Exploring the Afterlife

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Research Affiliate, School of Anthropology and Museum Ethnography, Oxford University. Member of Wolfson College, Oxford

Saturday, 31 October 2020

Living Mountains: Gunzburg and Brady Book Launch 30 Oct 2020


 Gunzburg and Brady Book Launch 30 Oct 2020 Space, Place and Religious Landscapes: Living Mountains. I have a chapter on ‘Mountains as sources of power in seen and unseen worlds’ and give a short presentation of it on the video. I focus on the contribution of the channeled mediumship of Lady Cynthia Sandys and the communications from her brother Joe and daughter Pat on the power of mountains as see from the Afterlife, focusing on the mountain Joe refers to by its English name, Everest, and Mount Fuji in Japan.

Darrelyn Gunzburg wrote: For those who could not be with us and would like to hear short introductions to the works contained within this volume, here is the recording from last night's launch with Bernadette Brady, Frank Prendergast, Anna Estaroth, Jon Cannon, Fiona Bowie and Alan Ereira.

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Saturday, 23 November 2019

The Awakening Letters

I was looking through old data sticks and came across this presentation from 2010 on the mediumship of Lady Cynthia Sandys, a remarkable non-professional English medium. Her published work is still available second hand, and I hope will one day be republished.
Click on the link to access the file on Scribd.

The Awakening Letters: The Mediumship of Cynthia Sandys






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Thursday, 1 February 2018

Skill and Scale in Transnational Mediumship

Skill and Scale in Transnational Mediumship
Conference at the a.r.t.e.s. Graduate School, University of Cologne, Germany, 25-26 September 2017.

Abstract of my presentation

Fiona Bowie
Spirit Release Therapies: Healing Networks and Mediumistic Practices in Contemporary Britain
The term ‘spirit release therapy’ and presence of individuals who advertise their skills as ‘spirit release therapists’ are relatively recent – gaining ground in the last couple of decades in the UK. The idea that spirits can cause problems to the living, can attach themselves to someone, attack them psychically, and even take over their minds and bodies to ‘possess’ them, is certainly not new. Spirits, usually but not only of the deceased, who continue to trouble the living and who may need help to ‘move on’ appear in one form or another in all cultures and geographical locations. As far as we can tell they also have an ancient pedigree and human societies have evolved various means of dealing with spirits, honing specialised skills of exorcism, ‘de-obsession’, soul retrieval, healing and spirit communication. Anthropologists have been interested in documenting such beliefs and practices since the inception of the discipline in the Nineteenth Century. Spirit practices and the unseen world of psychic forces, be they in the form of witchcraft in Africa, spirit possession in Brazil, shamanistic practices in Northern Europe or Australia, or the so-called folk beliefs of Europe that stubbornly resurface whenever presumed to be on the verge of extinction, remain ubiquitous. What is new is a particular configuration of ideas concerning spirit release as a therapeutic tool in the United States and the United Kingdom (and no doubt elsewhere) that currently finds expression in a range of publications, web sites, conferences, group and individual healing practices. It is this loose-knit community of healers and clients, very much dependent on modern means of communication and technology, and the ideas and practices that are in circulation within it, that I wish to discuss in this presentation.
     Theoretically a priori as mistaken or inferior (Henare, Holbraad and Wastell, 2007), are all part of this wider engagement with interconnectivity and process. Whether we use terms such as ‘new materialism’ or ‘the anthropology of ontology’, similar ideas recur. For my purposes these trends sit comfortably with the views of contemporary spirit release practitioners and their clients. We live as modern, rational, scientifically educated individuals in a world that is constantly interacting with and open to the influences of external forces - spirits – and it is assumed in most instances that the processes involved can be explained in physical terms and studied scientifically by those who are sufficiently open-minded. It is a world of vibration, energy, frequencies, intention, experience and matter, constantly interacting with one another in ways that can be documented and described. There is an element of predictability, sufficient for the development of expertise and for healing practices to be tested and honed, and unpredictability, as life and experience are never wholly replicable, and each new event affects the composition of the whole.
      In this talk I will give an overview of some of the key texts and ideas current among spirit release practitioners and their clients, and describe the ways these circulate and serve to build up overlapping networks than encompass both academic university departments and individual practitioners operating well outside the mainstream. Using case studies and illustrations of mediumistic readings and therapeutic encounters, we can approach more general questions concerning the ontological status of these practices – an area that has for long been taboo among social scientists - as well as giving a phenomenological account of contemporary spirit release therapies. In doing so I am indebted to the pioneering work of Edith Turner (1993). In opening-up the question of the ‘reality of spirits’, she enabled the sorts of discussions that take place in Young and Goulet (1994) and Goulet and Miller (2006), which acknowledge the extraordinary and transformative encounters that take place through an engagement with alternative world views. Like David Hufford (1982, 1995) and Gregory Shushan (2013, 2014) I find both the similarities and differences involved in comparative studies of anomalous phenomena (for want of a better term), including mediumship and spirit release, suggestive of a core of experiential data that is, as Jack Hunter remarks (2013, 2015) innately human, whatever its source.

