back again and again to work on these existential issues until, one day, we fade into Oneness? Are we ghosts at some point? Are we, perhaps, always a form of ghost? No matter how hard we try to supply these answers for others, we simply cannot. This is hard, painful, frustrating, and intense work that we do in the process of our transformation.

I no longer look for answers in the outside world. I look within and stare into the darkness as well as the light. The outside world changes as I change; there are strange messages and astounding signs that point me in new directions and confirm some of my tentative beliefs about the nature of true reality. But I don’t share these deeply personal revelations easily, if at all; I don’t need someone ‘debunking’ my path or sneering at my methods.

The only thing I ‘hunt’ for these days is myself and God. Sometimes I find neither; sometimes both appear to be one; other days I simply wander, lost, wondering if would be easier to just open up my Ghost Radar and stare at the dots.

Much love to all,

Kirsten

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I dread the ‘reveal’, the ‘outing’, of Kirsten as Paranormal Investigator; or, God forbid, Ghost Hunter. This happens, eventually, at work or at church, which is part of the reason I have joined and abandoned eight churches in five years. The voice changes, lowers: “so . . . ” they say, as if they were about to ask me about a sordid affair I’m having, or query me regarding illicit drug use, or any number of other unsavory possibilities, “I hear you . . . hunt ghosts”. Then they giggle, or raise their eyebrows, cock their heads, and smile in that particular way that tells me that they are thrilled that they have just discovered that I am mad or stupid. They are normal in comparison; they are infinitely stable, acceptable, and logical when standing next to a GHOST HUNTER. Then come the questions. I feel heavy, trapped, and exhausted by this point, because I know exactly how the conversation is going to go. I usually fall into a chair and prepare myself for the stereotypes, the ignorance, and the criticism that is about to come my way. Yes, I could simply refuse to discuss this topic with people and walk away; but deep in my heart, I still think that I have the opportunity to change hearts and minds. And no, it doesn’t usually happen; but hope springs eternal. So, without further delay, here are the Top Three Most Annoying Questions for the Paranormal Investigator:

1. So you believe in ghosts???

No. I don’t believe in them. I don’t believe in you, either. I see you and am talking to you, but I don’t BELIEVE in you. You are not God or Jesus or Buddha. I am interacting with you. Therefore, I ascribe some reality to you. You seem rather material and solid, and you are asking questions that I can hear, and I am responding to you, so you exist–materially and spiritually. Now, for that word, “ghost”, let’s drop that already, OK? Nobody knows what a ghost is. All we can do is describe what we think it is, but since we are talking about a non-material entity that manifests itself in a variety of mysterious ways in this visible universe, let’s stop pretending that we know its identity and purpose. Oh, and if you’re envisioning Caspar floating in a sheet, can we just end this miserable conversation right now???

2. You’re so smart; why do you believe this stuff is real?

Well . . . thank you for the compliment. I am, like, SO SMART. So to prove that to you, let’s deconstruct your assumptions, turn them on their head, and force YOU to define reality. I already discussed the ‘believe in’ issue. Let’s move on to ‘this stuff’: what you mean by this is ANYTHING that you don’t understand or that you can’t sense. If your definition of reality is challenged by what others have discovered, or simply by other people’s observations and experiences that point to something beyond the everyday, ordinary reality of collective consciousness, then you decide to attack someone else’s cosmovision. In other words, if you don’t perceive it or understand it, it doesn’t exist. Let’s talk about the word “real”: this is one of those words like ‘love’ or ‘ghosts’ that simply can’t be defined in a simple, straightforward way. What you REALLY mean by this word is this: real is what is real to me, to my community, to my colleagues, to my family, and is supported by my values, ideologies, politics, beliefs, and stereotypes. If what you experience falls outside of what my community values, or what makes me comfortable, or what my church says, or what my chem professor told me, in other words, if YOUR experience causes me discomfort because it falls outside of what I am willing to accept in my life, I will turn on you and label you delusional or strange. The labels keep you at a distance and allow me to continue to live in my little bubble.

3. Can I go with you on an investigation?

No.

Truth is, most people who ask insulting questions of a paranormal researcher are, deep down, fascinated by the varieties of anomalous consciousness (ghosts). They want to know more, but they’re afraid. I understand that. It’s wise to be afraid. At some point, they admit that they are scared of what I do. So I ask them: “What are you scared of?” The answer is, usually, “I’m afraid that ghosts are real”.

That’s where the conversation can start. Yes, my dear, ghosts are real. Now please stop calling them that.

–Kirsten A. Thorne, PhD

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Want to hear something scary? There is a growing consensus in the psychiatric community that some cases of mental illness are caused by malignant spirits taking over a mind. Richard Gallagher trained in psychiatry at Yale University and is a practicing psychoanalyst and . . . exorcist. Although the vast majority of those practicing mental health care refuse to believe in the reality of demons affecting one’s mind, Dr. Gallagher is ” . . . pleasantly surprised by the number of psychiatrists and other mental health practitioners nowadays who are open to entertaining such hypotheses. Many believe exactly what I do, though they may be reluctant to speak out.” (https://www.washingtonpost.com/posteverything/wp/2016/07/01/as-a-psychiatrist-i-diagnose-mental-illness-and-sometimes-demonic-possession/?utm_term=.b5895e67d890)

I’ve written before about possession and exorcism, and the insights I gleaned from my meeting with a Catholic priest who is also an exorcist. In that meeting, I received his blessing to assist in such work. I have yet to truly throw myself into this vital, spiritual work, a fact which may explain my current state of mind (I’m wasting my talents, truth be told, as are so many of us who study the ‘paranormal’). However, the topic of this post is slightly different. Many of us–scholars or not, mental health experts or not–agree based on the evidence that demonic possession is a reality for an unfortunate few. What I don’t see discussed as much in academic circles is the reality of possession by non-demonic entities.

Once you admit the possibility that an evil entity, a dark spirit, can and does take over a body, mind and soul, then you must admit that the same phenomena can occur with beings that are not demonic in nature. If it is possible for a demon to possess a living person, then it is possible for any person in spirit to do the exact, same thing via a similar mechanism. Exactly how this happens is unknown to me, but I hypothesize that you must be in a vulnerable state: altered by drugs or alcohol, severely depressed and/or anxious, inviting such contact via ouija boards, channeling, automatic writing or (it must be said) so-called ‘ghost hunting’. If you are a spiritually grounded person with a strong religious practice and belief, you are more protected from the invading spirit; however, those of us who dabble in spirit contact are most definitely at risk. The reality of this possibility is what is at the heart of our gradual decline in time spent investigating the paranormal, which seems to happen to all of us. It isn’t that we don’t believe it after years of spirit contact, it’s that we discover how powerful these connections are, and we realize how much that contact affects us emotionally and spiritually.

