Karyn

Part two explores how enlightenment and truth are already an intrinsic part of us. Establishing Higher Consciousness in everyday Life. We are much more than this temporary physical self. We live simultaneously in many dimensions. Dimensions are persistent. Descriptions of higher dimension and the value of physical life.

The first of a two part series on States of consciousness (interview with "A Life Economy") Defining the Out-of-Body experience and what is the difference to a Lucid Dream. Taking the OBE to its ultimate outcome will lead to an experience of Unity Consciousness. Instead of simply "indulging" in the novel state of being free of the constrains of the physical body, OBE can be a powerful tool for meditation. For the majority of people here on earth the "waking state" is simply another form of dream, until we become aware of the pervading reality of the present which will lead to "Awakening". What is an "awakened" state and what does it feel like?

You make a valid point, Sfay. A lot of this field is still in the cupboard even today. It speaks to the very thing we are attempting to do here. To make study and research a collaborative effort, not something to be personally held/owned. Of course, where we have people who consider the earth still flat, our world embracing the unseen world living with us in different vibrational fields would still get us burned by some community sections. So long as we walk our truth is my motto.

Witnessing Energy Medicine: Perceptions of a Clairvoyant Seer Webinar Replay Available to the Public until Friday, August 13th Normally only available to IONS Members, we're making this webinar replay available to all for one week. No password required! Watch the Video Despite growing evidence of the positive health benefits of some energy medicine modalities, there is no consensus within the scientific community for how energy medicine works. In an effort to fill in the gaps of our knowledge, IONS conducted a large pilot study to better understand the effects of energy medicine and find clues regarding it’s mechanism of action — the means by which these modalities can affect the body. In this pilot study, energy medicine practitioners conducted sessions with individuals suffering hand and wrist pain. One particularly unique aspect to the design of this research project was the inclusion of a clairvoyant seer present in the room for all the sessions, who observed the event from an energetic level and recorded her perceptions. In including this seer our goal was to explore the questions: · How do energy medicine sessions function from the perspective of a clairvoyant seer? · Do any of these observations relate to changes in the participants’ subjective pain? Enjoy this webinar replay where Drs. Helané Wahbeh and Garret Yount review the results of this data and discuss the implications of their findings. You need to scroll to near the end of IONS to watch the video WATCH NOW!

Saturday, August 7 "Happiness is the love of something outside of yourself! It may never be obtained, may never be known by loving only things within yourself or your own domain!"  (ECRL 281-30)

The first of a two part series on States of consciousness (interview with "A Life Economy") Defining the Out-of-Body experience and what is the difference to a Lucid Dream. Taking the OBE to its ultimate outcome will lead to an experience of Unity Consciousness. Instead of simply "indulging" in the novel state of being free of the constrains of the physical body, OBE can be a powerful tool for meditation. For the majority of people here on earth the "waking state" is simply another form of dream, until we become aware of the pervading reality of the present which will lead to "Awakening". What is an "awakened" state and what does it feel like?

https://www.theinnervoicemagazine.com/ https://99b9539c-64f9-47a6-9274-fc973566db8d.filesusr.com/ugd/98a1fe_c2af11aac8b4400bb0308caa28e86413.pdf As this is in PDF form I do not know how to convert, the links given are the first page of the inner voice magazine and the second link gives you the contents. The magazine is free but if you are able they would not at all reject a donation. If people do not feel it useful I will not keep posting so am relying upon views to get my feedback. Thank you all

"Keep spiritual purposes first and foremost. If these principles are correct, the other forces as they manifest will bring greater opportunities for a well-rounded purposeful life."  (ECRL 1206-15)

"(Q) Is my desire to accumulate wealth in order to provide service for humanity an admirable one? (A) An admirable one; but do not put the cart before the horse! If a person cannot provide service through their income, they will barely keep their body and soul together."  (ECRL 2409-1)

Dissociative Trance Disorder vs. Trance Channeling August 3, 2021 Science Team IONS has published a paper on channeling that investigates the differences between mental disorders and trance channeling experiences. Trance channeling has been defined by Klimo as “the communication of information to or through a physically embodied human being from a source that is said to exist on some other level or dimension of reality than the physical as we know it, and that is not from the normal mind (or self) of the channel.” Of course, there is no room for trance channeling in the materialist paradigm; so current diagnostic criteria usually characterizes channeling experiences as either Dissociative Trance Disorder (a.k.a., Dissociative Possession Disorder) or Dissociative Identity Disorder. However, by comparing trance channeling states to recent diagnostic criteria put forward in DSM-5 and ICD-11 it is apparent that, in most cases, channeling is either (a) an exceptional non-ordinary mental experience, or (b) a non-pathological Dissociative Trance/Possession experience. If this is true, it opens up a new realm of exciting possibilities. Where does channeled information come from? Is it an expression of the channeler’s subconscious? An expression of their voluntary, conscious mind? Or is it a true connection with discarnate entities — angels, aliens, spirits, or otherwise? Trance Channeling vs. Dissociative Trance Disorder Trance channeling has existed in cultures all over the globe, throughout history; from the Oracle of Delphi and her famous Apollonian prophecies to Pharaoh Amenhotep IV’s vision of monotheism. According to Cardena et. al, how often channeling experiences occur in a culture depends on how stigmatized they are. If these experiences are viewed as non-psychopathological expressions then they are more common within that culture. From the mainstream Western point of view, channeling appears to be psychopathological. And yet, if we compare channeling experiences to Dissociative Trance Disorder or Dissociative Identity Disorder, we find stark differences. Let’s take a look at how the Diagnostic and Statistical Manual of Mental Disorders (DSM-5) defines these disorders. The DSM-5 is considered the authoritative work on mental disorders and diagnoses, and is the product of 10 years of study compiled by leading, international experts in mental health. According to the DSM-5, symptoms of Dissociative Trance Disorder include: A significant change in an individual’s state of consciousness; An individual’s sense of identity is replaced by an external identity that then controls their behavior and movements; Recurring episodes or an episode that lasts for several days; Resulting in significant distress, impairment, and/or functioning; The state is involuntary, unwanted, and is not accepted as a cultural practice; Not occurring exclusively during another dissociative disorder; Inability to be explained by another kind of disorder; and Inability to be explained by the effects of substance or medication. Symptoms of Dissociative Identity Disorder (previously known as Multiple Personality Disorder) in DSM-5 include: Two or more distinct personality states are present; Personality states affect sense of self, sense of agency, and may alter behavior, consciousness, memory, cognition, and motor functioning; Amnesia (the inability to recall everyday events, important information, or traumatic events); Distress that affects the individual’s ability to function in their daily life; The state is not accepted as a cultural practice (e.g., a child with an imaginary friend is accepted within Western culture and therefore not a symptom of a disorder); and Inability to be explained by the effects of substance or medication. While there are some similarities between these disorders and trance channeling, there are some critical differences. For example, when channelers take screening questionnaires, they do score higher than control groups — however, their symptoms do not reach a threshold considered pathological, and very few channelers experience amnesia. Perhaps most importantly, functional impairments are usually not found in channelers. They tend to be: Well-adjusted; High-functioning; and Positively impacted by their channeling experiences. These individuals typically feel as though their channeling experiences are beneficial, inspirational, and even of service to their clients, for whom they provide healing. Here is a table that illustrates the difference between trance channeling and disorders: "Other Identities" Channeling DTPD DID Switching to Controlled Uncontrolled Uncontrolled Locus of External External Internal Contact Duration Controlled Variable Uncontrolled Awareness Variable Reduced or Abolished Reduced Number One at a time One at a time At least two Psychopathology Dissociative Identity Disorders Rare Always Always Functioning Impairment Rare or Mild Always Always Where Trance Channeling Goes From Here Channeling is clearly distinct from Dissociative Trance Disorder and Dissociative Identity Disorder. That opens an exciting door for scientists: What is trance channeling, and where does channeled information come from? There are a number of possibilities. Channeling might be: An expression of an individual’s subconscious mind; A voluntary mental mechanism for filtering out trauma; An issue of distinguishing fantasy from reality; or The channeling of disembodied entities. Those who have had channeling experiences believe they are channeling disembodied entities. IONS is very interested in exploring this from a scientific point of view. Why? Because if channeling is what channelers purport it to be, then the materialist paradigm crumbles. To account for a phenomenon like trance channeling, an entirely new worldview would need to be adopted. This worldview would allow for more scientific exploration into phenomena not previously understood. Imagine a world in which it was common practice to communicate with deceased loved ones — as well as interface with entities beyond our physical world, should they exist. Have you ever experienced or witnessed trance channeling? What did you make of it? If you’re interested in learning more, check out Dr. Helane Wahbeh’s (IONS Director of Research) book The Science of Trance Channeling, coming out in September 2021.

Our thanks to IONS for making this available. Blog How Does Channeling Work? July 12, 2021 Helané Wahbeh, Director of Research So you, too, might be wondering about the million-dollar question: How does channeling work? Well, unfortunately, the short answer is that we don’t really know for sure. However, we do have some ideas about how it might work. One of the clearest understandings about channeling is that it is likely not a force. We know this because things that work through force are dependent on space and time. For example, if you had telepathic abilities and your thoughts were a force, they would need to travel from your mind to your brother’s mind (all the way across the country). However, we see in multiple different types of channeling studies that this is not the case. The effects are seen instantaneously and are not dependent on space. That is, it doesn’t matter how far away you are from the device or person — the results are the same. So what does this mean? It means that channeling transcends time and space. The term “non-local consciousness” is often used to describe this phenomena; that our consciousness is not limited to our physical brain and in fact extends beyond it. Some even propose that consciousness is fundamental or the most basic thing in the universe, and that our consciousness is just one small part of the larger consciousness. If we accept this notion as fact, then it makes sense that our intention could act upon the physical world. It also makes sense that our consciousness could influence our reality, which we also observe in multiple experiments. For example, in the laboratory, we see how human intention affects random-number generators. Outside the lab, we’ve studied how chocolate and tea that has been blessed by a monk improves a consumer’s mood! Some also propose that our channeling experiences are an innate part of our everyday lives, acting unconsciously all the time to support us (psi-mediated instrumental response model and first-sight model and theory). Perhaps perceiving beyond our traditional five senses is actually our natural inclination but our abilities are blocked in some way. The Ganzfeld technique was developed based on the idea of blocking out sensory input to see if it improved people’s telepathic and precognitive scores. It did. Studies with psychedelics support this notion as well, as certain substances disinhibit certain parts of the brain and people experience more channeling while on psychedelics. Multiple studies have also shown that our bodies are sensitive to information and energy that our traditional five senses can’t pick up. We see this in presentiment experiments where our bodies change based on information from the future, and from the distant mental intention in living systems experiments where people’s bodies change when someone directs their mental intention to them. Finally, there is some conjecture that the pineal gland has something to do with how channeling works but limited research has been done on this so far. Likely, there is no one way that channeling works. At IONS, we’ve posited that there may be different ways of channeling based on the type of channeling as well as an individual’s Noetic Signature™. If you’re curious to discover your own Noetic Signature™, you can pre-order my book, The Science of Channeling. In it, I’ll show you how to identify and hone your own channeling skills, process the information you receive, and use your unique gift to improve your life — and the world around you. ORDER NOW https://www.amazon.com/Science-Channeling-Intuition-Embrace-Connects/dp/1684037158/ref=sr_1_1?dchild=1&keywords=science+of+channeling&qid=1617556771&sr=8-1 About the author Helané Wahbeh, ND, MCR, is the Director of Research at the Institute of Noetic Sciences and an adjunct assistant professor in the Department of Neurology at Oregon Health & Science University. Dr. Wahbeh is clinically trained as a naturopathic physician and research trained with a Master of Clinical Research and two post-doctoral research fellowships. She has published on and spoken internationally about her studies on complementary and alternative medicine, mind-body medicine, extended human capacities, stress, posttraumatic stress disorder and their relationships to physiology, health, and healing. Dr. Wahbeh is especially known for her research around — and noetic approach to — channeling.