References
Fuentes, A. 2017. The Creative Spark: How Imagination Made Humans Exceptional. Dutton: New York.
Goulet, J-G. & Miller, B.G. (eds.) 2006. Extraordinary Anthropology: Transformations in the Field. Lincoln & London: University of Nebraska Press.
Henare, A, Holbraad, M. & Wastrell, S. (eds.) 2007. Thinking Through Things: Theorising Artefacts Ethnographically. Abingdon & New York: Routledge.
Hodder I. (ed.) 2013: Humans and landscapes of Catalhoyuk: reports from the 2000-2008 seasons. Catalhoyuk Reseach Project Series Volume 8. British Institute at Ankara Monograph No. 47 / Monumenta Archaeologica 30. Los Angeles: Cotsen Institute of Archaeology Press.
Hodder, I. 2014. The Entanglements of Humans and Things: A Long-Term View. New Literary History 45(1): 19-36.
Hufford, D. 1982. The Terror that Comes in the Night: An Experience-Centered Study of Supernatural Assault Traditions. Philadelphia: University of Pennsylvania Press.
Hufford, D. 1995. Beings Without Bodies: An Experience-Centered Theory of Belief in Spirits. In Walker, B. (ed.) Out of the Ordinary: Folklore and the Supernatural. Logan: Utah State University Press.
Hunter, J. 2013. Numinous Conversations: Performance and Manifestation of Spirits in Spirit Possession Practices. In A. Voss & W. Rowlandson (eds.) Daimonic Imagination: Uncanny Intelligence. Newcastle upon Tyne: Cambridge Scholars Press.
Hunter, J. 2015. ‘Between Realness and Unrealness’: Anthropology, Parapsychology and the Ontology of Non-Ordinary Realities. Diskus: Journal of the British Association for the Study of Religion. 17(2):4-20.
Ingold, T. 2011. Being Alive: Essays on movement, Knowledge and Description. Routledge: London & New York.
Ingman, P., Utriainen, T., Hovi, T. & Broo, M. (eds.) 2016. The Relational Dynamics of Enchantment and Sacralization: Changing the Terms of the Religion Versus Secularity Debate. Sheffield: Equinox.
Latour, B. 1993. We Have Never Been Modern. Translated by C. Porter. Cambridge, MA.: Harvard University Press.
Latour, B. 2010. On the Modern Cult of the Factish Gods. Translated by H. MacLean and C. Porter. Durham, NC: Duke University Press.
Latour, B. 2017. Facing Gaia: Eight Lectures on the New Climatic Regime. Translated by Catherine Porter. Cambridge: Polity Press.
Pina-Cabral, J.d. 2017. World: An Anthropological Examination. Chicago: Hau Books. Shushan, G. 2013. Rehabilitating the neglected ‘similar’: Confronting the issue of cross- cultural similarities in the study of religions. Paranthropology: Journal of Anthropological
Approaches to the Paranormal. 4(2):48-53.

Shushan, G. 2014. Extraordinary experiences and religious beliefs: deconstructing some contemporary philosophical axioms. Method and Theory in the Study of Religion. 26:384- 416.
Young, D.E. & Goulet, J.-G. 1994. Being Changed by Cross-Cultural Encounters: The Anthropology of Extraordinary Experience. Peterborough, Ontario: Broadview Press.
Turner, E. 1993. The Reality of Spirits: A Tabooed or Permitted Field of Study? Anthropology of Consciousness. 4(1):9-12. 

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Sunday, 29 November 2015

The Mechanics of Spirit Communication

Video of a presentation I gave on the Mechanics of Spirit Communication at the Exploring the Extraordinary Conference at Gettysburg University, USA in March 2014.

One of the criticisms levelled at purported communications with spirits is that we don't know how the process works. The mechanics of spirit communication are outside currently understood scientific paradigms and the content of the messages is often suspect or inaccurate. In this talk I examine the process of spirit communication as seen both from the perspective of the person, or in the case of electronic transcommunication, the machine, that receives the message and fromthe perspective of the spirit communicator. The reported difficulties from the spirit side of working through a physical or clairvoyant medium, or of trying to impress their message through dreams and seeming coincidences, for instance, can help us appreciate why spirit communication might not always be accurate or complete. This fact in itself should not be seen as casting sufficient doubt to dismiss the entire process. What emerges is a picture of experimentation on 'both sides', a dynamic process which has and will continue to grow and develop over time.
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PAPER PRESENTED AT EXPLORING THE EXTRAORDINARY'S 6TH ANNUAL CONFERENCE IN GETTYSBURG, 2014. For more information about Exploring the Extraordinary's annual conferences, please go to etenetwork.weebly.com
For more information about the Afterlife Research Centre, please go to afterliferesearch.co.uk/
Read Fiona's 'Exploring the Afterlife' blog at exploringtheafterlife.blogspot.co.uk/
For more information about Dr Fiona Bowie and her work, please go to kcl.academia.edu/FionaBowie

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Tuesday, 24 March 2015

Life after Death? Experiential Themes in Afterlife Narratives


A talk, with slides by Fiona Bowie, given at the Emmanuel Centre, University of Leeds, on 20th March 2015. The event was a public symposium organised by Dr Mikel Burley as part of the Immortality and Human Finitude project, funded by the John Templeton Foundation. The title of the day was Life after Death? Perspectives from Philosophy, Theology, Anthropology and Literature. The other speakers were Revd Dr Michael Armstrong, Dr Mikel Burley, Jack Hunter and Dr Matthew Treherne. The sessions were chaired by Dr Mikel Burley, Dr Tasia Scrutton, Professor Robin Le Poidevin, and Dr Fiona Bowie. 