Spirits, souls, conscious beings, are in contact with us on a daily basis. Most mediums talk about the ‘veil’ that separates the living and the ‘dead’; this language is reflected in theories of the multiverse and other ‘theories of everything’ that postulate multiple dimensions. Dr. Robert Lanza’s ideas concerning death and multiple dimensions go a step further: not only does consciousness continue in other dimensions, ‘death’ as a concept is meaningless. It essentially doesn’t exist except as a description of a mundane, physical process which has no bearing on the conscious, individual human being. (http://www.independent.co.uk/news/science/is-there-an-afterlife-the-science-of-biocentrism-can-prove-there-is-claims-professor-robert-lanza-8942558.htmlWhatever it is that separates multiple dimensions, whether it be vibrating strings or dark matter, the systems of separation are not perfect and break down. Or, more tantalizingly, WE can break them down through mental effort and meditative practice. Once the boundaries of a multiverse are breached, we can’t keep whoever is living there ‘out’ of our reality. Their energy flows through, finds us, penetrates our consciousness and plays out its need for communication or emotion.

In simple terms, our interaction with what we call ‘ghosts’ often results in spirits finding a receptive home to express themselves through us.  This explains many mysteries and questions of mine that up to now, seem to have no answer. Boundaries are broken down between dimensions, and our easy classification of ourselves as one being, one spirit, in isolation from all others, disintegrates. We are all interconnected and affect one another in ways both subtle and obvious. Therefore, to provide an example, a haunted house story is not a story of a person who discovers ghosts, but of ghosts who discover a person and the beginning of a relationship where all entities rely on each other’s energy and emotion. When you enter into an emotional relationship with the spirits around you, the ‘haunting’ isn’t about the ‘other,’ it’s about all parties involved. You may not realize that your persistent, depressed mood or your strange reactions to familiar situations have to do with someone else living in you, with someone else sharing your psychic space.

Is that possession? It’s probably more ‘influence’ or even relationship. If you have ever felt an inexplicably strong connection to a house or other place, it is likely that you are experiencing the effects of your intimate interaction with the spirits you’ve come to know quite well there, even if not consciously. Much of this phenomena is experienced in the subconscious mind, where our ego and super ego (to borrow from Freud for a moment) expend much energy repressing, denying and fleeing from the truth of our spiritual attachments and engagements. How much of what we feel, what we do, how we react to other people, how we live our lives, has to do with spiritual relationships of which we are hardly aware? That is a sobering question.

There are things I need to know, but the process of understanding frightens me. I would like to know the identity of the spirits who live with me or interact with me. I would like to separate myself just a little more from their influence. That requires an investigation into other dimensions of reality and that, in turn, requires a professional medium of great talent and respectability. That is more than likely the next step for me. It is not easy for me to trust other people, especially people who interpret in my stead what my reality might be. I have always despised that trait in others: the individual who pretends to know more than you about your own life. However, I do believe that trustworthy mediums exist and can shed light on the spiritual mystery that surrounds us all. Of course, those of us who regularly attend church in the Christian tradition understand that this spirit world is all around us at all times, effecting changes and transitions of which we are barely aware. The church, however, tries hard to manage, limit and interpret our spiritual experiences so that they do not fall outside the accepted boundaries of Scripture. I need more than that.

Think about the ways that your spirit interacts with others, both in the flesh and transcendent. If there are no boundaries to spirit, and we are all spirit, then to speak of ‘containers’ of flesh, vibrating strings, dark matter, conscious and subconscious, is all a waste of time. The categories ‘dead’ and ‘living’ are nonsensical when you’re are speaking of souls and not of matter. Just as the spirit of your nasty boss can harm you, so can the spirit of the guy who drowned himself in your bathtub years before you moved into your house. The charge, then, is to be more aware, more conscious, of who is affecting your heart, mind and soul, and where you need to draw the line on a psychic invasion. It would be wise to start with meditation and prayer. But I don’t plan to end there.

Kirsten A. Thorne, PhD/PHWkirsten-in-2017

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Bowie Major Tom

The year started with my hero vanishing into space. Others followed, creating a vacuum where my teenage soul used to be. I defined myself with “Major Tom” and every song on Purple Rain. When people die, my beliefs tell me that they are still ‘here,’ just on the other side of a thin veil. I didn’t know them, of course; it wasn’t their physical demise that slammed me into shock. It was the past that disappeared. The past was always already gone, so what do I mourn? I’m not sure. I don’t know.

The news in 2016 just got worse and worse. Syria. Trump. Russian hacking. Climate changing faster and faster. Cancer diagnosis in the family. Depression and other issues surfacing like dead fish in a pond. It seemed as if the downturn in my mood paralleled the swirling misery of the election and the general feeling of anxiety that permeates everything concerning human affairs.

There were the highlights, as well: I became the Project MATCH Faculty Coordinator and was able to assist in the training of some very talented and smart interns. I felt that I was making some real progress towards the betterment of education for the students in the LA Community College District. It was the best summer in a long time. We were finally able to buy a house, up in the mountains of Santa Susana. In the morning, I no longer hear the 101 Freeway blaring through the windows. I hear an anemic rooster, toads and owls hooting in the distance. I feel protected by the giant boulders and ancient oak trees. The spirits around this area are powerful and very, very old. This has allowed me peace of mind, even as the world falls into pieces.

This is where the knot is. I have a peaceful environment in which to contemplate all the things I didn’t understand as a younger version of myself. My bubble of ignorance burst three times: in 1997, 2002 and 2012. I was told I was going to die from a progressive disease in ’97 (that turned out to be a misdiagnosis, but I lived with it for almost a year), my ex husband moved out and divorced me in 2002 and in 2012 my kid had some serious issues which I am not at liberty to discuss in detail. After 2012, we moved three times in three years. The idea that things get easier and more understandable as you get older is bullshit. I understand less now and everything is more confusing and complicated than it was at any other time in my past.

My nickname in Middle School was “Polly Pure”. I was always told how naive I was, how easy to dupe and fool. I assumed everybody was nice and good, and that the world was always moving towards a better, more perfect state. I believed in constant spiritual progression: all things were destined to achieve perfection. I was such an idiot that I actually thought I had achieved enlightenment, somewhere around 2010 or 2011. I truly believed that I was on the fast track to Paradise, Oneness with the Brahma, the Source, whatever. I resent the fact that the world showed me otherwise.

