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Out-of-Body Experience
Evidence |
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Dr. Charles Tart's OBE Research |
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Dr.
Charles Tart,
www.issc-taste.org and
www.paradigm-sys.com, is a transpersonal
psychologist and parapsychologist known for
his psychological work on the nature of
consciousness (particularly altered states
of consciousness), as one of the founders of
the field of
transpersonal psychology, and for his
research in scientific parapsychology. He
earned his Ph. D. in psychology from the
University of North Carolina at Chapel Hill
in 1963. His first books,
Altered States of Consciousness and
Transpersonal Psychologies, became
widely used texts that were instrumental in
allowing these areas to become part of
modern psychology. Dr. Tart has been
involved with research and theory in the
fields of hypnosis, psychology,
transpersonal psychology, parapsychology,
consciousness and mindfulness since 1963. He
has authored over a dozen books, two of
which became widely-used textbooks; he has
had
more than 250 articles published in
professional journals and books, including
lead articles in such prestigious scientific
journals as
Science and
Nature, and provides regular public
speaking appearances.
The following is
an excerpt from an article by Dr. Tart which
was published in the
Journal of the American
Society for Psychical Research. In it, Dr. Tart
documents the out-of-body experience of a young
woman who was one of his research subjects.
What makes this particular out-of-body experience
remarkable is that she was able to leave her
physical body and read a 5-digit number, which
was at a significant distance, and correctly
give it to him upon return. Her OBE a good
example of "veridical
perception" which is where verified
events are observed while in an out-of-body
state.
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1. Charles Tart's "The End of
Materialism" Amazon Book Review |
5
STARS - Tart's Best Bet - By Stephen P.
Smith (May 7, 2009)
Tart believes
that the big five, his referral to
telepathy, clairvoyance, precognition,
psychokinesis, and psychic healing, are
well supported by scientific evidence.
Tart reviews this evidence, but wants to
go to the next step: to consider other
paranormal phenomena, and to look at the
issue of what these phenomena mean in a
philosophical sense (his best bet).
Tart
confronts this issue of belief and
knowledge, and how we humans struggle
with meaning. He (page 25) writes
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"Things that we believe that we
don't know we believe, though,
are like a set of chains. They
just automatically affect our
perceptions and thoughts, and
trap us."
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"If
you don't consciously see that
you have competing, clashing
views of something, it won't
feel as if you have a conflict.
But, at a deeper, psychological
level, your psyche is not whole
when you do this; the conflict
will exact a price from you on
less-conscious levels."
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This struggle is
most apparent in a misplace certainty
given to a science turned scientism,
with materialistic philosophy at its
core. Tart (page 37) writes:
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"Scientism has uselessly hurt
enormous numbers of people, and
we must distinguish scientism
from science if we want any hope
of science and spirituality
helping each other."
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"Until we learn to distinguish
essential science from
scientism, we remain vulnerable
to false invalidation, which
seems to have the full power and
prestige of science behind it
but is really an arbitrary,
philosophical opinion. And we
lose the ability to
constructively apply essential
science to increase our
understanding of and
effectiveness with
spirituality."
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"Pseudoskeptics aren't actually
skeptics in a genuine sense;
they're believers in some other
system, out to attack and debunk
what they don't believe in while
trying to appear open minded and
scientific, even though they're
not." Tart continues: "Various
media love to report in these
controversies stirred up by
pseudoskeptics, and usually give
the pseudoskeptics high, expert
status and make the arguments
sound serious, either because
(1) the people running a
particular reporting medium are
themselves pseudoskeptical,
committed to scientific
materialism, (2) as cynical
media people have put it for
decades, controversy sells more
newspapers than accurate
reporting, or (3) both."
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"Try
to always notice when I write
[scientism] rather than
[science]. A major aspect of my
personal identity is being a
scientist and thinking like a
scientist, and I consider
science to be a noble calling
that demands the best of me. I
want to use genuine, essential
science to help our
understanding in all areas of
life, including the spiritual.
Scientism, on the other hand, is
a perversion of genuine science.
Scientism in our time consists
mainly of a dogmatic commitment
to a materialist philosophy that
dismisses and [explains away]
the spiritual, rather than
actually examining it carefully
and trying to understand it."
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Among the
various accounts of paranormal phenomena
presented by Tart, there is one
interesting account of an out-of-body
experience (OBE), where a hidden number
is revealed (page 204):
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"The
number 25132 was indeed the
correct target number near the
ceiling above here bed. I had
learned something about
designing experiments since my
first OBE experiment, and
precise evaluation was possible
here. The odds against guessing
a five-digit number by chance
alone on one try are hundreds
thousand to one, so this is a
remarkable event! Note also that
Miss Z had apparently expected
me to have the target number
propped up against the wall
behind the self, but she
correctly reported that is was
lying flat. She had also hoped
to pass through the wall or
closed door and see a second
target number in the control
room, but could not do so."
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Tart (page 226)
describes Dennis Hill's near-death
experience (NDE), and quotes Hill:
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"There is a sudden rush of
expansion into boundaryless
awareness. I feel utter serenity
infused with radiant joy. There
is perfect stillness; no
thoughts, no memories. In the
rapturous state, free from the
limitations of time and space,
beyond the body and the mind, I
have no memory of ever having
been other that This."
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And Tart (page
229) speculates:
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"If
NDEs were nothing but
hallucinatory experiences
induced by a malfunctioning
brain as a person dies, as
materialists want to believe,
then we would expect great
variation from person to person,
and the qualities of experience
would be largely determined by
the culture and beliefs of each
person experiencing the NDE.
Instead, we have great
similarity across cultures and
belief systems, arguing that
there's something real about NDE
rather that its being nothing
but a hallucination."
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Tart (page 246)
takes a materialist rejection of
after-death communication, and turns it
into an absurd darkness:
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"I
personally find the
materialistic idea quite
depressing - an admission that,
to materialists, will simply
show that I have neurotic hopes
and lack the courage to face the
facts. If I believed that
there's no hope of any kind of
survival, I would adapt as much
as possible by becoming more
normal in this materialistic
age. That is, I would show
excessive concern for my health,
promote research that supports
health and increases our life
spans, and avoid taking any
unnecessary risks that might
endanger my health or my life,
while otherwise trying to
maximize my pleasure and
minimize my pain.
Psychologically, I would try not
to think about the depressing
reality and finality of death,
would work on distracting myself
with constant pleasurable
pursuits, and if the above steps
weren't enough, to find a doctor
who would prescribe
mood-altering medications so I
wouldn't feel depressed."
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Tart (page 291)
provides a neat summary:
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"When
we look at paraconceptual
phenomena in detail, in the
science of parapsychology we
find, grouped for convenience,
two categories. Group one, the
big five - telepathy,
clairvoyance, precognition,
psychokinesis, and psychic
healing - are psi phenomena
whose existence is supported by
hundreds of rigorous experiments
for each phenomenon. Group two,
the many maybes, are phenomena
that have enough evidence that
it would be foolish to simply
dismiss them as unreal, but not
enough evidence, in my estimate,
to make them foundation
realities for further research
as the big five are. The many
maybes that we've surveyed in
this book (which certainly
aren't all of them) are
postcognition, out-of-body
experiences (OBEs), near death
experiences (NDEs), after-death
communications (ADCs), and
postmortem survival in some kind
of afterlife as primary
evidenced through mediumship and
reincarnation cases."
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Tart (page 291)
continues:
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"The
big five paint a picture of
humans as being who are more
than just their physical bodies,
beings who can sometimes
communicate mind to mind,
sometimes clairvoyantly know the
state of the physical world,
sometimes predict an inherently
(by physical laws) unpredictable
future, sometimes affects, for
the better, other biological
systems, as in psychic healing.
Traditional spiritual systems in
general tell us that ordinary,
physical life is only part of
reality; there's a larger, more
encompassing spiritual reality
beyond the ordinary space, time,
and embodiment, and the big five
can readily be seen as glimpses
of mind operating in this larger
reality."
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Tart is
describing "the end of materialism," as
the evidence he brings forth supports
his best conclusion (page 310):
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"My
current best bet is that there's
a real spiritual realm, as real
or perhaps even more real (in
some sense that's hard to
understand in our ordinary state
of consciousness) than ordinary
material reality. My current
best bet is that this spiritual
realm has purpose and is
intelligent and loving in some
profound sense. My current best
bet is that our human nature
partakes of this spiritual
nature. The deep experience of
many mystics that are one with
all of reality, including
spiritual reality, is about
something vital and true. The
several psychic ways we
occasionally connect with each
other (telepathy) and the
material world (clairvoyance)
are partial manifestations of
this inherent connection with
all of reality, spiritual as
well as material."
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Return to Top |
| 2. A
Psychophysiological Study of OBEs in
a Selected Subject |
by Charles T. Tart
Originally published in the
Journal of the American
Society for Psychical Research, 1968,
vol. 62, no. 1, pp. 3-27.