Are There Psychics or Seers in Your Family Tree? August 2, 2021 Science Team Does psychic ability run in families? Dr. Dean Radin, one of the world’s premier investigators of psychic abilities and Chief Scientist at IONS, recently spoke about this topic in a Mystery Wire interview. “Every culture in the world has folklore, about families where people seem to be psychic,” said Dr. Dean Radin, one of the world’s premier investigators of psychic abilities and Chief Scientist at the Institute of Noetic Sciences (IONS). “So that would suggest that there is an element of the talent that is able to be inherited. That in turn suggests that there are genetics involved.” Dr. Radin and his colleagues set out to see if these abilities are stronger in some family bloodlines. The team was genuinely surprised by what they found. “What we originally thought is that we would find that there would be differences in a positive direction and a sense we’d find mutations in the psychics as compared to the controls. But actually, it’s the other way around,” Dr. Radin told Mystery Wire. “There are also variants out there, there are mutations. And so the subset that we found in our control group, who never reported any psychic abilities, and no one in their family ever did, they are the mutants.” WATCH THE ENTIRE MYSTERY WIRE INTERVIEW ON YOUTUBE

Is the Mind Quantum? July 14, 2021 Dean Radin, IONS Chief Scientist In an article I co-authored with Stuart Kauffman, “Is the brain-mind quantum? A theoretical proposal with supporting evidence, we proposed a new way to understand the mind-brain relationship and then discussed the implications of it.” The idea was based on a 1958 suggestion by Werner Heisenberg, one of the founders of quantum mechanics. It concerns the difference between possible and actual states of being. The former is a core concept within quantum mechanics, and the latter involves the world of everyday experience. Heisenberg proposed that a quantum superposition, represented mathematically by the quantum wavefunction, describes “potentia, ghost-like, between an idea and a reality.” We generally do not experience reality as “ghost-like,” but that is nevertheless the nature of naked reality (in this case, meaning before it is observed) as described by quantum theory. We might be inclined to dismiss the implications of such a strange reality because it is so radically different from the way we experience everyday reality. And yet, quantum theory is the most accurate physical theory developed so far, and every experiment conducted to test it, regardless of how bizarre the prediction, has been confirmed. So we may not like it, but we do seem to reside in a ghost-like reality, at least when we’re not looking. Now, consider that the very concept of a quantum superposition, often illustrated by Schrodinger’s famous thought experiment as a cat that is simultaneously dead and alive, is a logical impossibility in the actual, everyday world. That is, a superposed cat violates a logical assumption about the way the actual world works: a cat cannot be both alive and dead at the same time. This constraint is known as Aristotle’s “law of the excluded middle.” In the real world, a statement can be true or false, but it cannot be both true and false at the same time. By contrast, after observing a quantum system, it does obey the law of the excluded middle. That is, when we observe Schrodinger’s cat, it can only be dead or alive. The act of observing somehow “causes” a transition to occur from a superposition of possible states to one specific state. From a quantum perspective, then, an unobserved photon, as an example, can be anywhere. But an observed photon can only be here or there. Aristotle would be pleased. Based on this line of thought, we proposed that the world consists of both ontologically real “possibles” that do not obey the law of the excluded middle and ontologically real “actuals” that do obey the law of the excluded middle. In addition, and this is a critical point, the observer – mind – converts “possibles” into “actuals.” It turns out that this idea solves outstanding mysteries of quantum mechanics: spatial non-locality, which-way information, why measurement of one of N entangled variables instantaneously alters the amplitudes of the remaining N -1 variables, and why there are “no facts of the matter” between measurements (see references 2, 3, and 4 for details). It also raises the possibility that some aspects of the mind are non-local in the quantum sense and that the mind plays an active role in the physical world. In particular, if this idea is correct, then one could predict that two types of nonlocal experiences ought to be reported: 1) The mind ought to be able to extend beyond the mind-brain system, and the act of observing a distant physical system would, to some degree, directly influence the characteristics of that system; and 2) The mind would occasionally interact with other minds, where minds perceive hidden or distant objects or events, and where minds directly influence aspects of the physical world. These effects, of course, include the whole range of reported psi experiences, of which there is substantial anecdotal evidence as well as scientific evidence. References Kauffman S, Radin D. 2021. Is the brain-mind quantum? A theoretical proposal with supporting evidence. https://psyarxiv.com/qejzr/ Kastner R, Kauffman S, Epperson M. 2017 Taking Heisenberg’s Potentia Seriously. International Journal of Quantum Foundations. 4(2): 158. Kauffman S. 2020. A New View of Reality: Mind and Actualization of Quantum Potentia. Journal of Cognitive Science. 21(3): 475 Kauffman SA, Roli A. 2021. What Is Consciousness? Artificial Intelligence, Real Intelligence, Quantum Mind, and Qualia. ArXiv210615515 Phys. Stuart Kauffman MD is a prominent complex systems theorist, author of numerous books on complex systems and theoretical biology, and former professor at the University of Chicago, University of Pennsylvania, and University of Calgary. Thanks to IONS for this information.

“What does have absolute meaning, however, is the way in which we treat others, including animals. We shape our universe by the love or malice, the compassion or indifference, we bring to our relationships with our fellow beings". Dr. Bernard Haisch This week's Friday Afterlife Report is now online at https://victorzammit.com/August6th2021/ ‌

