Tony Edwards, Terry Kay Rockefeller

“The Case of ESP was frequently shown on PBS from 1984 until 1995, at which time for some unknown reason it disappeared from NOVA’s files. It is now gone also from the files of WGBH, Boston, which produced the film, and from Time-Life Books, which distributed it for sale. This is not a fantasy, since I have a master BBC tape and several DVD copies of the original program on my desk. (Interestingly, 1995 was also the year in which the remote-viewing program was officially declassified and terminated by the CIA.) The disappearance of the film has never been explained. My guess is that the CIA put pressure on NOVA to pull the film, since NOVA alone was the US copyright holder, and only they could have accomplished such a complete disappearance.”

-- Russell Targ, The Reality of ESP (2012)

The Case of ESP (BBC, WGBH, Time-Life Video, Ambrose Video Publishing, 1983)

Friday, March 1, 2024

For the uninitiated, astral projection is mostly interchangeable with the psycho-physical phenomena of out-of-body experiences and remote viewing. With the right guidance and technologies, astral projectors believe, we can train our consciousness to move beyond the confines of the space-time dimension. This super-ability frees our human minds to travel through the universe, exploring an endless array of normally imperceptible realities and dimensions.

“We are part of a symbiotic relationship with something which disguises itself as an extra-terrestrial invasion so as not to alarm us.” — Terence McKenna

There is no end to our environment. In your terms there would be no lack of space or time in which to operate. Now this would put tremendous pressure on any consciousness without proper background and development. We do not have one simple, cozy universe in which to hide. We are still alert to other quite alien systems of reality that flash on the very outskirts of consciousness as we know it. There are far more various kinds of consciousness than there are physical forms, each with its own patterns of perception, dwelling within its own camouflage system. Yet all of these have inner knowledge of the reality that exists within all camouflage and that composes any reality, by whatever name it is called. Jane Roberts - Seth Speaks

Paul Hill - UFO shapes

38-year-old “Dave” was among Mack’s research subjects. In his book Abduction: Human Encounters with Aliens, Mack described a lifetime of interaction between Dave and apparent extraterrestrial” intelligences beginning around age three. Over the decades, Dave developed a kinship with one of the female entities, and nursed a suspicion he was “as much or more part of them than human,” that the beings might “have known us before, in other lifetimes.” Further work revealed alleged memories of a Pre-Columbian “past life” as a member of Pennsylvania’s Susquehannock tribe, during which he first ascended Pemsit Mountain and met “Velia,” his female alien companion. Dave recalled later dying in battle and separating from his body, accompanied by Velia.

“When I floated out of my body, before I dissipated, she told me that she’d be with me even when I came back,” he said. “Then I was born again in Virginia.”

Such tales repel traditional Ufologists adhering to notions of flesh-and-blood extraterrestrials traveling in nuts-and-bolts spacecraft. But stories like Dave’s are too common to dismiss entirely—indeed, we addresses them extensively—and fit neatly into studies of the transmigration of souls, a belief that living beings are reborn into new bodies on Earth following death.

(Volume One & Two) Cutchin, Joshua - Ecology of Souls A New Mythology of Death & the Paranormal (2022)

Jungian archetypes like The Warrior, Crone, Magician, etc., appear in our art, religion, and myths. They also emerge in our lives. For instance, The Mother archetype emphasizes nurturing, care, and security, manifesting not only in the lives of new parents but also in patterns of behavior among hospitality and healthcare professionals. In computer science terms, archetypes are the “source code” of reality. Jungian scholar John Betts called Fairy Tales “the purest and simplest expression of collective unconscious psychic processes”; they may be better referred to as “Archetype Tales.”

Rushton, N. (March 2, 2019). A Faerie Taxonomy.

