Karyn

"Every test capable of establishing Survival has been successfully demonstrated. There are tens of thousands of books written by people of unimpeachable integrity recording this evidence". Maurice Barbanell Power of the Spirit 1989 edition, p.8. This week's Friday Afterlife Report is now online at https://www.victorzammit.com/May6th2022

If you are interested in this field it would pay to purchase the book called The Orb Project. One of the scientists has been on a space stations. The Orb Project by Heinemann Klaus Heinemann & Miceal Ledwith A very good study under controlled environment so that dust was not an element. Many people think they know what they are in truth we do not. Studies have told us many things but as to their true nature well that is a surprise ready to happen.

There is a response but I cannot pick it up, will listen again later with earphones.

"Healing others is healing self. For, to give out that which aids others in reaching that which creates the perfect vibration of life in their physical selves, through the mental attitudes and aptitudes of the body, brings to self better understanding."  Edgar Cayce reading 281-18

Another well researched and executed video, well done Alberto.

"You know the life that you are going to live. The hardships are chosen because to endure them, and to overcome them, will bring into play those latent qualities of the self which require development to add their quota to the real, the higher, the true self.” "Guidance From Silver Birch" p. 67. This week's Friday Afterlife Report is now available at https://www.victorzammit.com/April29th2022

The High Self or Spiritual Centre Raymond and I love to share great events with you - especially when they are FREE! There are many questions in the world that science has yet to fully understand. However, the evidence for the potential benefits of psychedelics in the treatment of a wide range of emotional and psychological ailments has been growing rapidly in recent years. While it's impossible to say whether it's possible to truly connect to another realm through plant medicine, we do know that some plants have been used for hundreds of years in spiritual practice and that users have reported experiences that in many respects mirror those of near-death experiences in gaining clarity, spiritual understanding, peace, and often losing their fear of death. This is a fascinating topic that Dr. Ken Ring has explored for a number of years alongside his research on near-death and one that Raymond has touched on in interviews with practitioners like Rachel Harris and he has noted the overlap (and differences) in experiences of near-death and some psychedelically induced states. We think that informed discussion about psychedelic's potential benefits and harms are important in our exploration and understanding of consciousness, especially as it relates to end of life. Both Raymond and I hope to see more research conducted and to learn more about psychedelics potential through careful and monitored use to relieve suffering and increase human understanding. In that spirit, we are happy to share with you this summit and hope that you may find it both interesting and informative. ONLINE EVENT Are psychedelics the new path in mental health & healing? Journey through ancient plant medicines, the latest science & modern practices ~online event REGISTER HERE for this GRATIS EVENT With leading psychedelic experts and healers, you’ll explore: How modern and traditional psychedelic practices foster our understanding of nature, consciousness, and the cosmos with Dennis McKenna. The visions Rick Doblin and Marcela Ot’alora G., M.A., L.P.C. have for the future of psychedelic-assisted therapy — and MDMA’s role in healing trauma. How death and psychedelics are pathways to love and liberation, especially as you approach the “end” of life, with Anthony P. Bossis and Mary Cosimano. The frontline experiences of Dr. Elias Dakwar and Hannah McLane, who are working with Ketamine and psychedelic therapy to treat addiction in underserved populations. Connecting with the sacred plant spirits of Ayahuasca and Huachuma (San Pedro) through guided ritual, song, prayer, and visualization as offered by Andean medicine man Puma Fredy Quispe Singona. And much more!

