Towards a Conquest of the Paranormal [1]

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Towards a Conquest of the Paranormal

Ansir Levi

All rights reserved. All work remains the intellectual property of Ansir Levi. Reproduction of any part of this work may only occur with express written permission from the author. The author accepts no responsibility for the misuse of any information contained herein. Levi, Ansir. 2018 Towards a Conquest of the Paranormal. I. Parapsychology, II. Supernatural, III. Occult. Bibliography and Indexed. ISBN: 9781726688499 DISCLAIMER: The information contained within this book is for information purposes only. The author accepts no responsibility for any individual who applies the techniques or ideology contained herein. This work gives only guidance as to the investigation and handling of paranormal phenomena and a unified theory in explanation for such. Application of the processes described herein is at the risk of the individual(s) and the author accepts no responsibility for any instance whereby an individual fails to act with due diligence, incurs or causes an injury, or undertakes acts of an illegal nature.

For my wife – my Sophia, and for my daughter – the bringer of knowledge.


Preface 1.

Introduction 1.1.






Causal Paranormal Activity (CPA)


A Note Concerning Extra-Terrestrial Activity




Acausal Paranormal Activity (APA)


Spirit – the Daimon


The Soul


Discarnate Conscious Entity






Daimons – the Angelic and the Infernal Demonic:

1.2. 2.

What is the Paranormal?

As to Whether There is Any Such Thing as the Paranormal?

Methodology 2.1.

The Failures of Scientism

2.1.1. Whether science can give definitive answers as to the paranormal? 2.2.

The Fallacy of Much Ghost-hunting Equipment


The Truth About Paranormal Investigators


The Failures of Many Paranormal Investigators

3. A Philosophical Approach to the Paranormal & a Taxonomical Hierachy of Phenomena 3.1.

A Taxonomical Hierarchy of Paranormal Phenomena


Causal and Acausal intersection


Of Causal Origins 4.1.

Residual Energies


Causes of Phenomena at Occult & Religious Sites 4.1.2.

Psychometry via Residual Energies A Note on Residual Energies and the Attachment of Entities

4.1.3. Ansir’s Residual Filter: Five Questions for The Discernment of Residual Energy 4.1.4. 4.2.

Clearing Residual Energies

Discarnate Conscious Entities


Concerning CPA Phenomena & DCEs


Autoscopy and OBEs


Lucid Dreaming


Astral Projection (Shamanism)


Dreams and Dream Prophecies


Visual or Luminous Artefacts: Orbs or Spirit Lights




Direct Communication (Drawing/Painting/Writing/Voice)


Apports & Asports




Ansir’s Sieve to Determine Poltergeist Activity




Non-linear time


Time Travel


Past-life Regression & Future Lives


So Where Are All of the Ghosts?


Bilocation, Temporal Rifts, & Quantum Bleeds




The Third-eye


Catalepsy as Enabling ESP











Exteriorisation of sensation


Automatic communication (drawing/painting/speaking/writing)










Motor automatism


Glossolalia and Xenoglossia




Hyperaesthesia & Hypoaesthesia


The Enhancement of ESP


Ley Lines


The Classification of CPA

Of Acausal Origins 5.1.

Inhuman Daimons (IHDs) – Acausal Entities


Discerning APA from CPA


The Classification of APA


As Concerns IHDs






Daimons of Ambiguous Allegiance or Morality


Miracles – the Intervention of the Divine


Ansir’s Test for the Discernment of Miracles


APA and the Infernal Strategy




Bait for the Infernal: Dabbling with the Occult


The Testing of the Faithful




Time of Activity


The Role of Fear


Manifest Phenomena


Religious Provocation


Possession & the Goal of the Diabolos



The Identification & Handling of APA


Ansir’s Acausal Identification Development (AcID) Test for APA


Procedures for Handling APA


A Lesser Exorcism for a Location


Structural Template for a non-Christian Lesser Exorcism

The Truth about the Occult 6.1. Concerning the Notion that Pagans and Satanists Cause Paranormal Phenomena 6.2.

Means of Dealing with the Paranormal


Conclusion: The Unified Field of Emanations


Forming a working group for research 8.1.


Investigation Policy Templates


Structure & Governance for an Investigatory Society


Template Affiliation Form for Members


Investigation Methodology


Template Indemnity Form for Investigations


Media Authorisation and Rights Release


10. About the Author

Figure 1: Plotinus's Ontological Scale Figure 2: Plotinus's Scale of Morality Figure 3: Neoplatonic Resolution of Dualism Figure 4: Schrödinger's Cat Figure 5: Observation of the Universe by the One Figure 6: Divergence of Reality into Many Worlds Figure 7: Panendeistic model Figure 8: Jungian Iceberg Model of the Self Figure 9: Qabalistic Tree of Life Figure 10: The Qabalistic Trees of Life and Death Figure 11: The Self as a Computer Figure 12: the Human Intersection Figure 13: Panendeistic influence upon the Causal Plane Figure 14 The Totality of Causal and Acausal Planes Figure 15: Ancient Norse Model for Being - Yggdrasil Figure 16: Brainwaves as Relate to Consciousness Figure 17: Ansir's Sieve parts I & II Figure 18: The Mythic Weave of Time Figure 19: Non-Linear Time as Perceived Sequence Figure 20: Dimensions of Time as Relate to Experiential Time Travel Figure 21 Forms of Conscious Projection and Reception Figure 22: Taxonomy for the Classification of CPA Figure 23: A Taxonomical Hierarchy of the Daimonic Figure 24: the Dichotomy of Daimonic Allegiances Figure 25: Ansir's Test to Discern Miracles Figure 26: Classification of Magical Operations Figure 27: CPA/APA Discrimination Chart Figure 28: Ansir's AcID Test


Over the years, there have been many who have guided my pursuit of the truth. I give thanks to those who inspired my quest, the writers who educated me, and those who ever encouraged me.

PREFACE My own interests in the paranormal began in my youth. As a child of the nineteen-eighties, I grew up with classic films and books which had a focus upon the paranormal. Even the music of the period shaped a fascination with the subject: who can ignore the influence of Michael Jackson’s Thriller video or the artwork and subject matter of classic heavy-metal albums? I was around fourteen years old when I first witnessed something that I was able to deem paranormal in nature. Whilst watching television, a glass bowl positioned on the top of the television (televisions were far larger at the time than they are today) flew from its place. The glass bowl flew from the top of the television set, curved around the screen, and struck the video recorder unit below the television. The video recorder itself, recessed beneath the television, bore an indentation as evidence of the bowls impact upon it. Even if vibrations from the television may have caused the glass bowl to fall from its place, through harmonic resonance, they failed to explain how the bowl had curved around the television screen or how the bowl had survived its collision intact despite the manifest damage to the video recorder. Whilst we may now deem such to be evidence of psychokinesis or poltergeist activity, I had only a basic comprehension of such concepts at the time. Typically for my mother and I, when face to face with something for which we had no firm explanation, we laughed the incident off, made the decision to attribute the event to poltergeist activity, and gave a name unto the entity we thought responsible. Further incidents occurred throughout my teenage years. I was around fifteen years old when I awoke to see the silhouette of a person stood in my bedroom door. As I an only child, raised by my mother, then I naturally assumed it to be her in the doorway as there had never been anyone else in the house. The silhouette vanished as my eyes focussed upon it. Whilst it is possible that such was the product of a stage of sleep paralysis and the dreams of the REM cycle, such a purely psychological explanation fails to account for additional sighting of a shadowy figure in my presence. It was