Retrieved April 20, 2021 from https://deadbutdreaming.wordpress.com/2019/03/02/a-faerie-

“On the one hand, the experience is vividly and undeniably real and concrete for [abductees],” he wrote, “while at the same time it is deeply metaphoric or archetypal, including representations of death, birth, rebirth, transcendence, and enlightenment.” Mack, J.E. (1999). Passport to the Cosmos: Human Transformation and Alien Encounters. New York, NY: Three Rivers Press

“A New York psychiatrist once asked me if I’d ever heard of deceased people appearing in flying saucers,” wrote paranormal researcher John Keel in 1976. “He told me how a young patient, a teenaged boy, claimed to have witnessed a UFO landing and was astonished to see his late father emerge from the object. The psychiatrist knew nothing of UFOs and assumed the whole thing was nothing but a childish fantasy. Actually, however, there have been hundreds of similar reports although they are usually ignored by the hard core believers in extraterrestrial spaceships.”

(Volume One & Two) Cutchin, Joshua - Ecology of Souls: A New Mythology of Death & the Paranormal (2022)

From

Chapter 3 High Strangeness and Anthropology Ontological Osmosis in a World of Many Worlds Jack Hunter

The primary data of this book concern side effects of using psychic abilities and engaging supernatural phenomena. Those effects can be discovered by analyzing the social milieu around the phenomena. Of particular interest are the repercussions to groups and institutions, including families, academe, governments, science, religion, and industry. There is a pattern, and generally the phenomena either provoke or accompany some kind of destructuring—a concept discussed at length in this book. For instance, the phenomena do not flourish within stable institutions, and endless examples illustrate this. Fortunately, two theoretical perspectives are already developed that connect the supernatural to ideas about social order and structure. The first is Victor Turner’s work on liminality and anti-structure. The second is Max Weber’s theory of rationalization. Both have profound implications for understanding psychic phenomena.

The central theme developed in this book is that psi, the paranormal, and the supernatural are fundamentally linked to destructuring, change, transition, disorder,marginality, the ephemeral, fluidity, ambiguity, and blurring of boundaries. In contrast, the phenomena are repressed or excluded with order, structure, routine, stasis, regularity, precision, rigidity, and clear demarcation. I hesitate to offer this very general statement because, by itself, it will almost certainly be misinterpreted; much of the book is devoted to explaining it. I will present some brief examples here.

When entire cultures undergo profound change, there is often an upsurge of interest in the paranormal. During the breakup of the former U.S.S.R. there was an explosion of paranormal activity throughout eastern Europe. Healers and psychics featured prominently in the media. This should not have been a surprise because anthropologists have shown that the supernatural has figured in thousands of cultural revitalization movements.

Numerous mystics have displayed extraordinary paranormal powers, but many of them were outsiders, marginal characters whose lives were exceedingly odd. St. Francis of Assisi performed many miracles, but he was mistrusted by church authorities and caused them many headaches.

Groups that attempt to use paranormal abilities, such as those in modern-day witchcraft and spiritualism, typically have a transitory, ephemeral existence. The few that manage some measure of institutionalizing (with buildings and paid staff) become marginalized, and often are accused of fraud and deception. Likewise psychical researchorganizations have always had a tenuous existence, and parapsychology has never been truly integrated into the academic establishment.

Magicians (performers of magic tricks) have played central roles in paranormal controversies, not only recently, but for hundreds of years. Magicians on both sides of the dispute have faked psychic phenomena, thereby contributing to the ambiguity surrounding them.

Skeptics understand that frauds and hoaxes plague the paranormal, but parapsychologists naively consider them only a minor problem. Parapsychologists have amassed overwhelming evidence for the reality of psi; skeptics ignore it and even deny that such evidence exists.

Many aspects of the paranormal (e.g., ghosts, UFO abductions, Bigfoot) have temporarily captured intense popular interest, but that has never been translated into financially viable, stable institutions that directly elicit or engage the phenomena. Instead the researchers use their own funds and are given no support from institutions. In contrast, science has uninhibitedly ventured into virtually all other areas once considered taboo. The study of sexuality, in all its forms, is established in universities and medical schools. Sizeable industries and well-funded research labs are organized around cloning, artificial insemination, and genetic manipulation, despite ethical qualms. Thelowly ghost researcher receives only sneers.