Abstract: In this talk I discuss a methodology for studying the afterlife that bridges both scepticism based on a positive materialism and methodological agnosticism on the one hand, and complete relativism and uncritical acceptance on the other. It is based on cognitive, empathetic engagement, and can be seen as a kind of thought experiment in which the ethnographer acts 'as if' what she or she learns is true. I then sketch out some of the areas in which universal experiences of the supernatural or non-ordinary reality (from the perspective of Western science)  seem to underly religious and popular belief systems. This includes near-death experiences, shamanism and mediumship, reincarnation and after-death contacts.


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Saturday, 27 July 2013

Visit to a Medium: Notes on a private sitting with a clairvoyant medium


Time and place
Monday 25th February 2013, 4.30pm    
Private flat in London, UK
Present: Fiona Bowie (Sitter) and the medium

Method
I recorded the session and listened to it again a couple of days later. I also discussed the contents with Oliver Davies (husband) that evening in some detail. In attempting to transcribe the session, however, I deleted the blank rather than recorded portion of the tape and the notes were written from memory on 7.3.13.

Background and preparation
I found this medium through the College of Psychic Studies. I saw that he was to give an evening demonstration at the College and hoped to go, but another event intervened so I asked for a private sitting. I went without an agenda but curious and after my previous disappointing experience with a College Medium, with no hits at all, at en evening demonstration with a message aimed at me, I hoped for something more evidential. I made a mental suggestion a day or two before the sitting that if Mum came through the signal or sign would be Rosemary (her middle name) and if her sister, my aunt Gill came through it would be a pearl, as her full name was Margaret (pearl) Gillian.

Setting
The session took place in a small private flat, which the medium said belonged to a friend, although he was staying or living there temporarily. He didn’t ask for any preliminary information, but I gave a quick resume of my limited experience of mediums and their negligible success. He said that he started by gathering information about the sitter, ‘my guide chatting away to his guide’ as he put it, then he was open to whoever came through. We taped the session, which lasted about an hour (£70 which I paid in cash) on my iPhone. I didn’t realise that it was still recording after I thought I had turned it off at the end of the session, hence the need to edit the recording as the file was too large to save or send. I selected the portion to save, or so I thought, but through inexperience erased the recorded portion. Having talked through it with Oliver as well as listening to the recording, the session was quite fresh in my mind when I wrote these notes.

General impressions
Immediately after the session I would have given it about 7/10 for accuracy. After listening to the recording I was less impressed and would rate it at about 5/10 as I fed back quite a bit of information, and there were substantial portions that didn’t resonate or ring true.

Motivation
The medium came over as sincere. He was keen to be reassured that I had got something out of the session. I sounded, if not sceptical, certainly straightforward when I couldn’t identify something, but generally encouraging. In some instances where I couldn’t recognise what he was saying I admitted that it could be my memory that was at fault. There was nothing I would call unequivocally evidential. My overall impression is that he picked up some psychic information about me, and there was some information about my parents that was reasonably accurate, but of a fairly general nature. In his defence he did say that the first time people ‘come through’ the communication isn’t necessarily strong and they are learning how to communicate. There was a bit of what might have been fishing and a few changes of direction when we didn’t seem to be getting anywhere. I had not gone with the idea of giving away as little as possible and booked under my own name. The session was intended to be a way of experiencing a sitting for myself, not as a controlled test of mediumship. I have read of and been told of enough very good readings not to need convincing that some mediums can bring through extremely accurate and detailed information that seems to come from the deceased. I was also aware that this quality of mediumship is not particularly common and that many other processes, including guesswork, cold reading, projection and imagination might well be involved on the part of medium and sitter. I did try to stay open minded as to what was going on, and to adopt the overall worldview of Spiritualism/Afterlife in my interpretations and comments at the time and in writing up as a way of remaining in tune with what might or might not be taking place.


The sitting
The medium started by saying that he felt he had a good connection with me. His manner was quiet and at times a bit tentative. I have arranged the topics in two columns, what was said and my assessment of it.


1
The medium started by talking about my work. He said I did research and had recently submitted a paper for publication – “It feels good doesn’t it” he asked/stated. I assented. This way of semi-asking a question and semi-making a statement required some sort of acknowledgement and helped keep The medium on track to some extent.

I was initially impressed by the fact that he had started on the right track. I am doing research and have recently submitted a paper for publication – but as an academic this is not unusual and previous mention of my connection with King’s College London in an email could have prompted this suggestion. I am  frequently submitting papers for publication rather than just one.

2
He talked quite a bit about “collating”, that I had taken or was taking a break from work, but that things were now coming together. What I was now doing was the fruit of many years research. I was already well respected in my field but things were moving or were about to move to a new level.
These statements were a mixture of reasonably accurate description of my circumstances but not quite spot on – they took a little interpreting. I am taking a break from full-time paid work, having taken voluntary severance in 2010. I am well respected in the field of anthropology of religion, but my current research into afterlife material doesn’t go back all that far, maybe four or five years at most. I have not yet published much although arguably things could be said to be coming together after considerable reading and some personal experience in the world of parapsychology and mediumship.

3
He also mentioned a recent book contract and said later that it would be completed by the summer or end of the year.
If he had me down as a university researcher it was not a bad guess. I had recently signed a contract for a 3rd edition of my Anthropology of Religion text, and did move the completion date from October to December. I do, however, have other on-going book contracts with various deadlines (past and future) so it is not a unique event. I may have looked sceptical when the end of the summer was mentioned as a completion date. A video of the session with body language would show what sort of cues I was giving.