Volume 8, No. 4: August 2021 Contents list: —~—☼—~— The Pioneer (bi-monthly) is now part of the recommended reading for the Spiritualists’ National Union’s education courses. This history journal is presented using original researched material wherever possible. Articles and quotes are taken from original sources as they were published at the time and reproduced by optical character recognition (OCR), the conversion of scanned images of handwritten, typewritten or printed text into machine-encoded text. This means that grammar, old English, spelling mistakes, etc. are not usually changed. However, long paragraphs are sometimes split for easier reading; any errors or explanations needed are noted in footnotes. Special thanks to Charles Coulston for his work in sub-editing this issue —~—☼—~— 131 – Pioneer’s eighth birthday – Reaches Two Thousand Three Hundred Individual Subscribers! 132 – Forty-Seven Years of Propaganda! What the Pioneers Actually Said Editors of the “Two Worlds” 137 – Am I Dead Or Alive? War “Dead” Are Not Always Aware Of Their Passing On – Estelle Roberts 139 – London University’s Interest – Another Psychic Research Centre Formed 142 – One-stop Website – Paul J. Gaunt 143 – A War-Time Remarkable Healer – W. H. Lilley – Concluded Spirit Doctor Plans This Healing Home – Sanctuary To Be Mecca For Hundreds Of Sufferers Royal Physician Consults Spirit Healer – He says guide’s diagnosis and remedy saved his patient’s life Spiritualist M.P. Tries To Get Our Healers Exempted From New Bill – An “Assurance” From Minister Of Health 154 – New SNU Pioneer Page 155 – Maurice Barbanell – Before he was famous The God Idea – A Paper read to the Summer School Students 1929 – M. Barbanell, Dipl., S.N.U. “Subscribe” free to Pioneer or contact the editor – pioneer@snu.org.uk All references to Psypioneer in this issue are archived at http://psypioneer.iapsop.com/ Pioneer was launched at the Torquay AGM 2013, replacing the SNU hardback magazine of the same title; a special edited edition of the first issue was published for the delegates. The front page noted: The foundations of the Spiritualists’ National Union were laid over a long period of time, and its growth ensured by dedicated pioneers, many of whom have been forgotten. Most readers will be unacquainted with their names and the roles they so valiantly played in the building of the SNU, an organisation that today stands firm due to their bold efforts. This journal is dedicated to those Pioneers. —~—☼—~— The AGM this year, 2021 Marking the journal’s eighth birthday Pioneer is pleased to announce it has reached: TWO THOUSAND THREE HUNDRED individual subscribers! Additionally, there are SNUi & on-line readers —~—☼—~— What the Pioneers Actually Said —~—☼—~— The article below was published in The Two Worlds, June 1st, 1934, at that time looking back over the last forty-seven years of its editors’ viewpoints during their editorship. It’s interesting now, a further eighty-seven years later, to look back and see whether or not we would now agree with their comments. As a good example, some will say these early years were the heyday of Modern Spiritualism—when physical mediumship was prevalent, with the introduction of partial and full-form mediumship, i.e. materialisations, in the early 1870s. Many of the early mediums started in various forms of physical mediumship, like Emma Hardinge Britten and James Morse, who are featured in the article below, but they were soon to be developed into what was looked upon as a higher mediumship—passive mental development, mainly trance orientation; this was considered the best way forward to bring the new Spiritualism to public attention. Dark séances were considered problematic in their development and with public presentation due to their nature, with the use of psychic fluids—its sensitivity and reaction causing numerous claims of fraud, e.g. impersonation, within the Spiritualist movement and outside. However, the problem was in some cases more probably a lack of understanding with such a complex form of mediumship—these avenues, examples and problems are discussed in the Pioneer three-part series: “A Question of Fraud”. 1 The Two Worlds has always had a very close association with National Spiritualism from the birth of the Union, with free space given in the then weekly journal, the publication of its AGMs, etc., which can be found referenced within the pages of Pioneer. —~—☼—~— Forty-Seven Years of Propaganda ! What the Pioneers Actually Said By JAMES LEIGH WHAT did the pioneers say? One overhears frequently in Spiritualist circles expressions of admiration for the vision which inspired the early missioners of Spiritualism. Less frequent are the expositions of what those pioneers actually taught; and there is the possibility that in the case of Spiritualism, just as has happened in other religious movements, men will forget the message of the enlightened one in idolising the exalted nature of his personality. It is not an accident that The Two Worlds has numbered among its contributors nearly every figure of note in Spiritualistic records; nor that its Editors have included some of the most brilliant Available in a free Pioneer pdf booklet: see “New SNU Pioneer Page”, as advertised elsewhere in this issue. minds that the Movement has known. Emma Hardinge Britten, who founded the journal in 1887,2 was undoubtedly the greatest woman propagandist, and the most prolific writer, we have ever possessed. E. W. Wallis, J. J. Morse, and E. W. Oaten had enviable reputations as trance orators. Browsing through past volumes of this adventurous organ, one reads leading articles which display such freshness, and singular adaptability to the conditions of the moment, that they might have been written for present-day publication. It becomes increasingly evident that although there have been changes of heart and mind during the last fifty years, yet the Spiritualist Movement is substantially the same. The changes have been superficial only: they do not apply to fundamentals. Writing in 1889 on the attitude of inquirers, Mrs. Emma Hardinge Britten said :— There are three classes of believers inimical to the association of Spiritualists in the form of union. The first of these are the selfish and apathetic, who, having obtained all the information they desire for themselves, care nothing for what becomes of the matter in relation to others. The second class are those who fear that their particular form of sectarian belief may be in danger if Spiritualism becomes strong. The third class are the few who have assumed leadership, set themselves up as “the hub” around which all the spokes of the human wheel must revolve or stop—in a word, the arrogant and selfish who are determined to “rule or ruin.” With all or either of these classes the true and rational Spiritualist has nothing to do. Platform Inefficiency She had definite views on the question of professional mediumship—to-day a topic of considerable controversy—and always advocated that those who gave their time and “their very life, to say nothing of the anxiety, fatigue, and persecution attending such an unpopular work,” should be adequately rewarded. But her voice was ever raised in condemnation of the illiterate exponent. . . . “The idea of placing the illiterate on a platform to teach the educated, or expect the cultured minds of a higher world than man’s to do justice to noble and exalted themes through ignoble or imperfect instruments, is an absurdity.” Spiritualist Principles Her successor, Mr. E. W. Wallis,3 spoke often and clearly in defence of a broad and comprehensive Spiritualism :— Spiritualists (he said) look towards the dawn. They are no longer slaves to tradition, nor do they bow in idolatrous worship of a fetish. Their Church is the world. Their Bibles are the books of books: the human spirit and Nature’s wondrous pages. 2 It should be noted that The Two Worlds was co-founded by Emma Hardinge Britten and Edward Wallis; for further information please see Psypioneer, Vol. 9, No. 5: “After Forty Years – An Outline of the History of “The Two Worlds” ”. 3 See Pioneer, Vol. 5, No. 5: “Edward Walter Wallis (1855–1914)”, “Forming of a National Spiritualism”, “A National Memorial Tribute to the Life and Work of Edward Walter Wallis”. Their worship is work for humanity. Their prayers are pure thoughts, loving sympathies, and kindly services. Their altar is truth. Their aim is to be true to the light within. “Onward” is their motto. Their salvation is by knowledge and love, from ignorance and wrong. Their atonement is at-one-ment with God. Their heaven is harmony, here and hereafter. What a fine set of affirmations ! Mr. Will Phillips, a writer with almost a pugilistic style, was another who never minced words. In these days of dark circles, it is noteworthy that a former Editor should have written in strong and unqualified denunciation of darkness as the arch-enemy of spiritual progress. “If the dark seance is necessary, then it is no place for the man in the street,” said Mr. Phillips. “It is fit for laboratory research alone. What can people expect of the hysterical man or woman who, worked up to a high pitch of excitement by music and expectation of the marvellous and uncanny, loses grip of his reason and acts in the most foolish fashion in face of a phenomenon which demands all the resources of reason and judgment ?.” Those words have their significance for today. Indeed, darkness was said by Mr. Phillips—and with abundant testimony of fact—to constitute the “curse on materialisation.” College for Mediums He was another who worked for the founding of a training college for psychics. . . . Mrs. Britten, who occupied the Editorial chair of The Two Worlds at its inception, constantly advocated the founding of a modern “School of the Prophets.” 4 We have done our best to faithfully second her efforts, feeling convinced that in the principle of education, especially of a psychic mature, lies the greatest hope for the future of Spiritualism. Mediumship is the backbone of Spiritualism, but if the vertebra be weak and ill-developed, how can the body be held in a position both healthy and dignified ? A pertinent question, and one that recalls Mrs. Britten’s attitude to undeveloped speakers, exponents and mediums. Mr. J. J. Morse more than once sounded a note of warning in reference to “royal roads” of psychic unfoldment. “Mystery, he said, “is always to be avoided. The safest road, not the royal road, to the development of mediumship is not a promiscuous public developing circle; not the secrecy of meetings said to be guarded by signs, symbols, perfumes, incantations or mysterious Mahatmas. No! the safest road is that which sensible Spiritualists have followed these sixty-odd years—the private home circle—where the spirits whom we know may come to us and aid us in the unfoldment of those faculties which they use for communication.” 4 See Pioneer, Vol. 2, No. 5: “Wanted: A College For Mediums – Emma Hardinge Britten” – “A Spiritualist’s College – Lorraine Haig”. A Silver-Tongued Orator Mr. Morse spent many years on the public platform, and his trance orations are among the best in Spiritualistic literature. His articles were also said to be written under the influence, though not control, of his inspirer, “Tien Sein Tie,” whom another pioneer once described as “wise as Plato.” 5 “Tien” was familiarly known to Spiritualists as the silver-tongued Chinese orator. The work in which Morse and this personality were engaged became very dear to them, and they were always concerned for its welfare. An editorial article written in 1906 reveals this concern :— “Is our Cause in danger of drifting from the principles for which our early workers fought so hard, and suffered so much to establish ?” he asked; and he contended, “The boast and pride of the early Spiritualists were that Spiritualism stood for facts and not beliefs, for progress and new ideas, for liberation from the thraldom of opinions no matter how ancient or sacrosanct, if they were demonstrably founded upon inaccuracies. The Cause in those early days stood for reform in religion, science, morals, and advance in our social and industrial conditions. Has it lost its grip upon the radical thought and utterances of the past? Have we surrendered to others the work which we at one time appeared destined to undertake ? Have we missed our opportunity ? Has the putting aside the philosophy deducible from our facts, in favour of sensational and emotional methods, flooded our Movement with those who care for nothing more serious than a public seance ?” Spiritualism or Psychism ? During the period Mr. E. W. Oaten has occupied the position of Editor, he has insisted on maintaining standards of his predecessors. “We need to realise that mediumship is something more than the exercise of psychic faculties,” he says. “There is a growing tendency to concentrate upon psychic phenomena rather than upon the sound mediumship which gives evidence of spirit activity. Mediumship implies co-operation with the Spirit World in such a certain fashion that the evidences of spirit activity can be determined behind all psychic phenomena.” Elsewhere he declared :— The main fact which emerges from Spiritualistic investigation is that it is possible to commune with humans who have passed through the gateway of death. They might well have attained more knowledge concerning the spirit world since their residence in their new abode, but it must not be forgotten that they are still human beings with human failings. The wisest souls on the spirit side of life are those who have long passed beyond the shade of earth. While they are interested in the development of the human family as a whole, they have very largely lost their close and detailed touch with the everyday events which form our lives. Let us not be mistaken ! They cannot, and will not, put the bit in our mouths, and by pulling the reins guide us wherever we desire to go. Nor is any message infallible which comes from human minds. Inspiration for To-day These sane words, and bid us be cautious in assessing the value of messages from the Beyond. There is nothing in Mr. Oaten’s Spiritualism which is not practical—a statement which is amply borne out by his frequent expression belief that “the most 5 The name 'James Morse' frequents many issues of Pioneer, for example see Vol. 6, No. 3: “Emma Hardinge Britten & James Johnson Morse – Full Script”. important thing about life is living it” in such a way as will promote general happiness and wellbeing. These, it is true, are insignificant quotations—mere “chips from the workshop”— but they do display the matter-of-fact nature of the inspiration which attended the early instruments of Spiritualism. That inspiration is as necessary and important to-day as ever it was. Incidentally, the New Two Worlds aims at maintaining the high idealism of its founders. Every week we shall print some pregnant quotation from a pioneer medium—some message which, though perhaps an early record, has nevertheless a significance for the needs of the present hour. —~—☼—~— Editors of the “Two Worlds” Emma Hardinge Britten 1887-1892 Edward Walter Wallis 1892-1899 Peter Lee (acting editor) 1898-1899 Will Phillips 1899-1906 James Johnson Morse 1906-1919 Ernest Walter Oaten 1919-1945 Ernest Thompson 1945-1952 J. W. Herries (acting editor) Crestern Roskelly 1952-1957 Maurice Barbanell 1957-1981 Tony Ortzen 1981-1985 Kay Hunter 1985-1988 Ray F. Taylor 1988-1993 Tony Ortzen 1993- 6 In 2016 the directors of the “Two Worlds” had decided to offer the Union all their volumes from 1887 to present on permanent loan. The Editor, Tony Ortzen, contacted President David Bruton to see if the Union would accept this offer; of course there was little to consider and the offer was met with an overwhelming “Yes, please!” 7 —~—☼—~— 6 Italic denotes circa: Possibly another editor between Roskelly and Barbanell, Taylor and Ortzen. 7 Pioneer, Vol. 3, No. 4: “The “Two Worlds” and the Spiritualists’ National Union – “Again Unite!” AM I DEAD OR ALIVE ? There are various accounts of passing generally under extreme conditions like wartime, tragic accidents, etc., where the spirit is said to be totally unaware of its transition. This is evident in some of the Leslie Flint direct voice recordings, where the dead person seems totally unaware of what has happened. Another example is Carl Wickland; see Pioneer, Vol. 6, No. 5: “Story of Dr and Mrs Carl A. Wickland”.8 “Often these spirits were ignorant of the fact that they were “dead,” and did not realise they had attached themselves to people on earth. “The task of Dr. Wickland and his helpers was to convince them, once they controlled the medium, that they could release themselves from their earthbound state. The investigators interrogated these spirits, obtained proofs of their identities and then showed them how to progress. It often took more than one seance to convince the obsessor that he had passed from earth.” As a public demonstrator Estelle Roberts aired this question during WWII. Estelle Roberts Proves— War “Dead” Are Not Always Aware Of Their Passing On WAR brings its own difficulties to spirit communication, as Estelle Roberts has discovered. The famous medium refers to these problems by asking three questions: “Do our boys always realise that they have passed on? “Why is it that loved ones on the Other Side and also the guides occasionally say that they have not come into contact with a certain person who has recently left the earth, and state further that they know nothing of his whereabouts ? “Is there an intermediate state of life between the earth and the spirit world, where such souls sometimes temporarily dwell, eventually to be reached by the guides who make them realise that they have gone through the experience called death ?” The Missing Airman These questions arise because of this medium’s own experiences. She cites some examples. The authorities reported a young airman as missing. His parents have been Spiritualists for many years. They approached Estelle Roberts with a view to getting definite evidence of his whereabouts. Their spirit daughter, a good communicator, and others members of the family who had passed on, all declared that they had not seen the missing boy. They knew that his 8 Dr. Wickland’s book, “Thirty Years Among the Dead”, originally published in 1924. 9 Psychic News, February 7th, 1942. aeroplane had crashed into the water, but they could supply no further evidence. One spirit relative volunteered the information that the boy was badly knocked about. Between Two Worlds These communications were regarded by Estelle Roberts as inconclusive. Later in the day, she herself got into touch with Red Cloud and asked him why further information had not been forthcoming. Red Cloud explained that in all probability this young airman was somewhere in a state between the two worlds of life and that the guide would “lower his vibrations” in order to try to reach him. The medium then arranged for another seance to take place with the parents. When they arrived, Red Cloud told her that he wished to place her in trance—most of her sittings are given normally these days—as he had found the boy, who was now settling down in the spirit world. The guide had promised the airman that he would speak to his parents. Then, through his entranced medium, Red Cloud explained what happened after the crash. The young airman, not realising that he was “dead,” had returned to his aerodrome to carry on with his duties. When Red Cloud got into touch with him, the airman would not at first listen, but after much persuasion he consented to accompany the guide, on the distinct understanding that he could personally speak to his parents. Red Cloud got the airman to take control of the medium. The evidence that the boy gave his parents startled them in its conclusiveness, especially when he referred to certain documents which he had on earth, and his knowledge of how his parents had dealt with them since his passing. Definite proof was given that this young man had been killed. The body has since been recovered. When the medium came out of trance and learned from the parents all that had happened, she said it seemed strange that a member of a family so interested in Spiritualism should find himself earthbound. The parents replied that he was the only member of the family who refused to interest himself in Spiritualism ! Estelle Roberts quotes another example. The mother and wife of an airman reported missing, both complete strangers to the medium, came for a sitting. The sitters received proofs of spirit identity from members of their family. Then one who was not a relative communicated and gave his name. From his many statements they were able to confirm that he was the only other person in the aeroplane. “I Have Not Seen Him’’ This is what he said, ‘We were on night patrol and were shot down over the water. I remember seeing K— (the name of the missing man), just as we went down. I have not seen him over here.” Arising from this spirit communication, Estelle Roberts asks, “Where is this missing man? Red Cloud has not yet found him on the Other Side. Is he between the two worlds, or still alive somewhere on earth? Why did the other occupant of the aeroplane communicate ?” In the light of these experiences, Estelle Roberts comments: “These examples go to prove how necessary it is for mediums to be absolutely certain before they state definitely whether a soul is still upon the earth or has passed on to the Other Side. They should be very careful not to jump to the conclusion that, because they cannot get into contact with a soul, this means he must still be on the earth.” —~—☼—~— The National Laboratory of Psychical Research: Its director, Harry Price, transferred the National Laboratory under the direction of the University of London Council in 1934; the article below, published in the Two Worlds, July 20th, 1934, outlines this valuable resource: —~—☼—~— LONDON UNIVERSITY’S INTEREST Another Psychic Research Centre Formed THE National Laboratory of Psychical Research, which was formed to apply scientific methods to the investigation of supernormal phenomena, has just become merged in a new body—the “University of London Council for Psychical Investigation.” This involves the transference of the Laboratory to a University group composed of representatives of the various faculties and colleges. In a circular announcing the change, it is stated that the formation of the University of London Council for Psychical Investigation is of considerable historic interest, as it is the first academic group in Great Britain to study mediumship, and the first academic group in any country to possess a laboratory specially equipped for the study of psychic phenomena. The “National Laboratory” was founded in 1925,10 and possesses a valuable library of works devoted to the various aspects of Psychic Science. The new group will continue to use the rooms of the Laboratory—13D, Roland Gardens, South Kensington, London, S.W. 7. Mr. Harry Price, late Director of the Laboratory, will become Hon. Secretary of the new organisation, and the Council is composed of those professors and other members of 10 The National Laboratory of Psychical Research was established in Bloomsbury, London in 1923; further details at the end of this article. London University who are interested in psychical phenomena. It is not, however, officially connected with the University. Its members are:— Prof. F. A. P. Aveling, Professor of Psychology at King’s College; Dr. Guy B. Brown; Prof. Cyril Burt, Professor of Psychology at University College; Prof. J. C. Flugel, Assistant Professor of Psychology at University College, and President of the British Psychological Society; Mr. C. E. M. Joad, Head of the Department of Philosophy and Psychology at Birkbeck College; Mr. C. A. Mace; Prof. J. MacMurray, Grote Professor of the Philosophy of Mind and Logic; Mr. E. D. Macnamara, Physician to the West End Hospital for Nervous Diseases; Mr. S. G. Soal, M.A., B.Sc.; Rev. Prof, E. S. Waterhouse, Professor of the Philosophy of Religion. In a statement which appears under the above names, it is declared: “It is sincerely hoped that all persons who are possessed of abnormal powers will place themselves in the hands of the new Council, as it is only with the cooperation of what are known as “mediums,” that it will be possible to elucidate those mysteries of the seance room which for nearly 100 years have been studied under the term ‘Psychical Research’.” Mr. Harry Price, when interviewed by telephone on Tuesday morning, told our representative that the move was inspired principally by the wish to interest orthodox and official science in the analysis of mediumistic phenomena. In answer to other questions, Mr. Price said: “The history of this Council is that about 12 months ago, I offered, through Mr. C. E. M. Joad, my laboratory and library to the London University. I also offered to equip and endow a Department for Psychical Research—if the University would accept it. After many months of deliberations and consultations, the authorities regretted that, owing to lack of accommodation, and to the fact that no college could be found to ‘father’ the suggested department, my offer could not be accepted. They were entirely sympathetic with the idea. “A long list of Foreign Correspondents, of academic status, has been prepared,” —~—☼—~— Editor’s Note: As referenced in the above footnote, the National Laboratory of Psychical Research (NLPR) was established in Bloomsbury, London in 1923. In 1926 the NLPR relocated to Queensbury Place, South Kensington; this was the building of the London Spiritualist Alliance, where Price rented the top floor.11 In c.1929 it again moved, this time to 13, Roland Gardens in South Kensington. In 1933 Harry Price made a formal offer to the University of London to provide a Department of Psychical Research and to loan the equipment of the National Laboratory and its Library. In 1934 the University of London Council for Psychical Investigation was formed, with Price as Honorary Secretary and Editor. Two years later, in 1936, Price transferred the library on permanent loan to the University, followed shortly by the laboratory and investigative equipment. It appears that all experimentation was halted with the outbreak of WWII; Harry Price died in March 1948. Today this valuable archive is available for researchers, historians, etc., at Senate House (Library Archives), University of London, Malet Street, London. 