The High Self or Spiritual Centre by Raynor Johnson The High Self or Spiritual Centre In the opinion of those who have explored most deeply, there is a Spirit beyond the soul. Various terms are used to describe it—the High Self, the Oversoul, the Divine Spark, the true unmanifested “I”. I shall quote A. E. again. “I am a far exile from that great glory, and can but peer through a dusky transparency to a greater light than the light of day. That greater light shines behind and through the psyche. It is the light of spirit which transcends the psyche as the psyche in its own world transcends the terrestrial ego. The psyche has a dual nature, for in part it is earth-bound, and in part it clings to the ancient spirit . . . While I could comprehend a little about the nature of the psyche, I could not apprehend at all the spirit which transcends the soul, for, as the seers said of it, it is eternal, invisible and universal . . . We cannot say that it is more within the heart than it is in air, or sunlight, rock or sea, or that it is more in heaven than earth. It is within us and without us. When we love we are really seeking for it, and I think our most passionate kisses are given to that Lover who will not surrender to us. It cannot be constrained. But there are enchanted hours when it seems to be nigh us, nigher to us than the most exquisite sweetness in our transitory lives.” In Christian teaching no clear distinction is made between soul and personality, presumably because the need for it only becomes apparent when reincarnation is recognised. A distinction is, however, made by St. Paul and others between soul (psyche) and spirit (pneuma). The Buddha, whose teaching has frequently been misunderstood in the West, denied the permanence of the personality (with which most men identify themselves), but most definitely affirmed the High Self or Spirit. He said little about the individual soul, but implicitly recognised it when he gave it the advice, “Be such as have the Self as your lamp, Self as only refuge.” “For one who has attained there is nought dearer than the Self.” He was not prepared to discuss Nirvana, but it seems probable that it is just this attainment of the High Self that it refers to. The extinction or literally “blowing out”, which term Nirvana means, refers to the transformation of the finite soul which disappears in Enlightenment into the great Self. Hindu thought also makes a sharp distinction between the finite self in space and time, and the one true Self (the Atman) which is said to be the same in all and not divisible. The highest affirmation of Hinduism is that the Atman and the Brahman (the Supreme Being) are identical. The recognition of a lower and a higher self is expressed picturesquely in the Mundaka Upanishad: “Two birds, fast-bound companions, clasp close the self-same tree. Of those two, one eats sweet fruit; the other looks on without eating.” Strictly speaking, Hinduism would affirm that it is only illusion (maya) which leads us to recognise two birds: the first is illusory while the second alone is real! There appears on the surface to be a difference of viewpoint between Christianity on the one hand, and Hinduism and Buddhism on the other. Christianity lays emphasis on the value of the individual soul as being dear to God. Hinduism and Buddhism ascribe no final reality to the soul, but only to the One Self manifest in all. Defenders of the first would say that to them it is incredible that the whole process of evolution could produce such noble souls as were obviously manifested through the personalities of Gautama, Lao-Tse, Socrates and St. Francis, only that their distinctiveness as finite centres—observing or observed—should be lost in the One. Why all the travail of aeons of time? Why, indeed, the process of becoming? Is it only for the expansion of the One? If this is seriously maintained—that there is only one Reality—then the world in which many seem to exist must be an illusion or unreal. On the other hand the defenders of Hinduism and Buddhism who defend the One Reality from which all things proceed, by which they are sustained, and to which they return, are in the strongest of all philosophical positions, provided Reality is not merely contrasted with unreality, but is recognised as existing in different degrees. I do not think these two apparently conflicting viewpoints are really at variance at all. One is stressing the “form” aspect of existence and the other is stressing its essential nature. One is stressing the idea of the Many, and the other is stressing the idea of the One. I shall not pursue this theme further at this stage; it is dealt with in Chapter 8. The truth, I believe, rests not in the recognition of a One and a Many, but in the recognition of a One-Many. This profound