4
The medium had me down as a research scientist, which came up several times. I  explained that I was not a medical doctor and he replied, “No, you are more into research aren’t you”, with which I agreed.
One might regard this mistake as an indication that any information The medium had was not obtained by googling my name, which would have revealed a considerable amount about me and my interests and projects. On the other hand, it was inaccurate as regards my discipline.

5.
I was asked if I had a connection with Africa and immunology. I mentioned a friend (from Africa) who worked on sickle cell, but otherwise no. He mentioned immunological research again. This was so far out that I told him that I was a social scientist.
As above, the information was inaccurate, but suggests that at least he had not looked me up. I do have connections with Africa, having done my doctoral fieldwork in Cameroon. I have kept personal and research interests in Africa, but nothing to do with medicine or immunology.

6.
The medium said that he heard (from his discarnate sources) the word “King’s” and said that I had a connection with King’s (College London). I agreed that I did, but that it was not a very strong one.
He may have forgotten that when arranging the time and place to meet I had said in an email that I would be coming on from seeing a postgraduate student at King’s. As a Visiting Senior Research Fellow my connections are not particularly close and it is rare for me to meet students there. I could not place any evidential weight in this having mentioned a connection with King’s prior to the sitting. None of the universities I have had or do have stronger connections with (Bristol, Oxford, Durham, Lampeter) came up during the sitting. It might be worth noting that Oliver does work at Kings. He took some of the information as applying much more straightforwardly to him, which could be the case. (Was he also in my aura? to provide an emic explanation?).

7.
The medium mentioned the East Coast of the USA and the name Harvard. I said I had no contact with Harvard, but did have contacts on the East Coast. I was told that it would be significant in the future. He said I would be travelling to the US and it was paid for, and that being careful with money was an issue. I agreed, but said I was going to the West Coast, albeit via the East Coast.
We spent two periods of Study Leave at the University of Virginia in 2000 and 2001. I have kept contacts there, particularly with Edie Turner. Esalen are paying for me to go via Charlottesville to accompany Edie to a conference in California in October, all paid for.  I do have family connections on both the East and West coasts of the USA. When naming places (Harvard) it was inaccurate, and although the bit about travel and expenses paid was/is hopefully true, it is not unusual for British academics to attend conferences in the USA.

8.
The medium then talked about Asia and said I would travel there this summer in July or August. There was some important event for my work. It was not altogether clear whether this important event would take place in Asia, but that was the implication. I said that summer was usually family time, but I had tentative plans to go to China in Summer 2014. The medium responded that it is quite difficult to interpret, maybe I would go to the East of China in a year or so.
This was one point when Oliver wondered whether The medium was reading him rather than me. He is booked to go to China for a conference in August this year and China is an important area for the expansion of his work. My going would probably be linked to his contacts, even if I was able to do my own work and teaching once there. He is going to the South China Sea rather than East this time. I had forgotten about the IUAES anthropology conference in Manchester in August at which I am organising a panel. This is potentially important for my afterlife work (but is certainly not in Asia). One would have to say that there were more misses than hits here. The wide sweep of time and geography, lack of specificity or where there was specificity (East China in Summer 2013) it was not accurate.

9.
The medium then returned to the subject of ‘collation’ as he called it. He had a sense of things moving on. He predicted that I would spend more time in Asia/China – the East of China, more than a few weeks – maybe a year or so.  It would be an area of expansion of my (immunology) work.
This sounded a little like returning to a safe subject. The reference to China and more specifically East China (Beijing wouldn’t be a bad guess for contacts in China) rather than Asia, came from me, although the East bit was added by The medium. This is a prediction that may or may not be true but is not totally implausible. I might well have given that impression.  It is hard to imagine spending a year, or more than a few days, away from home while the boys are still of school age and living at home, unless we moved to a new job as a family.

10.
I would be offered a nice teaching job in the near future, which I would enjoy.
Another prediction – not implausible but impossible to verify at present. It is more likely to happen if I am proactive in seeking such a job but we will see!

11.
There was then a change of tack from reading my aura/energy, or as The medium put it when I asked if that was what he was doing, ‘his guide talking to my guide’, to ‘bringing through’ discarnate spirits. The medium said that he had brought through a man he said he saw clearly. He wasn’t family member but had probably taught me when I was a student. His signature was a light summer suit and bow tie. He died at about 75. This man described himself as  one of the most intelligent men in the country. He was a bit pedantic and would correct The medium’s English. The medium saw him in Cambridge in a college garden party type situation and associated him with summer. He would have been an important person in my intellectual development but not necessarily best friends or particularly close. I said that I couldn’t identify him and asked for a name. The medium came up with ‘Jones’ and an ‘Owen’ or ‘Owens’. I responded that the only person I could think of who was a Jones and might match part of that description was Cheslyn Jones but he never taught me. He would have been in his 60s when I knew him in Oxford, but we did become friends and he was influential personally, particularly for Oliver, rather than intellectually. He did wear light suits and a bow tie but the personality and occupation didn’t fit, nor the Cambridge link. He ended his career as a humble parish priest rather than a don. I said that I had studied in Oxford rather than Cambridge, to which The medium responded that it could be either – it was an Oxbridge type college setting that he saw.
There were parts of the description that could fit a number of people but altogether did not resemble anyone I could think of. Edwin (Owen?) Ardener, for instance, was my supervisor in Oxford. He did wear light summer suits, in summer (and in West Africa) but I don’t think of him with a bow tie and he died aged about 60. He was associated with the LSE and Oxford rather than Cambridge. The ease with which The medium moved his location from Cambridge, which had been quite specific, to Oxford, was a little disconcerting. The intellectual arrogance of the personality The medium described didn’t fit with anyone I could think of, certainly not someone who had taught me or who has been influential intellectually. The teachers who have influenced me are very different in appearance and character. Godfrey Lienhardt would be another contender – light summer suits, Oxford college (we were both in Wolfson and he did influence me). I think he might have worn a bow tie on occasions and I can imagine him saying he was very intelligent after a few drinks but he never struck me as pompous or someone who took himself or others too seriously.  Godfrey was an undergraduate in Cambridge but spent most of his career in Oxford. He was in his early 70s when he died. One is casting around for composite characters, not the specific individual The medium had in front of him. This was similar when I went to the public demonstration of mediumship at the College of Psychic Studies. The person brought through with a message for me sounded like a general composite of several people but matched none very well. In both cases I was left with the uncomfortable idea that a projection of a stereotype seemed a better explanation than a discarnate spirit with accurate information.