The world showed me that I was (and am) a spiritual infant, and the state of affairs on our planet is regressing. Not only are we not moving forward, we are traveling backwards, undoing what little good we had managed to accomplish. As for people: nope, they are not inherently good. They are propelled by insecurities and fears that drive them to do terrible things to themselves and others, all in the name of protecting fragile egos. My entire world view was based on progress and enlightenment, and that paradigm has been shot to hell. Therefore, my view of time has been turned upside down. The arrow of time from now into the future is pure illusion, along with the idea of future perfection. We go in circles, falling backwards, struggling to break out of the present only to fall into the past and repeat, repeat, repeat.

All progress is individual, I fear. And it is not necessarily accomplished in this life. The arc of progress is LONG and requires so much more time than I thought, if such an idea exists at all. I would like to think that there is ultimate transformation after X number of lives wind themselves down, but I don’t know. I just don’t know. Maybe it’s two steps forward, one step back, and I’m in the middle of the one step back. One thing I do know:

Polly Pure was beaten with a barbed-wire covered bat and lies bleeding and dying in the ashes of her naive dreams for the world. I am waiting for Major Tom and Prince’s elevator to take her up, to be saved from her mistakes and her lost hopes.

–Kirsten A. Thorne, PhD/PWH

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NOTE: As in all my discussions on Christianity and its beliefs, my intent is to link certain ideas regarding Biblical theology with current theories on the afterlife. There is NO evangelical purpose here; I am not trying to convince anybody of the truth of one religion over any other. I simply write what I know.

There are a great many Biblical stories that upset me. One of them is contained in Revelations and concerns the Apocalypse. The verses have to do with ‘being awake’ and aware as if you were protecting yourself from a ‘thief in the night.’ When the end of the world comes, one of every two people will be ‘taken up’ or rescued from a dying world. This is the ‘Rapture,’ which I simply cannot understand as something literal. The idea that these verses concern a literal end of the world where people actually rise to Heaven has created much confusion: there are entire cults built around this idea of Apocalypse, and as they patiently await the end of the world, they are also waiting for the second arrival of the Savior. This too strikes me as allegorical and symbolic. It also occurs for me as a lesson on time, and how we are tricked into thinking salvation is a future act for which we are supposed to wait.

Last Sunday, a guest pastor at Saint Francis Episcopal explained these troubling stories in a way that links them to quantum physics and human psychology, although not explicitly. The question he asked us was painfully simple: “Have you ever had something happen to you that made you feel that your world had just ended?” Most of us can answer with a yes. When my grandmother died, there was a sudden rupture in my life that would forever change my existence. There was the world with Nana, and the world without her. I was different in each of those worlds. There are many examples of this: when my first husband told me that he was no longer in love with me, I felt that I died that evening. Of course, I woke up the next morning, but I was not the same person nor was my world the one I knew before. Everything seemed unfamiliar, as if I had just started over somewhere strange where I had to learn new rules and build another life.

You do not have to stop breathing to die. You can die to your old life and wake up to a different one many times before you lose your physical body. I suspect that losing your physical existence won’t be much different than losing your husband, your grandmother or another important person that has defined so much of you. You will wake up from your physical death as you wake up from an emotional or spiritual death and have to start over.

The ‘many worlds’ theory in quantum physics states that there are many dimensions of existence (perhaps uncountably many) where we exist in slightly different circumstances. There is a universe where Nana still is my grandmother and where I never endured a divorce. There is a universe where I wrote this post and one where I did not. Although there are logical problems with this interpretation of reality, and I don’t necessarily buy into it, the idea that multiple dimensions of reality intersect with this one explains a great deal of paranormal phenomena. Ghosts, EVP, NDE, OBE and so on might simply represent interactions between dimensions of reality where other beings are living out their lives and where we occasionally slip into a universe where the rules governing reality are vastly different.

The Apocalypse, then, is about the ending of YOUR world, not all of Creation. When your life utterly falls apart, you have died to your old reality. What will you do then? Do you find salvation? Or do you turn away from the Divine Principle and end up alone, isolated and abandoned? You have a choice regarding which world you inhabit: in one, you have reconnected to God and life; in the other, you have become a shadow, a lost soul in the darkness. Perhaps in some worlds, we are lost and in others, we are saved. Which one is the Ultimate Reality? Not all of these universes can be coequal. I suspect there is only One World where we live out our true and eternal lives, but until then, we are fragmented in infinite ways.

Our task, then, is to find the unification of these disparate selves living out multiple lives. This is not about waiting for a Savior to pull us together and raise us to Heaven. Heaven, Hell, Salvation and damnation are always happening right now. They are not ‘in time,’ but ‘of time’. All aspects of our soul and spirit are eternal–nothing concerning salvation can happen in the future, because past and future rely upon time to have any meaning. We are outside of time. The Apocalypse is now, and has always been now; salvation is now, and has always been now. There are many worlds where we exist simultaneously: in some, we are moving towards our ultimate salvation and integration (we are making the right choices); in others, we are moving away from God and spirit into oblivion. Fragmentation of our souls and spirits is the enemy. Integration of our essence within the multiverse is what saves us and recreates us as a whole being.

Jesus, then, isn’t waiting to show up again. He’s already here. He has ALWAYS ALREADY been here. The Second Coming isn’t about Him, but about us: do we make our way towards Salvation, or not? That’s the religious understanding. The scientific one is similar: time is not an independent quality of the universe; everything that has happened, is happening or will happen is actually occurring right now! Actions, lives, events, and simply spread out in space-time. There is no ‘before’ or ‘after’. Only now. Every potential you have as a human being is ‘out there’ for you to discover–but to see it, you need a new and radically different perspective. And that is where the Divine Principle comes in, or whatever you wish to call it. You don’t achieve that kind of radical vision and perspective without serious transformation; how you discover that transformation that gives you the gift of true sight is the purpose of your live(s).

–Kirsten A. Thorne, Ph.D.