11 In 1955 the LSA changed its name to the College of Psychic Science; later, in 1970, it became the College of Psychic Studies, as it remains today. The photograph is the séance room at Roland Gardens in South Kensington; it was in this room that the NLPR Council carried out five experimental séances with Helen Duncan in 1931; also during this time period the London Spiritualist Alliance’s research department, the “London Psychical Laboratory” (LPL), was also carrying out test séances with Helen Duncan. Both subsequent reports were very unfavourable towards the medium – owing to the analyses of “ectoplasm” and the suggestion of “regurgitation” mentioned in both reports. —~—☼—~— Later this year Pioneer will publish the claims of “regurgitation” in the Helen Duncan mediumship from the archives at Senate House, University of London. New One-stop Website: www.pauljgaunt.com The home page gives a direct link to all the back copies of “Pioneer”; subscribe free, etc. The home page links to: Lectures on the History of the Spiritualist Movement with some specialist subjects. Study Weeks at the Arthur Findlay College as advertised elsewhere in this journal, with a link to book and further information This page also has some free downloads of the factual information on “Hydesville” “SNU Seven Principles” Primarily advisable for the SNU educational courses Also, a link to all “Psypioneer” issues often referenced in Pioneer —~—☼—~— Continued from the last issue: A War-Time Remarkable Healer W. H. Lilley Over the last three issues of Pioneer we have been publishing a series of articles from Psychic News; this issue of Pioneer concludes this early period of Lilley’s setting up of his healing ministry. Below is taken from Psychic News, February 7th, 1942: SPIRIT DOCTOR PLANS THIS HEALING HOME Sanctuary To Be Mecca For Hundreds Of Sufferers By A Special Correspondent “The Ninth Wonder of the World.” That is how our special correspondent, resuming, in his fourth article below, the story of the spiritual healing nursing home opened at Tudor Lodge, Cheltenham, describes the famous healer who controls it, W. H. Lilley, of Leeds and Hull. WHEN first I knew that W. H. Lilley, the healer with 20,000 patients to care for, had “broken the back” of my debilities by curing my back—had broken the physical bondage of 20 years—I couldn’t believe it. Some of the greatest truths are unbelievable—at first. Their realisation, their implications, are too staggering. You want time to adjust yourself, to get the “feel” of your new world. To tread again in the sunlight, to feel fitter and to look fitter, to own stronger nerves, to be enjoying, not apostrophising, life again, to know a deeper spiritual awakening—the sudden mutation that drops you back into this world you left behind, leaves you first bewildered, then deeply thankful, and finally, as the full awareness of your rebirth dawns on you, delirious with joy. THE NAME DID IT My cure was made possible in the beginning through Mr. and Mrs. John Lilley. Five years ago, they bought Tudor Lodge. They converted one of the ground floor rooms into a church. They lavished money on it, so that it became a very beautiful church. Mediums came from all parts of the country to conduct the week-end services. Cheltenham Fellowship Sanctuary they call it. Then, 13 months ago, they decided to go a step further. Having met the needs of the soul, they turned their thoughts to the needs of the body. Struck by a coincidence in nomenclature, and having read of his cures in Psychic News, they offered the house to their namesake—but not kinsman—W. H. Lilley, the Leeds healer, as a spiritual healing nursing home. They travelled to Yorkshire. Lilley and his colleague, Arthur Richards, came west. And so was laid the corner stone of spiritual healing of the future. CHOSEN IN TRANCE The house was planned for its new purpose. Dr. Letari, entrancing Lilley, decided to what use the various rooms should be put. He chose his treatment room—“the osteopathic room,” they call it. On the same floor is the consulting room—“the doctor’s room”—giving on to the north side of the garden, where they are already talking of building an annexe, as the demands that will inevitably be made upon the house exceed its capacity. Upstairs, the doctor selected his main dormitory, and before very long had six gleaming white hospital beds installed. The blue and cream colour scheme in this suntrap room where the sick will be made whole is entirely the doctor’s doing. So are the decorations and furnishings in the osteopathic room beneath it. A simple, restful corner, this, with just sufficient to fulfil its object, and no more. A plain, ordinary osteopathic couch. Sunlight, infra-red, and radiant heat lamps—massive pieces, these. A surgical instrument cabinet. A surgical trolley. Basins. A chair. That is all. The same healing colours are seen in the decorations here as upstairs. In this comparatively small room, overshadowed, almost, by the peaks of the Cotswolds, lies the hub of the whole organisation. It is the temple of healing to which I owe a debt that at the moment I cannot attempt to repay. LICENCE REFUSED Still, despite all I have told you, the house lacked one thing. A licence. The first application was peremptorily refused—a decision which was “not likely to be varied.” Then Arthur Richards engaged a state registered nurse—soon there will be two in the home, in addition to three assistants brought from the Leeds and Hull Sanctuaries—and forthwith appealed to the local committee for a further hearing. This maternity and child welfare committee of 25 men and women was specially convened to meet him and William Lilley. Here are some of the facts that emerged from their answers to the committee’s questions. The House of Divinity is not a profit-sharing organisation: monies over and above the bare needs of maintenance are put back as capital. It is from this money, as well as from the gifts of benefactors, that the cost of founding, equipping and maintaining future nursing homes will be met. SERVICE WITHOUT PAYMENT For his own herculean labours in the cause of healing, Arthur Richards draws no financial reward. As he explained to the committee, he is managing director of a firm engaged on the production of aircraft components, and employing 200 persons. The Leeds Sanctuary was once the board-room of his company. So you get the strange juxtaposition of a hive of engineering and a healing sanctuary in one and the same building, a common entrance serving each. Richards is as heart and soul in healing as Lilley. He devotes the greater part of his day to the work of the House of Divinity—not just a day here and there, but every day—and yet his business flourishes. It has considerably expanded, in fact, since he joined forces with Lilley and turned his premises into an ever-open door for the sufferer. 145 As chairman of The House of Divinity—Lilley is its president—his duties are many and varied. Healing by hypnosis and psychology—it was Dr. Letari who developed these gifts in him—and the handling of a heavy daily post are only two of them. He is a man of immense personal charm, whose utter sincerity is apparent the moment you meet him. He is deeply concerned that all credit for the work done by the Leeds, Hull and Cheltenham Sanctuaries should go to his colleague, and none to himself. The attitude is typical of him. As with all healers, his work is his reward. “It is a tremendous privilege,” he confesses to me, “to be used, along with other colleagues, as a terminal for the material expression of the power from the infinite source. Whose secret has been lost because of materialism over the past centuries.” To return to the maternity and child welfare committee. How many patients, they asked, had Lilley ? When he told them they nearly collapsed. “Twenty thousand,” he replied. One thousand of those are personal patients. DECISION REVERSED In a few minutes, Tudor Lodge had its licence. The three of them had walked in and upset a decision which was “not likely to be varied” ! the three of them,Yes, for the good Dr. Letari was there, too. He had said the previous day that he was going, and sure enough he went. “Don’t worry,” he had said, “all will be quite well.” That is how a bit of history was made in Cheltenham on December 10, 1941. Since Mr. and Mrs. John Lilley’s offer was accepted, £1,000 has been spent by The House of Divinity on the equipment of Tudor Lodge. As much as £2,000 more is likely to be spent. Part of this huge sum will go upon curative baths of all types, to be laid down in the lower ground floor. Accommodation at present is for 12 in-patients, including free beds for those unable to pay the fees. You see, they think of everything. As the work of the home becomes known, as word of its beneficent mission spreads from person to person, hundreds of out-patients are expected. GROWING POSTBAG Already, as the result of these articles, they have had to clear the decks for action, to cope not only with the personal callers, but with the huge accretion of mail and the consequent heavy calls made upon William Lilley’s diagnostic powers. So if some of you do not receive a reply by return of post, you will understand, won’t you? And you will, all of you who are sick and send an article in daily use, get a detailed diagnosis and other advice. A detailed diagnosis and an accurate diagnosis. In the last three years Lilley has given over 12,000, every one confirmed as correct ! It was his ability—call it genius—that, having emerged triumphantly from the most searching tests, was the means of bringing Arthur Richards into such a felicitous association with the healer. From that day in 1939 they have marched forward together. TRAINED TO DIAGNOSE Thus far, all diagnosis has been made by Lilley’s spirit guide, Lejan Tari, or by Lilley clairaudiently. Now Lilley is being trained by Letari to do all this work himself. The healer in turn will instruct his colleagues, so that when he passes on—long years are predicted for him, by the way—the work will continue unabated and unaffected. It is a crowning attribute of genius to make the hardest task appear simple. A woman, a would-be out-patient whom Lilley had never seen, walked into Tudor Lodge to consult him. “Of course, your trouble—,” began Lilley at once. He was off again. And, as usual, he was dead right. Another remarkable diagnosis. I turned away. I myself had experienced the most wonderful healings. I had seen. I had talked. I had read. And the more I learned about Lilley the more enthralled I became. I recalled those words of the Editor when announcing the passing of Margery Crandon—“The Eighth Wonder of the World.” I gazed up at the Cotswolds, and the wonder that is ever in the East. “And Lilley is the ninth,” I said aloud. I have been wrong many times in my life. I am right now. William Lilley, ninth wonder of the world. The healer with 20,000 patients. The man with the many spiritual gifts. The most exhaustive and the most accurate diagnostician of the lot. The man who was offered a fortune to do nothing else but diagnose for a famous London hospital. The man who has mastered medicine, anatomy, manipulation, osteopathy, homeopathy, chiropractic, chromotherapy, biochemistry, electrotherapy, and herbalism. The healer who is literally a Godsend to many doctors in difficulty. The healer who is blazing a trail for future healers to follow. I could go on talking to you like this all day. But why, when I can compress it all into eight words ? William Lilley, the ninth wonder of the world. —~—☼—~— This concludes the series by a Psychic News correspondent who has given his first-hand accounts of his treatment and cure, as a patient of William Lilley over several years. He has given the reader a detailed foundation of the work and methods, his development with Dr. Letari etc., carried out by William Lilley, affectionately known as “Billy”, and his supporter and colleague, Arthur Richards, during the WWII years; albeit in the above article it is predicted that there are long years ahead for Lilley, he died aged 58 in Pretoria. Lilley emigrated to South Africa in the early 1950s; the article below gives a tribute to his work, published in Psychic News, January 13th, 1973. ROYAL PHYSICIAN CONSULTS SPIRIT HEALER He says guide’s diagnosis and remedy saves his patient’s life THE NEWS of famous healer William H. Lilley’s passing enables us to reveal the untold dramatic story of how a British physician who attended royalty acknowledged that the medium’s guide saved the life of one of his patients. We learned last week from South Africa that Billy Lilley, 58, had passed on in Pretoria. Yorkshire-born Billy came from psychic stock. His maternal grandfather was a medium. His mother was a practising medium and healer. His parents were disappointed when their third son was born. They hoped for a daughter. Their father predicted that the latest arrival would conduct a “great healing mission.” Lilley grew up in a psychic atmosphere where Spiritualism was accepted as natural. At the age of ten, attending his first circle, he was entranced for over an hour by a North American Indian. This entity spoke in a language unknown to Billy. Doctor controls him At his fourth seance the young medium was controlled by a Hindu doctor, Lejan Tari Singh, always called Dr Letari. He said he had died a few months before Lilley’s birth in 1914. From then on Letari was Billy’s main healing guide. Lord Dawson of Penn, physician to three British Kings, once utilised Billy’s mediumship to diagnose a difficult case. Known as a great diagnostician, Lord Dawson contacted the healer through a group of Leeds (Yorks) doctors with whom Billy co-operated without this fact being publicised. Then, as now, medicos could be struck off the register for this “offence.” Gift is praised Billy was working in an engineering factory and healing in his spare time. One medico who worked unofficially with him had arranged for Lord Dawson to treat a baffling tropical disease case. Letari accurately diagnosed this rare illness and outlined a course of treatment, which proved successful. When Lord Dawson discovered the origin of the diagnosis and remedy he telephoned Billy’s fiancee, Nancy. Having the use of a telephone she acted as one link between Billy and the medical group. Lord Dawson asked her to thank Letari who “had been the means of saving a man’s life.” He added that her future husband had a wonderful gift and she should look after him. Maurice Barbanell wanted to publish this first-class story in 1945 after Lord Dawson’s death. Letari was emphatic it should not be told because medical etiquette was involved. The doctors working with Billy might have found the revelation embarrassing. Billy’s first healing sanctuary in a Leeds suburb, Hunslet, was opened in 1939. He was then 25. It was the result of his earlier healing “miracles” which spread by word of mouth. A boy dying from nephritis (kidney inflammation) sought 15-year-old Billy’s aid. He was cured in three weeks. His next patient was a woman suffering from dropsy who had been under medical supervision for two years. Billy cured her in as many months. Then came a development which played a large part in Billy’s healing, his use of herbs and homoeopathic remedies. Walking in the Yorkshire countryside after his factory night-shift a blue spirit light guided him to the appropriate herbs. These he gathered, cleaned, boiled and bottled for delivery to his many patients. Stocked 7,000 herbs After he married Nancy, she took over his herbal chore. Later Billy’s father, affectionately known as “Pop,” acted as dispenser for the 7,000 stocked remedies. He was so familiar with them that he could choose the right bottle without hesitation. Billy’s mother and miner brother were also active members of his healing band. Asked by a psychic reporter why Letari used homoeopathic treatment to aid the spirit healing, the reply was, “It is the only method of healing by pure vibration because it is based on infinitesimal doses which are truly representative of the spirit.” Latterly, after being fined twice in South Africa for “practising medicine,” Billy confined his activities to herbal and homeopathic treatments. MP conducts case It was not his first experience of legal trouble. In 1942 he lodged an appeal against a London County Council decision to reject a licence for massage and special electrical treatment at his West London nursing home in Bulstrode Street. Veteran Spiritualist healer Sidney J. Peters, who, when a Liberal MP, played a large part in the Parliamentary campaign that brought us legal and religious freedom, conducted Billy’s case.12 He is a Doctor of Laws. 12 See the Pioneer series, “The Effect of the Vagrancy Act – The work of the Spiritualists’ National Union”, available in a Pioneer pdf booklet, as given elsewhere in this issue. The LCC committee were given extracts from PN reports of Billy’s successful healing and told of Letari’s 53,000 worldwide absent healing patients. Billy’s sponsor, Arthur C. Richards, a sceptical industrialist who was convinced by Letari’s accurate diagnoses, paid tribute to the healer’s “great gift.” But the essential LCC licence was refused. The next year Peters reviewed the Psychic Press Book, “The Gift of Healing,” by Arthur Keith Desmond on Billy’s work.13 (Copies are obtainable £1 post free from Fred Partington, Letari, New Road, Llanddulas, Abergele, Denbighshire, N Wales. He was trained by Letari.) Astounds him “Rarely have I read a book which has gripped me more,” said Peters. He confessed to carrying always the Frank Leah psychic portrait of Letari. Peters was astounded by Billy’s accurate diagnosis. His tribute is worth quoting: “Within a few moments of giving the names, addresses and ages of three people, I was confronted with a clear exposition of their maladies for which I could personally vouch. “In one case I was able to have confirmation of a deep seated cause of the trouble which I had not suspected.” In 1950 Scotland Yard officers called on Billy and Richards. There had been a complaint they said, that under the guise of spirit healing, the pair were defrauding and exploiting the public. After 12 months’ investigation they came armed with diagnoses, saying “this racket has to be stopped.” Richards produced certified accounts of their activities since they began in Leeds in 1939. These proved the philanthropic nature of their healing mission. Police seek aid The sequel to the four-hour interview was one police officer’s request for treatment for several patients, including a close relative. He said he was so impressed he could easily fill the sanctuary with patients! Billy emigrated to South Africa where he was responsible for many dramatic cures. At a memorable Johannesburg public demonstration Letari conducted a “psychic operation unparalleled in the annals of medical science,” said PN correspondent H. P. Smit in 1953. “I witnessed a miracle of healing,” wrote Smit. “It involved the painless, bloodless removal of a diseased humerus (bone of the upper arm) from Desmond Jackson, a 12-year-old boy. 13 Published in 1946 by Psychic Press, London. 14 Detailed in Pioneer, Vol. 8, No. 1: “Guide Praises Psychic Sketch – “As Faithful As My Own Reflection”. “He was suffering from tubercular osteomyelitis (inflammation of the marrow of bone) and could not have been expected by medical science to live long.” Smit was only a few feet from Billy during the entire “operation.” Letari said he would ligature the arteries with ectoplasm and divide the arm muscles to permit the ‘diseased bone to be removed. When the bandages were removed from Desmond’s arm “it seemed little more than putrid matter. I could clearly see the end of the bone protruding through the skin.” Bone withdrawn Many in the large audience turned away from the distressing sight. Letari, with deft movements so quick that it was impossible for onlookers to follow them, began to remove the diseased bone. Eventually he “gently with-drew it from the arm — a sight never to be forgotten. It was impossible to express one’s feelings . . . I did not know whether to laugh, cry, or pray, such was my amazement.” Some people fainted, others were so overcome they had to leave the hall. Letari held up the bone for all to see. Taking the boy’s arm, he revealed “an incision approximately eight inches long and about two inches deep, through which the bone had been removed. I, as well as others, could clearly see ‘inside’ the boy’s arm!” Seen by 2,000 An even greater “miracle” followed as Letari said he would rebuild a new bone. After a few minutes’ speedy fingerwork he asked Desmond to stand and lift his arm over his head — a movement impossible unless a bone had been replaced in that arm. Smit saw the open wound had been neatly closed with no bleeding or pain. We had witnessed the entire ‘miracle’ which had taken a few minutes to perform from start to finish. “On the table before me lay the bone as proof to me and nearly 2,000 people that what we had seen was not a dream but a reality.” Billy’s comments on Smit’s eye-witness account were: “The medical opinion was that the entire arm would have to be removed to stop the progress of the disease. “Letari used ectoplasm to sever the bone at the elbow joint, removing and replacing it with a new bone. “This meant ligaturing the arteries to stop bleeding, applying ectoplasmic strands to the muscle fibres to separate them and permit free removal of the bone.” This “miracle operation” became the talk of Johannesburg. The Press, with medical specialists, took Desmond to hospital for extensive X-rays. Verdict is ‘normal’ The radiologist’s report — a perfectly normal, regular, healthy humerus. Five years later Desmond was swimming, boxing, and driving his own car. A typical example of Letari’s outlook was that he never recognised a cure until after one to five years elapsed, depending on the severity of the case. Desmond later appeared as a witness for Billy when he was fined for “practising as a medical practitioner” at Pretoria Magistrates’ Court in 1955. Magistrate P. J. van den Burg “apologised’ for the fact that technically he had to find Billy guilty. “I have reliable people before me who testified that through your skill you were able to cure children classed as hopeless by the medical profession. It hurts me to find you guilty.” Desmond certified that a bone exhibited in court was the one taken from his arm during Billy’s public “operation.” A well-known Johannesburg doctor also testified to Billy’s healing. She said when he took over her son’s case his condition was critical. Billy was determined his son would not have to face any orthodox opposition. David Lilley is a qualified doctor. —~—☼—~— The above article mentions the contribution from fellow psychic healer Dr. Sidney J. Peters; he also worked for healers being exempt on the new “Pharmacy and Medicines Bill”. The article below gives the account of Peters’ efforts as an M.P to amend the Bill.15 Spiritualist M.P. Tries To Get Our Healers Exempted From New Bill AN “ASSURANCE” FROM MINISTER OF HEALTH THE new menace to certain psychic healing activities was raised by Dr. Sidney J. Peters, the M.P. who is a Spiritualist and a psychic healer with many cures to his credit, when the committee stage of the Pharmacy and Medicines Bill was reached last week. This Bill would prevent mediums prescribing herbal and other remedies for certain diseases, the use of psychic healing pads for these complaints, and the publication of any cures achieved in this connection. Dr. Peters was not allowed to put an amendment exempting healing centres from the provisions of the Bill. He moved a second amendment exempting from the possibility of proceedings “persons engaged in medical research.” “There are people, like myself,” he said, “who for a number of years have taken an interest in all kinds of healing. It need hardly be said that over that long period one has found that the medical profession, for which I have the greatest respect, in some cases does not produce a cure. “I am anxious that other people who are not registered practitioners, but who are engaged quite earnestly, in finding out what all these various methods of healing point to, 15 Taken from the front page of Psychic News, July 26th, 1941. should have the benefit of those provisions which apply to medical men and other bodies.” Ernest Brown, Baptist lay preacher and Minister of Health, opposed this amendment on the ground of its alleged vagueness. If Dr. Peters had in mind a particular point, affecting a definable group, he would be very glad to talk to him about it and see whether anything could be done. After this assurance, Dr. Peters withdrew the amendment. Later he referred to “spiritual healing centres in which you do not get spiritual healing, but prescriptions of herbs. Herbs are prescribed in the vast majority of cases, plus some other treatment, but I leave that out. Those people, undoubtedly, will come within the ban. There are hundreds of these healing circles up and down the country. “I want to see all these different cross-sections of healing brought together, so that we shall not have all this friction. When persons are suffering and they cannot get healing from one form of medical science, let them go somewhere else. Do not let us try to prevent them. . . “I do not want to see the Government taking part in anything that will stop people who can cure these sufferers doing so—and they have cured them in hundreds of cases on record. “I know that the Minister of Health does not want to do it, but the provision in this Bill is the thin end of the wedge. I hope that he will not lend himself to any measure which would stop suffering humanity from getting treatment elsewhere, if effective treatment cannot be found in the orthodox manner.” An