12.
Not having had much luck here, The medium said he had someone he thought was a father energy (surely a fairly safe bet as it didn’t have to be an actual father, just a paternal male relative). He described a rather diffident figure who was rather wary of the situation as he hadn’t ‘been through’ before. He died from problems with is chest but also problems in the head or brain. He had been ill for about three years. I hadn’t been around much for some reason during this time. I was geographically or otherwise separated. I said that this was true. My father had died from lung cancer with secondaries in the brain, and had been ill for a while. It was also the case that I hadn’t been around much (I was at university and in Africa doing my fieldwork). He mentioned a lot of tubes and drugs at the end, which would have hastened his death. He was moving in and out of consciousness. When he was in hospital there had been a Welsh nurse who had looked after him very will.
This was a good description of Dad’s illness, and possibly of his character. It was also true that I had not been living at home when Dad was ill, and was in Cameroon for 14 months during the last two years of his life. I returned in September when Dad was already quite poorly, but I don’t think had been diagnosed. He died in January 1982 in the Royal Marsden Hospital in Surrey. I was preparing for my wedding as well as writing up fieldwork, teaching and in and out of hospital myself at the time and could not confirm the medical details. I do have photos of me after the wedding visiting Dad in hospital and he was full of tubes. I have no way of verifying the bit about the Welsh nurse. There were no obviously inaccurate statements here and struck me as a more accurate description of Dad’s illness and death, plus my being separated at that time, than likely by chance or cold reading. There was no sense of fishing for details that I was aware of.

13.
The medium asked if I had any questions for Dad. The medium was inviting him to come forward, but he was a bit tentative. I asked if Mum was with him. Apparently Yes, Dad laughed and said something like “that old bag” in an affectionate way. Mum then came forward, also tentative as she had not ‘been through’ before either. The medium said she had died much more quickly, about 6 weeks from diagnosis to death. She hadn’t really had times to come to terms with it and to take it all in. She had problems in the lower body and they didn’t operate on her as it was too late. If they had opened her up they would have found everything a mess, she was too far gone. I think he alluded to the sense of trying to separate – something trying to come out, but I don’t remember how he phrased it.
The description of Dad calling Mum ‘that old bag’ jars somewhat. It doesn’t sound quite like Dad and is not a phrase I remember him using. They had a close friendship but not a jokey relationship. The description of Mum’s death is again much more specific and accurate than seems likely by chance and I hadn’t given any hints or cues. She did die very quickly (of prostate cancer). She was diagnosed in July when she developed jaundice after a pilgrimage in Israel, and died on 8 October (1990). It is true that they didn’t operate and that by the time she went for tests she was told that the cancer had spread to her liver and there was no point. She was still trying to absorb the fact that it had all come to an end so quickly. Maybe the bit about something needing to come out was my projection, but it chimed with the experience immediately before she died when she said to me that something was trying to come out. I did wonder whether it was her spirit/astral body trying to separate. She had a haemorrhage so may have been describing the sensation of the internal bleeding. She was conscious and at home until a few hours before she died (in a hospice from a morphine overdose).

14.
I was invited to ask a question. I was told that Mum and Dad were quite excited by the process – “very respectful your parentals”, they didn’t push themselves forward. I asked what the connection was between me and my mother’s sister. The question puzzled The medium and he asked for clarification. I said that she had died before I was born but that I had been seen as a replacement for her in some sense. He said that he didn’t get much except that they wanted to hang onto something of her and seeing her in me was a way of doing that – that they saw me as replacing or continuing her life. The medium asked if I looked like her. I said ‘No’, I didn’t think so. It was only my grandmother who made an explicit connection between us. The medium said he felt a constriction breathing, that she had had a problem with her lungs or chest. I said that she had died of drowning. The medium then mentioned a family problem with the chest. As I was coughing during the session this may have suggested it to him. He didn’t appear to have any sense of connection with Gill other than problems breathing.
Once again the most accurate part of the reading seemed to be the mode of death. Gill drowned in her mid-teens from drowning. We had the story of how it happened recounted on a few occasions, normally when in the company of Mike, her younger brother, as the family rarely mentioned her and there were very few photos of her around. I have had occasional strong impressions of Gill and relived the scene of her accident in some detail in my mind, mainly made up of components I’d been told over the years but adding things which may or may not be true. When talking to Celia (my younger sister) I discovered that she had had a similar experience. It had been a major family trauma, not surprisingly, exacerbated by the difficulty in speaking about what happened and about Gill. It seems that each one was left to mourn alone and there was a lot of blame and self-blaming. As children we used to find Gill’s childhood things in the attic at Pendell, the house my grandparents bought after the war. I was fascinated to see traces of this person who had been part of the family then gone; old school books, butterfly and birds egg collections, nature books, old photo albums. It was quite late on, probably in my early teens, probably through Mike again as his presence generated family conversations, that learned I had been given Gill’s godmothers, chosen by Granny. I had wondered why they were so much older than my parents, and was a bit upset that I was seen as a substitute. Granny often spoke to me in private of Gill’s difficult birth, how beautiful she was as a baby, and then how she held me in the car on the way home from the hospital – making the connection between us explicit. I had on occasion wondered whether there were other ties between us hence the question. What was said just repeated back my cues, but not in a way that sounded particularly accurate or true to life. They certainly didn’t add anything.