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Jim Tucker

You know that a book is important to me when I still have 15 pages left and I can’t wait to write about what I have read so far. I am a big fan of Dr. Ian Stevenson’s research and Jim Tucker’s work as well (see: Life Before Life). The late Dr. Stevenson worked out of the University of Virginia in the Division of Perceptual Studies where Jim Tucker continues his work on reincarnation. Drs. Stevenson and Tucker are the world’s leading authorities on children’s past-life memories along with Carol Bowman, who is a non-scientist studying the phenomena in depth.
Return to Life picks up on Dr. Tucker’s American reincarnation cases and offers several examples of apparent past lives lingering well into a current life. Typically, children start forgetting these memories at around age 5, but some remember key features of a past life well into adulthood. One of the stories recounted is quite well known already—the case of young James who remembered a life as a WWII pilot shot down over Iwo Jima—and is well documented in Soul Survivor, a book his parents wrote after documenting his case for many years.
One of the chapters is particularly interesting to me: those cases where there is little hard, objective evidence that connects one person to a previous personality but where the child (or adult) continues to exhibit behaviors, phobias and emotional reactions that are not easily explained by current life situations or childhood traumas. I fall into that category myself, and to this day struggle with emotions and reactions that don’t appear to originate in this life.
I have discussed this elsewhere in this blog, but I still have more to talk about when it comes to the topic of past lives. In my case, my childhood was remarkable for the ‘weird’ remarks I would make and the odd behavior I would display, for no apparent reason. Lately, I have been reinterpreting stories and memories from the past and wondering if my experiences had something to do with breakthrough memories from the past. All of this, of course, leads me to wonder what the ‘self’ really is, and what part of Kirsten has come back this time around. One of the children in the book explains it as having a different personality, but a same self. That might take me hundreds of pages of writing to unravel (sorry, Soulbank readers, but sometimes I just have to write it out!).
When I was around five years old, I remember feelings of terror regarding drug use (illegal drug use). Anytime someone tried to make me take a pill or give me a shot, I would lose my mind. This was especially difficult for me, since I underwent two major surgeries at age five for unrelated issues and was often forced to deal with prescription drugs. I also had asthma and spent a fair amount of my childhood attached to an inhaler and prescriptions for steroids. However, I did know that there were medicines that one had to take for illness and drugs that people took for fun or to alter their consciousness. The idea of taking or being forced to take a drug to alter my consciousness terrified me to the point of trauma.
When I discovered joints hidden at the bottom of a drawer (I was seven or eight at the time), I lectured my parents about drug use even though they had never discussed the topic with me and were shocked that I knew what a joint was. I was obsessed with marijuana plants, hating them intensely and trying to keep my parents away from them (they did have one on the deck of one of our many apartment buildings, and no matter how much they lied to me about what it really was, I KNEW it was a ‘bad plant’). The 1960s psychedelic culture created total panic in me, even though I was not directly exposed to it. My parents listened to Cream and The Beatles, and even though there were psychedelic elements to some of the music, it was not their interest and there is no good way to explain my trauma around a certain aspect of 1960s hippy culture.
My fear of psychedelic music, images or lyrics had to do with the fear of losing consciousness. I associated that kind of experience with death. I know that the 1960s were obsessed with alterations in consciousness, but as a four and five year-old, it was odd that I was in full panic mode over any alterations of my consciousness produced by certain music, sights or sounds. To this day, I suffer from severe anxiety over anything I ingest that I don’t feel is 100% tested and safe for me. I am terrified of any kind of drug; I don’t even take Tylenol without extensive soul searching and fear. In high school and college, I would drink alcohol to excess—there was no panic over that unless I started to feel like I was seriously altering my consciousness—but I would not touch any pill or illegal drug even though everybody around me had no such qualms.
Even now, falling asleep is scary because it involves alterations in consciousness. A threat to my conscious awareness can come in almost any form, but I struggle attempting to remain in control of my faculties and not drift off, never to return. I remember an incident at 15 that triggered a very old memory. I was watching “Major Tom,” performed by David Bowie, on our old television in the living room. It was 1980. As I watched him and listened to the song, I had an out of body experience and a profound alteration of consciousness that so terrified me that to this day, I cannot watch Bowie perform the song without profound feelings of fear. I felt that this music would, somehow, kill me or take me so far out of my normal, rational experience of life that I would be mad or drugged and not be able to return.
The fear of drugs seriously affected my friendships. I would cry if a friend smoked a joint. I would lecture fellow college students on the dangers of drugs and make myself an unwelcome guest at many school parties. Anything, even an aspirin, seemed to contain the horrendous possibility of a slow, downward spiral into unconsciousness. As I have written about before, I ‘knew’ the Haight-Ashbury district in San Francisco not from a tourist point of view, but from the standpoint of a drug addicted, teen-aged prostitute.
That, of course, is speculation. However, it fits with certain behaviors, automatic reactions and responses, emotional trauma and general life perspective that doesn’t make much sense unless I lived a certain kind of life in my distant, previous-personality past. There are other aspects to my life as a young adult that point strongly in the direction of the past life that I mention above, but the details are so personal and painful that I don’t wish to relive them in a blog post. The most I am willing to say is simply this: I knew what it felt like to prostitute myself for money and drugs without ever actually doing it. I would talk to myself about my life as a prostitute, the narratives rich with detail, yet I should not have known or understood the content of those narratives. I have repeated those stories for years, for decades, even.
As weird as that sounds, I know that my instinctual reaction of nausea, sadness and depression simply writing about it validates that it did happen, and not in my current lifetime. Psychologists are the enemy of reincarnation theories, since they would always say that the roots of this narrative are in my childhood, and that I repressed the memories that would lead me to understand myself a certain way. Of course, when an entire profession bases its authority on key evidence that the individual cannot, by definition, access—repressed memories resulting in unconscious behaviors—there is no way for me to claim my life as within my understanding. The mental health profession cannot prove their theory nor can I prove mine; but how many key aspects of our lives can we not prove yet know to be true? Most, I think.
My strongest evidence comes from the memories that I do indeed have access to, and no ‘logical’ explanation for. My highly precocious childhood and my abnormal understanding and knowledge of a world I never lived in is proof enough for me. In many ways, I am still struggling to overcome the legacy of that past life. I believe that it continues to traumatize me to this day, but since I can’t find a mental health professional who treats past life trauma (wait—I’m in L.A.—they are probably everywhere), I will continue to work on the details of this life the best way I know how: bringing these issues into the light.
Back to Jim Tucker’s book; I DID finish it as of this writing, and I have to say that I am slightly disappointed with the theories he proposes that explain reincarnation. It is common in the last several years to use quantum theory as a tool to understand everything anomalous, but dare I say we lay people might not understand quantum theory well enough to make such sweeping connections to phenomena such as reincarnation? Yes, it’s true that particles behave strangely in quantum physics, so much so that an observer is required to bring a result into reality; it is also true that particles can exhibit backwards causality, where an observer can determine in the present the outcome of something that supposedly already happened.
It’s fun to go in circles with quantum mechanics and speculate on what it means for consciousness, but until there is some definitive proof that consciousness is required in the observation process in order for a present reality to coalesce, I have to take all this as interesting but not necessarily compelling. OK, so Dr. Tucker does say that important figures in the field of quantum physics have stated that the conscious observer is necessary for the outcome of present reality, but I need to read the original sources in order to accept that. My fear, of course, is that I will not be able to comprehend the original sources at the depth necessary to be able to make any true statements.
Dr. Tucker admits that he is speculating based on some commonplace tropes in quantum physics (I am really tired of the double-slit experiment and Schrödinger’s stupid cat), but I keep coming back to a basic problem with the idea that the universe and everything in it does not exist without my conscious observation (or someone’s conscious observation). It sounds too much like solipsism, the notion that the individual creates his own reality with every act of observation, and therefore the moon is not there if I do not look at it. Dr. Tucker does address that briefly, but doesn’t satisfy my objections.
Maybe this sounds stupid and reduces my credibility, but this little story doesn’t seem to have a good answer for me: the other day, I was looking up at the balcony and I tripped over a clump of grass that I had no idea was there. I fell and was injured. I did not observe that clump of grass, but it was there nonetheless. This sounds a lot like the disagreement between Bishop Berkeley and Samuel Johnson, which goes like this:
Refutation of Bishop Berkeley
After we came out of the church, we stood talking for some time together of Bishop Berkeley’s ingenious sophistry to prove the nonexistence of matter, and that every thing in the universe is merely ideal. I observed, that though we are satisfied his doctrine is not true, it is impossible to refute it. I never shall forget the alacrity with which Johnson answered, striking his foot with mighty force against a large stone, till he rebounded from it — “I refute it thus.”
Boswell: Life
It appears that quantum physics is being used to prove the validity of what I see as sophistry: matter only appears to exist because we perceive it to exist. I don’t want to start walking down this long road of philosophical debate, because, frankly, it exhausts me. If the universe is a great thought, and our lives are successions of dreams, then there really is something pointless about existence itself, since it is not REAL (and here, drum roll please, is where I am supposed to ask ‘what is real,’ but let’s hold off for a moment on that one). Dr. Tucker disturbs me when he compares lives we live to dreams. He finds that metaphor most apt to understand our multiple incarnations, but for me the metaphor falls flat. Most dreams have very little in common with what it feels like to be alive in the world. He quotes a communicator through the famous medium Leonor Piper who, when asked what the afterlife is like, states that she was most shocked at how REAL it was, how everything had substance and weight. Reports on the afterlife via reputable mediums coincide on this observation; there is nothing vaporous, illogical, bizarre or contradictory in the afterlife. It seems just like a natural extension of this life.
Therefore, the extended comparisons to dreams don’t make much sense to me. If incarnations are us dreaming new existences, then it sounds like our lives are rather inconsequential. We are working out our spiritual development, but to what end? In which world? With what consequences? Dreams are experiments in reality that are not, in the end, real; dreams are psychological in nature when not precognitive, lucid or visionary or facilitating contact with the spirits of the deceased. Most dreams, probably 99% of them, are not indicative of a new reality but are rehashing our current one. No one can argue that most dreams feel like dreams, and that wandering around in the world of the awake is very, very different—very predictable, for one thing.
So while the dream analogy falls flat for me, I do understand why Dr. Tucker has to follow that route. If you accept that reality is created by the observer, you take away an external, objective world that forces people to interact and engage with challenging situations. If you believe that the world only exists as your projection of consciousness, then you run the risk of believing that you have no obligation to change it for the better, unless it’s to work on your personal, spiritual evolution. There is no suffering ‘other’ that needs you, just endless projections of you, everywhere you look. Take away the suffering other, all that which is NOT you, and you are left with a world saturated with your consciousness alone, your giant ego in search of self expression. It makes you God. And that makes me very, very uncomfortable.
I suppose that is the crux of the problem. These “we create the universe” theories turn the self into the Creator. Whether or not you believe in a Creator separate from you is not the issue; do you believe in anything that is not an extension of you? If you don’t, you’re probably two years old or a certain kind of scientist. I might have misinterpreted Dr. Tucker’s intentions or analyses here, and if I have, I hope he or someone who knows his work better than I do will set me straight.
We may not ever be able to “prove” reincarnation as scientific fact. I am dismayed by the fact that science is considered the ONLY way to prove an assertion. The statement “we live more than one life” can be proven beyond a reasonable doubt through other venues besides hard science. It can be proven using legal definitions of ‘beyond a reasonable doubt.” Once you have accumulated enough anecdotal and circumstantial evidence that it becomes preposterous to reasonably believe anything else, you can declare your case proven for the vast majority of the population. Why is it that we are so obsessed—especially in the study of the so-called ‘paranormal’—with proving via the scientific method something which hard science CANNOT EVER ACCEPT AS PROVEN?
The blessings of neuroscience or psychiatry will not be forthcoming. We can use their language and their methods to explore issues of continuation of consciousness, but we are not going to be invited to their awards ceremonies or ever find a place at their table.
That does not change the fact that reincarnation is the closest theory that fits the truth of so many people’s experiences. It does not change the truth of my life or the truth of the lives that I lived before, or the reality of the lives I have yet to live.
–Kirsten A. Thorne, PhD
Kirsten with glasses