ABSTRACT: A young woman who
frequently had spontaneous
out-of-body
experiences was studied in a sleep
laboratory for four nights. She reported
several partially out experiences and two
full ones. While the physiological data are
limited by dependence on her retrospective
report in correlating physiological pattern
with the experience, it seems as if her out
experiences occurred in conjunction with a
non-dreaming, non-awake
brain wave stage
characterized by predominant slowed
alpha
activity from her brain and no activation of
the
autonomic nervous system. Two incidents
occurring in the laboratory provide
suggestive evidence that the out of-the-body
experiences had
parapsychological
concomitants.
Out-of-the-body
(OOB) experiences have always been a
peripheral problem in psychical research in
spite of the fact that their important
implications for the question of survival,
as well as their inherent interest, have
long been recognized. This neglect has been
due to the fact that an experimental
approach to the study of OOB experiences is
extremely difficult. In the vast majority of
reported cases, the experience occurred only
once in the lifetime of an otherwise
"ungifted" person. The occasional persons
who have claimed to produce such experiences
at will (26,
44,
64) have, by and large, not
been investigated by psychical researchers,
although the reason for this lack of
investigation is not clear. The few
"experimental" attempts to produce such
experiences have almost exclusively been
older attempts involving the use of
hypnosis
(8, pp. 146-154;
21).
Thus we have a
phenomenon whose occurrence is quite rare,
which we do not know how to produce
experimentally, and whose "spontaneous"
occurrence cannot be predicted. We cannot
study a phenomenon very thoroughly which
does not occur when we are prepared to study
it. Aside from
Hornell Hart's excellent
beginning work (29;
30, pp. 91-93;
31) and
some recent work by
Robert Crookall (10,
11,
12) on the experiential content of reported
OOB experiences and some of their reported
antecedents, we know virtually nothing about
the nature of such experiences and their
possible causes.
I have been
interested in OOB experiences for several
years and have often talked about this
phenomenon with acquaintances. During a
conversation with a friend (whom we shall
call Miss Z) a couple of years ago, she
reported that she had spontaneous OOB
experiences approximately two to four times
a week and that she would be interested in
being studied in the laboratory. As this
afforded an unusual opportunity for
research, I studied her for four nights in a
sleep laboratory in order to determine what,
if any, psychophysiological correlates of
her OOB experiences occurred. This paper
will describe Miss Z and her spontaneous
experiences, and report on the
psychophysiological studies which were
carried out.
Mss Z is a young,
unmarried woman in her early twenties, with
two years of college education. Her
education was temporarily interrupted at the
time of this study because of her need to
work in order to earn money to continue at
college. She is a warm and highly
intelligent person, and had great interest
in what the study would show.
Psychologically,
it is extremely difficult to describe Miss
Z. My informal observations of her over a
period of several months (undoubtedly
distorted by the fact that one can never
describe one's friends objectively) resulted
in a picture of a person who in some ways
was quite mature and insightful, and in
other ways so extremely disturbed
psychologically that at times, when she lost
control, she could possibly be diagnosed as
schizophrenic. Miss Z came from a broken
home. She recounted a number of instances of
apparent parapsychological interaction
between her and her parents as well as
between her and her foster parents. She had
been hospitalized for several weeks for
psychiatric treatment about a year prior to
the present study. Despite numerous
psychological difficulties in her personal
life during the several months over which
the experiment was carried out, however,
Miss Z did not interject her personal
difficulties into the experimentation.
Miss Z's OOB
experiences were almost all of one kind. She
would wake once or twice during a night's
sleep. Each time she would find herself
floating near the ceiling, but otherwise
seemingly wide awake. This condition would
last for a few seconds to half a minute. She
frequently observed her physical body lying
on the bed. Then she would fall asleep again
and that was all there was to the
experience. As far as she could recall,
these experiences had been occurring several
times weekly all of her life. As a child,
she had not realized that there was anything
unusual about them. She assumed that
everyone had such experiences during sleep,
and never thought to mention them to anyone.
After speaking about them to friends several
times as a teenager, however, she realized
that they were looked upon as "queer"
experiences, and she stopped discussing
them.
At the time of
the experiment, she had never read anything
about such experiences. After initially
hearing about her experiences, I asked her
to refrain from reading anything about them
until our experiments were completed, and
she complied with this request.
Note that Miss Z
had never made any attempts to control her
OOB experiences, nor did she attach any
great significance to them. She definitely
felt that they were not
dreams, but she was
otherwise puzzled as to what they were.
On a few
occasions Miss Z's OOB experiences had
seemed to transport her to distant
locations, rather than just floating above
her body. One experience she reported is
particularly relevant here. It is not
certain whether it was a nightmare with
elements of
ESP in it, or a genuine OOB
experience. At about the age of fourteen,
she had a vivid "nightmare" in which she
found herself walking down a dark street in
a deserted part of her own home town. She
noticed the clothes she was wearing,
including a checked skirt; she realized that
she did not own any clothes like this, and
felt that she was in someone else's body.
Someone was following her, and she was
terrified. This person caught up with her,
raped her, and then stabbed her to death.
Miss Z's memory of what happened near the
end of this sequence is very poor, but she
awoke quite disturbed and horrified because
this "nightmare" had seemed so terribly
real. She reported that the next day there
was a story in the newspaper about a girl
who had been wearing a checked shirt having
been raped and stabbed to death the previous
evening in the part of town corresponding to
her "nightmare" locale. This experience made
a considerable impression on Miss Z and will
be relevant to one of the events which
happened in the laboratory, described below.
My interest in
OOB experiences has two separate facets. On
one level, I am interested in such
experiences as a unique, psychological
experience, possibly related to nocturnal
dreaming. On another level, I am interested
in the extrasensory aspects of the
experience: in some OOB experiences the
person reports accurate information about
the distant localities he seemed to be at,
and such information would apparently have
to have been acquired by some form of
extrasensory perception. Thus we have a
unique psychological experience worthy of
study in its own right, as well as an
experience that often seems to have
parapsychological aspects.
In my initial
talks with Miss Z, I explained to her that I
was interested in her OOB experiences from
both of these points of view. I suggested
that she carry out some observations on
herself at home, before we began all-night
laboratory studies, in order that she might
distinguish for herself whether this was a
vivid type of dream experience only, or
whether it also possessed parapsychological
aspects. At my suggestion, then, Miss Z
carried out the following procedure.
She prepared ten
slips of paper with the numbers one to ten
on them and placed them in a large cardboard
box. Each night, after getting into bed at
home, she shook the cardboard box to
randomize the slips of paper, and then,
without looking into the box, drew out one
slip of paper and put it on her bedside
table. She could not see the number on the
piece of paper from her position in bed, but
anyone with a vantage point of several feet
above the bed would be able to read the
number clearly. If she awoke while
experiencing floating near the ceiling that
evening, she was to memorize the number, and
then check on awakening in the morning to
see whether she had perceived it correctly.
When I saw her
two weeks later, she reported that she had
tried this for seven nights and found she
had been correct each time on checking in
the morning. While this cannot be cited as
evidence for some form of extrasensory
perception, as it depends entirely on the
subject's word, it did suggest that the
possible parapsychological aspects of Miss
Z's OOB experiences could be studied as well
as the psychological experience per se.
I was able to
observe Miss Z in my sleep laboratory for
four non-consecutive nights, over a period
of approximately two months. The procedure
was essentially the same on all nights, and
will be described here.
Miss Z's
electroencephalogram (EEG) was recorded each
night. Grass silver disk electrodes were
applied to the
vertex, the right
occipital
area, and the right
frontal area (high on
the forehead, just below the hairline).
Recording of the EEG was bi-polar,
frontal-to-vertex, and vertex-to-occipital.
Recording was continuous through the night
on a Grass model VII
polygraph, running at a
speed of ten millimeters per second.
Rapid eye
movements (REMs) were recorded by means of a
miniature strain gauge, taped over the right
eyelid. This technique for recording REMs is
described in detail elsewhere (4,
58).
Movement of the eye under the closed eyelid
distorts the strain gauge and a
corresponding electrical output is recorded
on the Grass polygraph. This combination of
two EEG channels and a REM channel is
typical in sleep studies and allows one to
discriminate the various stages of sleep,
including dreaming sleep.
Basal skin
resistance (BSR) was also recorded on the
Grass polygraph. Silver-silver chloride
electrodes were used, one on the thenar
eminence of the palm of the right hand, the
other on the right forearm. These
electrodes, described elsewhere (45), have
negligible polarization characteristics and
provide an accurate record of BSR.
Galvanic
skin responses (GSRs) were recorded from the
same electrodes at a higher sensitivity than
BSR by capacitively coupling the output of
the BSR channel into a high gain channel on
a Sanborn polygraph. This latter polygraph
ran continuously through the night at a
paper speed of one millimeter per second.
On two of the
four nights, heart rate and digital blood
volume were measured by means of a Grass
model PTT1 finger
photoplethysmograph. This
device transmits a beam of light through a
finger, and measures the amount of light
transmitted by means of a photo cell (7).
The output of this photo cell reproduces the
pulse wave, allowing heart rate to be
measured, and the amplitude of this tracing
varies with variations in the blood volume
in the finger. Technical difficulties with
this device prevented its use on two of the
four nights.
