Aktuell Parapsykologi
Nr 20 2001
En skriftserie från
Sällskapet för Parapsykologisk Forskning (SPF)
Dr Annekatrin Puhle : Ändrade attityder till det paranormala, historiska och aktuella fall
Föredrag för SPF på konferens om poltergeist och 'spökerier' i maj 2000.
Av Dr Puhle, Institute for Border Areas of Psychology, Freiburg
Sammanfattning:
Ändrade attityder
till det paranormala diskuteras från tre synpunkter: Hur vi
reagerar rationellt och emotionellt, och hur vi i olika historiska
sammanhang tolkar paranormala fenomen.
Den
första synpunkten ger oss några teoretiska aspekter på
det paranormala med fokus på hur fenomen i allmänhet,
inklusive paranormala, uppfattas som varken rationella eller
irrationella. Valet står i stället mellan att förklara
fenomenen som tillhörande verkligheten eller det overkliga.
Denna indelning anknyter till den traditionella idén om det
individuella
ursprungliga tinget som den enda verkliga
startpunkten, och visar som sådan betydelsen av individuella
fallstudier för den parapsykologiska forskningen.
Jag visar
hur verkligheten har betraktats i olika tider och kulturer under
historiens gång.
Exempel
finns i den traditionella filosofin i Indien, i det antika Grekland
och i den tyska romantiken.
Nästa
synpunkt tar upp frågan: Är paranormala fenomen en
utmaning eller en förolämpning för vårt
intellekt, eller bara att betrakta som slumpmässiga händelser?
Det kan vara en svår uppgift för människor att
acceptera den relativa naturen av vår värld och vår
personliga historia. Trots vetenskapens enorma framsteg kan
förekomsten av paranormala fenomen bidraga till att påminna
oss om människans begränsade förståelse.
Några
avslutande tankar ägnas historiska förändringar i
tolkningen av paranormala fenomen, med exempel som apparitioner och
poltergeistar. Under århundradena visar sig förståelsen
av poltergeistar vara en process från att först betrakta
fenomenen som något i naturen utanför oss, sedan se dem i
våra privata hus och hem, och slutligen nå "insidan"
av en person. Några illustrationer till dessa upptäckter
ges utifrån historiska och nutida fall.
CHANGING ATTITUDES TO THE PARANORMAL:
HISTORICAL AND CURRENT CASE HISTORIES
Annekatrin Puhle Ph.D
Institute for Border Areas of Psychology, Freiburg
ABSTRACT:
Changing attitudes to the paranormal are discussed from three viewpoints: how we react rationally and emotionally, and how we in different historical contexts interpret them.
The first viewpoint offers us some theoretical aspects of the paranormal with a focus on how phenomena in general, including paranormal phenomena, are conceived of as neither rational nor irrational. Instead of this, it is rather a case of declaring such events as belonging to reality or non-reality. This classification relates to the traditional idea of the individual non-dissected thing as the only real starting point and, as such, shows the importance of studying individual cases for the field of psychical research. It is shown how reality has been seen throughout history by different times and cultures. Examples are found in the traditional philosophy of India, of the Greek Antiquities and the Period of the German Romantic.
The next viewpoint takes up the question: Are paranormal phenomena a challenge or an offence to our intellect, or merely to be dismissed as a chance event? The task of accepting the relative nature of our world and our personal history may be a difficult one for humans. Despite of the enormous progress of science, the occurrence of paranormal phenomena can serve to remind us of the limitations of human understanding.
1.) Some theoretical aspects about the rational attitude towards paranormal phenomena.