around that period of my life that my mother mentioned that in the corner of her eye, she had seen a black dog sat outside of my bedroom door, as if guarding it – we had no dog, or other pet. These incidents, suggestive of an entity around me as I slept, continued over the years. Notably, the percipient of the entity was often other than myself, with an array of others seeing a shadowy form around me as I slept. Experiences over the years have furthered my fascination with the paranormal. My own studies and experiences with the occult have furthered my understanding. The study and adeptship of an extensive range of philosophical and occult systems, means that I was able to garner both practical and theoretical knowledge that I could then syncretise into a cohesive system – a system that is the basis for the study which follows. A wide breadth of comparative mythology has given me a knowledge of an array of cosmologies and forms of conscious beings, be they degrees of heaven, angels, deities, daimons, djinn, elves, fairies, ghosts, quantum bleeds or anything else. My study of the occult has incorporated tarot, runes, ceremonial magic, goetic magic, the Qabalah,[1] invocation, evocation, egregores, energy transference, and exorcisms. The knowledge I have realised over the years has given me a theistic base, although I work out of knowledge, rather than faith. My own faith is formed purely upon the position that I can reason for the existence of something other – that which is beyond comprehension whilst being essential to the existence of the universe, life, and sapient man. As I rationalised my theological position, such also affirmed my belief in the reality of spiritual beings other than deity or living man. My own practical experiences with the supernatural, either as percipient or as the operant within magical rites, and the development of ESP abilities I undertook whilst part of a psychiccircle further allows me a personal perspective as to the nature of such phenomena. Accordingly, the insights I offer thus combine subjective experience, objective assessment, and the application of logical rationale.

Although I have a full-time dedication to my enquiries and the search for the truth, I accept that I am far from the possession of true knowledge as pertains to such. As noted by Socrates, the only means by which to obtain such knowledge of our ontological reality is to move beyond the world of the living. Accordingly, as I remain alive, there is much more unknown to myself than that which I have knowledge of. Thus, I continually endeavour to develop my skills, build upon my experience, assimilate the wisdom of those who precede me, and ever become more than I was yesterday. In my search for the truth, I will continually probe and question all phenomena and approach every instance with a rigorous critique that embraces appropriate degrees of scepticism and cynicism. Whilst such may at suggest that I disbelieve many claims of phenomena that are purportedly paranormal in nature, such is far from the case. If you ask if I believe in the paranormal, in ghosts, demons, and God – then no, I have no belief, for I deem such to be mere eikasia and pistis as deemed valid by the plebeian chattel. Rather, I know that such are real. I have experience of such. Further, as I can rationalise the truth of God, then the same goes for the existence of the immortal soul, the divine spirit, angels, demons, and those forms taken by disembodied human consciousnesses. Once you can demonstrate the reality of any one of those, then such also validates the others. Such however remains mere knowledge in the form of dianoia, and I remain pursuant of noesis, although, as with Socrates – there is but one way to attain such knowledge. To be clear: paranormal phenomena are real; there are however instances of human error which frequently sees mundane phenomena erroneously given attribution as paranormal. It is my intention that this study then equips you the reader with the appropriate philosophical methodology to undertake enquiry into any phenomena. Upon conclusion of this study, you will be in receipt of all you require in order to assess evidence and phenomena; determine what is mundane, preternatural, or supernatural; discriminate between the forms of spiritual beings; and undertake investigations with a small group of colleagues.

Whilst I have amassed many experiences with spiritual beings, it is the application of rational enquiry as to the nature of the paranormal which forms the basis of this study. There is no requirement for you to agree with any or all of my positions. I intentions with which I undertook this study are: the refinement of my own position and to advance the study of the paranormal. At no point did I undertake the study with a view the production of a bestselling book – if such was the case then I would simply regurgitate popular myths around the paranormal and massage the egos of those who assign undue value to certain investigatory methods and theories. Naturally, those who read with a profound confirmation bias are likely to reject all that follows hereafter unless it agrees with their own position. Those who read this study with an open mind will benefit. Should you find yourself in complete disagreement with all I offer hereafter, then question yourself as to the reason for such. If you have a logically valid point, rather than mere bias and conjecture, then I would kindly welcome you to write to me with the exposition of such in order that I may benefit from the discourse and refine my hypothesis accordingly. Thus, I encourage you to draw your own conclusions from the work which follows – whether or not you agree with my own. Qui non intellegit, aut taceat, aut discat. Ansir Levi



Throughout history, the paranormal, in all its many forms, has held a perpetual fascination that has crossed continents, epochs, and belief systems. We may find a belief in and fascination with the paranormal in civilisation from ancient Egypt to the modern world. Through all of the changes in culture and our advances in science, society maintains a continual interest in the paranormal. Regardless of any shift in theistic position towards a scientific atheism, the fascination with the paranormal and a desire to know the truth as concerns the afterlife remain. The continued popularity of various forms of media which centre around the paranormal evidence such. The source of that popularity is a continued desire for knowledge – humanity yearns to know what happens after death, what lays beyond the gateway of death. Tales of ghosts and strange phenomena abound throughout the ages. It is possible to trace society’s interest in divination, oracular prophesy, and forms of necromancy unto antiquity, with the origins for such desires to know what the future has in store then likely having origins that pre-date any record. The shamanistic rites of early hominids likely evolved out of an interest in what lays beyond manifest existence. The belief that it is possible to speak to spirits and deities has a root in the idea, which is present throughout all epochs and cultures, that there is something beyond the physical world which we can objectively perceive and measure. Regardless of the advances in science, there remains an uncertainty as to the nature of the ‘self’, thus a belief in the soul continues within our modern society. Scientific advances, as shown in the following study, proceed ever more towards the revelation that there is something beyond the objective universe. As quantum physicians attempt to avoid the need for an observer external to the manifest universe, society continues to speculate as to the existence of the soul and an acausal plane. Man’s quest to know what lays beyond the objective universe and

what we will find after death remains the great frontier of the unknown. Much like our belief in something beyond the empirical persists, our drive to ever seek the answers to our great questions (i.e., as to the afterlife and thus, the existence of God) are ever present. The continued popularity of the horror genre, in all forms of media, is evidence for the reluctance of society to abandon its fascination with the paranormal and the great questions as to the reality of life after death. A daily review of news articles from around the world soon reveals the fascination with ‘ghostly’ events; the popularity of such instances with consumers drives the appetite of news agencies for any images or stories of note. Despite the increase in proclaimed materialist atheism, the popularity and interest in the paranormal remains. Whilst such seems at first paradoxical, such is readily explicable. Just as the advent of Charles Darwin’s theory of evolution arose at the same time as the Victorian interests in the occult and paranormal,[2] contemporary society evidences a similar reaction to the rise of atheism. Now, as during the Victorian era, some who are desperate to obtain evidence for the existence of an afterlife, with the implied existence of deity, turn towards the search for the paranormal. Others seek to turn scientific enquiry towards the great questions which so many scientists evade. Equally, there are those who wish to support a position of atheistic materialism through disproving the reality of the paranormal and any ultimate feasibility for the existence of anything external to the causal objective universe. As inferred by the title of this work, the aim is thus to contribute towards the final conquest of the paranormal and the acquisition of definitive knowledge, be such both noetic and objective, as pertains to the field. In no way is this treatise intended to resolve issues beyond dispute, although it may contribute towards such a resolution if applied appropriately. What here follows is firstly a philosophical treatise of the issues faced when attempting an assessment of those phenomena popularly thought to be ‘paranormal’. The hypothesis that follows the initial assessment of the practical aspects of any