The sleep
laboratory consisted of two rooms, each
lined with acoustic tile for
sound
attenuation. A large window was between the
rooms for viewing, but in this experiment it
was covered with a Venetian blind in order
that the subject's room could be reasonably
dark for sleeping. This blind allowed enough
light to come through so that the subject's
room was dimly illuminated, but not enough
to disturb sleep. The polygraphs were
located in the second room, and the door was
kept closed. An intercom system allowed
hearing anything the subject said. I
monitored the recording equipment throughout
the night while the subject slept and kept
notes of anything she said or did.
Occasionally I dozed during the night,
beside the equipment, so possible instances
of sleep talking might have been missed.

The subject slept
on a comfortable bed just below the
observation window. The leads from all
electrodes were bound into a common cable
running off the top of her head, and
terminating in an electrode box on the head
of the bed. This arrangement allowed her
enough slack wire so that she could turn
over in bed and otherwise be comfortable,
but did not allow her to sit up more than
two feet without disconnecting the wires
from the box, an event which would show up
on the recording equipment as a tremendous
amount of sixty cycle artifact. Thus her
movements were well controlled. Immediately
above the observation window (about five and
a half feet above the level of the subject's
head) was a small shelf (about ten inches by
five inches). Immediately above this shelf
was a large clock, mounted on the wall. Each
laboratory night, after the subject was
lying in bed, the physiological recordings
were running satisfactorily, and she was
ready to go to sleep, I went into my office
down the hall, opened a table of random
numbers at random, threw a coin onto the
table as a means of random entry into the
page, and copied off the first five digits
immediately above where the coin landed.
These were copied with a black marking pen,
in figures approximately two inches high,
onto a small piece of paper. Thus they were
quite discrete visually. This five-digit
random number constituted the
parapsychological target for the evening. I
then slipped it into an opaque folder,
entered the subject's room, and slipped the
piece of paper onto the shelf without at any
time exposing it to the subject. This now
provided a target which would be clearly
visible to anyone whose eyes were located
approximately six and a half feet off the
floor or higher, but was otherwise not
visible to the subject.
The subject was
instructed to sleep well, to try and have an
OOB experience, and if she did so to try to
wake up immediately afterwards and tell me
about it, so I could note on the polygraph
records when it had occurred. She was also
told that if she floated high enough to read
the five-digit number she should memorize it
and wake up immediately afterwards to tell
me what it was. My conversation with Miss Z
after I had prepared the target was, of
course, minimal and could not have given her
any clue as to the target number. In future
experiments, however, it would be preferable
for a second experimenter, who had had no
contact at all with the subject, to prepare
the targets.
As some readers
may not be familiar with recent
psychophysiological findings on the nature
of sleep, a brief review of these will be
presented here. More detailed reviews and
evaluations of the more than one hundred
studies of the past decade which have so
changed our view of sleep and dream activity
may be found elsewhere (25,
37,
41,
47,
48,
56,
57).
Sleep may be
defined in this paper as a stage of the
organism indicated (in human subjects) by
one of four EEG stages (16,
17). The Stage 1
pattern consists of an irregular mixture of
theta waves (4-8 cps), random low voltage
activity, occasional isolated
alphoid
activity (waves of 1 to 2 cps slower than
the subject's waking alpha), and occasional
alpha waves (8-13 cps). Stage 2 contains
spindle activity (14 cps) in addition to the
above, and Stages 3 and 4 contain an
increasingly larger proportion (up to 100
per cent) of delta waves, 1-3 cps, high
amplitude, in addition to spindle activity.
The exact divisions between Stages 2, 3, and
4 are arbitrary, based on the percentages of
delta waves in given epochs. The Stage 1
pattern is readily distinguishable from the
other stages by its total lack of spindles
and delta waves.
Stages 1 through
4 were initially conceived of as comprising
a continuum from "light" to "deep" sleep (2,
3,
14), but as other measures of the "depth"
of sleep contradict this conception (5,
32,
37,
56,
62), this paper will treat sleep as
being of two qualitatively distinct types,
namely, Stage 1 as one type and Stages 2, 3,
and 4 as the other type. Distinctions
between Stages 2, 3, and 4 will not be made,
and they will be collectively referred to as
Nonstage 1 sleep.
If subjects are
awakened from the two types of sleep and
asked to report on what they have been
experiencing, the reports may be classified
into two rather distinct types. One type,
awakenings from Stage 1 sleep or shortly
(within, roughly, ten to fifteen minutes)
after Stage 1 sleep has changed to Nonstage
1 sleep, possesses the characteristics
traditionally associated with the experience
of dreaming (24,
51). Reports from Nonstage
1 sleep seem more like "thinking," and are
generally called thinking by the
subjects-these same subjects generally refer
to their Stage 1 experiences as dreams. The
psychological differences reported so far
are quantitative rather than being
completely dichotomous, but they generally
give the impression of being distinct types
of experiences.
Stage 1 sleep is
almost always accompanied by binocularly
synchronous rapid eye movements (REMs), and
the evidence is very convincing that these
are closely associated with the content of
the dream, if not actual scanning movements
of the dream imagery (6,
19,
53). Such REMs
have not been reported in Nonstage 1 sleep,
although there are some slow, rolling
movements (37). In view of these findings,
the theoretical position taken in this paper
is that an experientially distinct type of
phenomenon occurs concurrently with the
presence of Stage 1 sleep, which phenomenon
will be called Stage 1 dreaming, or just
dreaming. The mental phenomena of Nonstage 1
sleep will not be considered in this paper.
Further, it is assumed that the experience
of Stage 1 dreaming is essentially
continuous during the presence of Stage 1
EEG, whether or not the subject can always
recall this experience on waking. This
position is, in my opinion, supported by all
the studies using the EEG and REM technique,
and directly refuted by none.
For normal
subjects, Stage 1 dreaming and Nonstage 1
sleep alternate in a regular cyclic fashion
referred to as the sleep-dream cycle. As the
subject falls asleep there is generally a
brief (a few seconds to a minute or two)
period of Stage 1, without REMs, but
subjects' reports indicate that this is
apparently a period of
hypnagogic imagery
rather than typical dreaming (17,
47). At
approximately ninety-minute intervals
through the night there are periods of Stage
I dreaming, each dream period generally
being longer than the preceding one. The
first Stage 1 period may last for ten
minutes; the fourth or fifth one may last as
long as fifty minutes. Altogether, Stage 1
dreaming occupies between twenty and thirty
per cent of the total sleep time of most
young adults, spread over three to six Stage
1 periods. While the exact percentage of
dream time and the number of cycles varies
from subject to subject, for a given subject
the
sleep-dream cycle is generally quite
stable from night to night (15,16,
40,
63).
a. Night I
The first night
in a dream laboratory is usually considered
an adaptation night, with the data from it
not being used in physiological studies.
This is because of the so-called
"first
night effect" in which a subject is liable
to skip his first Stage 1 dream period, and
the content of his dreams is often obviously
concerned with the fact that he is being
experimented upon (1,
20,
50,
59,
61).
On her first
night in the laboratory, Miss Z fell asleep
rather rapidly, reached Stage 4 sleep within
the first half hour after falling asleep,
and then showed three Stage 1 dream periods
during the course of the night. After the
first dream period, there were scattered
instances of prominent alphoid activity,
that is, a Stage 1 pattern mixed with slowed
alpha waves, and rather poorly developed
sleep spindles. The only unusual feature of
this [Note: Within a continuous period of
Stage 1 EEG, the content of the experienced
dream may be divided into several distinct
episodes so that, in a sense, there are
several distinct "dreams" within a
continuous period of dreaming. Dement and
Wolpert (19)
present some evidence that such
change of topic may he accompanied by a
gross body movement on the part of the
subject.] night was that the subject showed
REMs during Stage I
drowsiness at the
beginning of sleep, a very unusual finding.
Rapid eye movements almost never occur if
normal subjects during drowsiness, although
they have been found to occur frequently in
narcoleptics (18,
36,
49,
52). There is no
evidence that. Miss Z suffers from
narcolepsy, however, and these REMs during
drowsiness seem to be related to the
unusually vivid hypnagogic imagery that she
reportedly experiences on falling asleep.
Miss Z did not
feel that she had had any OOB experiences
that night.
b. Night II
A number of
interesting incidents occurred during Miss
Z's second night in the laboratory.
As Miss Z went to
sleep, she showed a drowsy pattern
alternating with a waking pattern for
approximately the first ten minutes. Then
there was a minute of a drowsy EEG pattern
consisting of occasional theta waves, some
alphoid waves (alpha waves of one to
one-and-a-half cycles per second slower than
her usual waking alpha), and a good deal of
flattening of the record, ending in thirteen
seconds of waking alpha rhythm, nearly
continuous, and then a large
body movement.
With this body movement, Miss Z called out
that she was awake and that she had just had
a sensation of starting to float up toward
the ceiling immediately prior to her moving
and calling out. The finger
photoplethysmograph was being used on this
night, and her heart rate during this time
was a steady seventy-one beats per minute,
not in the least unusual. Her BSR was steady
throughout this time, no GSRs were seen at
all, nor was there any body movement. Also,
there were no REMs during this period.