truth is reflected on many levels of the world, and when we rise above the physical level we must be prepared to encounter great Beings who are at the same time One and Many—to whom the term a One-Many can rightly be applied. In the diagram I have represented spiritual centres to which souls are united as expressions of the one Spirit. Here we have one example of a Group-being or a One-Many. It might be described as a fellowship if this word were given much deeper content than in ordinary use, where it is synonymous with a free association of individuals having a community of interests. Here, the relationship is organic, and the souls are created and nourished by the one central sustaining spirit of the Group. If the reader asks what evidence there is for such Group-beings, I shall refer him to communications which I believe to come from F. W. H. Myers through the sensitive Miss G. Cummins. I quote below two passages which I think provide a guide to right thinking in this field: “A spirit . . . which nourishes a number of journeying souls with its light is a thought of God. This thought is individual in that it has a certain apartness from its Creator, the apartness of the created thing from the One who gave it birth . . . These myriad thoughts, or spirits, differ from one another; many of them, nearly all, before they control and manifest themselves in matter, are crude, innocent and incomplete embryos. They must gather to themselves numberless experiences, manifest and express themselves in uncountable forms before they attain to completion, before they may know perfect wisdom, true reality.” “A spirit manifests itself many times on earth, and it is the bond which holds together a number of souls who, in the ascending scale of psychic evolution, act and react upon one another. So when I talk of my spiritual forebears I do not speak of my physical ancestors, I speak of those soul-ancestors who are bound to me by one spirit. There may be contained within that spirit twenty souls, a hundred souls, a thousand souls. The number varies.” I have confidence in these scripts, for reasons which I have discussed elsewhere. A communication which came to me from another source has strengthened my belief in the conception of the Group-soul. My communicator said: “The souls of human beings travel in groups, and members of each group are inter-related and make a pattern. Discarnate and incarnate souls belong to a group. Though individualised on the earth-plane and seemingly isolated units, on the deeper level they share a common unconscious. In this sphere I am a member of the Group-soul to which belong [names mentioned], and in its higher centres certain mystics. These latter are no longer concerned with the world of men. But those I have mentioned are still passionately concerned with it. On the incarnate level you [names mentioned] and others belong to this Group-soul. When the time is ripe there has to be a move forward in the design or pattern.” The Spirit which nourishes a Group is finite, but possesses great wisdom and knowledge. To its original treasury, potential or actual, it has added much that its member-souls have gathered through ages of time. Perhaps it is true to say that it has actualised potential knowledge which its souls have awakened through their experiences. When all the related souls have reached a certain high level of development the Group is a mighty being, a minor god, a mature One-Many, which can take its place in the Divine Society which governs our world-system. It is interesting to notice that A. E. supports this by his statement, “I have no doubt there are beings as far transcending us in wisdom and power as we may transcend the amoeba.“1 Few of us ever speculate upon man’s higher affiliations, probably for the good reason that our knowledge in this field is exceedingly meagre. Furthermore, it is only when we begin to think about mystical experience that we are driven to consider such possibilities. The religious outlook, naturally enough, has to be related to everyday living, and it therefore easily makes the assumption that man—this aspiring little creature on a wayside planet—is the crown of creation, and of peculiar, if not unique, interest to the Maker of endless galaxies. The mystic, when he philosophizes, is driven towards a broader view in which the universe is seen as a living hierarchy, sustained and nourished by the Supreme Imagination. Its divine life flows outward through innumerable great beings and lesser ones, finally reaching to the smallest and remotest sentient “particles”. This divine life is flowing forth, to return again ultimately to its Source in fully conscious, perfect beings, beyond our highest conception. “The High Self or Spiritual Centre” is an extract from Watcher on the