outspoken speech was made by Mrs. Mavis Tate (Frome). “The less power there is left in the hands of the medical profession, the more pleased I shall be,” she declared. Dealing with the clause which prohibits the advertisement of remedies for the named complaints, she said: “I should like to ask the Minister of Health whether, under this clause, as it stands, if at some future date someone outside the medical profession produces a cure for any of these diseases, it will be impossible to describe it in the public Press. I visualise a purely imaginary case, which might, however, arise. “Although I have had very great kindness from many members of the medical profession, I am one of those people who have absolutely no faith in them whatever. “I consider that a doctor’s plate on the door might be considered, in many cases, to be advertising of a dishonest kind, for it leads the gullible public into the illusion that if they enter that door they may be relieved of their ills, whereas they are far more likely to be relieved of the contents of their pockets and of part of their bodily organs. In this country the main idea of a cure among the medical profession is to eliminate as large a portion of the body as possible.” The Rev. G. S. Woods (Finsbury), referring to the contribution made by unorthodox practitioners, said these diseases were so baffling to the medical profession that they often had, to acknowledge ‘‘they are bunkered, in spite of their training and equipment.” It was then that an inspired man with no special training and no professional status might be able to benefit mankind. The Bill would prevent him from making his remedy known. It would also circumscribe him in experimental work. Ernest Brown could say that such a person could advertise if he had the Minister of Health’s sanction. Before it was given he would probably be referred to the medical profession who would be so annoyed because an inspired amateur had put them in the shade that they would turn him down and advise the Minister to have nothing to do with his remedy. The Minister should make some definite provision for research. They did not want to create the impression, because the medical profession might be baffled, that they did not want research to continue. Miss Horsbrugh, Parliamentary Secretary to the Ministry of Health, said the Bill “does not stop anyone from making every effort to use his or her skill to alleviate human suffering, but it does prevent certain remedies being advertised as cures, or for the treatment, of particular diseases.” Dr. Morgan said he was not satisfied. Certain of the diseases mentioned are perfectly curable according to certain researches going on now,” he stated. “It is quite possible under certain modern methods of treatment to cure locomotor ataxy. I have seen it done, provided the disease is caught at a certain stage.” He instanced the case of a doctor, struck off the roll for some minor offence, who might discover a cure for one of the diseases mentioned and be unable to exploit his discovery because of the prohibition against advertising it. Speaking as a doctor, he thought this a most dangerous clause. He wished the Minister would promise to look into the matter again to see whether he could not find some amendment to meet the situation, which some of them viewed with great concern. However, with further efforts by Dr. Sidney J. Peters and others, The Pharmacy and Medicines Bill became law, receiving the Royal assent in early August 1941. —~—☼—~— MAURICE BARBANELL Before he was famous Maurice Barbanell was asked to read his paper, “The God Idea”, at the third Annual S.N.U. Summer School at Matlock Modern School, Derby, August 3rd to 24th, 1929, inclusive. Information on the SNU Summer Schools (“What we did before Stansted”) is published in Pioneer, Vol. 2, No. 5. Other speakers over the three weeks were: John McIndoe, Aaron Wilkinson, Ernest Oaten, George Berry, Ernest Keeling (all former Union Presidents), and Alfred Kitson. Barbanell was well-known within the SNU in the 1920s In October 1926, the AGM minutes were published in the Union’s monthly journal, “The National Spiritualist”,16 and Barbanell was recommended for a Diploma as a result of the Exponents and Education assessment; his marking was Class B (Honours). In a further report of the 1926 examinations published in May 1927 Barbanell achieved Class A (Honours). At this time education was under the “National Spiritualist College and National Joint Education Scheme” (Union/Lyceum), which entailed a three-year course of study with yearly examinations – for details see Pioneer, Vol. 2, No. 4: “Early S.N.U Education History”. By April 1928 it can be noted that he was M. Barbanell, Dipl. S.N.U. It can be further noted in Pioneer, Vol. 2, No. 6: “Maurice Barbanell, the S.N.U. and his Propaganda Work”: At the 1927 SNU Annual Consultative Conference held on Sunday July 3rd at the Art Workers’ Guild Rooms, Queen Square, London under the presidency of Robert Owen, Sir Arthur Conan Doyle, Hon. President, moved the following: “That a new principle be added to the Seven Principles of Spiritualism, declaring that while admitting that every Creed has its own message from on high, however by human frailty, we in the Western World acknowledge the original teachings and example of Jesus of Nazareth and look upon them as an ideal model for our own conduct.” Barbanell opposed the resolution, stating: If this new principle were added to the seven it would mean that any who felt themselves unable to subscribe to this principle would not be eligible as members of the organisation. He objected also to the term “original” (“the original teaching and example of Jesus of Nazareth”) in the resolution. Mrs. Emma Hardinge Britten, one of the greatest pioneers, claimed that Jesus did not originate a single ethic. He read a passage from her works as follows:— “But even if he (Jesus) were a man there is no evidence of such a personality save the four Gospels, the authorship of which has conclusively been denied by the best authority to have belonged to any disciple of Jesus. No contemporary historian makes any mention of such a personage. The events stated to have occurred at his trial and death are neither found in Roman nor Jewish records, neither in the writings of the officials nor the historians of the time. Yet Philo, the learned historian of the Essenes, wrote of his period without ever alluding to him. Josephus, the voluminous historian of Herod and his times, makes no mention of him.” 16 See Pioneer, Vol. 1, No. 1, August 2013: “The First SNU Journal”. If Spiritualism wanted a leader, let it go to the highest and best it knew—a God who was all perfect… (See the Pioneer issue for further information.) In 1928 Barbanell became a member of the SNU Council, taking over from the veteran Spiritualist, Richard Boddington (brother of Harry), as London’s Area Representative, a position he would hold for many years. In 1930 Barbanell stood for SNU President and Vice- President but was pipped at the post by John Brown McIndoe and Alexander George Newton respectively. The early 1930s would bring Barbanell to wide public attention with his extensive propaganda work, for example in the above-mentioned Pioneer issue: “On Tour with Hannen Swaffer We Continue Our Crusade”. In 1932 Barbanell would become a household name as founder editor of Psychic News; the last issue outlines in detail the founding of this then weekly newspaper: “Psychic News was Founded by Maurice Barbanell and Jack Rubens”. After the founding of Psychic News, the name “Silver Birch” was brought about for the main reason to find an appropriate name for the publication of the guide’s teachings from the “Hannen Swaffer Home Circle”. Maurice Barbanell was first entranced in or around 1920; after about four years he met Hannen Swaffer and a friendship and working relationship were formed which would last for almost forty years. The “Hannen Swaffer Home Circle” was formed, with Barbanell as the medium; this would remain a highly-guarded secret, in fact not revealed until 1957 by Barbanell himself. See Pioneer, Vol. 4, No. 6: “An extraordinary secret was held in the Spiritualist movement for over three decades: who is Silver Birch’s medium?” The circle’s guide was called “Big Jump,” a fact which would remain within the circle until the medium’s death in 1981; the name “Silver Birch” was used solely as a public name to bring about the guide’s teachings. Quoted from “Silver Birch – The guide of the Hannen Swaffer Home Circle”: … when The Teachings were printed it was thought a more suitable name should be used. Barbie 17 has said that the name ‘Silver Birch’ was decided one evening at a sitting and the next morning in his office he received a post card with a picture of a silver birch tree on the front. It had come from a member of the public he did not know. —~—☼—~— Used by Barbanell’s friends. 18 Booklet available at: https://www.snu.org.uk/shop/silver-birch Below is taken from the S.N.U. “National Spiritualist” over several issues: October, November and December 1929. The God Idea A Paper read to the Summer School Students, BY M. BARBANELL, Dipl., S.N.U. —~—☼—~— When I was originally approached and asked whether I would speak at the Summer School, it was suggested that the subject be one which lent itself to controversy, and also one on which we could ask questions. This explains the title of my address; for surely of all questions that have puzzled thinking minds throughout the ages and is still unsolved, it is the great mystery we call God. One of the difficulties in approaching this subject is due to the fact that man’s idea of God has been subject to evolution, and the ideas that were accepted generations ago have become considerably modified, as undoubtedly will current conceptions in a generation hence, and it is still true to say that no matter how much ideas and conceptions may alter, God must of necessity remain the same, and unalterable. In order to gain some idea of this constant evolution, one has only to take the Bible, and compare the conception of God depicted in the very early pages of the Old Testament, where we have delineated a very jealous and personal God, who takes sides, who is war-like, who sends pestilences and diseases, who exterminates lives, who incites wars, and blood-shed, and who is tyrannical. Then we turn to the picture of God as revealed by Jesus in the New Testament, and the conception has become completely changed, and we have a God who is depicted as the loving Father of justice and mercy. One would be inclined to say that the two conceptions referred to two different Gods, yet they were both depicting the self-same idea. Similarly we find that the modern conception of God has evolved, and so startling is the evolution, that were a modern preacher to have stood in a pulpit seventy years ago, and expressed ideas which modern Christianity now accepts, he would without doubt have been denounced as a heretic. Bearing this in mind, one approaches the subject with great difficulty, realising this constant modification of ideas. The first questions we have to ask ourselves are, Does God exist, and if so, what is God? The answers are far more difficult than the questions. For the essence of the God idea is that God shall be greater than any definition, and so it must be realised that any definition of God could only be a crude attempt to express in language an idea greater than any language is capable of expressing. Does God exist? Let us see. It is true to say that the last generation has witnessed a tremendous number of discoveries in all phases of scientific research, and as a result we have learnt a great deal concerning the universe which was hitherto considered mysterious and unknown. We have measured the stars, and the planets, and have even calculated their movements. We have delved into the earth, and wrested from her, secrets which have been buried for countless ages, which have enabled us to reconstruct pages of past history. We have discovered how to manipulate many of the vibrations of light and sound, and have invented apparatus to harness them for our requirements. Yet in all fields of research, no matter what discovery has been made, behind every fact, new or old, is the question of law. Whatever happens does so because its happening is regulated by law, and this is true not only of the mightiest things in the universe, like tides and planets, but even of the humbler and lesser kingdom of microbes and insects. Let us pause and consider. The movements of the tides are regulated by law, the stars and planets wheel in their courses, all by law. The sun rises and sets by law. The seasons follow each other by law. All growth, be it inanimate or animate, is subject to unalterable law, and so perfect are these laws, that they have been in operation now apparently for millions of years, working without a single mistake. Further, these laws never have to be modified or withdrawn or altered in any shape or form. Now the existence of law must postulate intelligence which creates the law, and sets the law in operation. Laws do not and cannot create themselves. If you throw a handful of type into the air a million times, it will never fall so as to make intelligent sentences. Not until you apply your own intelligence, which is external to the type, will you have sentences. We too have laws, and in England we have laws which are considered to be the finest in the world. So much so that year by year Law students and lawyers visit our country in order to learn from us something of the standard of our laws. Yet we are always making fresh laws, we are always altering past laws, we are always repealing old laws that are now defunct and bad, and making new laws to meet new conditions. Although our laws are supposed to be the finest in the world, they are full of errors, and so liable to misinterpretation, that we have to have courts of law and barristers, solicitors, magistrates and lawyers, all of whom are employed day by day to see that the law is properly interpreted and carried out. No one would ever say our laws are perfect. We ask ourselves the question. Why the necessity for repealing old laws? and the answer is that the minds who made those laws were imperfect minds and so the result was imperfect laws, the imperfections of which the sequence of time has discovered. Yet on the other hand there are laws made centuries ago which are still in operation to-day because the minds which made those laws were greater minds. So we are forced to conclude that the greater the laws the greater the minds which conceived them, and the poorer the laws, the poorer the minds which conceived them. If we compare man-made laws with natural laws and follow the same lines of reasoning, we are forced to admit that because the laws of the universe are perfect both in their operation and their administration that the mind which created and set them in operation must be equally as perfect. Hence in this somewhat round-about fashion we get some conception, however faint and obscure, of a perfect mind which exists behind the laws of the universe. Beyond that it is almost impossible to get definitions and ideas. We are in the habit of referring to God as “He” and “Him,” yet the term is a bad one, although I shall be forced to use it. Obviously perfection cannot be human and have a gender which is either masculine or feminine. This, of course, eliminates the idea of a personal God, unless one is willing to make personality so elastic as to include the whole universe as the personality of God. Having said all this, however, I must also say that there are many problems to be faced: problems to which it is impossible to give an immediate answer, and which are at present right beyond the range of human thought. It might be asked if God created the universe and the laws in it, what was there before the Creation, and if the universe is the effect of which God is the cause, what is the cause of which God is the effect? Or who created God? Or whether there was a series of Gods who created one another; I do not know. Whether there was anything in existence before the Universe, I do not know. We human beings are forced to conclude that we know nothing at all about first causers whatsoever. There are some, however, who will not conceive the idea of a perfect God at all, because they say that God essentially is a part of the Universe, and if this is so, and it be admitted that the Universe is subject to evolution, they say that God must be subject to evolution too. An evolving God cannot possibly be a perfect God, as perfection surely would be the summit of evolution. Then, too, there are others who are puzzled and at a loss to understand the relation of God to Man, for, say they, “If God made man, and man is imperfect, then surely God must he imperfect too, otherwise we would have to admit that perfection produces imperfection, whereas one would have thought that the natural results of perfection would be perfect.” Were we created by God? Is it true that God is spirit and we are spirit too, and that in a lesser degree we are all potential gods, and that a stream of divinity, be it small, flows throughout all our natures? Is it true that we are parts of God, and that God is composed of the totality of all our parts, and that apart from us, God has no existence? Then, too, how are we to understand so much which seems illogical and unjust to us as being the supposed action of a perfect God who is perfect in wisdom and in love? There are the great twin mysteries of Pain and Evil for which there has never been any satisfactory explanation. Perhaps you may believe that there is no explanation that we would understand at present, but if so, I must reply that we must strive to understand, however difficult and elusive the problem. The reason for our existence on earth is only justified in an attempt to unravel the mysteries of nature. Can we honestly say that all pain exists merely as a chastening effect from which the soul emerges more purified than it was before? Are we satisfied to believe that Pain provides the comparative experience to happiness, and without experiencing it there could be no happiness. If so, how do we explain the fact that so many seem to receive a measure of pain that seems unjust in comparison with other lives? Then too, the apparent suffering of innocent and good living men and women who are subject to some of the worst diseases of humanity, sometimes inherited with their birth. It does not seem just that an innocent child should be forced to go through life suffering the results of its parents’ wrong living. Of course I know I shall be told the answer is that the sins of the fathers shall be visited upon the children, that is the Law, but surely if we made the Law and if we had the power that apparently God had would we make unjust laws? The only other explanation is the belief that in the larger life after death, compensation can be offered and an adjustment made, but this still leaves unanswered the great question—Why is it necessary for suffering to be inherited through the misdeeds of parents? Then, too, there are some who say that all the suffering in the Universe is not the action of God or natural law, but due to human beings. Here again one has to pause and remember that this does not explain earthquakes, tempests, tornadoes, whirlpools, icebergs, etc. all of which certainly are not man-made. I have heard this objection met with an answer that the suffering of a thousand people is no greater than the suffering of one, but this seems to me to be a very callous outlook, for surely we know as Spiritualists the effect that a sudden exit from life produces in the individual. Then let us turn again to this question of suffering that is produced by human action, and let us see whether the responsibility altogether rests on human shoulders. We say God made us. If we are brutal, tyrannous, bullying with evil in our hearts, God made us so. Just as easily he could have made us sweet natured, amiable and full of love, but rightly or wrongly he chose to make us as we are. We were not consulted, we were not given a choice, and the responsibility for our organised being rests not upon us but upon God. And equally also surely the responsibility for our actions which are the results of our being, too, so that one could fasten all suffering and evil upon God as the intelligence who created us. In passing, I have always wanted to know the opinion of Mr. Blatchford,19 who so very cogently advances this Determinist argument, since his acceptance of Spiritualism. There are some who are quite satisfied to believe the only answer is that one day we shall know all, and that at present we are merely trying to form hasty judgments from incomplete portions, but we must refuse to be placated with this argument, and press on and investigate until our reason is satisfied. It is advanced in some quarters that we only have pain, evil and suffering because of the fact that we have been given free wills, but certainly it is true to say that our free will is far from free. It is so restricted and limited by laws and circumstances over which we have no control, that its freedom is in a measure almost, but not wholly, insignificant. One wonders sometimes, if it is not too blasphemous a thought, whether, if we were god, with the powers divinity possesses, we would create a race of beings such as we are today, or whether we would produce far different results. Let us turn to the question of Prayer, and here we see also much of the illogicality of the human mind. Recently we had a drought, and the water supplies of our country were threatened. Immediately the suggestion was thrown out by the Church that we should have prayers for rain. Why? Is it suggested that a perfect God was unaware of the fact that there was a drought, and needed to be reminded of it by our supplication? If so, this is a very curious state of perfection; and further, could our prayers influence or change the natural laws which determine rain and sunshine? Then again, we praise God for the Sun, but no-one blames God for the rain. We praise God for the flowers, but no-one blames God for the weeds. We praise God for all the beautiful things in life, but no-one blames God for the ugly, yet if God made one surely He is responsible for the other? Have prayers any value at all apart from the spiritual exercise, and is there any point in reminding God of all the things, which, as God, He should know; and further, since 90% of prayer is generally personal request, is it not really a waste of breath? One could enlarge on this a great deal, particularly by making reference to the invocations offered by Speakers on public platforms at Services, which would certainly be far better were no attempt made at prayer whatsoever. This reminds me that there is a tendency both in the Spiritualist movement and in religious movements generally, to assume that it is only possible to make this contact with God in some place called a “Church,” whereas, the idea is obviously contrary to the whole spirit of the nature of God. God is Love we are told, but God is Law, and often it is difficult to reconcile the two, but one thing remains steadfastly certain, no matter what our desires or requests may be, unalterable and immutable law control and reign the universe. Sunday after Sunday we have repeated what is supposed to be the Model Prayer for all human beings, namely the Lord’s Prayer, which when examined in the light of reason is illogical. God in order to be God must be something more than a Father, and must exist not only in Heaven. Why should God’s name require hallowing? The will of God is law and it is already “done on earth” for no man or woman has the power to interfere with the will of God. It is useless praying to God for daily bread. It can only be obtained by our own efforts. It is vain asking God to forgive us our trespasses. We know that our trespasses cannot be forgiven until we have put right that which we have made wrong. Forgiveness can never cancel out sin. Asking God not to lead us into temptation is surely absurd, for it is suggesting that a God who loves us would lead us into temptation. From evil we can only deliver ourselves. So I am afraid that the whole conception of the Lord’s Prayer requires considerable modification in the light of our modern knowledge. 19 Robert Blatchford; see Psypioneer, Vol, 7, No. 3: “More Things about Robert Blatchford ... – Leslie Price”. It might be true that we never shall understand God, because the lesser cannot understand the greater, but we must persist in the attempt. Mere worship and praise are insufficient. One would imagine that God required nothing more than a constant reiteration of His praises day by day and a repetition of hymns and texts that have been uttered for hundreds of years, that surely by now He must be completely weary of them. For myself, I can only say that the question of God bristles with many problems, some of which we cannot understand, but nevertheless, which I hope some day will be understood. Do not, however, let us be hypnotised into the acceptance of ideas because they have been dinned into our minds week after week, month after month, and year after year, and have now become woven into the subconscious fabric of our beings. If there is any portion of us which is divine, it is our mind, and unless we are constantly stimulating our minds into action and persist in asking how, why, where and what, we might just as well revert to animal lives, and be content with mere sleep and work, and eat and drink. The human race can only progress as long as it refuses to be baffled by the so-called mysteries of life, and civilisation can only be advanced as long as we are determined that the generation which comes after us shall know more about God and the universe, and nature through our efforts. We must hand on the flaming torch of knowledge, and add something to its lustre and brightness, for if we have not contributed any fresh illumination and helped to dispel some of the gloom in the universe, then indeed our lives have been in vain. —~—☼—~—