Miss Z then went
to sleep, quickly going into Stage 2 sleep,
which lasted for about half an hour, and
then a half hour of Stage 3 and Stage 4
sleep. This was followed by a short Stage 1
dream. Her Stage 1 dream period showed a
classical Stage 1 pattern with REMs. This
dream was followed by about an hour and a
half of Stage 2 sleep, then twenty minutes
of Stage 1 sleep, and then another period of
unusual EEG. For approximately one minute
Miss Z showed a pattern of alphoid waves
mixed with poorly developed, low voltage
sleep spindles. Then there was a two-minute
period of alphoid waves superimposed on a
generally low voltage pattern with no
spindles and no clearly developed theta
waves. This was followed by a minute of
predominantly low voltage theta activity,
with very poorly developed sleep spindles
present, This terminated in a large movement
and Miss Z awoke, There were no REMs during
this four-minute period, heart rate was
steady at seventy-four beats per minute, and
BSR steady, with no GSRs. There were two
small body movement artifacts during the
terminal period of slowed alpha without
spindles and one small body movement in the
period of slowed alpha and poor spindling
which began this unusual EEG sequence. The
sequence occurred at approximately 3:15 A.M.
Upon awakening
from this sequence, Miss Z called out:
|
"Write
down 3:13 A.M. I don't see the
number, but I just remember that."
|
Although
she did not say anything more, the
implication, confirmed by conversation later
on that morning, was that she had: floated
somewhat above her body, high enough to see
the clock, but not high enough to see the
target number. Some further comments on this
episode will now be made.
When going back
to sleep, Miss Z showed a Stage 2 pattern
for an hour, had a dream of twenty-five
minutes' duration following that, then
showed some Stage 2 and Stage 3 for the next
hour. About fifteen minutes of record was
then lost because of a paper jam. When
recording was resumed, she was showing Stage
1 dreaming. This lasted for about ten
minutes, and then the record became rather
difficult to classify. For a period of
approximately ten minutes the EEG consisted
of a great deal of slowed alpha rhythm, no
theta rhythm, and a fair amount of
flattening. It could not be classified
clearly as either a sleep or a waking
pattern. There were some occasional body
movements, a fair amount of REM activity
scattered through, and some GSR activity.
Miss Z then awakened by herself and reported
that in the last five minutes she thought
she had floated in and out of her body four
or five times. Nothing else of interest
occurred that night.
One day later,
Miss Z told me that she had had a very
frightening
nightmare during her previous
night in the laboratory, which she had not
reported at the time because of its
terrifying nature. She had wanted to forget
it, but had not been successful. This
nightmare had apparently occurred just
before she woke, called out the time, and
reported that she had not been able to see
the target number. I cannot be sure of this,
of course, as she did not report it at the
time. The stimulus for now reporting it was
that she had seen a television news program
the night following her night in the
laboratory which made her decide to write
down an account of her nightmare immediately
because it seemed to coincide with an item
in the newscast.
Because Miss Z
did not report this material to me before
seeing the newscast, it cannot be considered
evidential of extrasensory perception. As it
is quite interesting psychologically,
however, and fits in with the earlier
traumatic incident of her childhood
(described above) in which she had a
nightmare or OOB experience coinciding with
the murder of a young girl, the material
will be reproduced here. Her account,
written after she saw the newscast, is as
follows:
|
Sunday night -
vague nightmare - recalled previous
experience ? - blocking on much of memory -
young girl (13 to 16?) - outdoors? -
stabbing, but not knife, more slender - head
hurt (slapped ?) - not stabbed, surely -
expanse of white, car white ? - knew fellow
(she knew, not I!) who also youngish -
horrible experience but no support in papers
this morning - so far so good.
|
Miss Z told me
that the television newscast said that a
young girl had been stabbed to death in
Marin County. Whether additional information
was given in the newscast is not known.
I did not check
the newspapers at the time; I wanted the
incident to die down as Miss Z was obviously
rather disturbed about it. Several months
later I checked the newspaper files in the
library. Nothing had appeared in the papers
until April 20, 1965. Miss Z's second night
in the laboratory had been the night of
April 18th. Thus, as she had said, there had
been nothing in the morning paper after she
had seen the TV newscast. I do not know if
she saw anything which appeared in the paper
after that. The following material has been
taken from the April 20, 1965, edition of
the San Francisco Chronicle. (I have left
out details such as names and the like which
are not relevant to Miss Z's nightmare.) The
headline is "Girl Found Murdered in Marin."
Marin is the county immediately above San
Francisco, about forty miles north of the
laboratory.
|
"A pretty
Daly City high school girl was found
murdered on a flower covered slope
in Muir Woods in Marin County
yesterday afternoon. She had been
stabbed savagely in the head at
least six times and her skull was
crushed, Coroner Frank Keaton said.
There was no indication that she had
been raped.... The young victim was
identified as Nonita ____, sixteen.
Nonita's boyfriend is also missing
and is sought for questioning.... He
was identified as Virgilio ______,
nineteen, a resident of a San
Francisco hotel. He is driving a
white 1960 Thunderbird, police
said.... The victim was fully clad -
though her underclothing was in some
disarray - in a black sweater, red
blouse, plaid skirt, tennis shoes,
and white socks. Keaton estimated
that she had been dead three or four
days."
|
In the Chronicle
for April 21st, the information is given
that the police are still looking for the
boyfriend, and that the car has been found:
|
"... the murder weapon-a sharp, thin
instrument, a little thicker than an ice
pick-was not found ... An autopsy showed
that death came from six stabs of this
weapon into her head, one of them
penetrating the brain."
|
The Chronicle of
April 22nd reports that the girl was
murdered in the car, according to
bloodstains and signs of a struggle found in
the car. The Thunderbird was parked in a San
Francisco parking garage late Friday night,
and the body was apparently in it for
attendants noticed a little pool of blood in
the parking place after the car was checked
out.
After a small
notice on April 24th in the Chronicle that
the FBI had entered the case, I could find
no more information about the murder, though
I searched the paper for the next several
weeks.
With respect to
the parallels between Miss Z's nightmare and
the murder case, we note the following:
|
1. |
The victim was a young girl of
sixteen, as estimated in the dream. |
|
2. |
The
setting of the nightmare was
outdoors and the body was apparently
out-doors, where it was found, at
the time of the dream, although the
murder took place in the car.
|
|
3. |
Death was
caused by stabbing with an
instrument like an ice pick, not a
knife. |
|
4. |
Miss Z said
her head hurt, that it was slapped,
not stabbed; the girl was stabbed in
the head and her skull was crushed
|
|
5. |
Miss Z saw
an expanse of white in her dream and
thought it was a white car; the
suspected murderer was driving a
large white car
|
|
6. |
Miss Z said
the murderer, a "youngish man," knew
the girl; the suspected murderer was
a young man who was a boyfriend of
the girl.
|
The parallels
between this nightmare, the actual killing,
and the incident Miss Z reported from her
early teens is striking. In the earlier
nightmare incident, the girl Miss Z
identified with was also wearing a checked
or plaid skirt. In one sense, this entire
recent incident may be a reactivation of the
earlier trauma. (As mentioned above, the
nightmare can only constitute suggestive
evidence for extrasensory perception because
it was not reported to me before Miss Z saw
the television newscast.) An alternative
hypothesis is that no nightmare took place
in the laboratory, but that the TV news
bulletin triggered the earlier trauma in
Miss Z's mind and she fabricated
(unknowingly) the incidents of the
nightmare.
c. Night III
On her third
night in the laboratory, Miss Z went to
sleep quickly and showed an ordinary sleep
pattern for the first half of the night,
that is, Stages 2, 3, and 4 alternating with
a couple of Stage 1 dream periods at
approximately ninety-minute intervals, At
3:35 A.M. an unusual EEG pattern sequence
started which will be described here. It
began from Stage 3 sleep, which was clearly
defined by frequent, well-developed sleep
spindles and clear, high voltage delta
activity. Then there was a minute of large
body movements, followed by five minutes of
alphoid activity with no spindles, some
flattening of the record, and no REMs. Then
there was another minute of massive body
movements, followed by a half minute of
rather poorly developed Stage 1 EEG, that
is, a flattened low voltage slow pattern,
but with the theta almost absent and no RE
Ms. Again there was a half minute of body
movements, and then five minutes of alphoid
activity as before. There were several
bursts of twenty-four cycle per second
rhythmic activity in the frontal channel
during this five-minute period, but it is
not clear whether these were actually EEG
patterns or some sort of external electrical
artifact which happened to occur at this
time. Then for two and a half minutes the
alphoid activity was less prominent, there
was some theta activity, but still no
spindle activity. Then there were five
minutes of record that could not be
classified because body movements obscured
almost all of it except for occasional
slowed alpha. Then there was a minute in
which the EEG record was clear and showed
alphoid activity predominantly, but the
strain gauge REM channel showed all sorts of
artifact, such as one might get from tremors
of the eyelids. This was followed by seven
minutes of alphoid activity, with some
flattening, and continual interference and
possibly tremor on the strain gauge REM
channel. Then, after some more body
movement, there were three minutes of waking
alpha rhythm with high amplitude REMs. The
subject may very well have been awake during
this brief period. Then followed a minute
and a half of Stage 1 pattern with REMs
(dreaming), although the theta was rather
poorly developed. There were some occasional
bursts of twenty-four cycles per second
activity in both EEG channels again. This
gave way to seventeen minutes of alphoid
activity with no REMs and only a couple of
small movements of the body scattered
through this period. There were occasional
GSRs during this long period of EEG
disturbance. Then there were a couple of
minutes of Stage 1 EEG pattern, with
occasional REMs (dreaming), and Miss Z
awoke. She reported on OOB experience. After
her final awakening later in the morning,
she wrote a full account of this experience,
as follows:
|
"I seemed to be
flying, although too high and seemingly fast
to recognize where I was; neither did I have
any sense of where I was going. The flying
disturbed me as I knew I was supposed to
stand up in the room and read the number
above my head, Therefore, I would rouse or
questionably awaken and realize that I was
still lying on the bed. Every time I drifted
off to sleep I would resume flying, however.