Hills by Raynor Johnson published by White Crow Books. Good Thought We want to impress on you the importance of right and good thought, of continual thoughts of goodwill. If this power of God-thought is strong in humanity and people pray earnestly for the establishment of goodwill and harmony on earth, then so much more help goes to those arranging and planning the future of humankind. We are able to tell you that the light has already broken into dark places and a clearer understanding is coming. We see a better spirit coming among the people; but there is still a great deal to be done before humanity comes through the dark clouds of ignorance into the light. Remember that the social and industrial problems of earth are only solved when love so fills the consciousness of human kind that a person puts first not his or her own good but that of his or her companions. Further Steps on a spiritual Path, Wisdom from White Eagle https://whiteeaglelodge.org.au/

"...at least one week out of each month should be spent in beautifying, preserving, rectifying the body - if the body would keep young, in mind, in body, in purpose."  Edgar Cayce reading 3420-1

Why Spirit Messages are Sometimes Twisted, Garbled, and Distorted Posted on 25 April 2022, 9:10 Although the evidence for spirit communication is overwhelming, it seems well established that messages from the spirit world coming through mediums are often distorted by the medium’s subconscious mind. Moreover, the messages are altered, twisted, and garbled by the inability of the medium to properly interpret symbolic or pictographic messages, or to grasp ideas which are not familiar to her or words not in her vocabulary. The messages are further garbled by the inability of the spirit communicators to lower their vibrations to the earth frequency or to achieve harmonious conditions, not to mention interference by low-level spirits who are closer to the earth frequency than the more advanced spirits. One of the best references discussing the subconscious aspects in such communication is Swan on a Black Sea, first published in 1965. It involves messages coming from Winifred Coombe Tennant through the automatic writing of renowned Irish medium Geraldine Cummins (below) between August 1957 and March 1960. In all, there were 40 separate messages, or “scripts.” Geraldine While in the earth life, which ended on August 31, 1956 at age 82, Coombe Tennant (hereinafter “Winifred”) was a leader in the women’s suffrage movement, an art patron, a philanthropist, a magistrate for her district in Wales, and a liberal politician, serving as a British delegate to the League of Nations. Thus, she used the pseudonym “Mrs. Willet” in her mediumship work to protect her privacy. Her mediumship was studied extensively by members of the Society for Psychical Research (SPR), including physicist Sir Oliver Lodge, Lord Arthur Balfour, prime minister of England from 1902 to 1905, and his brother, statesman Lord Gerald Balfour. The communication with Geraldine Cummins was arranged by William H. Salter, a British lawyer and officer of the SPR. He did not give Winifred’s identity to Cummins and provided only specimens of her handwriting in an envelope to psychometrize by holding the letter to her head. He arranged for Winifred’s two youngest sons, Alex and Henry, to review the messages for factual information and verification. They also had Winifred’s personal diary from which to confirm facts. In the first script, on August 28, 1957, Astor, Cummins’s spirit control, instructed her to put the letter to her forehead. “I see her as a very old woman in the eighties, very fragile. She lost a son when he was only a youth. He was killed when he was nineteen or twenty, I think,” Cummins recorded Astor’s words. (Winifred’s first son, Christopher, was killed in World War I.) Astor said he got the name “Wyn” or “Win,” but he couldn’t get the complete name. He also got the name “Henry” or “Harry” but wasn’t sure which it was. He felt that Wyn or Win was too anxious and trying too hard to show him different memories, thus obstructing the communication. The following day, in the second script, Astor communicated that “Win” was more at ease and explained that she began to get automatic writing when she was a child, but it wasn’t until years later, after she was married, that the power greatly increased. Astor said others were there and got Cummins’s name, Geraldine, but corrected himself and said it was the male equivalent, Gerald. After some conversation, it was determined that it was Lord (Gerald) Balfour, who had died in 1944. (Indications are that Winifred and Lord Balfour had become intimate at some point in his study of her and that Henry was their son.) Astor then relayed the following message from “Win”: “There comes to me