investigation then proceeds to offer a hypothesis which serves as a plausible explanation for all such phenomena as originate with man or with those entities widely thought to be divine. The aim of this treatise is thus to refine the field of enquiry into the paranormal so as to then advance the future investigation of such with an appropriate balance of scientific scepticism and rationalised theological belief. This study is however intentionally directed towards the specific focus upon those paranormal phenomena as pertain to the interaction between living persons, the deceased, and the daimonic as never-incarnate forms of conscious. Those paranormal phenomena other than as relate to the nature of consciousness and the human experience, specifically instances of unidentified flying objects (UFOs) and cryptids, are beyond the scope or this work – although they remain valid fields of enquiry for any investigator with an interest in such. Accordingly, the main focus of this study has a greater concern with the supernatural element of man’s experience than the nature of preternatural phenomena such as cryptids. Given the scope of this study has a focus purely upon those elements of the paranormal which have a daimonic causation (i.e., residual energies, ghosts, and the activities of those daimons otherwise known as angelic or demonic entities), it is then possible to consider this study to comprise only the initial, although greater in magnitude, part of the work for which there is a need in order to offer a sound basis for the total conquest of the paranormal. To complete the philosophical offering towards said conquest, it is then necessary to present a complimentary study with a focus upon those causal paranormal phenomena otherwise subject to exclusion from the scope herein (i.e., UFOs, aliens, and cryptids). Therefore, it is my intention to offer the complimentary study as a separate work at a later date – effectively a part II to this work. Whilst it is the fundamental assertion of this study that there is a reality to paranormal phenomena, the hypothesis which is presented herein as an explanation for such genuine phenomena is merely one aspect of this work. Given that the overwhelming majority of those instances which comprise claims of paranormal phenomena have a simple and readily apparent explanation, it is necessary to identify

such in order to then allow the accurate identification of those genuine phenomena. As this study focusses upon each unique phenomenon, there is the presentation of two-pronged approach, comprising both thesis and antithesis, to the analysis of each phenomenon. Accordingly, this study offers the mundane explanation from a point of materialistic scepticism as to how basic mistakes and human nature lead to the misperception of phenomena and the subsequent erroneous attribution of a paranormal cause for such. Where appropriate, there is then the provision of detail as to how such phenomenon, where genuinely paranormal in nature, are then explicable through, whilst further supporting, the central hypothesis of this work. In accordance with the approach of a Hegelian dialectic, it is through the union of thesis and antithesis that the resultant synthesis will then provide the means by which to explain any phenomena – regardless of if such is of a mundane causal or supernatural acausal nature. In addition to the presentation of an ontological theory towards an explanation of paranormal phenomena, this work also includes practical guidance as pertains to the field of enquiry. The structure of this study is thus essentially formed of three-parts, although there are eight sections in all. The first part, commencing with the formal section one, has for its concern the definition of the paranormal and those elements, such as the soul and the spirit, which are intrinsic to such. Additionally, section two offers an assessment of the methodology by which the investigation of the paranormal should proceed and critiques those techniques which investigators frequently employ. Finally, in section three, there is the initial presentation of the hypothesis that seeks to explain all paranormal phenomena that arise through the agency of a consciousness – be that incarnate (i.e., as a man) or incorporeal (i.e., as a spiritual being). Part two of this work then focusses upon the mechanisms which may give rise to those phenomena frequently thought to be paranormal. Both the assessments of causal phenomena, in section four, and acausal phenomena, in section five, offer a depth of analysis into the various phenomena and provides various

explanations, both mundane and paranormal, that the investigator should consider prior to the assignment of any verdict as to the cause of any given phenomenon. Section six offers a significant depth of insight into the reality of the occult and looks at the means by which such activities may facilitate paranormal phenomena – especially those of an acausal nature where an individual attracts the attention of a daimonic entity. The second part of this work then ends with the conclusion of this study and the finalisation of the hypothesis. Part three of this work is then less concerned with the theoretical aspects of paranormal investigation. In section eight, there is the presentation of a number of resources for the investigator of any paranormal phenomena. These include template documents for the organisational policies of any society, procedural guidelines, and templates for legal release and indemnity. Section nine brings this work to a close and presents those reference works which should form the base library of any individual with a serious interest in the conquest of the paranormal. The structure of this work is then such that there is no need for you to read it in order, or even to read it all. For those investigators of a purely practical mind, then they will find value in the assessment of techniques (section two), the templates for a society of investigators (section eight), and the various reasoning charts, to aid in the accurate discernment of causation and the classification of any given phenomenon, dispersed throughout the wider work, as are guides as to how to bring about the dispersal of both causal and acausal causative agents. Those with a more philosophical interest in the paranormal will conversely find the theoretical sections (that is one and three though seven) to be of the most immediate interest. Anyone who wishes to flick through this work, jumping in and out of sections as such piques their interest, will find much of benefit to themselves, although the comprehension of the overall hypothesis does require the linear reading of the relevant sections.

1.1. What is the Paranormal? To proceed, it is first essential to define what is meant by certain terms as are frequently employed hereafter. These terms have a wide range of uses and their interpretation is often coloured contextually. Further, the media and general populace continually employ, often erroneously, certain of these terms in an interchangeable manner. Such a fluidity of usage and misunderstanding of the terms thus requires us to clarify and affirm the true meaning of the terms and set out exactly the manner of their application within the study which follows so as to enable a consistent interpretation of these and thus aid the comprehension of that which follows.

1.1.1. Paranormal The common, erroneous, interpretation and usage of the term ‘paranormal’ is as a reference to ‘supernatural’ activity (e.g., the belief that paranormal investigators are only those who investigate hauntings). It is essential to state however that the definitions of the term are far wider than the narrow reference of supernatural entities and their actions. The word ‘paranormal’ is comprised of two parts: ‘para’ and ‘normal’. The meaning of the word is that which is beyond the normal. As such, it includes both the preternatural and supernatural within its scope of application. In its widest form, the term ‘paranormal’ includes those phenomena commonly perceived as paranormal – such as ghosts and ESP, whilst its application in reference to cryptids (e.g., ‘Nessie’ and ‘Bigfoot’), mythic and folkloric beings (e.g., fairies), UFOs, and aliens is also correct. The use of the term ‘paranormal’ in this sense, as an all-encompassing umbrella term, is then correct. The field of the paranormal is vast, intricate, and often contradictory. Those who investigate potential alien activity may have little or no interest in the supernatural –

indeed, they may be atheistic and thus have no belief in the soul etc. It is important then to acknowledge the breadth of scope covered by the term ‘paranormal’, whilst also again affirming the refinement of this study towards those aspects of the paranormal which derive of supernatural elements. The discrimination between those phenomena of a preternatural origin and those of a supernatural one is then a further measure by which to determine the specialism of field of enquiry.

1.1.2. Preternatural ‘Preternatural’ is a term employed to describe phenomena beyond what is currently explicable through scientific methodology, thus it is beyond our understanding of the natural physical laws. The correct application of the terms is then in reference to those manifestations of a causality which is hitherto unexplained by contemporary scientific theories (i.e., as the functionality of gravitational waves and quantum entanglement were unknown during the nineteenth century – only for scientists to later determine their existence and formulate theories accordingly). As a wide array of phenomena may then have a causal nature, even if beyond mankind’s comprehension, then it is proper to term those preternatural phenomena as causal paranormal activity. For those interested in such, then it is right to consider the fields of cryptozoology and ufology the study of phenomena that are preternatural in nature. We may also make the reasonable presumption that those entities at cause for such phenomena, i.e., beings which science has yet to objectively and publicly affirm the existence, or continued survival, of and detail the existence and classification of, are of a causal nature. Accordingly, many phenomena attributable unto such entities are then rightly classifiable as causal paranormal activity. For those beings of a more animalistic form (i.e., those cryptids devoid of any apparent spiritual intelligence such as the Loch Ness monster etc.), then it is