Is using one side of our reasoning enough for understanding the paranormal? This question arose for me in the context of reading of the German 19th century authority on ghosts: Georg Friedrich Daumer. Daumer writing in 1867 distinguishes here between two types of the reason: The first is the ”common sense” or more literally translated ”the common and so called healthy reason”, whereas the second is ”the reasonable divine intelligence” (Daumer 1867, vol.1, p.39). The first type of reasoning, became dominant during the last centuries, so that Daumer could describe in 1867 how common sense ”reigns in the sciences and in the opinions of the educated world” (Daumer 1867, vol.1, p.39). Common sense was seen as the winner in the battle with superstition and resulted in the so called age of ”enlightenment” (Daumer 1867, vol.1, p.39). This type of intelligence, if I continue to quote Daumer, ”is that of the down to earth materialist and atheist, the ignorer of the soul and mind, the opponent of all higher and deeper things in mankind and nature. It accepts … nothing but the dead, the mindless and soulless, that of outer reality as perceived through the senses and reality’s outer mechanical state of things and the way these things relate to each other” (Daumer 1867, vol.1, pp.39, 40). The direct opposite of this type of intelligence is that of superstition, which he describes as an ”extravagant affirmation of higher powers and effects” (Daumer 1867, vol.1, p.40). According to this belief everything is possible. To use Daumers words again: ”the whole world becomes a ghostly apparition and a fairytale” (Daumer 1867, vol.1, p.41). On the other hand, the first type of thinking can come in here taking upon itself the role where it ”has to correct and regulate the superstition” (Daumer 1867, vol.1, pp. 42, 43). For Daumer this is indeed ”the intelligence of the true and genuine thinker” (Daumer 1867, vol.1, p.43). While it shares with the enlightened common sense the capability of ”critical prudency and caution” (Daumer 1867, vol.1, p.43), it has nothing to do with ideas and opinions which have no basis in reality. Despite this, it goes far beyond the narrow limitations of rationalistic thinking with its - as Daumer expresses it - ”unlively principals, standpoints and systems” (Daumer 1867, vol.1, p.43). ”It may let some but by no means all miracles and magical events pass through its scrutiny, and not without critical appraisal …; it sets standards in order to ensure [the phenomena] are not due to fraud and imagination” (Daumer 1867, vol.1, p.43). ”… The reasoning of the true and genuine thinker understands the truth whereas the reasoning which contents itself with apparent and superficial solutions, doesn't understand anything at all” (Daumer 1867, vol.1, p.43).
Now I will express some basic thoughts about paranormal phenmena. I have to begin with the phenomenon of the phenomenon: The Greek work ”ó”, engl. “phenomenon”, actually means nothing more than ”something shining or appearing” and is related to the Greek word for light, ””. Such a phenomenon can either appear in front of our eyes or even in front of our ”inner eye”. We have examples of the “inner eye” from Scotland, in particular the Hebrides, the isle of Man, from Holland, in particular from Bommel, (Beaumont 1721, pp.106, 107; Martin 1720), and from Westfalen in Germany (Horst 1830). The analog type of an “inner ear” might be the common experience of the “vardøgr” in Norway – people hear certain occurrances before the become true. We have as well reports from Scotland about cries which certain persons can hear before sombody dies (Beaumont 1721, pp. 103, 104). There is even an “inner smell” (Beaumont 1721, p.104) that means some people could even smell the future. To return back to the “inner eye”: The phenomena we see with our material eyes are measurable, they are common and normal whereas the pictures in front of our inner eye are not measurable, they are individual and along side the normal ones, (hence the Greek word ”” in the paranormal). Both types of phenomena do then indeed exist for the observer. This brings up the old philosphical discussion that the individual thing is the only really existing and concrete thing whose reality stands in contrast to its abstract name: "Individuum est ineffabile". This means that at the moment the object is described, it looses its purity of existence. By contrast, our common ways of summarising things in terms of collective concepts are not really existing, they are unreal and abstract. To give an example: The only real ”things” are for instance the individuals Hans Bender, J.B. Rhine and so on and so on but their abstract names are not in the world of reality. This means that what is actually real is an infinite list of individual things and beings. Of course we have give names to all things we perceive and so we can measure quite a lot of phenomena by lifting them up to a higher, abstract level and the purpose of this is to make live easier. The more abstraction there is, the further we come from reality while the more detailed and concrete that the description is, the closer that we come to the truth.
All that I have said up to now is that all the phenomena, the paranormal as well as the normal ones, are existing in the form of individual ones. It is then arbitary to cut out some of them of the picture of the world merely because we have not found a convenient measure for them which capture their uniqueness.
Is it defensible to exclude some phenomena from being real ones because they are unique, spontanous and uncontrolled? From this point it is regrettable that psychical research is often seen as second rate to experimental parapsychology.
How difficult it is for a human to accept all the existing phenomena as belonging to the real world, is shown very clearly by the succession of different historical and cultural searches for reality and truth. Often they simply cut out the most appreciated and convenient part of the whole and call it the true and the real world.
A striking example of this trend is to be found in by the traditional philosophy of India, which has in fact the converse view of reality as compared to ours. The visible and measurable world is regarded as a pure deception, a cosmic illusion, called ”maya” which means literally the “measurer” (Yogananda, p.51). The touchable world is unreal because of permanent changing. Nothing is steady in the material world. Instead the real world is an invisible world, which can be perceived directly only by few people in the form of visions.