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abandoned_house_chicago
I used to wonder about all of those homes out there abandoned to foreclosure; were they haunted by the emotions of the living, or did the trauma stir up the spirits that were already there? Or, perhaps, were both situations occurring at once? Of course, there is no way to prove spirit activity in a home, only build a case for it; however, my personal situation placed me in an interesting position to study such a theory.
On a personal note, we have decided to sell our beloved cabin via short sale. There isn’t much else you can do when your home is worth $300,000 less than when you purchased it, and your banks (IndyMac and Green Tree) refuse to modify your loans to an affordable level. For those of you who don’t know this, IndyMac—a subsidiary of OneWest—has already been reimbursed for their real estate losses by 80% of the original loan amount (through the FDIC), PLUS they can resell your house through foreclosure or short sale. So, they stand to make about $340,000 from the sale of my house. Why modify my loan when there are profits to be made? This is why, dear readers, when people email me asking about whether or not they should try to stay in their homes, I say “beware”. It is not in the banks’ best interest to modify anyone’s loan, although some banks are better than others.
What does this have to do with hauntings? Plenty, as it turns out. When you place a homeowner under extraordinary amounts of stress over months, sometimes years, as they navigate the emotional horrors of the loan mod scams, you see an increase in paranormal activity in the house. I used to think that it was a poltergeist-like phenomenon, something like telekinesis, but now I think that it’s our emotions that stir up the spirits that linger around us and our own personalities in distress that split off from our psyche. In my case, I’ve noticed that when I am most upset about the fate of my home, I start hearing raps and cracks all around me, but especially on the ceiling or roof. This terrifies the cats, who can see things I cannot. They start following something across the room and bristle in fear. Yesterday, after yet another crying jag, the entire house started popping and knocking with such force that I felt alarmed.
Perhaps that was the signal that I need to tone down my emotional response to selling my house. As for the new place, it appeared to be nothing but an empty shell at first. It is fairly new; our family has never lived in a house built after 1950! So, for the first time, I was thinking that the home would be both history and spirit free. It is far too early to tell, of course, but there is something funny going on over there, too. The strange noises I attributed to a new house with unfamiliar aches and pains. Fairly quickly, however, I zeroed in on an “active zone” in the house that is very specific (and NOT in my daughter’s room, in case she is reading this) and feels entirely different from anything I have experienced in the old house.
The new house also saw its share of trauma. The owners endured a bitter divorce where the husband underwent a complete change of personality, moved to a distant country and engaged in activities which broke his wife’s heart. She was forced to live alone in the house that he had lovingly remodeled for her. In our small way, we are helping her by taking care of the house and plants and making sure that her home is occupied and well loved. Of course, over time, her house will become ours. What makes a house “yours” is the time, love, and care that you invest in it, not what a bank loan states or who appears on title. In any case, something strange happened at the new house that was not at all traumatic, but plain weird.
Early in the morning, I was lying in bed and staring at the ceiling, wishing that I was looking at wood instead of plaster (my current cabin has wood ceilings, and I adore them), when I heard the insistent and loud coughing of a man in the room. My husband was fast asleep, and I was wide awake. Obviously, there was no source for another man’s hacking up a lung in the bedroom. It wasn’t us, so who was it?
The noises in the house and the general feeling of “occupancy” are very specific to certain areas, and the energy is entirely male, and sardonic . . . it’s a feeling that is close to mockery, but not quite that strong. It’s a slightly arrogant, male energy who seems to feel amused by us. I get the sense that his humor was slightly cruel or condescending. Now, my guess is that the ex-husband might have left some of his personality behind in the house that he built (or extensively remodeled), but given the fact that he is still alive, the theory that works here is simply this: you do NOT have to be dead to haunt your house. I’ve said this before, but I think it bears repeating: your energy, personality, all of you that is non-local and expressed through mind (not matter) can split off and remain behind, especially where strong emotions were involved.
For that reason, I am trying very hard not to haunt my old house. The only way to accomplish this is to maintain your integrity, your values and your love of your family, yourself, and God (or your equivalent). Most important is to continue in your spiritual practice, since almost—if not all—spiritual traditions seek to keep one’s self, soul and spirit, intact through belief in a higher reality and regular spiritual practice, whether through prayer, meditation or some other union with the divine.
I hope to be successful in this endeavor, but it’s very hard. For not only do I not wish to split my soul and spirit, I do not wish to upset the existing spirits of the house. I have not invited them to the new house, because I am not quite sure who they are, and perhaps I need a ghost-free home for once in my life. However, I suspect the new home is not ghost-free; I need to banish the remnants of a very angry and confused man who left part of himself behind when he jumped ship on one life and started a new one in bad faith.
So, loyal readers and fellow ghost hunters, it appears that hauntings can be very complicated. Just when you think you might understand the dead, you have to bury the remnants of the living, usually the worst part of their personalities and inclinations. If you have any thoughts on this, advice or commentary, I would certainly welcome hearing from you!
Yours in spirit,
Kirsten A. Thorne, PhD