This is fantastic Andres for you sharing this. Thank you.

I love the term fibonnaci sequences & spirals do seem to be well represented in our existence. I don't understand it but was intrigued by it when I was in the mental health ward after my daughter died and I gave up and a young soldier who had done two tours of afghanistan was in there and he was right into it the fibonnaci. I showed him the orbs surrounding his friends in battle and it made him feel better to know that they were being surrounded by unseen friends and messages. War is such a waste on both sides. I often think if Grandmothers ran the world we would not have wars. Maybe when women are gone from this cohort of widespread abuse that seems so common will we begin to have peace. Actually that was from Karen Heasley thats okay to mix us up. I would have given anything for a kind person to guide me instead of the streets. I too recently walked a labrynth I had no notice that was happening so I really had no context in which to put it. Shame because it was freezing cold and all I could think of was the wind in my bones, if I knew the purpose my friend was doing it for I might have something else to concentrate on.

When I was a young girl, I died on the operating table while having my tonsils removed. The doctors revived me, but not before I had a near death experience. I never talked to anyone about it at the time, but that experience may explain my obsession with drawing spiral symbols as a child. I didn’t know what they meant, but after doing some research on the subject, I have found that spirals are an ancient symbol used for thousands of years in every part of the world. Spirals have been found painted and engraved on cave walls of Upper Paleolithic times and on standing stones of the Neolithic. Single spiral symbols have been found in Stone-Age Europe, the Near East, pre-dynastic Egypt, as well as in Peru, China, and Polynesian societies. At an Irish site called Brú na Bóinne, occupied over 6,000 years ago, the spiral symbols are a dominant feature. They are also found at the 2,000-year-old Serpent Mound in Ohio and on a 18,000-year-old mammoth ivory piece, discovered in Siberia. So, what does the spiral symbol mean? We can only guess what the spiral in prehistoric art represented. Some think it may have signified the sun or a way to reach the spirit world. Others think it could represent life itself or eternity. It may have also been a calendrical device to divide the year into seasons and solstices. Canadian anthropologist, Genevieve von Petzinger, found that the use of the spiral is not found regularly in Europe until after the Upper Paleolithic. Since spirals are a common symbol found in trances states, its absence may tell us something about humans achieving these states. In later times, the spiral in the Kongo religion represented man’s celestial origin and universal salvation. It symbolizes the path to salvation in Kabbalah magic. To reach the sacred apex of the Tower of Babel a circular, seven-tiered path had to be followed. The spiral was considered the center of the world in the Tibetan kingdom of Shambhala. Many suggest the spirals symbolize rebirth or as a symbol of a mother goddess and are interpreted as symbolic wombs. Emanuel Swedenborg wrote about the spirals of the mind: “Much the same happens in the organic forms of the mind . . . The difference is that their expansions and compressions, their alternating motions, are relatively so much more perfect that there is no way to describe them in the words of ordinary language, but only in words of spiritual language, which indicate by their sound that these changes and variations are vortex-like inward and outward gyrations, after the manner of perpetually circling spirals wonderfully combined into forms receptive of life. (Divine Providence §319)” In terms of modern spirituality, the spiral is said to represent the path leading from outer consciousness to the inner soul. It marks the evolution of mankind from the physical to the spiritual realms. Andrew Jackson Davis saw the spiral as a natural principle and said in The Magic Staff: “Yes! can you not see that radiant shaft of spiral light reaching all the way from the sleeping youth’s uneducated head to a Focus of Thought beyond the stars? There! do you see that? An answering shaft descends! His benumbed hands do quiver with a new sensation, and the muscles of his face do vibrate and tremble with the inflowing power.”