Similar ideas are to be found in the Greek Presocratic philosophy of Herakleitos and Parmenides. Herakleitos saw the reality in the permanent changing of things expressed in Plato's famous words “ ”, ”everything flows” (often falsly attributed to Herakleitos). By way of contrast Parmenides described reality as something eternal and of constant being. Plato then came with the very Indian sounding idea he presented in his well known dialog ”í” about the immortality of the soul in which humans are to be found sitting on the ground of a cave and starring at the wall of the cave. Only the shadows of the real things passing the entrance of the cave in the daylight, are perceived as reality.
Not quite the converse of our own worldview and not quite so dichomotous as the Indian and Platonic philosophies, is the philosophy of the Romantic Period. The Romantic scientists, poets and philosophers valued states of consciousness which can bring us nearer to the whole of the world, in the form of perceiving pure and unmeasurable phenomena and the invisible and visionary world of the mind. Both types of reasoning are combined in Romantic Philosophy in order to achieve a true understanding of the world. This created a solid ground as a basis for researching and integrating paranormal phenomena. The major representative for the psychical research during this period in Germany is Justinus Kerner (1786-1862), a physician and poet. His most known report, ”The Seeress of Prevorst” (1829) had such an impact that it was immediately translated by Catherine Crowe into English. The case concerns a Frederike Hauffe, who stayed as a bedridden patient in Kerner's house for some time. During this period she was constantly in contact with a ghost who told her about a wrongly decided case in the court. As a consequence of the information given by this ghost, the correct facts in the case could be found out.
In 1836 Justinus Kerner published another report, this time no less remarkable, because the case took place in an extremely well watched prison, or how Kerner called it, ”in a prison within the prison” (Kerner 1836, p.XI). This haunting and poltergeist case had about 50 witnesses (Bauer 1989, p.8) including Kerner himself and his wife. The case centred around the 39 year-old widow Elisabeth Eslinger and showed the wide range of phenomena that we associate with hauntings and poltergeists. The phenomena Kerner reported here were described as ”naked facts”, (Kerner 1836, p.XX) which were directly based on unadulterated witnesses accounts. Most accounts belonging to this case describe a light coloured apparition which sometimes took on a human form. Occasionally a white figure was seen, often had two little sheep which could change into stars. One of these witnesses, Margareta Laibesberg, wrote in her diary:
”At 3 o´clock I suddenly saw a bright shadow in the size of a man standing at the locked door of the prison. He was surrounded by a lot of little stars… I saw the figure moving its head but I couldn't recognise the details of the face. It hovered around in the night went away and came back several times. Finally at about 5 o’clock, it hovered through the open window, saying very clearly: ”God should protect you!” (Kerner 1836, p.83)
A wide range of acoustic phenomena were reported including strange voices, footsteps, fluttering wings, various crashing sounds, raps, and thuds so that finally even the whole house shook. Doors were found to open on their own. Heaps of sand were thrown time and time and again. A class of even more sensory phenomena were also experienced such as blankets being pulled off, and draughts of cold air sometimes combined with a terrible smell of dead bodies. This case, that of Elisabeth Eslinger, is dicussed by Eberhard Bauer (Bauer 1989) in some detail. The case ended in a rather special way: Elisabeth Eslinger claimed to have sent her ghost into the house of the Kerner family where it turned up almost every night in their bedroom during the course of several weeks - later even without Elisabeth’s order (Kerner 1836, p.179).
The Eslinger case is a classical historical case. Kerner was so persuaded that the Eslinger case was genuine that he wrote in the introduction to his book: ”It is sad that humans who are totally imprisoned in the isolation of their cerebral life see themselves as critical judges of phenomena which belong to a completely different life than the one in which they live” (Kerner 1836, p.XLI).
To return back to the question we began with: Is one sided rationality enough to understand the paranormal?
2.) Are paranormal phenomena an insult to human intelligence or a chance to open our mind?
There are three recognised de-thronings of mankind. The revolutionary thinking of Kopernikus, Darwin and Freud opened our eyes for recognizing how demunitive humans are in their world and required a fundamental change in the way in which we see ourself. The Jewish-German philosopher Michael Landmann thought a fourth hard realization should be added, this time from the philosophy of history showing relativity of history and culture (Landmann 1972, p.248). This is the case when we look down on our ancestors for their undeveloped critical views on the world. We ourselves can easily get seduced into believing that we had reached a ”higher” state because of our more sophisticated level, yet perhaps more limited thinking about the world.