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Dear reader: I reproduce below, in its entirety, an article by Michael Talbot that summarizes recent thinking into the nature of reality itself. It is based on the work of theoretical physicists, psychologists and scientists working in various fields. Do you care about such things as ghosts, spirits, survival of consciousness and the possibilities for reincarnation? Does it matter that science is on the track of providing us a model of reality that accommodates such experiences and validates them as real? (or, as real as anything gets in the holographic model) If this topic fascinates you, then I IMPLORE you to read the article below. Soon, I will provide my own commentary and insights into what this could all mean for paranormal investigators. I anxiously await your feedback.

Kirsten A. Thorne, Ph.D.

In 1982 a remarkable event took place. At the University of Paris a research team led by physicist Alain Aspect performed what may turn out to be one of the most important experiments of the 20th century. You did not hear about it on the evening news. In fact, unless you are in the habit of reading scientific journals you probably have never even heard Aspect’s name, though there are some who believe his discovery may change the face of science.

Aspect and his team discovered that under certain circumstances subatomic particles such as electrons are able to instantaneously communicate with each other regardless of the distance separating them. It doesn’t matter whether they are 10 feet or 10 billion miles apart.

Somehow each particle always seems to know what the other is doing. The problem with this feat is that it violates Einstein’s long-held tenet that no communication can travel faster than the speed of light. Since traveling faster than the speed of light is tantamount to breaking the time barrier, this daunting prospect has caused some physicists to try to come up with elaborate ways to explain away Aspect’s findings. But it has inspired others to offer even more radical explanations.

University of London physicist David Bohm, for example, believes Aspect’s findings imply that objective reality does not exist, that despite its apparent solidity the universe is at heart a phantasm, a gigantic and splendidly detailed hologram.

To understand why Bohm makes this startling assertion, one must first understand a little about holograms. A hologram is a three- dimensional photograph made with the aid of a laser.

To make a hologram, the object to be photographed is first bathed in the light of a laser beam. Then a second laser beam is bounced off the reflected light of the first and the resulting interference pattern (the area where the two laser beams commingle) is captured on film.

When the film is developed, it looks like a meaningless swirl of light and dark lines. But as soon as the developed film is illuminated by another laser beam, a three-dimensional image of the original object appears.

The three-dimensionality of such images is not the only remarkable characteristic of holograms. If a hologram of a rose is cut in half and then illuminated by a laser, each half will still be found to contain the entire image of the rose.

Indeed, even if the halves are divided again, each snippet of film will always be found to contain a smaller but intact version of the original image. Unlike normal photographs, every part of a hologram contains all the information possessed by the whole.

The “whole in every part” nature of a hologram provides us with an entirely new way of understanding organization and order. For most of its history, Western science has labored under the bias that the best way to understand a physical phenomenon, whether a frog or an atom, is to dissect it and study its respective parts.

A hologram teaches us that some things in the universe may not lend themselves to this approach. If we try to take apart something constructed holographically, we will not get the pieces of which it is made, we will only get smaller wholes.

This insight suggested to Bohm another way of understanding Aspect’s discovery. Bohm believes the reason subatomic particles are able to remain in contact with one another regardless of the distance separating them is not because they are sending some sort of mysterious signal back and forth, but because their separateness is an illusion. He argues that at some deeper level of reality such particles are not individual entities, but are actually extensions of the same fundamental something.

To enable people to better visualize what he means, Bohm offers the following illustration.

Imagine an aquarium containing a fish. Imagine also that you are unable to see the aquarium directly and your knowledge about it and what it contains comes from two television cameras, one directed at the aquarium’s front and the other directed at its side.

As you stare at the two television monitors, you might assume that the fish on each of the screens are separate entities. After all, because the cameras are set at different angles, each of the images will be slightly different. But as you continue to watch the two fish, you will eventually become aware that there is a certain relationship between them.