from the earth such a feeling of oppression, of worrying, or anxiety, of fear of death, and all is derived from non-belief. If they could only but realize half the glory, even a fragment of the peace of this life I now experience. Oh! If I could only make them accept it, there might at least be some rationality. Rationalists are irrational, and it makes such a confusion, creates so much fear, when death, that deliverer approaches.” It was on the third script that Astor got the names Fred and Win. “No, she says, they are not the names of a man and a woman,” Cummins recorded as coming from Astor. “Put these two names together and you will get mine – Fredwin – she shakes her head. Yes, I see, it is Winfred…..” Astor then explained that Winifred wanted to try to communicate directly through her (Geraldine’s) hand (rather than have Astor relay the messages). Winifred achieved direct communication and explained that the confusion in her first message “was due to my being in a sense compelled to select from your memories while you were selecting from mine.” She said that confusion between the names Henry and Harry was a result of Cummins’s memory of her (Cummins’s) brother Harry, who was killed in the Great War, being “stirred up” when she (Winifred) attempted to get Henry’s name through. “I see now how we can wander and get lost in the memories of the automatist when we so-called dead try to communicate,” Winifred added. “This kind of mutual selection is bound to be what my friend Gerald (Balfour) calls a ‘mixed grill.’ But in the communication of the second message to W.H., whose letter is beside you, I meant what I said. I was clear and collected, as clear as if I was a magistrate sitting on the Bench giving [her] verdict. I was one, you know, who sat on the hard bench.” The second script referred to by Winifred included a message to William H. Salter (W.H.) telling him that he had a free hand in publishing from her diary or other references from her earth life. She added: “My memory is still rather in tatters, but I seem to recollect that I left restrictions as to what should be published. Scrap them. I am convinced – no, I think it is ‘concerned’ – W.H.S. – that people should believe.” In the fourth script, Astor returned and said that Gerald Balfour was with him. He explained that Balfour was the leader of a group on their side and that Winifred was acting as a kind of liaison officer for the group. Balfour communicated that Winifred was extremely nervous and still struggling to adapt to the spirit world. “As in the case of very old people still in the physical body, those who have experienced the full span of life on earth when they come here recall most easily fragmentary memories of the distant past and fail to recollect near events,” Balfour wrote through Cummins’s hand. “As [Winifred] says quite correctly, we seem to swim in the sea of the automatist’s subliminal mind, and any strong current may sweep us away from the memory objectives we have in view, before we attempt to communicate.” Balfour suggested that Winifred could better establish herself by attempting to write more about her early life. There was then a change of handwriting as Winifred returned and gave the name “Morgan.” She immediately corrected herself and said to add W. G. on to Morgan, the result being Morganwg, which is Welsh for Glamorganshire, where she lived many of her early years with her husband and sons. She then struggled to get her husband’s family home, Cadox Lodge, first getting “Cad,” then “Cadre,” “O.” “Ox,” “Cadre Ox,” and finally Cadox Lodge. “How crammed is one’s life with detail!” she communicated. “How difficult to pick out from the mass what signifies in memory. Cadox Lodge presents all that mass to me.” She recalled Dorothy, Eveleen, and Fred, two of her sisters-in-law and brother-in-law, visiting the lodge. (Fred was Frederic W. H. Myers, one of the pioneers of psychical research who had communicated extensively through Cummins in prior years following his death in 1901.) In the fifth script, on September 24, 1957, Astor opened with a comment that “the lady with the darting mind” was with him and was prepared to write. He said that she identifies herself as “Mrs. Wills.” (the first attempt at getting the name “Willet” through the medium’s mind.) Winifred then took over and said she was directed by a “Group” there –“people who once lived at Cambridge, or were connected with it,” and that the group wanted her to explain that “there is a succession of me’s throughout my life – psychic units all building up. The outward semblance, the personality varying, as each psychic unit acts its part upon the stage, then passes on. But behind it is one’s real self, fundamental, greater than its personality. That is what the Group here say. It is