15.
The medium then brought through a tall slim woman in her 30s with long blond hair and a red dress. He had a sense that she had killed herself. She had mental problems, probably drug abuse. He reflected that she was probably not the sort of person he would expect me to associate with but she was a gentle soul, fragile. I said I couldn’t identify her at all. He asked if my husband had known someone like that. I couldn’t think of anyone. The medium then suggested that I ‘brought people home’ and that she was perhaps someone who had ‘followed me home’. She evidently didn’t match his idea of the kind of people I might know (which isn’t quite true). I asked whether he meant that she followed me energetically, and he replied in the affirmative. He said he would ‘send her away’, presumably ‘into the light’.
Again a clear description of someone I couldn’t identify. When reading about spirit attachments I booked a session with Martin Richardson (hypnotherapy) specifically to look at the question of spirit attachment, a sort of psychic health check, as I managed to tick off most of the checklist of symptoms. Before going I asked myself whether I thought I was carrying other people’s energy in my aura and thought not.  I had the ‘answer’ that I was strongly protected, with the mental image of a white or gold cloak of light that I use frequently as psychic protection. According to which author one reads such attachments are very common or very rare. Martin confirmed that he didn’t think there were any attachments and that I was well protected. I didn’t know what to make of this woman I might have ‘brought home’ with me, other than to feel sympathy for any possible ‘lost souls’ and to wish them well. It could hardly be described as a ‘hit’ in terms of the reading.
16.
Either before or after the woman in red The medium said something like, ‘am I right in thinking your house is a very busy place, or maybe it was noisy, a sense of a lot of people around’. I though of our empty house (with the boys at boarding school and Oliver away or in London much of the time) but didn’t say anything. Maybe it showed in my face because The medium qualified his statement by saying that people follow me home, spirit presences.

It can be a noisy house when the children are around – more high stress than busy – although the animals make up for lack of human company. I can’t comment on the spirit company other than to say that I’m not aware of it. I have never had the sense that the house is haunted or has other discarnate inhabitants. More of a miss than a hit as far as one can judge.
17.
We had had our hour by now and The medium sought reassurance that I had got something out of it. He had mentioned some dates that had been ‘lobbed down the line’ that were significant months. Maybe one was September or November, maybe January. What ever they were I couldn’t think why they might be of any particular significance. September is Dad and a sister's birthday but birthdays weren’t mentioned.

If these were meant to be predictive there was not much to go on and almost anything could be read into them given the lack of specifics. The natural desire to know that I was satisfied and felt the money well spent wasn’t particularly reassuring. There had been a mixture of the accurate, vague, unknowable and inaccurate statements fairly evenly distributed. 
18.
At the end I asked if there was any particular help I could give a sister who wasn’t well and was in a difficult situation, or something like that. The medium said a bit about her need to accept or take responsibility for the situation and that she/things would get better. She had to come to a decision. All I could do was be there for her and give her support. I said that she had MS and that it had deteriorated. The medium said that he had a cousin with MS. I thought of Martin Richardson’s comments that people with MS (one of his specialisms) tend to hang onto their illness and rarely seek his help, even when it is offered free. In his experience it is often a path people choose. However, given the nature of her illness, The medium’s comments about getting better seemed at odds with the progressive nature of the condition.
I couldn’t attribute any of this conversation to psychic ability – it was either repeating what I had said back to me or a bit platitudinous, but in ways that were not really appropriate to my sister's situation. The medium’s concern was appreciated but ‘being there for someone’ is pretty standard stuff. I’m not quite sure what I had in mind when asking the question, but maybe something along the Newton/Richardson line. Was this a path she had chosen? Was there a purpose in it or just a mess. She did volunteer to me that until recently she had managed to find some objective interest in the condition, but I would put that down to her generally plucky, uncomplaining approach to life.


Summing up   

I was reasonably impressed with the medium’s description of my current situation, my recent work and so on. The manner in which Mum and Dad died was accurate, but there were also a lot of things that didn’t make sense or ring true, and that struck me as likely to be unconscious projection and imagination. Some of the predictive elements I could comment on more accurately in due course. Listening to the recording, the medium spent a lot of time responding to cues I’d given, but often in doing so got it a bit wrong. I don’t know what the chances are of the getting the direct hits right – it appeared to me at the time and now higher than chance. If that is the case the most impressive parts of the sitting were picking up what I do and my current situation and how people (parents and aunt) died, which the medium appeared to ‘feel’. None of the other supposed discarnate visitors made any sense to me. This is not to dismiss the medium’s skills or mediumship more generally. Many people go to several sittings, often over many years, and don’t expect 100% accuracy. I would have been happier if there had been some evidential information, something that could only have come from a deceased person. My various workshop experiences of ‘reading’ strangers has shown me that we can all pick up surprisingly detailed and accurate information about others, the information just popping into one’s mind, in my case often like a film unfolding, a feeling or word, so I strongly suspect that some of this was going on. This is a long way from saying that discarnate intelligences are communicating through the medium and from this sitting I would need to remain pretty agnostic about there being a direct contact with discarnate intelligences. When I asked the medium directly what he thought was happening he rejected the psychic reading explanation as his method of working, and clearly thought that he was in contact with his spirit guide, who was the source of much information about me, and with other discarnate beings.