David first walked into a Spiritualist Church in England in 1977 at the age of 17, and from that point over the last 44 years he has met some wonderful people and shared some experiences which have without doubt shaped his life as a committed Spiritualist. He joined the Spiritualists’ National Union in 1984 and began working as a platform medium in that year. He was ordained as an SNU Minister in 2012 and was honored to be elected the President of the SNU in July 2010. Through-out the last eleven years he has worked tirelessly to promote a better understand of Spiritualism in many forums. He has also worked as part of a team to transform the Spiritualists’ National Union and fit it for the twenty first century. He is passionate about Spiritualism because he sees the good it can do and the potential it has in our world. September 4th, 2:00 pm Eastern Time, 7:00 London Time. $25 payment can be made in the sidebar to the right. Mediumship: The Voice of the Spirit for the Modern World The practice of mediumship is fundamental to the religion of Spiritualism though its practice in one form or another has been evident in the history of humanity since the dawning of time. Personal evidential messages from departed souls can bring about such a change to our lives and help us deal with grief, loss and transform our thinking and mental health such is the power of the message. It is very evident that our world has changed since the March 2020 and the experiences we have lived through are in some respects unprecedented in modern human history. I will consider the following questions as part of the lecture: Does mediumship have a wider message than that of personal evidence? Accepting that the way we develop our mediumship has changed is this for the better? How do we measure the quality of mediumship? In a society which is largely predicated on better communication and media does mediumship still have a place? Does main stream science and academia understand mediumship? Once we have received our personal evidence where do we go from here? “I hope to share my perspective on the above and more drawn from my experience as a Spiritualist and look forward to our virtual meeting which I hope will promote a greater understanding of Spiritualism and its place in the modern world.”