what is permanent.” Given the Cambridge clue, along with the name Gerald Balfour, and similarity of the names Wills and Willet, Cummins began to suspect that it was Mrs. Willet communicating. She had read Lord Balfour’s study of Mrs. Willet many years earlier as well as a 1946 book, The Personality of Man, by physicist G. N. M. Tyrrell, who had devoted a chapter of his book to Mrs. Willet. However, they did not reveal her true identity and Cummins said she was unaware of it and that she knew nothing of Winifred’s family or personal history. Winifred continued to provide veridical information, including names, places, and experiences that were confirmed by her two sons or from her diary – information that Cummins could not possibly have known without a team of detectives digging extensively into her history and having access to the diary. Some of the experiences involved trivial matters that no detective could have uncovered. For example, in the 19th script, she recalled her dislike of a prayer asking “to deliver us from sudden death,” going on to explain that she preferred sudden death to a long illness leading to death. Her son Alex recalled his mother telling him of her dislike of this prayer. In the 36th script, Winifred explained that when the messages began two years earlier, the Group had appointed Edmund Gurney as her assistant. Gurney, one of the founders of the SPR, had died in 1888. “They considered that the difficulties were considerable for me in presenting successfully through G. C. (Geraldine Cummins) anything that would make an impression on an intellectual public….We were to work double harness, as it were, he to provide the force, I to be the actual communicator…He shaped the outlines of certain scripts I have written via G.C. I provided the memories and was the communicator who directed the pen. But there were occasions when he trespassed on to the territory of my mind. In fact, his mind, in certain instances, blending with mine, may have, as he admits himself, taken away from the revelation of what was characteristic of me. I want to make it clear that occasionally his keen sense of humour, was too flippant and cheap in character. These I disown, and I ask that in any analysis of these writings, due allowance is made for the Gurney blend in the style and approach of certain of the scripts. There is of course a considerable reside of myself in them. Also, on my own I wrote several intimate personal letters [to Henry] that were entirely me. I am glad to perceive in your dear letter, Henry, now before me, that you recognize something of myself in the last scripts received by you.” (Many of the later scripts involved messages to her son Henry, who did not believe in life after death, in attempt to help him believe.) “On the other hand,” Winifred continued, “I must honestly say that I, as a newcomer to this level of life, would, I believe, owing to the great difficulties of communication, have almost totally failed, if it had not been for Edmund’s experienced assistance and driving force.” Michael Tymn is the author of The Afterlife Revealed: What Happens After We Die, Resurrecting Leonora Piper: How Science Discovered the Afterlife, and Dead Men Talking: Afterlife Communication from World War I. His latest book, No One Really Dies: 25 Reasons to Believe in an Afterlife is published by White Crow books.

In The Next World, historian of religions Gregory Shushan explores the relationships between extraordinary experiences and beliefs in life after death. He first shows how throughout history and around the world, near-death experiences have influenced ideas about the afterlife. Shushan also takes a deep dive into the problem of similarities and differences between NDE accounts. Not only do they vary widely, but so does a culture’s way of responding to them and integrating them into their belief systems. In this book Shushan also compares NDEs with accounts of shamanic spirit journeys to afterlife realms, intermission states between reincarnations from people who remember past lives, and descriptions of otherworlds by souls of the dead communicating through mediums. Accounts of all these phenomena bear striking similarities to NDEs, though also have important differences. Examining them each in relation to the other results in a kind of reciprocal illumination, in which each type of extraordinary experience sheds light on the other. Drawing on over two decades of research into cross-cultural afterlife beliefs and extraordinary experiences, The Next World presents not only an accessible overview of Shushan’s work, but also takes a bold new step in psychical research. By combining ideas and methods from a variety of disciplines – archaeology, anthropology, sociology, and the study of religions – Shushan’s unique take