This was not preceded by any other
activity-that is, there seemed to be no
intermediate experience between falling
asleep on the cot and flying. Finally, the
third or fourth time I flew I decided to
relax and let the experience come to
completion. Very shortly (that is, in far
less time than was objectively possible- I
would say less than two minutes) I realized
I was on my way home; that somehow my sister
was involved in the experience. Essentially
simultaneously with this realization I found
myself in my home in Southern California, in
the living room. Seated in the rocker was my
sister, dressed in her pajamas. She seemed
upset, somewhat frightened; however, she
recognized me immediately and did not seem
particularly surprised to see me. We did not
talk, but we seemed to communicate (i.e., I
knew she had had a nightmare, she welcomed
me, etc.). After standing with her (she had
arisen when I appeared) for a brief period
of time, we walked back to her bedroom where
I observed her body asleep on the bed - she
was lying on her right side and seemingly
tranquil. The sister with whom I had been
communicating observed that it was probably
time for me to go and I agreed. Almost
simultaneously with this understanding I
began to rouse and to realize I was back in
the lab."
|
I was unable to
contact the sister before Miss Z went home
for a visit a few weeks later, so this
experience cannot be considered as to
possible parapsychological aspects. On this
visit home, Miss Z discussed the incident
with her sister, and reported that the
latter vaguely recalled having a dream about
Miss Z visiting her at about the proper
time, but unfortunately no written records
were made. As for the experience per se,
this sort of OOB experience in which she
seemed to travel a great distance was
unusual for Miss Z.
After reporting
the experience described above, Miss Z went
back to sleep, had a couple more Stage 1
dreams during the night, and was awakened by
me at 6.50 A.M. so that she could get to
work.
d. Night IV
On reporting to
the laboratory on the fourth night, Miss Z
seemed to be determined to have the right
kind of OOB experience. Although I had
indicated complete satisfaction with her
performance so far, she was angry at herself
because she had not been able to float up
and read the target number.
Miss Z went
quickly to sleep, entering Stages 3 and 4
less than fifteen minutes after going to
bed. The night was uneventful for the most
part - there were several Stage 1 dream
periods in the first two-thirds of the
night, as would be expected for any normal
subject. After four and a half hours of
sleep, she had a Stage 1 dream period with
REMs which lasted for half an hour. The EEG
was technically rather poor on this night,
being obscured with a great deal of sixty
cycle artifact and requiring rather heavy
high frequency filtering to make it clear,
so the EEG findings should be taken with the
realization that they are subject to more
error than usual. Miss Z's Stage 1 dream
terminated with several minutes of
intermittent body movements and EEG
artifact. Then (at 5:50 A.M.) the occipital
channel showed an enlarged, slow wave
artifact, the REM channel showed no REMs,
and the record looked like a Stage I
tracing; however, I could not be sure due to
the considerations mentioned above. At 5:57
A.M. the slow wave artifact was lessened and
the record looked somewhat like Stage 1 with
REMs, but I could not be sure whether this
was a waking or a Stage I record. This
lasted until 6:04 A.M., at which time Miss Z
awoke and called out that the target number
was 25132. This was correct (with the digits
in correct order), but I did not say
anything to her at this point; I merely
indicated that I had written the number down
on the record. I then told her she could go
back to sleep, but twenty minutes later I
awakened her so that she could get ready to
go to work. At this time, she described her
experience as follows:
|
"I woke up; it was
stifling in the room. Awake for about five
minutes. I kept waking up and drifting off,
having floating feelings over and over. I
needed to go higher because the number was
lying down. Between 5:50 and 6:00 A.M. that
did it. ... I wanted to go read the number
in the next room, but I couldn't leave the
room, open the door, or float through the
door. . .. I couldn't turn off the air
conditioner! "
|
It should be
mentioned that Miss Z had expected me to
prop the target number up against the wall
on the shelf; actually, I had laid it flat
on the shelf, which she correctly perceived.
Also, I had put a second number on a shelf
in the equipment room, but she reported she
could not get into this room to see the
number. Neither could she turn off the air
conditioner, and she complained - that
although it had been stifling, it was too
cold in the room by that time.
Since Miss Z's
correctly calling a five-digit number (P =
10^-5 [i.e., odds of 1 in 100,000]) was the
first strong evidence that her OOB
experiences contained a parapsychological
element, I inspected the laboratory
carefully the next day to see if there was
any way in which this number
[Note: I was
assisted in this by
Dr. Arthur Hastings,
whom I wish to thank.] could have been read
by non parapsychological means. As a first
alternative to an explanation involving
extrasensory perception, we decided that
"sophisticated" cheating by Miss Z was not
impossible. She might have concealed mirrors
and reaching rods in her pajamas and used
these during the period when the EEG was
difficult to classify (due to movement
artifacts) to read the number. While this is
possible, I personally doubt that it
occurred. The second alternative is that she
might have seen the number reflected in the
surface of the case of the clock which was
mounted on the wall above it. This was the
only reflecting surface in the room placed
in such a way that this might have been
possible. Both Dr. Hastings and I spent some
time in the dimly lit room to dark-adapt our
eyes, and tried to read a number from the
subject's position on the bed, as reflected
on the surface of the clock. As the room was
dimly lit and the surface of the clock was
black plastic, we could not see anything of
the number. However, when we shone a
flashlight directly on the number
(increasing its brightness by a factor
somewhere between several hundred and
several thousand) we could just make out
what the number was in the much brighter
reflection. Thus, although it seems
unlikely, one could argue that the number
constituted a "subliminal stimulus" in its
reflection off the clock surface. Therefore,
Miss Z's reading of the target number cannot
be considered as providing conclusive
evidence for a parapsychological effect.
After calling out
the number, Miss Z again returned to sleep
and spent approximately twenty minutes in a
stage where the EEG was again quite
difficult to classify. It was a generally
low voltage, flattened record which looked
rather like a poorly developed Stage 1
record. However, there were no REMs to speak
of, and there was only a small amount of
alphoid activity. Upon awaking, she reported
that she had had a number of floating
sensations during this time.
In the course of
four nights in the laboratory, Miss Z
reported three clear-cut incidents of
"floating" and two instances of feeling
completely out of her body. The floating
incidents, according to her accounts, were
all characterized by the feeling that she
was starting to rise up above her body, but
only slightly, and then
[Note: The set-up of
the room was changed slightly in preparation
for a fifth laboratory night, and the shelf
was extended so that no reflection could be
seen off the clock from the subject's
position in bed. However, personal
difficulties forced Miss Z to return to her
family's home in Southern California before
a fifth laboratory night could be scheduled]
being back in her body, usually waking in
the process. The "nightmare" during her
second laboratory night is not clearly
classifiable as an OOB experience.
Only the final
night in the laboratory produced a report of
an OOB experience giving fair evidence of
parapsychological concomitants (her reading
of the target number), but as this evidence
is not conclusive, the remainder of this
discussion will focus on the subjective
experience of being out of the body, and on
the concomitant psychophysiological states.
It is difficult
to state conclusively what kind of EEG
pattern accompanied the floating experiences
and full OOB experience because we must
depend on Miss Z's retrospective report for
the approximate times when they occurred. In
connection with most of these experiences,
she reported waking up briefly several times
during their course; thus, one would expect
whatever pattern accompanied them to be
mixed with transitory waking patterns, as
well as with the body movement artifacts
which generally accompany waking from sleep.
My general impression of the EEG correlates
of Miss Z's floating and OOB experiences is
that they occurred during a rather poorly
developed Stage 1 pattern which was
dominated by alphoid activity and often
mixed with transitory periods of
wakefulness. This alphoid activity was
always one to one and a half cycles per
second slower than her normal alpha rhythm.
No REMs seemed to accompany these
experiences and, judging from the one night
when the
plethysmograph was working
satisfactorily and the two nights when the
skin resistance channel was working
satisfactorily, there are no marked
autonomic alterations concomitant with the
experiences; that is, heart rate stays at a
normal, steady rate, and there is no
pronounced change in either BSR or
spontaneous GSR activity.
Further, it can
be stated with some certainty that Miss Z's
OOBs experiences do not occur in a normal
state of Stage 1 dreaming. She showed
normal, well developed Stage 1 EEG and REM
patterns, but she did not report OOB
experiences in conjunction with these
patterns unless they changed into the
alphoid pattern, without accompanying REMs.