reasonable to assume such cryptids to lack the divine sapience evident in man. Accordingly, any paranormal phenomena attributable unto such cryptids is then rightly classifiable as both preternatural and causal – never supernatural. Given that man is inherently of a joint nature, having both causal (physical body) and acausal (the spirit and the soul) aspects, it is proper to consider the totality of man, as an individual being, as having an intentional causal aspect which functions in union with the acausal component. Those phenomena derived of man, including those which result from discarnate souls, are then preternatural in nature – although there is a supernatural element at cause within the spiritual mind of man. Hauntings which result from residual energies, as per the below discussion, are then purely causal in nature. Those instances whereby a discarnate consciousness manifests phenomena (i.e., ghosts, apparition, and poltergeist activity) rely upon the same psychic energies otherwise evident in forms of telepathy and psychokinesis to facilitate attempts at interaction with the living. As these psychical energies are then beyond the determination of our present scientific knowledge, it is thus proper to classify them as preternatural. Equally, as they function within the causal universe, as is evident in the later discussion of extra-sensory perception (ESP), then the classification of them as causal, rather than acausal, is justifiable and right. Whilst man has an acausal aspect which differentiates him from the animal kingdom, the interaction of man’s divine sapient spirit with the physical plane of causality is different in nature to the interactions between the purely daimonic (i.e., the divine) and the manifest realm. Man is an intentional interface between the acausal and the causal. The divine spirit within man is however subject to limitations as a result of its nature. Although man may influence the causal universe through the psychic expression of his will (i.e., psychokinesis), he is unable to bring about the collapse of potentiality into manifest reality; man is unable to create something out of nothing – only the purely daimonic (i.e., God and those entities commonly thought of as angels and demons) have such abilities. Man is then subject to the constraints of the causal aspect of his

nature. The classification of those phenomena attributable unto the discarnate consciousness of a person as preternatural and causal is thus proper. It is right to note here that any extra-terrestrial being (i.e., an alien of an origin other than Earth) which possesses a divine sapience equal to man is then also rightly classifiable as the union between the causal and acausal, the spiritual and the physical. Any paranormal activity attributable unto such alien beings is then rightly subject to the same classifications as those for which man is the origin. Equally, it is just as reasonable to assume that any aliens having a spirit will also have a soul – thus, they may too be the cause of such preternatural causal phenomena as ghosts, hauntings, and apparitions.

1.1.3. Causal Paranormal Activity (CPA) Causal Paranormal Activity, hereafter CPA, is the term employed herein to distinguish those phenomena which have a causation which is causal, even if indeterminate, in origin. It is thus proper to deem aspects of the physical plane of existence, including that beyond our current means of scientific empirical evidence – the preternatural, as existing within the causal plane. We may thus deem the interactions and effects of anything having an origin within this causal plane to be CPA, including the activities of entities identified as formerly incarnate persons.

1.1.4. A Note Concerning Extra-Terrestrial Activity Whilst the scope and focus of this study is upon those aspects of the paranormal as concern the nature of the daimonic consciousness (i.e., those which have either the post-mortem daimon of man or the inhuman daimons of either an infernal or angelic nature), it is worth

here offering a brief discussion as to the classification of UFOs and aliens. Although the reality of extra-terrestrials, consequently UFOs, is the subject of widespread and intensive debate, we are able to assert some truth towards those phenomena in order to provide classification. We may rightly assert that any corporeal entity which has an origin other than here on Earth is alien to our planet and is thus extra-terrestrial. Naturally however, such a classification excludes those entities which are acausal in nature and thus, it is incorrect to consider angelic and infernal daimons to be extraterrestrial. Equally, there is reason to surmise that such extraterrestrials have need to travel, be that through time or space, within a mechanical form of transport (i.e., any craft which remains unidentified in origin and has flight is a UFO). Any entity which is reliant upon a mechanical means of transportation is necessarily causal in nature. It is thus correct to refer to any activity which we attribute to extra-terrestrials as causal in nature. Such activity is then taxonomically classifiable as a subspecies of CPA and it is thus just to deem such to be Causal Extra-Terrestrial Activity (C-ETA). Alien encounters, UFO sightings, abductions, and all other such phenomena are therefore subject to reference as C-ETA.

1.1.5. Supernatural Beyond that activity which results from otherwise indeterminate causal actions (i.e., preternatural activity) or those linked to the actions of a human soul, the supernatural is definable as the action of a non-manifest entity. Thus, the term ‘supernatural’ herein references activity beyond any explanation through causality. Theologically, it is possible to utilise the term ‘supernatural’ as a reference to any entity capable of the creation of life and of exceeding the constraints of natural law, thereby creating those phenomena typically referred to as ‘miracles’. An entity as capable of such feats is subject to definition as a deity. Whilst a lesser

daimon, be that of an infernal or angelic nature, may enact the miraculous, such is only as an agent of the deific which remains the source of the supernatural power as bestowed upon the daimonic. In theological terms, it is then also appropriate to consider the usage of the term ‘preternatural’ to denote such phenomena as arise through the actions of an acausal entity that has no manifest form, is less than deific, and has no prior incarnation as a human. These criteria define the actions of the daimonic[3] as of a nature which is between those of physical human activity, being causal, and the actions of the deific, being supernatural. It is within this context that the term ‘preternatural’ finds common usage to denote the actions of inhuman daimonic entities (IHDs that are otherwise known as either angels or infernal daimons). The intention of such a discrimination is to clearly distinguish against the actions of deity within theological terms. Whilst the acausal daimon may be able to influence the causal world of manifestation, the physical world, it is unable to directly create a life, or embodied spirit, and is as such less than a supernatural deity. In terms of this study however, the use of the term ‘preternatural’ is in strict reference to those phenomena which have a causal nature, even if the mechanisms of such are beyond the empirical measurement and comprehension of mankind. Consequently, the term ‘supernatural’ is utilised herein in reference to those phenomena which are acausal in origin – encompassing both the actions of God and those of inhuman daimons (angels and demons etc.). It is then appropriate to refer to those phenomena caused by a supernatural entity as acausal paranormal activity.

1.1.6. Acausal Paranormal Activity (APA) Acausal Paranormal Activity, hereafter APA, is the term employed herein to distinguish those phenomena which have a supernatural causation – including those where an incorporeal individuated consciousness, i.e., a daimon, plays a significant role. The agents responsible for APA are therefore those termed InHuman Daimons

within this study. given below.

An expanded explanation of this term (IHD) is

1.1.7. Spirit – the Daimon There is a continual debate as to the nature of consciousness. This debate is itself a continuation of the prior historical theological discourse which sought to define the nature of both the soul and the spirit. In the definition of consciousness, there is a subsequent definition of spirit. A materialist scientist, inherently atheistic, will hold that there is no truth to the notion of a creator deity. The model materialists then offer as an explanation for the existence of the universe is typically a variation upon the Big Bang model and is subject to the limitations of Newtonian causality. The variants of this hypothetical model typically involve an expansion of matter out of something prior or an expansion of matter from nothing. There are variants of the model which posit a continual cycle of expansion and contraction and there are those which include natural evolution or directed panspermia. The scientific explanation for the existence of the universe, regardless of which model is preeminent amongst proponents of materialist physicality, must answer as to why there is something, rather than nothing. It is a question which has troubled philosophy for thousands of years and poses the same difficulty for contemporary scientists. The issue faced by scientists is that they have no definitive way to offer an objective definition of the universe. To define what a thing is, it is necessary to measure and discriminate between what is and what is other – thus, only something external to the universe may then objectively and conclusively define it. This issue is further complicated by quantum mechanics. The implication of quantum mechanics, as discussed in further detail below, is that, at some point, there must be a conscious observer prior to the coming into existence of the universe.[4] The definition of the universe is such that it is the totality of all that exists – thus, it is the