In addition to those four downfalls in mankínd´s egocentrism, the paranormal offers a fifth offence towards humans. The realisation that there might be genuine paranormal phenomena is humbling. And at the crown of all these strange phenomena are to be found poltergeists and hauntings. They are ”most shocking”, said Hans Bender (Bender 1958/59, p.81). They are the ”biggest offence against healthy human reason, one´s common sense, and one´s good taste”, wrote Fanny Moser in her case collection, appropriately titled ”Spuk” (Moser 1950, p.13). That was in 1950. Have we now started to suffer from this shock created by the paranormal? I want to raise the question: Are we open to the insight that the laws of the one side of our reasoning are working hard for maintaining only one special part of the reality? Can it be that we need to open our mind for new realities which in fact do not delete our certain, predictable and measurable ”world of little boxes” but add another dimension to it?
The expression ”life in little boxes” is C.G. Jung's, used by him after unwillingly returning from a vision while in hospital for an illness (Jung 1963). An open mind may then mean only just to integrate the paranormal into mainstream science but also to integrate serious psychical research in to parapsychology. By this I mean the unique spontaneous cases and the historical research findings. I want to give here two examples of such neglected experiences. The first belongs to a case which would be typically left out of collections because it is just experienced by one person, and is neither witnessed nor repeated. I speak about a very special occurance in the life of David Christie-Murray documented in the ”Paranormal Review” (Christie-Murray 2000, pp.14, 15).
He writes: ”One morning … I was awoken by a ’plop’ on the window-sill. Without needing to stir I looked in the direction of the noise and saw one of what the Irish appropriately call the Little People, standing on the sill, his back to the light, eyes peering into the room. I seem to remember him as beeing a tiny replica of the farm labourers of my everyday experience; nine inches to a foot tall, with a cloth cap, Norfolk jacket, trousers gathered at the knee or with leggings … . I remained absolutely still, aware that if I made the slightest movement, he would sense me. – Then a very strange thing happened, completely outside my experience then and since. I was aware that he had projected from himself an invisible ’mental beam’ to explore his surroundings and warn him of any presence. The beam scanned the wall opposite the window, then moved to the wall behind my bedhead, swooped to my mind and fastened on it like an extremly strong magnet, pulling out an awareness of my presence into the little man’s mind. I resisted the pull with all my mental strength, but it was overpowering and my resistance did not last a second. Awareness of my presence snapped as if by elastic into the dwarf’s consciousness. He looked round at me, gave a squeak and jumped from window to floor. – I hit the floor before he did and scrabbled round its whole area. Needless to say, I found nothing.” (Christie-Murray 2000, pp.14,15)
76 years later the author accepts this event which occured before he was eleven, as a hallucination exept for the mental beam element. He ”did not have the intellectual furniture to imagine or invent such a concept” (Christie-Murray 2000, issue 13, p.15), he explains and it seemes to him ”to need explaining beyond simple hallucination” (p.15).
The second example of the neglected paranormal cases is an unique experience as well but made with controll conditions within a research project. It is the testimony of Ingrid Slack given in the context of the currently controversial ”Scole Report”. This report is described as ”An Account of an Investigation into the Genuineness of a range of Physical Phenomena associated with a Mediumistic Group in Norfolk, England” (Keen, M., Allison, A. & Fontana, D. 1999).
Among the phenomena Ingrid Slack reported seeing were: ”dancing lights”, a ”glowing orb”, a ”Quartz crystal” and the ”Growth of a lighted object”. Obviously (as Alan Gauld and Tony Cornell have pointed out) there might be normal explanations for these, but what I find remarkable are the small figures she describes as follows:
”Three figure-like objects appeared in front of us. They were about 30 cm in length and quite narrow, about 4 cm wide. A drape hung from the head of each figure to its full length, so no body-shape was discernible. The whole shape was illuminated, and at the top there was what could be described as a form of face. There was some specific movement where a mouth might be. These forms moved in front of me, and as I touched the drape I again felt a texture akin to muslin as the form moved away out of my reach towards DF [David Fontana] on my left.” (Keen, M., Allison, A. & Fontana, D. 1999, p.360).