Figure 1
shows a typical example of Miss Z's waking
EEG pattern and an example of Stage 1
dreaming with REMs.

Figure 2
shows a sample of Stage 2 sleep with an
example of the prominent alphoid pattern she
showed in conjunction with her OOB
experiences; this particular example is
taken from her second laboratory night when
she reported seeing the time.

Considering,
then, that we have a fairly good correlation
between Miss Z's reported OOB experiences
and a relatively distinct neurophysiological
pattern, how would we describe her
physiological state? Here we run into
considerable difficulty. The mixture of
Stage 1 and pronounced alphoid activity,
along with no REMs or cardiovascular or skin
resistance changes, has not been described
before, to my knowledge, in the sleep
literature.* The particular
[Note: * Alphoid
activity is usually mentioned as a component
of Stage 1 sleep, but there are no
quantitative standards available as to how
much alphoid activity is typical. Thus I am
depending upon personal experience with
dozens of sleep records in forming my
impression that Miss Z's alphoid activity
was exceptionally prominent during her OOB
experiences.] pattern cannot be
unequivocally classified as a waking
pattern, nor can it be unequivocally
classified as any of the known stages of
sleep. Nor is it a typical Stage 1 drowsy
pattern by any means, because of the
pronounced alphoid activity.
Dr. William
Dement, one of the world's leading
authorities on sleep research, kindly looked
at these patterns, and agreed with me that
they could not very well be classified into
any of the known sleep stages, nor could
they even be classified unambiguously as
waking or drowsy patterns.
From some points
of view, we could say that Miss Z was in a
hypnagogic state at the time of her OOB
experiences, or in a transitional state
between sleeping and waking; but simply
putting a familiar label on the state tells
us nothing about its nature. Furthermore,
the presence of so much alphoid activity is
not typical of hypnagogic states. However,
some interesting literature is starting to
come out of Japanese laboratories on the
slowing of the alpha rhythm during
Zen
meditation (35,
38,
39).
The significance
of alphoid activity is difficult to assess.
In ordinary subjects, alpha frequency tends
to decrease with advancing age (34,
41), but
this is a long-term decline rather than a
transient change. Acute alcoholic
intoxication transiently lowers EEG alpha
frequency (13,
22,
54), as does acute
anoxia
and
hypoglycemia (23). For normal subjects
not subjected to such drastic treatments,
however, I can find no reports of such
transient alpha slowing or its possible
significance.
One other unusual
experimental treatment has been reported to
result in slowed alpha activity, viz.,
sensory isolation. Heron (33) presents
graphs which show a shift from alpha
activity predominating at 10 cps for three
normal subjects to 9 cps for two of them and
8 cps for one of them at the end of
ninety-six hours of isolation. Even more
drastic shifts to alphoid activity are
reported by Zubek, Welch, and Saunders (65)
for a longer isolation period. Heron also
mentions that some subjects felt as if
another body were lying beside them,
sometimes overlapping with their physical
body, although it is not clear from his
report whether these were the same subjects
who showed alpha slowing. In any case, it
would be interesting to follow up on these
findings. This is a transient alpha slowing
iii otherwise normal subjects, but further
equating of the states of Zen meditation or
sensory isolation with Miss Z's state during
her OOB experiences would be quite
speculative at this time.5
There is one
sleep study (42) in which considerable
alphoid activity was reported in the sleep
records as a result of chlorpromazine
administration.
Chlorpromazine is a fairly
commonly used tranquilizer known under the
trade name of Thorazine. A friend indicated
that Miss Z might have been taking
trifluoperazine (Stelazine) at the time of
the study. Neither Miss Z herself, her
roommate, nor her boyfriend recall that she
was taking this at the time of the study,
but it remains a possibility. There have
been no studies of the effect of this drug
on the sleep EEG, but the possibility should
be borne in mind that Miss Z might have been
taking this medication, and that it might
have contributed to the alphoid activity in
her patterns. But even if this were true, it
would not account for the findings, as the
fact remains that her OOB experiences were
associated with this unique pattern, which
was quite distinguishable from the normal
sleep stage patterns. Indeed, one might
speculate that drugs which tend to slow
alpha frequency might promote OOB
experiences, and this could be a possibly
fruitful line of experimental inquiry.
It is important
to note that Miss Z's psychophysiological
state during the OOB experiences was not at
all what one would predict from reading
various occult works on OOB experiences or
"astral projections" (21,
26,
44,
46), or
from accounts of OOB experiences reported in
conjunction with serious illnesses or
accidents (10,
11,
12,
43). These works lead
one to expect that a "death-like trance"
accompanies OOB experiences, in which
respiration and heart beat would be markedly
slowed, temperature might fall considerably,
and in which one would probably see the sort
of brain waves (high voltage slow waves)
characteristic of
coma (55). Miss Z did not
seem to be in a "death-like trance." When it
was measured, her heart rate was normal and
steady, there was no unusual autonomic
activity, and the Stage 1 and alphoid
activity in the EEG was not what one
associates with coma.
Closer reading of
some of the techniques described in the
occult literature for producing OOB
experiences (e.g.,
9, 26,
27,
28,
44,
46),
however, suggests that there may be several
distinct sorts of [Note: I hope to do some
work in the near future with another woman
who claims that she can have O0B experiences
at will. She has participated in a
colleague's experiment on operant control of
EEG alpha rhythm and is reported to he very
good at enhancing this rhythm.] experiences
produced by the variety of techniques
presented. Some of these techniques are
dream-control techniques, in which the
dreamer must recognize that he is dreaming
and then convert the dream into an OOB
experience. Others are what we might call
hypnagogic experiences, for they involve
fixedly holding the idea of having an OOB
experience in mind while allowing oneself to
drift into a hypnagogic or sleep state.
Still other techniques seem to involve the
creation of a "trance" state, but nothing
further will be said about this third
possibility here because writers use the
term "trance" in very ambiguous ways, as
will be discussed elsewhere (60). Miss Z's
experiences may have been cases of
hypnagogic phenomena following brief
awakenings during the night, or of a Stage 1
dream being converted into an OOB
experience. Which alternative is true is not
clear from the exploratory work of this
study.
The tentativeness
of the correlations reported here between
OOB experiences and brain wave states should
be noted. The EEG is a complex phenomenon
that varies in terms of frequency,
regularity, waveshape, spatial distribution
over the brain, and interareal phase
relationships. The analyses reported in this
paper were confined to visual inspection:
adequate investigation of the possible EEG
correlates of OOB experiences will have to
use the most sophisticated recording and
electronic analysis techniques, as well as
running the selected subjects through
control conditions to see which EEG
correlates are unique to the OOB experience
and which appear under other circumstances
as well.
In summary, this
brief study found a fairly clear-cut
correlation between several of Miss Z's
reported OOB experiences and a physiological
pattern characterized by a flattened EEG
with prominent alphoid activity, no REM or
skin resistance activity, and normal heart
rate. Much more work remains to be done
before we can begin to understand the
psychophysiological and parapsychological
aspects of OOB experiences, and it is hoped
that the present study, insofar as it has
shown that these experiences can be studied
by the techniques of modern science, will
encourage other investigators to carry out
further experiments.
Charles T. Tart, Ph.D., Editor,
TASTE Professor of Psychology,
Institute of Transpersonal Psychology
Professor Emeritus,
Psychology, University of California at
Davis Senior Research Fellow,
Institute of Noetic Sciences
President,
Institute for the Scientific Study of
Consciousness
|
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The End of Materialism:
How Evidence of the
Paranormal Is Bringing
Science and Spirit
Together
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by Charles Tart
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Charles Tart presents
over fifty years of
scientific research
conducted at the
nation's leading
universities that proves
humans do have natural
spiritual impulses and
abilities. The End of
Materialism presents an
elegant argument for the
union of science and
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explains why a truly
rational viewpoint must
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work marks the beginning
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influence your
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Open Mind,
Discriminating Mind:
Reflections on Human
Possibilities
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by Charles Tart
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This wide-ranging book
presents explorations in
areas Charles Tart,
international authority
on consciousness and
parapsychology, believes
are at the cutting edge
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in a way that is
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book is intended to
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what our possibilities
are, as we spend too
much of our time living
in culturally- and
self-imposed limitations
that cramp our true
being and produce
useless suffering.
Topics include
meditation, lucid
dreaming, how to use a
psychic reading,
possible postmodern
survival, dream yoga,
altered states of
consciousness and
enlightenment.
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Body Mind Spirit:
Exploring the
Parapsychology of
Spirituality
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by Charles Tart
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Addressing the split
between practitioners of
science and those of
spirituality, Charles
Tart presents the
considerations of
well-known researchers
and authors such as
William Roll,
Ramakrishna Rao, Michael
Grosso, and Jeffrey
Mishlove on such
subjects as God, life
after death, channeling,
and other dimensions. A
ground-breaking work
that may surprise many
readers.
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Living the Mindful Life
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by Charles Tart
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Being awake. Why is
something that sounds so
simple the primary goal
of so many of the
world's great wisdom
traditions? In this
workshop-in-a-book,
Charles T. Tart shows
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awakened state belies
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His easy-to-use
exercises put within
everyone's reach the
elusive art of "waking
up" to life in the
glorious present moment.