entirety of matter, and anti-matter, which comprised the singularity, of either something or nothing, from which the big bang arose. The issue which perturbs scientists is that for some form of creative incident, such as the big bang, to have arisen, with the universe coming into existence as a series of manifest interactions between physically manifest particles and forces, then quantum mechanics dictates that there must be a conscious observer. As the observer must be external to, other than, that which they observe, then such an observer must then be other than a part of the manifest and objective universe. That which is non-manifest is typically subject to the definition of and known as that which is ‘spirit’. The creator spirit, supreme daimon, or consciousness, responsible for the conscious observation of the potential universe prior to its coming into being is thus that otherwise held by religion to be deity. Spirit is then the conscious mind – that which has a sense of self and a will to act. As God is the supreme spirit or daimon, the lesser daimons form a hierarchy of purity between the creator and mankind, with divine angels fulfilling their role as mediator between God and man (hence the original meaning of the word angel being ‘messenger’). Whilst God and the angelic daimons are pure spirits, mankind is then unique as a daimon due to the intentional incarnate union of spirit and physical form. It is important however to assert here that the spirit is purely that fragment of the divine consciousness, the daimon, that is indwelling within man.[5] The daimon, or spirit, is entirely different from the soul – for the spiritual daimon is that which acts upon the soul, willing the energetic and aetheric form to in turn act upon the physical body. The essential property of the lesser daimon (i.e., angels and infernal demons) is that of a conscious entity without limitation by physical constraints, yet it lacks the omnipotent and creative faculties of inherent to God who is thus effectively the supreme daimon. Lesser daimons also possess accidental properties, where God so enables, that facilitate the assumption of forms and the determination of an allegiance unto a moral and political position (i.e., angels have an allegiance unto God whilst infernal demons

ostracize themselves from God and align themselves with the Devil). Regardless of any allegiance however, the essential nature of the lesser daimon remains as an incorporeal consciousness. Man is unique amongst the daimons, for God, as supreme being, has assigned a unique essential property unto him – that the daimon of man is intentionally incarnate and bonded to the soul and consequently the body. It is thus possible to state that man then has the essential property of a tripartite nature (being spirit, soul, and flesh) with the accidental property of freewill. Thus, it is possible to distinguish between God, lesser daimon, and man because of their essences. God is pure spirit, unconstrained, immanenttranscendent, and the creator of all that is, was, and never shall be. The lesser daimons are incorporeal consciousnesses with freewill. Man is intentionally an incarnate daimon with freewill. Further, it is important to note here that the only point of discrimination between angelic and infernal daimons is based upon their accidental nature – i.e., their allegiances as arise from their ability to act in accordance with their will. Given the fluidity of such allegiances, as accidental properties, then it is important to avoid the assumption that it is possible to determine and affirm such with regard to any lesser daimon – even the Devil himself was once the most splendid of all the angels. As the over-mind,[6] the observing consciousness which is the creator of the manifest universe, is otherwise spirit, then it is proper to apply the same terms to the consciousness of human beings. The existence of consciousness within man is entirely extraneous and surplus to natural requirements. As an animal, man would function near perfectly without the interference of emotion or cognizance. The various complications which arise within both individuals lives and the wider social life of mankind all result from the interference of man’s conscious mind – the spirit. Without the presence of the spirit that enables the assertion of freewill under the guidance of the intellect and the emotions, mankind would function with the efficiency evident in the observation of colonies of ants, termites, bees etc. Each individual would perform their basic functions without concern

for morality or any interference by attempts to rationalise their existence. Without such concerns, the individual would function without desire to be more than that station and role assigned unto them. Thus, mankind would be the perfect worker community, imbued with a pure hive mind. Only when individuals begin to desire to become or attain more than that which they are do they then begin to rebel against the extant order. It is this very rebellion, the rejection of the extant system of being, which is evident throughout mythology and is at the core of the human ontology. The association of consciousness with the rebellious Devil, who rejected the order of God, is one such example of this. Other examples include the defiance of Zeus by Prometheus, the temptation of Eve to partake of the Knowledge of Good and Evil (thereby becoming ‘as gods’), the rebellion of Set in Ancient Egypt, and the pursuit of knowledge by Odin in Norse mythology. The presence of consciousness is the cause of mankind’s sapience and the tool by which man can shape his own being. It is the consciousness, the sense of the ‘self’ or ‘I’, that imbues man with free will and the potential to defy the creator consciousness, the over mind of the One – God, and is therefore that which is the mark of the original sin. Without the consciousness that the spirit affords, there can be no sin as there is no will by which to defy the extant order of being. The presence of the fragmented consciousness within man is therefore the inherent divinity, the gift of free will, rationale and the potential to engage in abstract thought which separates mankind from the animal kingdom. That God imbues man with such a powerful gift, despite the danger inherent to such, is the true love of the Father for his children. Whilst such a gift enables man to err and even reject his Father, it is also the great gift which allows him to freely return unto the Father and allows the over-mind to experience the variety of life, including suffering, within the causal universe. As a non-natural element of mankind’s ontological reality, the individuated consciousness is the spirit within man, the daimonic self of Plato, which defies the natural order and aspires towards the divine. The presence of the spirit is that which fuels the non-physical evolution of mankind. The rejection

of the individuated nature of the spirit within the self is therefore the process by which man returns unto the original ontological order. In the desire of the fragmented consciousness to pursue knowledge of, and union with, the One God, the spirit of man aspires after a return to the Edenic realm of Yetzirah. The rejection of union with God, in favour of the pursuit of an individuated path is that which leads away from the One – the path of the Fallen. In psychological terms, the spirit is beyond that which man is conscious of. Although it is then a part of the self, it is a part of the personal unconscious and a link to the collective unconscious. Spirit is the divine aspect of the individual and is thus both non-manifest and acausal in its nature. It is acausal because spirit, even that fragment of grace which resides within an individual, is the fragment of the deific consciousness which is the prime cause of all, yet it is without cause itself. This is the Universal spirit, the over-mind, the source of the Forms, the root of all archetypes, the Neoplatonic One, and the great Brahma. The spirit within man is divine, yet merely a fragmented piece of the one – the descent into matter as encoded in tales of the ‘fall of man’. The continual inability of scientists to define consciousness or attribute the mind or self to a fixed locale, as a result of biological processes, is the result of attempts to define the acausal through the terminology of sciences that deal only with the causal universe. Science will never define the spirit, be that as mind or consciousness, until it accepts that it is a supernatural aspect of the human condition – the daimon within man. It is this aspect of the fragmented and individuated consciousness hereafter referred to as spirit within this study. The spirit imbues the soul with that divine potential which sets man apart from the animal kingdom. As the spirit is part of, and acts upon, the wider soul, then we must thus turn our attention unto the soul.

1.1.8. The Soul

The soul is subject to a wide array of interpretations, with such entirely dependent entirely upon the influence of the theistic position and societal bias that effects the relativistic assessment of the individual. Typically, employment of the term ‘soul’ is in reference to the notion of the continuation of the ‘self’ within systems of posthumous reward/punishment or reincarnation. Such basic interpretations are erroneous however and evidence a simplification of ancient concepts of soul-lore such as those pre-dating the development of Abrahamic theology (Ancient Egypt) and those remnants of such which then evaded the influence of such theologies (Norse) for a period of time. A common feature of such pagan concepts of soul-lore is that of components: with the physical form, consciousness, and moralistic account each compartmentalised within the overall soul. Posthumously, each component is subject to its own divergent course. Such pagan soullore may then find the life-field that governs the physical form of an individual to then be that which is at cause for instances of residual energy apparitions, whilst the individuated consciousness is then subject to either integration with deity or enters into a continued existence as the ‘other’ which is external to the over mind of the creator consciousness. The nature of the soul, as described within ancient theologies then offers some insight into its functionality and the manner in which it facilitates an interaction between the individuated spirit and the physical body. Regardless of their legitimacy, a number of pagan theologies held impressively complex theories as to the nature of the soul that offer valuable insight into an aspect of the soul which may account for specific instances of CPA. The concept of an organising field for the biological form is present within the soul lore of ancient cultures[7] (e.g., the Norse termed such the hyde,[8] whilst the ancient Egyptians referred to such as the Khat[9]). Hans Driesch made the scientific postulation of such a life-field as the explanation for the organisation of cellular matter in his experiments with embryos. The basic premise for such a field is that it is illogical to hold that a decaying cell holds the genetic information for the development of its own replacement.