When one turns, the other also makes a slightly different but corresponding turn; when one faces the front, the other always faces toward the side. If you remain unaware of the full scope of the situation, you might even conclude that the fish must be instantaneously communicating with one another, but this is clearly not the case.

This, says Bohm, is precisely what is going on between the subatomic particles in Aspect’s experiment.

According to Bohm, the apparent faster-than-light connection between subatomic particles is really telling us that there is a deeper level of reality we are not privy to, a more complex dimension beyond our own that is analogous to the aquarium. And, he adds, we view objects such as subatomic particles as separate from one another because we are seeing only a portion of their reality.

Such particles are not separate “parts”, but facets of a deeper and more underlying unity that is ultimately as holographic and indivisible as the previously mentioned rose. And since everything in physical reality is comprised of these “eidolons”, the universe is itself a projection, a hologram.

In addition to its phantomlike nature, such a universe would possess other rather startling features. If the apparent separateness of subatomic particles is illusory, it means that at a deeper level of reality all things in the universe are infinitely interconnected.

The electrons in a carbon atom in the human brain are connected to the subatomic particles that comprise every salmon that swims, every heart that beats, and every star that shimmers in the sky.

Everything interpenetrates everything, and although human nature may seek to categorize and pigeonhole and subdivide, the various phenomena of the universe, all apportionments are of necessity artificial and all of nature is ultimately a seamless web.

In a holographic universe, even time and space could no longer be viewed as fundamentals. Because concepts such as location break down in a universe in which nothing is truly separate from anything else, time and three-dimensional space, like the images of the fish on the TV monitors, would also have to be viewed as projections of this deeper order.

At its deeper level reality is a sort of superhologram in which the past, present, and future all exist simultaneously. This suggests that given the proper tools it might even be possible to someday reach into the superholographic level of reality and pluck out scenes from the long-forgotten past.

What else the superhologram contains is an open-ended question. Allowing, for the sake of argument, that the superhologram is the matrix that has given birth to everything in our universe, at the very least it contains every subatomic particle that has been or will be — every configuration of matter and energy that is possible, from snowflakes to quasars, from bluü whales to gamma rays. It must be seen as a sort of cosmic storehouse of “All That Is.”

Although Bohm concedes that we have no way of knowing what else might lie hidden in the superhologram, he does venture to say that we have no reason to assume it does not contain more. Or as he puts it, perhaps the superholographic level of reality is a “mere stage” beyond which lies “an infinity of further development”.

Bohm is not the only researcher who has found evidence that the universe is a hologram. Working independently in the field of brain research, Standford neurophysiologist Karl Pribram has also become persuaded of the holographic nature of reality.

Pribram was drawn to the holographic model by the puzzle of how and where memories are stored in the brain. For decades numerous studies have shown that rather than being confined to a specific location, memories are dispersed throughout the brain.

In a series of landmark experiments in the 1920s, brain scientist Karl Lashley found that no matter what portion of a rat’s brain he removed he was unable to eradicate its memory of how to perform complex tasks it had learned prior to surgery. The only problem was that no one was able to come up with a mechanism that might explain this curious “whole in every part” nature of memory storage.

Then in the 1960s Pribram encountered the concept of holography and realized he had found the explanation brain scientists had been looking for. Pribram believes memories are encoded not in neurons, or small groupings of neurons, but in patterns of nerve impulses that crisscross the entire brain in the same way that patterns of laser light interference crisscross the entire area of a piece of film containing a holographic image. In other words, Pribram believes the brain is itself a hologram.

Pribram’s theory also explains how the human brain can store so many memories in so little space. It has been estimated that the human brain has the capacity to memorize something on the order of 10 billion bits of information during the average human lifetime (or roughly the same amount of information contained in five sets of the Encyclopaedia Britannica).

Similarly, it has been discovered that in addition to their other capabilities, holograms possess an astounding capacity for information storage–simply by changing the angle at which the two lasers strike a piece of photographic film, it is possible to record many different images on the same surface. It has been demonstrated that one cubic centimeter of film can hold as many as 10 billion bits of information.

Our uncanny ability to quickly retrieve whatever information we need from the enormous store of our memories becomes more understandable if the brain functions according to holographic principles. If a friend asks you to tell him what comes to mind when he says the word “zebra”, you do not have to clumsily sort back through ome gigantic and cerebral alphabetic file to arrive at an answer. Instead, associations like “striped”, “horselike”, and “animal native to Africa” all pop into your head instantly.

Indeed, one of the most amazing things about the human thinking process is that every piece of information seems instantly cross- correlated with every other piece of information–another feature intrinsic to the hologram. Because every portion of a hologram is infinitely interconnected with evey other portion, it is perhaps nature’s supreme example of a cross-correlated system.

The storage of memory is not the only neurophysiological puzzle that becomes more tractable in light of Pribram’s holographic model of the brain. Another is how the brain is able to translate the avalanche of frequencies it receives via the senses (light frequencies, sound frequencies, and so on) into the concrete world of our perceptions. Encoding and decoding frequencies is precisely what a hologram does best. Just as a hologram functions as a sort of lens, a translating device able to convert an apparently meaningless blur of frequencies into a coherent image, Pribram believes the brain also comprises a lens and uses holographic principles to mathematically convert the frequencies it receives through the senses into the inner world of our perceptions.

An impressive body of evidence suggests that the brain uses holographic principles to perform its operations. Pribram’s theory, in fact, has gained increasing support among neurophysiologists.

Argentinian-Italian researcher Hugo Zucarelli recently extended the holographic model into the world of acoustic phenomena. Puzzled by the fact that humans can locate the source of sounds without moving their heads, even if they only possess hearing in one ear, Zucarelli discovered that holographic principles can explain this ability.

Zucarelli has also developed the technology of holophonic sound, a recording technique able to reproduce acoustic situations with an almost uncanny realism.

Pribram’s belief that our brains mathematically construct “hard” reality by relying on input from a frequency domain has also received a good deal of experimental support.

It has been found that each of our senses is sensitive to a much broader range of frequencies than was previously suspected.

Researchers have discovered, for instance, that our visual systems are sensitive to sound frequencies, that our sense of smell is in part dependent on what are now called “osmic frequencies”, and that even the cells in our bodies are sensitive to a broad range of frequencies. Such findings suggest that it is only in the holographic domain of consciousness that such frequencies are sorted out and divided up into conventional perceptions.

But the most mind-boggling aspect of Pribram’s holographic model of the brain is what happens when it is put together with Bohm’s theory. For if the concreteness of the world is but a secondary reality and what is “there” is actually a holographic blur of frequencies, and if the brain is also a hologram and only selects some of the frequencies out of this blur and mathematically transforms them into sensory perceptions, what becomes of objective reality?