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Waking Up: Overcoming
the Obstacles to Human
Potential
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by Charles Tart
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Charles Tart is
internationally known
for research on
transpersonal psychology
and parapsychology.
Waking Up is based on
Gurdjieff's notion that
most people are
automatons controlled by
mechanical habits of
thought, perception and
behavior.
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Learning to Use
Extrasensory Perception
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by Charles Tart
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All attempts to test
people's ESP abilities
overlook the fact that
ESP is an undeveloped
function, so we have to
learn how to use it to
begin with, not just see
how much ESP we can
show.Psychologist
Charles T. Tart applied
basic principles of
learning to this task to
show how training under
conditions of immediate
feedback could enhance
ESP ability. This highly
readable book,
originally published by
the University of
Chicago Press, is the
theory and a
comprehensive study
suggesting the
principles can work.
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Mind Science: Meditation
Training for Practical
People [Kindle]
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by Charles Tart
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Rich with lucid
instructions and
practical insights, Mind
Science dispels the
metaphysical haze that
all too often surrounds
the subject of
meditation. Based on a
lively workshop with
fellow scientists, this
book shows how the
pragmatic and
scientifically-inclined
among us can bring
mindfulness into
everyday life without
religious baggage, while
clearly explaining its
many spiritual and
health benefits. This
concise yet densely
informative book
includes many
question-and-answer
exchanges between
students and teacher,
clarifying many of the
puzzles and quandaries
that meditation practice
presents to beginners.
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Transpersonal
Psychologies:
Perspectives on the Mind
from Seven Great
Spiritual Traditions
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by Charles Tart
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Transpersonal
Psychologies is a
milestone in the
development of
psychotherapeutic
thought and practice
that expertly translates
mystical traditions into
the language of science
for a wide readership.
Bringing East and West
together, these essays
provide and in-depth,
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spirituality and the
paranormal and an
overview of our enduring
search for spiritual
meaning. In fascinating
explorations of yoga,
Buddhism, Sufism,
Gurdjieff, Christian
mysiticism, and Western
magic. Tart and his
contributors online a
far-reaching new
understanding of
spiritual traditions of
who we are.
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Mind at Large: IEEE
Symposia on the Nature
of Extrasensory
Perception
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by Charles Tart, Harold
E. Puthoff, and Russell
Targ
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Mind at Large documents
a ground-breaking
advance in
parapsychological
research. It presents
the astonishing findings
of two symposia
sponsored by the
Institute of Electrical
and Electronic Engineers
(IEEE). This Studies in
Consciousness edition
reprints that material
in full, and adds a 1982
paper by Professor
Robert Jahn, formerly
dean of Princeton's
engineering school, and
head of Princeton
University Engineering
Anomalies Research
laboratory (PEAR).
Together, these papers
by the pioneers in
psychical research
contain strong and
convincing scientific
data for the existence
of psychic abilities.
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On Being Stoned: A
Psychological Study of
Marijuana Intoxication
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by Charles Tart
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This book by Charles
Tart describes the
results of a landmark
study of 150 experienced
marijuana users. What do
they actually feel vs.
propaganda about
marijuana? Effects on
vision, hearing, touch,
social interaction,
sexual sensations, space
and time perception,
thinking processes,
spiritual experiences
and ESP are among the
many discussed. This is
what can happen in the
natural settings people
use marijuana in, not
the artificial
conditions of the
laboratory. This book
will become the standard
work on the subjective
effects of marijuana.
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Altered States of
Consciousness
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by Charles Tart
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Combining the best of
the humanistic and
scientific traditions,
this book covers the
effects of drugs, yoga,
self-hypnosis, mutual
hypnosis, meditation,
brainwave feedback, and
dream consciousness. As
the author states in his
introduction: "The 1980s
have been thought of as
a conservative time.
With respect to
consciousness
exploration by
individuals in point of
fact such exploration is
still very much with us.
It will stay with us,
for better or worse,
because of
dissatisfaction with the
limitations of our
culture."
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Psi: Scientific Studies
of the Psychic Realm
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by Charles Tart
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This is the first
book-length report of
the thinking and studies
of one of America’s
foremost investigators
of the psychic realm.
Tart, an international
authority on human
consciousness, has
studied such aspects of
psi as telepathy,
out-of-the-body
experiences, and the
human aura. Here he goes
beyond the usual
arguments for or against
the existence of psi and
instead discusses what
we know about it and its
implications for
understanding our human
and spiritual nature.
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Bigger Questions?
The Psychic Matrix (DVD)
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by Charles Tart and Amit
Goswami
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How Do You Define
Consciousness? What are
psychic powers? What is
the soul? Are we
connected at the quantum
level? With the advent
of quantum mechanics,
string and membrane
theory, science has
reached a new level of
understanding. In The
Psychic Matrix, you will
meet the top scientists
studying these important
questions. These
brilliant minds explain
how it is possible to
have precognition,
telepathy, clairvoyance;
and how science has
learned about potential
human abilities that
defy space and time. The
Psychic Matrix explains
the true nature of this
wonderful 'multiverse'
and provides
cutting-edge
understanding of our
undeniable connection to
the cosmos, spirit and
each other.
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Bigger Questions?
The Nature of Reality
(DVD)
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by Charles Tart and Amit
Goswami
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How Do You Define
Reality? How many other
dimensions are there
beyond the
four-dimensions of time
and space? What is
consciousness? What is
the soul? The Nature of
Reality - Features the
top scientists in the
field of theoretical
physics, consciousness
studies, parapsychology
and psychology. The
Nature of Reality takes
you beyond 'What the
Bleep?' and asks even
Bigger Questions about
the true nature of this
wondrous multiverse we
live in and provides
further cutting-edge
understanding of our
undeniable connection to
the cosmos.
|
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Bigger Questions?
The Fusion of Science
and Spirit (DVD)
|
|
by Charles Tart and Amit
Goswami
|
|
How Do You Define The
Soul? Where does the
soul reside? Where does
it go after we die? What
is consciousness? What
makes each of us unique
yet connected in unity?
This DVD series goes
beyond "The Secret" to
provide a deeper
explanation of the true
nature of this wonderful
multiverse we live in
and provides a
cutting-edge
understanding of our
mystical connection to
the cosmos, spirit and
ourselves. Join top
experts as they ponder
The Fusion of Science
and Spirit and show that
ancient mystics and
native peoples had
knowledge of the
interconnectedness of
all things.
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Cultivating Mindfulness
(DVD)
|
|
by Charles Tart
|
|
The underlying cause of
most social and personal
problems is lack of
mindfulness. Dr. Charles
Tart discusses how
difficult it is to
translate meditative
awareness to the
problems of daily life.
He describes the
training methods of G.
I. Gurdjieff as an
alternative form of
mindfulness training
intended to be used in
the midst of workaday
activities. A Thinking
Allowed video, hosted by
Jeffrey Mishlove.
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Waking Up (DVD)
|
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by Charles Tart
|
|
Our normal waking state
of consciousness can be
likened to being
"asleep" in comparison
to other states of
awareness we might
attain. In this
intriguing discussion,
psychologist Charles
Tart, Ph.D., author of
Altered States of
Consciousness and Waking
Up, suggests that we can
begin to "wake up" by
allowing our awareness
to become conscious of
itself. This can become
a simple, yet powerful,
discipline. A Thinking
Allowed video, hosted by
Jeffrey Mishlove.
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Understanding ESP (DVD)
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by Charles Tart
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One of America's
foremost parapsychology
researchers, Charles
Tart, Ph.D., discusses
his own research as he
examines factors that
facilitate ESP scoring
in the laboratory. These
range from feedback
learning strategies to
methods for shielding
the human body from
random electromagnetic
and geomagnetic
influences. Dr. Tart is
the author of Psi:
Studies in the
Scientific Realm and
Learning to Use
Extrasensory Perception.
A Thinking Allowed
video, hosted by Jeffrey
Mishlove.
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Science and Spiritual
Traditions (DVD)
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by Charles Tart
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Western science and
traditional spiritual
practice are both
dedicated to the search
for truth. Charles Tart,
Ph.D., professor of
psychology at the
University of California
at Davis and author of
Transpersonal
Psychologies, suggests
that in the future we
may be able to specify
which types of
individuals are likely
to benefit most from
particular spiritual
disciplines. A Thinking
Allowed video, hosted by
Jeffrey Mishlove.
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Self-Observation (DVD)
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by Charles Tart
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Countless factors can
mitigate against
self-observation in
Western society. Charles
Tart, Ph.D., noted
psychologist and author
of Waking Up, suggests
we begin by learning to
focus on seemingly
trivial details such as
bodily sensations.
Through repeated and
diligent practice, he
says, the process of
self-observation leads
us to a larger view of
ourselves and our
potential. A Thinking
Allowed video, hosted by
Jeffrey Mishlove.
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Transpersonal
Conversations (DVD)
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by Charles Tart
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"This series is a unique
and valuable
contribution to
Transpersonal
Psychology." - Janice
Holden, Current
President, International
Association for
Near-Death Studies.