If science identifies itself still with the meaning of the Latin verb ”scire” i.e. ”to know” then it is not allowed to go around these unique experiences of responsable individuals. It is as Charlie Tart recently said:
”Speaking as a working scientist, the main thing that I want to tell you about the materialist position is that it is not good science. The first rule of science is that you have to account for all the data, for all the experience, all the information, all the facts that you can gather about something” (Tart 1996, p.322).
I want to summarise: To become knowing and wise by science means at least to open all our eyes and to use all the capabilities of human reasoning. The paranormal offers us this chance.
3.) The change that has occurred in the interpretation of ghosts and poltergeists.
It is not just that poltergeists are the most "shocking" discovery in psychical research and insult our common sense, but our attitude towards poltergeists has been changing during history and in different cultures. There are two important issues raised by interpretations of poltergeist phenomena. One issue raises the question which Ian Stevenson expressed with his paper ”Are Poltergeists Living or are they Dead” (Stevenson 1972)? The other issue centers on the question which can be raised concerning ghosts as well. It was already asked in Goethe’s Faust: ”Is it holy, or is it evil”? In this context of my topic I want to follow up the second alternative of the second question: the experience of bad ghosts.
To go to the roots: We have the folklore of pagan times which tells us about evil ghosts which were to be found living far from human settlements. They have been experienced outside of villages as powerful nature spirits often characterized with typical poltergeist qualities (Bächthold-Stäubli & Hoffmann-Krayer 1987, vol.3, p.478). Their preferred area has been the forest and fields, the mountains and valleys, the banks of rivers and lakes and the crossing of ways. These spirits were living in trees, bushes, stones and wells and they came in contact with people in an ambivilant way, both pleasant or less pleasant. On the other hand, they could be brought into human villages, for example by cutting a fir-tree for housebuilding with the result that the ghost in the tree was said to change into a domestic spirit (Bächthold-Stäubli Hoffmann-Krayer 1987, vol.3, p.475) which would then fulfil a helpful function in the home. There are in fact many examples of the good nature of ghosts living in houses together with humans. They have been described as supporting and caring, giving advice and telling the future, taking the blankets away when children have been sleeping too long and so on. They lived in friendship with the humans. This peaceful cooperation was broken apart when Christianity, the new religion took over. From Martin Luther onwards, we have documents about threatening ghosts being perceived now around and inside of houses instead of far away in the countryside.
This meant now that the bad ghosts came as noisy and stone throwing ghosts or the poltergeists nearer to us. Worse than that, they did not even stop in front of the most private areas: the toilets and bedrooms. We heard earlier for instance how the bedroom of Justinus Kerner and his wife became a central point for a haunting poltergeist.
It is not only the case that poltergeists have attacked people by throwing things at them – sometimes successfully although mostly failed – they have now literally come ”under their skin”. There is the case of Eleanora Zugun, documented in film, whose skin was persistently scratched by the ghost ”draku” (Mulacz).
Step by step the evil ghosts have verbally ”touched” us and even worse: There is a tradition during the centuries of understanding ”possession” as an effect of evil ghosts or demons which are phenomenologically related to poltergeist cases. Posession could be seen in this context as a complete internalisation of ghosts.
This aspect of internalisation reminds us of the current understanding of poltergeists as conflicts occuring mostly during puberty inside the focal person.
To summarise: The bad ghosts have come from the forests, moved into the houses, and finally reached the sanctity of inner life - or to speak more philosphically: the soul - of human beings. Could they have come nearer or deeper?
But now a fantastic turn-around has been made in the mode of interpretation: The cause of poltergeist phenomena is no longer attributed to the visible ghost which was often seen together with them. It is connected now, although not necessarily caused by, but nevertheless somehow attrinbuted to the human person in terms of agency. From the outside we might want to see this symbolically as a rather genious chess move against the power of ghosts. After being taken into the human dwellings, the evil ghost has been humanised (as the focal person).
This progression seems like a brillant example of human creativity. An example of this creativity is the case of the ghost (and in effect poltergeist) ”Philip” whose identity and life were freely invented. After more than one year, a Canadian group of 8 people led by Iris Owen produced an imaginery Philip as a man from th 1700s who committed suicide. The group succeeded then in producing psychokinetic effectswhich developed their own life at the end (Owen, I.M. & Sparrow, M.H. 1977).