Put quite simply, it ceases to exist. As the religions of the East have long upheld, the material world is Maya, an illusion, and although we may think we are physical beings moving through a physical world, this too is an illusion.

We are really “receivers” floating through a kaleidoscopic sea of frequency, and what we extract from this sea and transmogrify into physical reality is but one channel from many extracted out of the superhologram.

This striking new picture of reality, the synthesis of Bohm and Pribram’s views, has come to be called the holographic paradigm, and although many scientists have greeted it with skepticism, it has galvanized others. A small but growing group of researchers believe it may be the most accurate model of reality science has arrived at thus far. More than that, some believe it may solve some mysteries that have never before been explainable by science and even establish the paranormal as a part of nature.

Numerous researchers, including Bohm and Pribram, have noted that many para-psychological phenomena become much more understandable in terms of the holographic paradigm.

In a universe in which individual brains are actually indivisible portions of the greater hologram and everything is infinitely interconnected, telepathy may merely be the accessing of the holographic level.

It is obviously much easier to understand how information can travel from the mind of individual ‘A’ to that of individual ‘B’ at a far distance point and helps to understand a number of unsolved puzzles in psychology. In particular, Grof feels the holographic paradigm offers a model for understanding many of the baffling phenomena experienced by individuals during altered states of consciousness.

Creation – Holographic Universe
In the 1950s, while conducting research into the beliefs of LSD as a psychotherapeutic tool, Grof had one female patient who suddenly became convinced she had assumed the identity of a female of a species of prehistoric reptile. During the course of her hallucination, she not only gave a richly detailed description of what it felt like to be encapsuled in such a form, but noted that the portion of the male of the species’s anatomy was a patch of colored scales on the side of its head.

What was startling to Grof was that although the woman had no prior knowledge about such things, a conversation with a zoologist later confirmed that in certain species of reptiles colored areas on the head do indeed play an important role as triggers of sexual arousal.

The woman’s experience was not unique. During the course of his research, Grof encountered examples of patients regressing and identifying with virtually every species on the evolutionary tree (research findings which helped influence the man-into-ape scene in the movie Altered States). Moreover, he found that such experiences frequently contained obscure zoological details which turned out to be accurate.

Regressions into the animal kingdom were not the only puzzling psychological phenomena Grof encountered. He also had patients who appeared to tap into some sort of collective or racial unconscious. Individuals with little or no education suddenly gave detailed descriptions of Zoroastrian funerary practices and scenes from Hindu mythology. In other categories of experience, individuals gave persuasive accounts of out-of-body journeys, of precognitive glimpses of the future, of regressions into apparent past-life incarnations.

In later research, Grof found the same range of phenomena manifested in therapy sessions which did not involve the use of drugs. Because the common element in such experiences appeared to be the transcending of an individual’s consciousness beyond the usual boundaries of ego and/or limitations of space and time, Grof called such manifestations “transpersonal experiences”, and in the late ’60s he helped found a branch of psychology called “transpersonal psychology” devoted entirely to their study.

Although Grof’s newly founded Association of Transpersonal Psychology garnered a rapidly growing group of like-minded professionals and has become a respected branch of psychology, for years neither Grof or any of his colleagues were able to offer a mechanism for explaining the bizarre psychological phenomena they were witnessing. But that has changed with the advent of the holographic paradigm.

As Grof recently noted, if the mind is actually part of a continuum, a labyrinth that is connected not only to every other mind that exists or has existed, but to every atom, organism, and region in the vastness of space and time itself, the fact that it is able to occasionally make forays into the labyrinth and have transpersonal experiences no longer seems so strange.

The holographic prardigm also has implications for so-called hard sciences like biology. Keith Floyd, a psychologist at Virginia Intermont College, has pointed out that if the concreteness of reality is but a holographic illusion, it would no longer be true to say the brain produces consciousness. Rather, it is consciousness that creates the appearance of the brain — as well as the body and everything else around us we interpret as physical.

Such a turnabout in the way we view biological structures has caused researchers to point out that medicine and our understanding of the healing process could also be transformed by the holographic paradigm. If the apparent physical structure of the body is but a holographic projection of consciousness, it becomes clear that each of us is much more responsible for our health than current medical wisdom allows. What we now view as miraculous remissions of disease may actually be due to changes in consciousness which in turn effect changes in the hologram of the body.

Similarly, controversial new healing techniques such as visualization may work so well because in the holographic domain of thought images are ultimately as real as “reality”.

Even visions and experiences involving “non-ordinary” reality become explainable under the holographic paradigm. In his book “Gifts of Unknown Things,” biologist Lyall Watson discribes his encounter with an Indonesian shaman woman who, by performing a ritual dance, was able to make an entire grove of trees instantly vanish into thin air. Watson relates that as he and another astonished onlooker continued to watch the woman, she caused the trees to reappear, then “click” off again and on again several times in succession.

Although current scientific understanding is incapable of explaining such events, experiences like this become more tenable if “hard” reality is only a holographic projection.

Perhaps we agree on what is “there” or “not there” because what we call consensus reality is formulated and ratified at the level of the human unconscious at which all minds are infinitely interconnected.

If this is true, it is the most profound implication of the holographic paradigm of all, for it means that experiences such as Watson’s are not commonplace only because we have not programmed our minds with the beliefs that would make them so. In a holographic universe there are no limits to the extent to which we can alter the fabric of reality.

What we perceive as reality is only a canvas waiting for us to draw upon it any picture we want. Anything is possible, from bending spoons with the power of the mind to the phantasmagoric events experienced by Castaneda during his encounters with the Yaqui brujo don Juan, for magic is our birthright, no more or less miraculous than our ability to compute the reality we want when we are in our dreams.

Indeed, even our most fundamental notions about reality become suspect, for in a holographic universe, as Pribram has pointed out, even random events would have to be seen as based on holographic principles and therefore determined. Synchronicities or meaningful coincidences suddenly makes sense, and everything in reality would have to be seen as a metaphor, for even the most haphazard events would express some underlying symmetry.

Whether Bohm and Pribram’s holographic paradigm becomes accepted in science or dies an ignoble death remains to be seen, but it is safe to say that it has already had an influence on the thinking of many scientists. And even if it is found that the holographic model does not provide the best explanation for the instantaneous communications that seem to be passing back and forth between subatomic particles, at the very least, as noted by Basil Hiley, a physicist at Birbeck College in London, Aspect’s findings “indicate that we must be prepared to consider radically new views of reality”.

http://www.crystalinks.com/holographic.html

Article from: http://www.rense.com/general69/holo.htm

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