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Tuesday, 1 May 2012

Thought Forms and Creativity


Many disputes concerning originality, such as that between Charles Darwin and Alfred Russel Wallace as to who first came up with the idea of Natural Selection, would become redundant if we looked at them from an Afterlife perspective. The following quotation from Lutheran theologian and pastor, A.D. Mattson (transmitted post-mortem through the medium Margaret Flavell) is typical of many accounts of creativity on earth. Rupert Sheldrake's theory of morphic resonance looks at the phenomenon of ideas spreading horizontally, without direct diffusion through imitative learning (such as the bluetits in Britain in the 1950s, who appeared to learn to peck the aluminium tops off milk bottles more quickly in one area of the country once their cousins elsewhere had mastered the trick). Accounts such as Mattson's from the astral plane describe how and why this happens. This may well involve the same physical 'grid' or 'field' of conscious energy implied in morphic resonance, or could be a slightly different mechanism of direct vertical communication between the material and astral or mental planes. These theories may not be amenable to scientific testing, but they certainly chime with direct observation and provide a possible explanation for a phenomenon that is common and well attested.

A.D. Mattson
How Thought Forms Influence Creative Work on Earth
Sometimes when you on earth are concentrating intensly on something- profound problems or difficult mathematical equations, for example – suddenly you are not conscious of you anymore. You seem to be just the thought. If you can, try to recognize at that moment that you are then on the beltway of all thought and all thinking. Even in a physical body, one can be on the mental plane, in the world of thought. It is from that level that the great inspired ideas come down to earth.
    Many ideas and inspirations never reach anybody on earth, because they are beyond the scope of the human brain. However, when there is a need to take humanity one step forward, or to educate people in a certain way, then there is a concentrated effort for thought forms to be showered down. You may notice that suddenly there are many books on a new subject. That is because people have picked up on the new ideas coming down. It is from this world of idea as that one particular kind of architecture appears in many different areas at the same time, or new space vehicles are developed simultaneously. When people all around the world have the same idea, it is because each has received creative thought help from the world of ideas. Nothing, not a single thing, can be created unless it has already been created in the world of ideas. This is the creative aspect of God.


References and biographies
Evidence from Beyond: An Insider’s Guide to the Wonders of Heaven – and Life in the New Millennium, p.67.
More After Death Communications Received from Theologian A.D. Mattson. Through Clairvoyant Margaret Flavell. Edited by Ruth Mattson Taylor. Brett Books, Brooklyn, New York, 1999.

The Rev. A. D. Mattson (1895-1970). Lutheran theologian and pastor. Augustana Theological Seminary (Lutheran School of Theology), Chicago.

Margaret Flavell, clairvoyant, and graduate of the London School of Paranormal Psychology and Sanctuary of Healing. During World War II she was commissioned by Lord Hugh Dowding, Marshal of the Royal Air Force, to use her abilities to trace missing RAF pilots. Methodist by background.


Descriptions of morphic resonance and possible explanations for the phenomenon are given in Rupert Sheldrake,  The Presence of the Past: Morphic Resonance and the Habits of Nature  (Icon Books: London, 2011) as well as elsewhere in Sheldrake's work.



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Tuesday, 20 September 2011

No escape from immortality


Jane Sherwood, The Country Beyond: The Doctrine of Re-Birth. 1991 (1969, Neville Spearman Ltd.), Saffron Walden: C.W. Daniel.

T. E. Lawrence ('Scott')
Jane Sherwood, Quaker and medium, died aged 96 in 1990. She started her investigations when her husband Andrew was killed in the First World War.  Unable to accept that so much life and energy had simply dissipated, she tried to contact him, and in so doing opened herself to various lower entities until she managed in 1938 to contact ‘Scott’ (T.E. Lawrence, who had died in1935), her husband Andrew, and a higher entity who introduced himself as E.K. In addition to the conversations, described in The Country Beyond, she published in 1964 Post-Mortem Journal. Communications from T.E. Lawrence, in which Lawrence describes his own early years on the other side and the process of making contact with Jane, Andrew and E.K., who were all on different levels or planes, but able to communicate with each other and Jane, and to cooperate in exploring the philosophical issues raised in The Country Beyond.

The nature of matter: esoteric science
In Chapter Three, Sherwood anticipates the move from religion and the afterlife as an article of faith, to the desire for scientific proof (exemplified by Ian Lawton’s designation ‘Rational Spirituality’, the title of his press). She starts by noting that the view of matter as composed of atoms has been superseded by an understanding of ‘an electromagnetic field of force thickening rapidly in some regions of space and thinning out in others’ (45). The denser fields are perceived as solid or matter, whereas it only appears solid because of the speed of the vibrations, as when a wheel spinning fast appears as a solid circle. Chemically the body is the same as dead matter, ‘both are areas of activity in the universal field of force yet the living patch of energy builds upon itself a variety of other activities ranging from independent movement, absorption of food, reproduction of its kind and so on to the highest energies of emotion and thought in the human being’ (46).  It is these additional powers that distinguish dead from living matter, and which belong to that part of the individual that does not die with the mortal body. As Sherwood puts it, ‘death strikes at the midnight hour which changes the princess back into the beggar maid. The area of dense activity which is the body suddenly loses all of its special powers and reverts to the merely chemical range of processes by means of which it is quickly reduced to the dust’ (46-7).