Are poltergeists human creations or separat living entities or both? Whatever the answer is there is a further remarkable and brandnew step in searching for causes and conditions of poltergeists. Current poltergeist researchers Bill Roll and Andrew Nichols are now following the ghosts back to the area where they loved to live in former times: the earth. For poltergeists as a subspecies of goblins which are as nature spirits originally attributed to the element of earth have been often experienced under the earth, in mountains and mines. The geomagnetic field research closes the circle of poltergeist wandering for the time.
So far about poltergeists. But what happened to the good natured domestic spirits? Would they awake again? Could we awake them again?
I want to give the last word to Goethe and his poem "Symbolum":
"Doch rufen von drüben
Die Stimmen der Geister
Die Stimmen der Meister
Versäumt nicht zu üben
Die Kräfte des Guten!"
”Still calling from over there
The sounds of the ghosts
And their masterly hosts
Good forces so fair
Give life to them all!”
References
Beaumont, J. (1721) Historisch= Physiologisch= und Theologischer Tractat Von Geistern/ Erscheinungen … Halle: Neue Buchhandlung.
Christie-Murray, D. (January 2000) Hypnopompic Circumstances Paranormal Review, 13, 13-15.
Daumer, G.F. (1867) Das Geisterreich in Glauben, Vorstellung, Sage und Wirklichkeit, 2 vol.s., Dresden: Woldemar Türk.
Jung, C.G. (1963) Memories, Dreams, Reflections. London and Glasgow: Collins.
Keen, M., Allison, A. & Fontana, D. (1999) An Account of an Investigation into the Genuineness of a range of Physical Phenomena associated with a Mediumistic Group in Norfolk, England. Proceedings of the Society for Psychical Research, 58, part 220.
Horst, G.C. (1830) Deuteroskopie oder merkwürdige Erscheinungen und Probleme aus dem Gebiete der Pneumatologie, 2 vol.s., Frankfurt am Main: Heinrich Wilmans
Kerner, J. (1829) Die Seherin von Prevorst. Stuttgart.
Landmann, M. (1972) Philosphie. Ihr Auftrag und ihre Gebiete. Darmstadt: Wissenschaftiche Buchgesellschaft.
Martin, M. (1720) A Description of the Western Isles of Scotland. London.
Moser, F. (1950) Spuk. Irrglaube oder Wahrglaube? Eine Frage der Menschheit. Baden bei Zürich: Gyr.
Mulacz, P.
Owen, I.M. & Sparrow, M.H. (1977) Conjuring Up Philip. New York: Harper & Row.
Stevenson, I. (1972) Are Poltergeists Living or are They Dead? The Journal of the Amarican Society for Psychical Research, 66, 233-252.
Tart, C. (1996) Who Might Survive the Death of the Body? Bailey, L.W. & Yates, J.: The Near Death Experience. A Reader. 319-327.
Yogananda, P. (1996) Autobiography of a Yogi. London: Rider.
Aktuell Parapsykologi
Aktuell Parapsykologi är en skriftserie från Sällskapet för Parapsykologisk Forskning (SPF). Tidskriften innehöll åren 1989 -1997 flera stora artiklar och många smånotiser. Bl a har vi publicerat manus från föredrag vi ordnat med ledande forskare, både svenska och utländska, med beröring till parapsykologin.
Från och med 1999 ändrar vi utgivningen, så att smånotiser publiceras i vårt nyhetsbrev Parapsykologiska Notiser, medan de längre artiklarna utgör innehållet i var sitt nummer i skriftserien.
Pris för varje nr: 10:-. ISSN 1401-1506.
Upplaga 1, september 2001.
Det manus vi publicerar i detta nummer är från ett föredrag som dr Puhle höll för SPF i maj 2000 på en konferens om poltergeist och 'spökerier'.
Redaktör och ansvarig utgivare: Göran Brusewitz.
I redaktionen: Jan Fjellander och Nils-Olof Jacobson.
Sammanfattningen är översatt av Nils-Olof Jacobson.
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Ur tidigare nummer:
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Nr 17 2000
Dr Dean Radin: Forskningsprojekt vid forskningscentret vid Universitetet i Nevada, Las Vegas, ett föredrag han höll för SPF i augusti 1997.
Nr 18 2000
Professor Martin Johnson: Min tid som ordinarie professor i parapsykologi vid Utrechts universitet, ett föredrag han höll för SPF i oktober 1998.
Nr 19 2001
Jerry Solfvin: Healing och vetenskap, ett föredrag han höll för SPF i november 1998.