Many religions display an ambivalent, wary attitude toward supernatural phenomena. The 1994 Catechism of the Catholic Church shows this clearly. It acknowledges that “God can reveal the future to his prophets or to other saints,” but in the very next paragraph it states that “interpretation of omens and lots, the phenomena of clairvoyance, and recourse to mediums … contradict the honor, respect, and loving fear that we owe to God alone.” The following paragraph says “All practices of magic or sorcery, by which one attempts to tame occult powers … even if this were for the sake of restoring health—are gravely contrary to the virtue of religion.” Catholicism is not alone in these views, and many other diverse religious and spiritual traditions also acknowledge the existence of such phenomena but warn against seeking that power.

In short, the paranormal and supernatural are ambiguous and marginal in virtually all ways: socially, intellectually, academically, religiously, scientifically, and conceptually. They don’t fit in the rational world.

Some may see no pattern to the above examples; they do appear chaotic. But there is a pattern, and it has enormous implications. The theories of anti-structure and rationalization, which will be described later, provide remarkable insight.

One of the implications of the pattern is that there are subtle but pervasive pressures that conspire to keep the paranormal marginalized and scientific investigation at a minimum. This does not require a consciously organized human conspiracy. It is a direct property of the phenomena. Psi interacts with our physical world, with our thoughts, and with our social institutions. Even contemplating certain ideas has consequences. The phenomena are not to be tamed by mere logic and rationality, and attempts to do so are doomed to failure. These notions are undoubtedly anathema to my scientific colleagues in parapsychology. To their chagrin, I will demonstrate that deception and the irrational are keys to understanding psi.

-George P Hansen - The Trickster and the Paranormal

Fascinating document written by Jeffrey Mishlove for the Bigelow institute on evidence for after life.

Beyond the Brain - The Survival of Human Consciousness After Permanent Bodily Death --> pdf

worth reading and exploring if you have time and are curious about evidence for life after death.

"Beatriz Villarroel, assistant professor of physics at Stockholm University, is leading a team of astronomers looking at photographic plates of the night sky that date from before the first artificial satellite was launched in 1957.

Mysteriously, on one plate from April 1950, Villarroel found nine sources of light that appeared within a half-hour period and then vanished. Conducting observations using the Gran Telescopio Canarias, on La Palma in the Canary Islands, revealed nothing at the locations of the light sources that might have flared up.

“There is no astronomical explanation for this type of event,” says Villarroel.

More recently, her team found three bright “stars” on a plate dated 19 July 1952 that have since vanished. Provocatively, this is a date burned into the diaries of UFO enthusiasts around the world because it coincides with a famous incident in which pilots and radar operators saw lights they could not explain in the skies above Washington DC."

‘It only takes one to be real and it changes humanity for ever’: what if we’ve been lied to about UFOs? | Guardian 01.14.2024

Government is hiding something. Methinks.

The thrill is gone from the 2023 Disclosure Act since US Congress watered it down at the last minute. "...declassification of UAP records will be largely up to the same entities that have blocked and obfuscated their disclosure for decades."

The article describes the Act's claim of 'eminent domain' over any and all recovered UAP tech or biological material. The Act also called for the US Secretary of State to contact any foreign government holding UAP materials.

Dark Forest Hypothesis

Liliane Silva, Varginha Entity witness, shows the best sculpture, that is closest to what she saw 28 years ago.

that intelligent beings may exist around and among us, unperceived during our whole lives, and yet capable under certain conditions of making their presence known by acting on matter, will be inconceivable to some, and will be doubted by many more, but we venture to say, that no man acquainted with the latest discoveries and the highest speculations of modern science, will deny its possibility Miracles and Modern Spiritualism 1875, Alfred Russell Wallace