on the issues leads to new understandings of them. Unlike any of these disciplines, however, Shushan also crosses over into metaphysics, philosophy, and parapsychology, considering the implications of the cross-cultural data for the survival hypothesis: Are NDEs and other extraordinary experiences actually glimpses into another world and a taste of the true spiritual reality? If so, what could this afterlife actually be like in light of all the diversity of accounts? Contents Acknowledgements Introduction 1. Near-Death Experiences: Unpeeling the Universal, Cultural, and Individual Layers 2. Revelations in Near-Death Experiences 3. Near-Death Experiences in Early Civilizations 4. Shamanism and Near-Death Experiences in the Indigenous Traditions of Oceania 5. Next Worlds in Victorian and Edwardian Mediumship 6. Between Lives: Reincarnation Intermission Memories 7. What Kind of Afterlife? Culture, Individual, and the Survival Hypothesis Appendix I: Extraordinary Experiences or Cultural Imagination: “All in the Brain” Revisited Appendix II: The Near-Death Experience of Mrs. Leonora Piper References Index Praise for The Next World. “This fine new book by Gregory Shushan encapsulates his decades of painstaking ethnohistorical research on Near-Death Experiences (NDEs) and various related phenomena, spanning a remarkable range of cultures and times. Strongly recommended!” ~ Edward F. Kelly, co-editor, Irreducible Mind, Beyond Physicalism, and Consciousness Unbound. “Advances our understanding of NDEs and of our own nature as few other books have. This truly is a remarkable book.” ~ Bruce Greyson, M.D., author, After: A Doctor Explores What Near-Death Experiences Reveal About Life and Beyond. “Gregory Shushan is one of the brightest lights in the rising generation of scholars in psychical research.” ~ Alan Gauld, author, The Heyday of Mental Mediumship: 1880s – 1930s: Investigators, Mediums and Communicators. “What a breathtaking tour of the expanse of human experience! It left me with a sense of wonder and admiration.” ~ Zofie Weaver, Society for Psychical Research; author, Other Realities? The Enigma of Franek Kluski’s Mediumship and A World in a Grain of Sand: The Clairvoyance of Stefan Ossowiecki. “Both academically accurate and highly entertaining, a remarkable combination. A brilliant book – fun to read!” ~ James McClenon, Ph.D, author, Wondrous Healing: Shamanism, Human Evolution, and the Origin of Religion and The Entity Letters: A Sociologist on the Trail of a Supernatural Mystery. “The Next World draws together several decades of detailed cross-cultural research on phenomena such as Near-Death Experience, Shamanism, Mediumship, Reincarnation and the Afterlife. Shushan’s great strength is his interdisciplinarity and the depth of his scholarship, which makes this book outstanding in an otherwise crowded market. This is a genuinely original work, drawing on classics, history, archaeology, anthropology and the study of religion, as well as a thorough knowledge of parapsychology. It is also an extremely readable book, always balanced in tone and authoritative. The Next World is set to become a key item in the library of anyone seriously interested in religion and the big questions of individual survival and the purpose of life. A good read and I was reluctant to put it down!” ~ Dr. Fiona Bowie Research Affiliate, School of Anthropology and Museum Ethnography, Oxford University Member of Wolfson College Oxford, Author of the best-selling Anthropology of Religion (Blackwell). About the author Gregory Shushan, PhD, is the leading authority on near-death experiences and the afterlife across cultures and throughout history. He is the author of Near-Death Experience in Indigenous Religions, and Conceptions of the Afterlife in Early Civilizations. Currently Visiting Fellow at University of Winchester, and Research Fellow at the Parapsychology Foundation, Dr. Shushan was previously Honorary Research Fellow at the Religious Experience Research Centre at University of Wales, Perrott-Warrick Researcher at University of Oxford’s Ian Ramsey Centre for Science and Religion, and Scholar-in Residence at the Centro Incontri Umani (The Cross Cultural Centre), Ascona, Switzerland. He has lectured at universities in the UK, Ireland, and Switzerland and has given numerous talks on his research in nine countries. “The Parapsychology Association Book Committee has elected Gregory’s book, Near-Death Experience in Indigenous Religions, for the PA Book Award. This Award recognizes books in the field of parapsychology that make significant contributions to science and to the cultural conversation about the implications of parapsychology.” Publisher: White Crow Books Published April 2022. 246 pages Size: 6 x 9 inches / 229 x 152 mm ISBN 978-1-78677-181-0