"These in-depth
presentations are
engaging, personal and
reveal the manifold
implications of a
transpersonal
perspective. A truly
unique collection!" -
Miles A. Vich, Former
Editor, Journal of
Transpersonal
Psychology, 1975-1999
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Transpersonal
Conversations: 6-DVD
Special Edition Set!
[DVD]
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by Charles Tart, Ralph
Metzner, Stanislav Grof,
Francis Vaughan et al.
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Stanislav Grof is one of
the original founders of
transpersonal psychology
and is the founding
president of the
International
Transpersonal
Association. He is one
of the world’s first LSD
pioneers and author of
dozens of books on
non-ordinary states of
consciousness. Ralph
Metzner is one of the
classic figures in the
history of modern
consciousness research
and transpersonal
psychology. As a pioneer
of consciousness
research he co-wrote The
Psychedelic Experience
(with Leary and Alpert)
and was editor of The
Psychedelic Review. He
served as the Academic
Dean at the California
Institute of Integral
Studies for more than
ten years and is still a
Professor there,
teaching courses on
"Altered States of
Consciousness" and
"Developing Ecological
Consciousness." Frances
Vaughan is author and
editor of many books on
transpersonal psychology
and therapy. She has
served as the President
of the Association for
Transpersonal
Psychology, President of
the Association for
Humanistic Psychology
and on the Board of
Editors of the Journal
of Transpersonal
Psychology. She has been
a professor of
psychology at several
institutions and has
maintained a private
practice in
transpersonal
psychotherapy for more
than 30 years.
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Something Unknown Is
Doing We Don't Know What
[DVD]
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by Dean Radin, Gary
Schwartz and Charles
Tart
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Awards: Berlin
Documentary
Festival-Official
Selection, Tucson
Arizona Film
Festival-Jury Award, Los
Angeles Feel Good Film
Festival - Official
Selection, Spirit Quest
Film Festival-Official
Selection, Santa Fe Film
Festival - Official
Selection Interest in
psychic phenomena has
always been evident. But
what does science have
to say about these
mysterious matters? Can
science explain them? Is
there evidence to prove
them? Renee Scheltema
explores this world of
parapsychology in her
documentary, Something
Unknown... Is Doing I
Don t Know What. She
takes the viewer on a
fascinating spiritual
journey into the science
behind psychic
phenomena, where the
boundary between 'real'
ability and fraud is
tested. Something
Unknown explores these
five scientifically
'accepted' areas of
parapsychology:
Telepathy refers to
mind-reading or
mind-to-mind
communication. It
literally means "distant
feeling". Clairvoyance
the psychic ability to
perceive remote places,
objects or people. A
scientific term for
clairvoyance is 'Remote
Viewing'. Precognition
an alleged psychic
ability to predict the
future. It sometimes
comes as a vision, a
mental flash or a dream.
Psychokinesis, 'PK' for
short, is the ability to
move objects with the
power of the mind only.
Psychic Healing a
spiritual practice that
may afford gradual
relief from pain or
sickness, and sometimes
brings about sudden
'miracle cures'. Top
scientists,
parapsychologists,
psychologists, doctors,
physicists, healers, and
explorers in the field
of research who appear
include Dean Radin of
IONS, Prof. Gary
Schwartz, Larry Dossey,
Charles Tart, Rupert
Sheldrake, Edgar
Mitchell, and Eric
Pearl.
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Psychoactive
Sacramentals: Essays on
Entheogens and Religion
(The CSP Entheogen
Project Series, 3)
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by Charles Tart,
Stanislav Grof, Huston
Smith, Albert Hofmann,
et al
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Said to help occasion
direct spiritual
experience, entheogens
include such
psychoactives as
ayahausca, the peyote
used by the Native
American Church, and
psilocybin mushrooms.
What place might
psychoactive
sacramentals have in
contemporary spiritual
practices? Can the
careful use of
entheogens aid in
spiritual development?
What cautions ought to
be considered? 25 new
essays from leaders in
religion, mental health,
and allied fields
address these questions.
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Earth Ascending: An
Illustrated Treatise on
the Law Governing Whole
Systems
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by Jose Arguelles and
Charles Tart
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Earth Ascending is a
workbook for human and
planetary survival. This
collection of fifty
holonomic maps and
comprehensive text is
based on a resonant
field paradigm which
transcends the Newtonian
materialistic model.
Each individual map is a
work of art unto itself,
encapsulating a world of
insight and
consciousness, and
bridging the gap to an
integrated, galactic
worldview. In 1978,
Buckminster Fuller said
that it would be
curtains for humanity if
a design revolution were
not completed within ten
years. It is now ten
years later, and as a
convincing response to
this challenge, Earth
Ascending postulates a
planetary design which
envisions the evolving
field of Earth in
relation to the galactic
whole. Earth Ascending
demands a stretch of
consciousness. Our fall
from spiritual
realization and our
degradation of the
environment are the
result of a blind
acceptance of
one-dimensionality, and
a paralyzed, complacent
acceptance of impending
doom. Only a rebirth
into the numinous world
of multidimensional
interface will give us
the vision to create a
new future. Earth
Ascending offers this
vision.
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Out-of-Body Experiences:
How to Have Them and
What to Expect
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by Robert Peterson and
Charles Tart
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Imagine the wonder of
leaving your body to
travel to places and
realms you have only
dreamed of. Out of Body
Experiences is the book
to teach you how to
leave your body and what
to expect when you do
it. A simple
step-by-step manual and
"flight guide" the
author talks not only
about his own
experiences, but what
you may encounter when
you leave the body. For
the first time,
out-of-body experiences
are accessible to anyone
who cares to try.
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Journeys Out of the Body
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by Robert Monroe and
Charles Tart
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In 1958, Robert Monroe,
a Virginia businessman,
began to have
experiences that
drastically altered his
life. Unpredictably, and
without his willing it,
Monroe found himself
leaving his physical
body to travel, via a
"second body," to
locales far removed from
the physical and
spiritual realities of
his life. He was
inhabiting a place
unbounded by time or
death. The author tells
of his initial
resistance to these "out
of body" experiences,
which soon began to
appear with alarming
frequency. As time went
by, however, his fears
were alleviated by his
discovery of a long
history of these
experiences in the
literature of the East,
as well as a
surprisingly large
"underground" in this
country, made up of
people who had shared
Monroe's experiences.
This book is the
gripping personal
account of Monroe's
courageous adventure
into the unknown. This
fully-documented,
first-hand story
challenges the reader to
explore the limits of
our physical
universe-and re-think
his ideas of life and
death. For the
adventurous, the author
also provides
instructions on how to
initiate the out-of-body
experience.
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Adventures Beyond the
Body: How to Experience
Out-of-Body Travel
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by William Buhlman
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William Buhlman has
trained out-of-body
travelers in his
workshop for more than a
decade, teaching people
how to project their
consciousness outside
the limits of their
physical bodies and to
explore dimensions and
worlds beyond everyday
life. Now he vividly
recounts how own
adventures in the
parallel universe
described in the
new-physics theories of
Stephen Hawkins, Paul
Davies, and Fred Alan
Wolf and presents his
step-by-step guide to
astral travel'including
exercises, tips,
techniques, and answers
to your every question
about out-of-body
experiences. And
discover surprising
truths about reality,
past lives, the soul,
and life after death.
Astral travel, Buhlman
reveals, not only can
expand your conscious'it
can help verify the
existence of the soul,
teach you about past
lives, and enhance your
daily life. Find out in
this compelling handbook
for everyone who wants
to venture beyond the
body and take the
ultimate trip.
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When the Impossible
Happens: Adventures in
Non-Ordinary Reality
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by Stanislav Grof
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Materialistic scientists
casts a skeptical eye on
out-of-body experiences
and past-life memories.
But Dr. Stanislav Grof,
the psychiatric
researcher who
co-founded transpersonal
psychology, believes
otherwise. When the
Impossible Happens
presents Dr. Grof 's
mesmerizing firsthand
account of over 50 years
of inquiry into waters
uncharted by classical
psychology, one that
will leave readers
questioning the very
fabric of our existence.
From his first LSD
session that gave him a
glimpse of cosmic
consciousness to his
latest work with
Holotropic Breathwork,
When the Impossible
Happens will amaze
readers with vivid
explorations of topics
such as: temptations of
a non-local uiniverse;
experiments in astral
projection; tales of
synchronicity;
remembering birth and
prenatal life; dying and
beyond; survival of
consciousness after
death. Here is an
incredible opportunity
to journey beyond
ordinary consciousness
guaranteed to shake the
foundations of what we
assume to be reality and
sure to offer a new
vision of our human
potential, as we
contemplate.
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Mastering Astral
Projection: 90-day Guide
to Out-of-Body
Experience
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by Robert Bruce and
Brian Mercer
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This practical guide to
achieving conscious
out-of-body experiences
is based upon Robert
Bruce's extensive
knowledge of astral
projection, Brian
Mercer's methods for
personal success, and
valuable feedback from
volunteers who have
tested this program.
Presented in an
easy-to-follow workbook
format, the
thirteen-week program
introduces astral
projection methods and
provides daily exercises
that progressively
prepares and trains
readers for this
incredible,
life-changing
experience.
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