Conserving energy
A key law of the physical world is that energy is changed but never lost (the law of the conservation of energy). For a materialist who does not believe in the existence of anything beyond a sum of the physical parts, this law appears to be breached in death. The laws of science, applied in all other areas, cannot account for life itself. ‘Let the scientific-materialist ponder the fact of death until he is moved to go in search of what he has lost – the whole range of powers and energies that make up a living personality’ (47).  

As ‘Scott’ ponders his unexpected survival he lists some of the things that escaped from the body: ‘Taking the crudest first, there is life, just the sheer power of feeling, moving and being in a body; then there is emotion – desires and purposes, to drive the body on its various occasions; then thought, the power to understand, to reflect, to plan, to reason; and lastly, there is a mysterious coordination of all these activities which is I myself, a personality which can look on all these other activities and approve or criticize them’ (49). From the level or plane at which Scott was then operating these facets still took on a bodily form, and all he had shed was the injured material body killed in a motoring accident. What did not die with the physical body, that extra dimension that materialism fails to account for, is ‘life, emotion, thought and the ego itself. These were all in the body of escape which detached itself from my injured physical body’ (49). Without these elements those left in the physical body began to function differently. Instead of a move towards organization and complexity the cells in a deceased body obey the law of dissolution and entropy.  

In her musings on her discussions with Scott on the nature of the material and immaterial body, Sherwood observed that: ‘Neither our senses nor our most delicate instruments can as yet trace the energies which have escaped, yet in each of us there exists this higher body which is our real being’ (53). Like more recent students of psychic and occult phenomena, Sherwood and her discarnate interlocutors saw themselves as explorers of a natural, scientific reality, albeit one that our human endeavours could not yet fully measure and explain. Life is not a mysterious spiritual essence but works ‘within matter of the next degree of matter’ (53).  This is in tune with notions of an energetic body or life force surrounding what we normally see as the physical body. ‘Thus, when wounded tissues renew themselves, it is because the invisible body remains whole and the injured tissue is renewed in accordance with it. Growth then, must be the building up of the visible in correspondence with the invisible and the decay of the body in old age as the gradual drawing away of the invisible body as it gently severs the links with the physical order’ (53-4).

The enduring nature of matter and life’s 'implacable continuance'

E.K. had evidently followed the conversation between Jane and Scott on the nature of life and matter, and through channelled writing made his own summary of the situation (54):

The probability is that life is not a mysterious supernatural affair, but the most enduring aspect of matter.  You can injure or destroy the physical form but you cannot destroy the invisible body which interpenetrates it. Like any form of energy, life changes its form and thus escapes your detection, but no power in earth or heaven can destroy it nor prevent its continuance in form after form. For once matter, itself a form of energy, has produced this higher phase of activity, a new thing has been created which is beyond harm from your plane. It has entered upon an eternity of change and transformation and will go on to recur and develop until the end of time. So life, the delicate, the vulnerable, which appears to be at the mercy of senseless accident or malicious force – this tender thing when seen in its true character, is more enduring than the rocks and less to be defeated or confined than the ocean. It has achieved immortality having raised itself into a state of implacable continuance.

On the entanglement between organic and inorganic life, the higher forms of energy that move upward and lifeless matter with its tendency towards entropy, E.K. wrote (55-7):

The two systems of energy are interlocked in the organism as you know it. They work together and modify each other and the whole story of the organism is the story of their gradual disentangling. They finally draw away from each other at death. The inorganic body is returned into the downward trend towards entropy and the invisible body of life is set free into the upward trend towards development. Of necessity it goes on to develop higher phases of activity for you must think of this body which is only invisible to you, as being perfectly material on its own plane. Get rid of the notion of the ephemeral stuff of which phantoms are made. Life is simply matter which has been pushed upward into a higher phase of activity and has thus gained the power to exist and continue in another degree of being. … All living energy systems tend towards greater complexity and the consequent creation of higher forms of activity; all dead systems of activity tend towards greater simplicity and end in stagnation. The organism represents the interaction of both these processes and at its death they draw apart.

An argument against this extension of our view of the natural - against an understanding of the body as composed of an energetic or fine as well as a gross physical body, is that it cannot be seen or measured. This is not, however, entirely true, even if the forms of measurement used are not universally accepted. Healing based on the movement of energy in the fine as well as the grosser body are very widespread, and have endured for millennia. They are also effective in many instances. There are those who purport to see or sense the body’s aura, mood, colour or energy, and Kirlian photography attempts to capture an object’s corona on film, with often beautiful and remarkable results.

We might want to argue about just what is or is not being seen or photographed, but there is no doubt that it is more than the normal physical object. The notion that we are composed of energy rather than solid particles (atoms) is now a commonplace. That the energy of life is transformed rather than dissipated at death does not strike me as far-fetched, lending credibility to accounts such as those given to Jane Sherwood and many others who have successfully bridged the divide between this world and the next.
             

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