Adam Berry is a modern-day spiritualist medium with traditional values, who grew up in and around Lancashire. Adam was awarded the Spiritualists’ National Union’s prestigious Gordon Higginson Memorial Scholarship Award in 2016 and has since been awarded a certificate of recognition with them (CSNU) in both speaking and demonstrating. Adam is known for his compassion and dedication in serving others, and searching for proof of survival of the soul after physical death. This belief has led him to seek the very highest of standards in mediumship and knowledge of the soul & spirit. From experiences as a young child, his desire and drive to gain knowledge led him to study at the Arthur Findlay college, the world-renowned college for the advancement of spiritualism and psychic sciences, which opened his mind and spiritual development further. He continues to study to this day in order to be of service. September 25th, 9:00 am EST, 2:00 pm London Time. $25 US payment can be made by going to sidebar on the right. The Collective Expression of Consciousness Understanding the fundamental elements of PSYCHIC AND SPIRITUAL DEVELOPMENT is key to unfolding the gifts of the spirit. We shall look at the following: • A need for common-sense. • Types of Psychic influences • The dynamics of intuition • Psychism/Mediumship a stern reality • Telepathy from the Departed • Inspirational writing • A sensory gift Psychometry • Revelations of wonder • Experiencing the delights of new friend’s unseen We shall briefly investigate some of these basic elements of awareness and development.

Life After Life Blog Digest August 2021 Finding My Mother’s Cross The following is a reader’s story of her experiences after her mother’s death. My mother had died recently because of cancer. I had been quite a spiritual person until 15 years ago, after that I focused on my work as an entrepreneur so my life’s path became completely down to earth. I am also not religious and have never been at all. When my mom died I was with her till the last moment. I was very much connected with her – working together and living almost next door – all my adult life and I am 43. She was kind of a well deserved person in my country- she received a Golden Cross of Merit In 2003 from the President of Poland. By Jeremy Kagan **I was with a high school buddy who told me that his greatest fear is dying and death. I wanted to comfort him. I thought if I shared my personal experience to that ‘undiscovered country,’ it could relieve some of his anxiety. And that is what I want to do for all those who read this. I’d like to make it easier to navigate where we all are headed. Death is not the end of being. Eternal Summer In The Grateful Heart Following up our previous blog posts of quotes about Beyond Death and Love and Death, we now encounter summer (for those of us in the Northern Hemisphere)– the bright, luminous, and exuberant counterpoint to the quiet rest and drawing inward of the winter season, and of death. Summer often brings to mind family celebrations, physical sensations (the waves lapping at your toes, the scents of blooming honeysuckle, a sudden, enlivening rainstorm), and a brightness which is mirrored — beyond the darkened door — in the eternal summer of the afterlife. We hope you embrace this season and recognize its vibrancy and joy as but a whisper of what awaits in the eternal summers of the rest of your existence. By Dr. Raymond Moody Then, at last, the villain himself stepped forth into the spotlight and he took center stage. And when he did the audience instantly fell totally silent. From our seats right in front of the stage it felt as though the silence lasted for an eternity. In reality, it was probably at most a couple of seconds, but time seemed to stretch out or stand still. Then, suddenly, from behind me I heard a collective gasp. A lot of people in the audience, at the same moment, audibly drew in a breath in shock and surprise. They emerged from a trance-like immersion in the play back to mundane reality. They were realizing that the man standing in the spotlight was an actor who had entertained them by performing the role of a villain in the play. Available Now In his new book, Dr. Raymond Moody looks at God and how his personal understanding of the Creator has changed over the course of his life and research into near-death experiences. Dr. Moody organizes his insights about God into 12 simple but profound ideas and walks us through them using stories and examples from his own life and from accounts of encounters with God in the hereafter. He looks at our society's beliefs about God, how religion can both help and hinder our relationships with the Divine, and how we can bring Source into our lives with a new understanding that transcends all limits. God Is Bigger Than the Bible is available on Amazon in Kindle and paperback. For more information click HERE. https://lifeafterlife.com/ Raymond Moody's website

Chapter 2 Homeless Spirits: Modern Spiritualism,Psychical Research and the AnthropologyofReligion in the Late Nineteenth andEarly Twentieth Centuries 1 João Vasconcelos Spiritism is the new science which has come to reveal to mankind, by means of irrefutable proofs, the existence and nature ofthe spiritual world and its relationshipwith the physical world. It appears not as something supernatural, but on thecontrary, as one ofthe living and active forces ofNature, source ofan immensenumber ofphenomena which still today are not fully understood, and because ofthisthey are relegated to the world offantasy and miracles. (Allan Kardec, 1864, TheGospel According to Spiritism ) 2 How often has ‘Science’ killed offall spook-philosophy, and laid ghosts and raps and‘telepathy’ away underground as so much popular delusion? Yet never before werethese things offered us so voluminously, and never in such authentic-seeming shapeor with such good credentials. The tide seems steadily to be rising, in spite ofall theexpedients ofscientific orthodoxy. It is hard not to suspect that here may besomething different from a mere chapter in human gullibility. It may be a genuinerealm ofnatural phenomena. (William James, 1909, ‘The Confidences ofa“Psychical Researcher”’) 3 Introduction Ambiguous objects are a good tool through which to examine the foundationsofdiscreet categories. Spiritism, the spiritualist movement based on thedoctrine established by the French educator Allan Kardec in the 1850s, is onesuch object. It announced itselfas a ‘scientific religion’ or ‘religious science’, https://html.scribdassets.com/4vc4jojwhs6f5my7/images/1-10b60caf6e.jpg the ‘science ofthe spirits’. Yet neither established sciences nor establishedreligions recognised it as a legitimate relative. Another ofthese eccentricobjects is psychical research, a tradition coeval with Kardecism, which reachedits peak around 1900 and came to be what is now called parapsychology. In thisessay I aim to identify some reasons for the sense ofstrangeness these objectsprovoke.To this effect, I shall discuss the circumstances under which so-calledmodern spiritualism, psychical research and Kardec’s spiritist doctrine haveemerged within the context ofthe pax moderna between science and religion,accepting some ofits terms while contesting others. Our modern state ofaffairsis founded on the presumption that different domains ofreality correspond tospecific modes ofevidence, and on the attribution ofdifferent kinds ofsocialpower and dignity to those distinct modes. The natural world can be the objectof scientific experiments , while spirits and divinity may be the object of religiousexperiences . I will argue that spiritualism, and most especially Kardecism andpsychical research, put so much faith in the scientific mode ofproducingevidence that they wished to extend it to the world ofspirits, hoping that itwould reveal itself, as William James imagined, as ‘a genuine realm ofnaturalphenomena’. But the idea ofa science ofspirits seems to violate aconstitutional principle ofour modernity: how can we pretend to knowscientifically that which must be excluded from consideration in order toproduce scientific knowledge?In the first part ofthe chapter, I will present a short summary ofthe earlyhistory ofmodern spiritualism and psychical research. I will emphasise the factthat many followers ofboth movements longed for reconciliation betweenscience and religion and they saw in the naturalisation ofthe spiritual themeans to achieve it. ‘Spiritual’ phenomena might well not be supernaturalphenomena; they could belong instead to a still unknown nature. In the secondpart, I will speak about how the modern abyss between science and religioncame about. I will argue that the social marginalisation ofspiritualism andpsychical research – that is to say, their homelessness – partially stems fromboth ofthem wanting to apply science’s mode ofevidence to matters that haveremained, by very definition, on the other side ofthe wall, on the side of religion. This discussion will be continued and particularised in the third part of the chapter, where I will examine the way in which one ofthe founding worksofthe anthropology ofreligion, Edward Burnett Tylor’s Primitive Culture , wascriticised by two ofthe founding fathers ofmodern sociology and psychology,Émile Durkheim and Sigmund Freud, as well as by anthropologists andpsychical researchers Alfred Russel Wallace and Andrew Lang. In the fourthpart, I will examine Allan Kardec’s spiritist doctrine and focus on two questions:the question ofscientificity and the question ofproof.There is considerable terminological variation within the studies onspiritualism. For this reason, and also since I will be dealing here with textswritten originally in different language traditions, I must start by making theadopted terminology clear so as to avoid misunderstandings. I use theexpressions ‘spiritualism’ and ‘modern spiritualism’ alternatively to refer to aset ofpractices ofcommunication with spirits and associated theories that have 14 On the Margins ofReligion https://html.scribdassets.com/4vc4jojwhs6f5my7/images/2-50cd67a30a.jpg developed since the mid-nineteenth century. I have decided to use these termsfollowing the current English usage, although I am aware that some confusionmay arise. ‘Spiritualism’, for instance, is often used in contrast to ‘sensualism’and ‘materialism’, but the philosophical discussions in which these antinomiesmake sense are not exactly the point in modern spiritualism. 4 The word ‘spiritism’ was coined by Allan Kardec (1804–1869) to designatethe doctrine whose basic principle is, in his words, ‘the relation ofthe materialworld with spirits, or the beings ofthe invisible world’. ‘For new ideas’ Kardecwrote, ‘new words are needed’. To speak of‘spiritualism’ to refer to theexperience ofcommunicating with spiritual entities would easily give rise toconfusion and misunderstanding. ‘Everyone is a spiritualist who believes thatthere is in him something more than matter, but it does not follow that hebelieves in the existence ofspirits, or in their communication with the visibleworld’. 5 Kardec’s spiritisme is only one ofthe spiritualist traditions that emergedin the second halfofthe nineteenth century. I will refer to it as ‘Spiritism’ or,alternatively, as ‘Kardecism’. Followers ofmodern spiritualism and subjectsrelated to that movement will be named ‘spiritualist’, while followers ofKardec’sSpiritism and anything concerning that doctrine will be referred to as ‘spiritist’ or‘Kardecist’. Now with the matter ofterminology settled, let us pass on to thehistory. Modern Spiritualism, Psychical Research and theNaturalisation ofthe Supernatural The origin ofmodern spiritualism is usually traced back to a number ofeventsthat occurred in 1848 in the United States. That year, a family offarmers whohad just moved into Hydesville, a small village near Rochester in the interior of New York State, was disturbed by the sounds ofrapping and ofobjects beingdragged about. Kate and Margaretta, the Fox’s teenage daughters, came to theconclusion that the noises were communicating some kind ofintelligence. Byasking questions out loud and establishing codes for the raps as answers (onefor ‘no’, two for ‘yes’), the Fox sisters learnt to communicate with the entity thatwas allegedly producing the sounds. It turned out to be the spirit ofa man whohad been murdered in that house five years before and whose body had beenburied in the cellar by the murderer. In young America, just as in old Europe,noisy manifestations attributed to spirits or ghosts were far from being anovelty. The episode with the Fox sisters might not have developed muchfurther had they not invented a code, a basic language to communicate withthe spirits. As Arthur Conan Doyle wrote, ‘however humble the operator ateither end, the spiritual telegraph was at last working’. 6 Experiments with communicating with the other world spread like wild firethroughout North America and every continent. The diffusion ofspiritualismwent together with the establishment ofpsychical research, later to be knownas parapsychology. Spiritualists and psychical researchers came closethattheywere both interested in the same phenomena, but diverged in the reasonsfor doing so. At first, spiritualism was a fashion that swept through middle

"Keep your mental attitude constructive, one that will look more and more for the bright or constructive forces in your life. This is a helpful influence, and the source of real help comes from within."  (ECRL 816-1)

"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 online at www.victorzammit.com/July30th2021 Founders of a global network of zoom groups some topic oriented some discussion of the afterlife and all favoured by many people and a facebook page and authors. On each Sunday for most of the world, Monday for us in Australia. If you wish for a weekly email of the Friday report and zoom groups message me and I will pop you on the list. ‌