That cells can replace with a set functionality is reasonable, that they maintain the exact physical structure and appearance as is unique to the individual is however illogical. To posit otherwise is equal to the assertion that you can rebuild a house by simply placing an order for a delivery of building materials and expect them to assemble themselves, without intelligent guidance, into the exact form of the former building. The existence of the L-field then posits a nonphysical energy field which guides the construction and continual repair of the physical form in accordance with a template held only within the energetic field – the formative aspect of the soul (the Khat etc.). Further, Harold Saxon Burr measured the electrical field which surrounds the human body with a voltmeter, offering the hypothesis that the diagnosis of disease may result from the readings of fluctuations in the life-field (L-field).[10] Such fluctuations in the Lfield as relate to the presence of disease then support the function of the L-field as a non-physical organisational system. The L-field, as part of the total soul, is then the interface between the conscious self, the mind, and the physical body. As a component of the soul, such as is often comprised of numerous parts within non-Abrahamic theology, the function of the L-field is essentially that of a plastic energy field which is subject to the influence of the will, and in turn influences the activities of the physical body whilst also shaping the form of the physical body in accordance with the unique aspects of the individual. Such a field then contains the overall image, plan, or Platonic Form for an individual, guiding the growth, development, and repair of the body during the process of decay and replacement of cells and their inherent DNA. It is proper then to consider the soul as the individual form or identity. It is that which holds the account of the individuated consciousness – the record of actions, the register of sins and virtues, the karmic account etc. The soul is also the unique identity of the individual – it is that energy field, the ‘life-field’ which shapes the growth and appearance of the body’s physical cells. It is the unique and eternal ‘self’ which is both the repository of all individual

actions and the blueprint for the physical form. As the physical body is the reflection of the soul, then it is only possible for the soul to inhabit that body which is the intentional receptacle for it – the nature of the life-field then precludes the possibility for reincarnation. Such an intrinsic bond between the spirit, soul, and the physical body then negates any possibility for reincarnation of the individual spirit and soul into another body as there can only be one physical form that is shaped as a host to the form of the soul. The issues of reincarnation are however complex and are the subject of greater detail in the latter discussion of past-lives. The soul is the that energy body which enables the interaction between the spiritual self, the consciousness, and the physical body of man – it is the effective bridge between the divine spirit within man and the manifest. Within the context of this work, the soul then refers to the aspects of the self which are other than that component of the individuated and divine consciousness that this study refers to as ‘spirit’.

1.1.9. Discarnate Conscious Entity An individuated conscious being, that aspect of the self which is subject to the popular conception and reference of as that which is the mind or spirit, may project, for several reasons later discussed, externally from their physical form. The discarnate conscious entity (DCE) may then possess the ability to experience, and possibly interact with, the physical plane whilst having no physical form itself. The various interactions between the physical and the DCE thus may give rise to those CPA phenomena variously termed as: ghosts, poltergeists, shadow-beings, OBEs, orbs, and apparitions, although alternate, often mundane, causes for each phenomenon are possible. A person’s consciousness, as the spiritual daimon inherent within man, has a purposed stage of incarnation, as per the above discussion. Regardless of the origin of the self, or what many

consider to be the spirit, that consciousness is then subject to an intrinsic integration with the causal plane – unlike daimonic entities which have no intentional incarnation as a part of their formal, material, or efficient stages of being. The final cause of man however resides within the acausal – with a final goal, the entelecheia of man, being that which results in the ascension of being towards the deific. In a discarnate state, the conscious daimon of a man may then interact with both the acausal (spiritual) and the causal (physical) planes. The manner in which man’s daimon may arise or eject from the physical form varies. Physical death is but one possibility that may give rise to a DCE which has reason to interact with the living, although some forms of astral projection may explain other instances without requirement for the demise of the individuals physical body. These and other possible mechanisms for DCEs are the subject of significant detail within section 4.2 below.

1.1.10. Ghosts Amongst the many forms of CPA, a ghost is a DCE which lacks the required energy to fully manifest as a fully formed apparition. Accordingly, the ghost may only manifest kinetic interactions with objects, perform the basic sensory stimulation of percipients, or appear in the most common perception of such ghostly forms as a vague, moving, shadowy being. Instances whereby percipients witness the motion of a shadow, typically in the peripheral vision, are thus suggestive of the presence of a partially formed spectral entity – a ghost.

1.1.11. Apparitions

An apparition is DCE which has accumulated sufficient energy from its surroundings to fully manifest and accordingly has recognisable facial features and physical characteristics. The expectation that a fully-formed spectral apparition is indistinguishable from a manifest and living being is in line with that postulated by G.N.M. Tyrrell.[11] Additionally, there is a possibility that some forms of apparitions are the product of actions undertaken by an infernal daimon which is either attempting to manifest or is engaged in the portrayal of itself as a DCE as part of its modus operandi for the procession from obsession to oppression and beyond.[12]

1.1.12. Daimons – the Angelic and the Infernal Demonic: The term daimon shall, in the context of this study, hereafter refer to those spiritual entities which have no incarnate form as part of their essential nature. Accordingly, as incorporeal beings, they lack any intended causal manifestation as part of their formal, material, efficient, or even final cause. The point of discrimination between such spiritual daimons and the daimon of man is already the subject of sufficient explanation above, thus it requires no further exposition here. Those daimons are then the entities commonly thought of as the divine angels and the infernal demons. Notably however, those true demons are those otherwise known to be fallen angels. Their essential nature and origin are then identical. Only their accidental nature, their political and ethical allegiances, is subject to any divergence by which we may discriminate between the two sects. Theologians have long debated the hierarchies of the angels and consequently the same of the demonic. The terms ‘demon’, ‘daemon’, and ‘daimon’ are all interchangeable and denote only the English, Latin, and Greek forms respectively. It is important to note that the term ‘demon’ is subject to a historical usage within Western society, specifically because of the influence of Christianity, to denote an invariably evil being. However, the link of the term with the Greek diabolos is more appropriate. Whilst the original Greek ‘daimon’

referred to a lesser-god, a guiding spirit that was able to be either good or evil – the personal genius. The Greek daimonion has specifically negative associations as an evil spirit. Thus, daimonion was in use from the early Christian period, forming the negative perception of demons through an implied difference to the angelic. The original Greek form daimon thus refers to a spirit which is morally ambiguous, as is man, and is somewhere between deity and manifest man. This study shall then utilise the term ‘daimon’ to avoid assignment of any polarised moralities. As used hereafter, daimon shall thus reference a spiritual entity: specifically, one which is nonhuman, without inference of if such is subject to interpretation as either ‘good’ or ‘evil’.[13] Whilst the daimon may be ambivalent in terms of morality, those entities typically subject to the description of their nature as daimonic thus receive the inference of a polarised moral bias. Within a Judaeo-Christian context, this polarisation occurs as the hierarchies of the angels and the mirrored hierarchy of the infernal demons. To denote any entity with a known allegiance, towards either good or evil, God or Devil, this study shall hereafter use the following terms wherever relevant: angelos[14] shall denote a messenger of God – an angel, and diabolos[15] shall refer to an entity which acts in a manner contrary to the will of God and is therefore allegiant unto the Devil. Pseudo-Dionysius[16] offered the first description of an angelic hierarchy, although many others have since offered their views on such. He posited a Neoplatonic structure to God’s creations, with those closest to divinity being higher upon the scale and held that all things ultimately seek reunion with God. Gregory the Great would then later employ this same hierarchy, although switching ‘Virtues’ with the ‘Principalities’. Pseudo-Dionysius gave a structure of three hierarchies, each having three ranks – thus giving a nine-fold structure:

Highest tier

High Seraphim

Mid Cherubim

Low Thrones

Mid-tier Lowest tier

Dominations Virtues Powers Principalities Archangels Angels

As the highest of the celestial host, the Seraphim are thus closest to God and in receipt of the purest guidance and illumination. Following on from the Seraphim are the Cherubim, then the Thrones, the Dominations, the Virtues and so on. The angels, as pure mediators and messengers are responsible for sharing the divine with mankind. In a Platonic sense, man sees only the shadows which the angels cause – the world is but a version of a version of the forms. If man is within Plato’s cave, then the angels (the messenger of God to each person that is otherwise termed the Guardian Angel) and the archangels (those entrusted to deliver the most important messages and conduct the most vital business upon the Earth) cast the shadows from outside of the cave, as directed by the Dominations who take their instruction from the Seraphim.[17] Man is then the last in the chain of whispers and is in receipt of an impure sense of God as the purity of that divine illumination deteriorates through its communication. Any error in the interpretation of the divine will or erroneous perception of the world is thus man’s error. The fallible man may err in his decipherment, thus giving rise to the breadth of religious experiences and philosophies – their common origin however is evident in their agreement upon the core truths.[18] Man’s position, inside the cave and external to the celestial hierarchy, is thus applicable to a Qabalistic model depicting the Neoplatonic journey of man as he strives to a reunion with the One, God, ascending through Otz Chiim – the Tree of Life. The fall of the Devil, into an ostracized state which denies the presence of God’s glory, is the basis of a dispute that concerns the hierarchy of the diabolos. The former rank of the Devil as once being the one closest to God positions him as a Seraphim. With the description of the Seraphim as fiery serpents, the association of the

Devil with the serpent and ‘the morning star’ or Lucifer, meaning the light-bringer, is a corroboration of this description of the Devil’s nature and former position amongst the heavenly host. Whilst the reason for his fall is beyond the scope of this work, it bears some relevance to our investigation and a brief contemplation of such is then valid. Regardless of if the Devil fell because of pride or otherwise, there are two options that describe the manner of his fall: either he fell of his own freewill (as Azazel of the Enochian fallen angels – the Watchers) or was cast down because of his opposition (as ‘Satan’ the opposer) to God. Without digression into the intensive debate of diabology and demonology, the Devil exists and functions either as the polarised opposition to God (i.e., dualism) or functions within a remit given by God and is thus enacting God’s will to challenge and tempt man before dispensing God’s judgment as the punisher of sinners.[19] The consequence of these debates is that the demonic, or infernal, host is thus an inversion of the angelic. Those diabolos closest to the true nature of the Devil thus receive a higher rank in Hell, although inversely being lowest on the celestial rank as they are furthest from God. Those angels who fell after the Devil receive their inverted rank, i.e., assigned unto those Cherubim who fell, as tempted by the Devil, is the rank of infernal Princes. Lowly angels which fall into the infernal service of the Devil find themselves mere demonic servitors. In addition to these ranks, there are additional demonic entities which it is just to consider nature spirits. As pure forces of nature, these are the expression of the divinity inherent to natural processes and environments. For examples, a river has an energy afforded to its formal cause, with other environments each having their own unique form of daimonic expression. The expression of the river is in the daimonic form of the nock or undine. Equally, the atmospheric air has its sylph (fairies), fire its salamanders, whilst the earth has the gnomes (including mythic trolls and dwarves such as evident in Norse mythology). As forms of the divine consciousness within aspects of the manifest world, these beings are non-manifest, yet

are external to both the celestial and infernal hierarchies. Their morality may align them with either hierarchy, yet they have no true allegiance and are thus rightly classifiable as daimons in accordance with the definition of this study. There is then sufficient need to give consideration as to the form of these intelligences within a non-Abrahamic context. For the adherent to non-Abrahamic religions, the validity of these concepts of privation from God may seem questionable, yet a simple degree of research reveals how such are equally valid. Pagan religions widely reference a hierarchical system of divine governance. There is commonly a supreme deity, or trinity of deities, and a subsequent number of lesser deities and spiritual beings. Norse mythology provides a suitable example of such and has numerous forms of the trinity. The ruling deities of Norse mythology are a trinity of either: Odin, Villi, and Ve; Odin, Thor, and Loki; or Odin, Tyr, and Thor. Outside of these ruling deities of the Aesir, there exists other Aesir gods who are concerned with war, travel, art, poetry, fate etc. The Vanir are a co-existent, often opposing, deific group and are invariably associated with the cycles of nature, being fertility, the harvest, and death. Members of the Vanir include Freyja, Freyr, Njordr, and Nerthus. Elsewhere there are non-deific beings that are as powerful and intelligent as the Aesir and Vanir, whilst having alternative moralities and functions. The Jotun are wise and powerful, frequently challenging the Aesir gods Odin and Thor in their respective fields of expertise. The Svartalfar are the dwarven smiths who bring forth magical items which are crafter from the matter of the world. The Ljossalfar are the ‘light’ elves which are functional as both nature spirits, ruled over by Freyr of the Aesir, and as intermediaries between the deities and mankind. The infamous Valkyr are related to the Norn (cognate with the Greek Moirai, often known as the Fates), although the Valkyr encompass a role which is akin to that of the Christian guardian angel as opposed to a role as the organising forces of manifestation otherwise held by the Norn. We also find similar notions to be extant within Hinduism, where an array of spiritual entities interacts with both humanity and the deities. It is notable that within Hinduism, all is ultimately an

expression of the One, Brahman. From the supreme Brahman comes the trimurti of Brahma-Vishnu-Shiva, which also has its feminine counterpart. Each deity also has their dark aspect; thus, Shiva is both the creator and the destroyer. The variance in interpretations of these beings is then beyond our concern here and is suitable as the subject of a wider theological treatise. Hinduism also has its demons, the asuras, which are in opposition to the deities, the devas. Even Buddhism has its demonic entities, such as Mara, Rati, Rāga, and Tanhā. China has its form of nature spirits, the guei-shen which are very much of a darker morality and thus similar to the lesser demons of Western theology. Japan also has its demons, including the sinister oni and the possessing tengu. In Egypt, which influenced other pagan theologies throughout Europe in addition to the Judeo-Christian ones which followed, there is the conflict between Osiris and Set, which bears some resemblance to the diabology of Christianity and sees the divine brothers engage in a battle for the throne with Set, god of storm and the desert, murdering his brother before then facing the challenge of Horus – the divine son who opposes the evil of Set. Regardless of theology, diabology, and daimonology, it is clear that there is a group of acausal and non-manifest beings that in some manner interact with both the acausal and causal planes, thus mediating between man and high deity. The imposition of a hierarchy denotes the seniority, influence, and degree of power exhibited by the beings. There is a clear polarisation of this hierarchy which results in a two-fold delineation away from the manifest plane upon which we exist, with the hierarchy of beings ascending towards the high daimon found at either pole of the duality. With the dichotomies of good and evil, subjugation and freedom, union and individuation, all offering two paths for mankind, the individual can exercise their freewill and choose to ascend along the conscious pathways of either hierarchy towards the polar daimon – be that God or Devil. Plotinus attempted to encapsulate the hierarchy of being in a Neoplatonic scale. The first of the two scales produced by Plotinus is concerned with the ontological reality:

Figure 1: Plotinus's Ontological Scale

The second is concerned with morality:

Figure 2: Plotinus's Scale of Morality

From this Neoplatonic equation, the association of materialism with evil formed due to the manifest realms position as furthest from God.[20] The consequence of such an organisation is however that such also assigns the Devil a position of supreme opposition to God. Where God is the omnipotent embodiment of good, the Devil is thus given a polarised position as the supreme omnipotent evil. The contradiction of such a system is evident however, in that the degree of privation of the manifest from deity infers that the physical world is then either evil or is unreal – as the Devil has an ontological state of non-being. Thus, there is a direct clash of ideas between the manifest as evil and evil as non-being. Experientially, it seems that the manifest has a form of being. If the Devil is non-extant, because of his non-being, then such means that evil is also nonextant. The solution to the paradox is thus seemingly as follows,

where man is a mid-way between good and evil, being and nonbeing:

Figure 3: Neoplatonic Resolution of Dualism

Such is a recognition of the dualistic dichotomy, if only in terms of morality, which must exist between those beings or emanations referred to as the God and the Devil. However, both are but aspects of the supreme One, in a true Neoplatonic sense, and are personalisation of the archetypal ego (i.e., the personalised God) and the shadow (i.e., the Devil) of the Jungian self that is otherwise the totality of the One, the Godhead, Ain Soph etc. For each divine thought within the over-mind of the One, there manifests a conceptual coming into being of such. Conversely, such conceptual forms create the definition of themselves through the affirmation of that which they are not – thus being inherently produces non-being. The thought of the One as to that which is good, thus manifests as being and is that which is – God. That which the over-mind rejects as a negation of that which is good is inherently evil and is that which is other than the being of God – the non-being of the Devil. Thus, such a theological representation reflects the truth that even the Devil exists only as a result of his creation, and thus acts only within the remit given unto him, by his master, the supreme self – God. The Devil is then effectively no more than the inversion of God’s glorious splendour, the darkness which results from the absence of the divine light, and his non-being is the result of such. The divine

name, YHVH, and its meaning of ‘I AM THAT I AM’,[21] reflects this ontological reality – with the aspect of God which is true being having the name ‘I AM’, whilst the Devil, in representing non-being, is effectively ‘I AM NOT’ or ‘THAT WHICH IS NOT’. Such a duality, albeit a form of soft-dualism rather than positing the existence of two equal and opposing supreme beings, is contained within the early Judaism of the Abrahamic faiths, where the Rabbinic notion of the Yetserim, the dualistic aspects of good and evil, the conscious will and the opposer, was held to be present within in each individual person, but also within the One.[22] Those emanations of the consciousness of the One which are closest to the poles of the Devil and the God are thus given higher ranking within the relevant hierarchies of the Infernal or Celestial, dependent naturally upon their pursuit of either individuation (privation from God) or assimilation (the return to union with God) respectively. Man, as further removed than the angelic host, retains only a potentiality of that relation to the divine and is largely unaware of his potential to traverse the hierarchical degrees in an ascent of consciousness that leads towards divinity. Whilst the consequence of such degrees of emanation is that there is no variance between the ultimate source for the daimon, including both human and angelic/infernal forms, there is a point of differentiation. As per the definitions of spiritual daimons and the discrimination of man from the purely incorporeal given above, the fragmented consciousness of man is an aspect of the One intentionally appointed as a means by which to experience the manifest plane, although a purely incorporeal daimon is in no manner intended to do so. Whilst the mind, the spirit, of man is effectively an incarnate daimon, its nature, by design, differs from those entities widely considered to be angelos or diabolos. Accordingly, whilst the term DCE is technically applicable to both the exteriorised spirit of a human and that of a never incarnate daimon, there is a need for differentiation in terms of this study. The reason for such a need is that the DCE of a human is the causative agent in CPA, whilst a never incarnate daimon is the causation for APA. In

respect to this requirement for differentiation, the term Inhuman Daimon (IHD) shall hereafter refer to the incorporeal consciousness of an inhuman entity and is thus applicable to those daimons commonly known as divine angels (angelos), infernal demons (diabolos), and even the Supreme deific daimon – God.

1.2. As to Whether There is Any Such Thing as the Paranormal? It is the position of many, including both paranormal sceptics and atheists, that there is no such thing as the paranormal. Many such sceptics hold that the lack of scientific evidence [1] for the reality of ghosts and spiritual entities affirms that there is no such thing as the paranormal. Moreover, [2] atheists hold that there is no such thing as ghosts as the spiritual-soul is a construct of religious delusion. On the contrary, some of the greatest philosophers have shown the existence of the immortal spiritual-soul to be a logical requirement for the nature of man. Plato, in his Phaedo and Phaedrus, Aristotle, in his De Anima, and St Thomas Aquinas, in his Summa Theologiae, offer some of the most powerful arguments for the existence of the soul. Further, as per the earlier discussion of the life-field, the cellular structure and the continual renewal of such, within the human body is subject to guidance by something other than the genetic information contained within cellular DNA – for it is an impossible contradiction to suggest that a cell holds the information for the replacement of itself after its decay. That information, as to the cellular function and organisation, must then be subject to guidance external to the DNA contained within the cell itself. The theory of the existence of an organisation field is the scientific postulation of Hans Driesch, the life-field or L-field as per the reference to such in the above discussion as concerns the soul, and the experiments of Harold Saxon Burr measured the link between fluctuations in the body’s energy field and the presence disease. This life-field, as a function of the soul, links with both the

Platonic and Aristotelian theories of the spiritual-soul and such is the subject of greater detail below. Thus, as the spiritual-soul exists as an acausal aspect of man’s being, separate from the causal nature of matter, then it serves to affirm the existence of the acausal. With regards to the reality of the paranormal, I answer that: as the spiritual-soul is immortal, it must arrive unto the causal plane and its intersection with the causal as is enabled through the intentional union of spirit and matter within man, from a place of origin beyond the ability of man to perceive. That realm from which the spiritualsoul originates, and thus returns after the physical death of the bodily form which, is then the spiritual plane of the acausal – heaven (although the soul may find itself in either purgatory or hell postmortem). In the process of incarnation, the soul hosts both the spirit of the individuated aspect of consciousness and the unique form of the individual. It is this form, as contained within the soul, which shapes and guides the formation of the physical body through the life-field – a concept to which this study returns in significant detail below. Man is then an intentional union of spirit, soul, and flesh. Thus, mankind, within its own nature, evidences the existence of the acausal beyond the objective universe. Consequentially, such also asserts the metaphysical reality of intelligences and powers beyond the causal. It is the these acausal energies that may then explain aspects of those phenomena considered paranormal. Further, where the soul and spirit of man represent that which is acausal, and thus in no manner subject to the limitations of physical life, then such also affirms the continuation of this acausal aspect in forms considered beyond ‘normal’ – thus, ‘paranormal’. In addition to this rationale for the existence of both the soul and the acausal plane of spirit, quantum physics also infers the existence of the acausal plane of being. One of the consequences of quantum mechanics, as discussed in some detail below, is the requirement for an external consciousness to act as observer in order to collapse one of many potentialities into being. This requirement is empirically demonstrable via the double-slit experiment and Erwin Schrödinger’s thought experiment explains such perfectly – with such more commonly known as the paradox of Schrödinger’s cat. As an

observing consciousness must be external to the reality it observes, for the causal universe to exist in its entirety, then there must be a consciousness external to the manifest reality we are able to perceive and theorise. The nature of this consciousness is then acausal and thus deific, with the true acausal consciousness and creator of the causal universal being the prime mover – God. Science then must resort to requiring the existence of the acausal spirit, God, in order to explain why there is a manifest and causal universe. Further, in acknowledging the existence of that which is beyond the causal, science effectively accepts that there is an acausal plane beyond its ability to theorise and quantify. Thus, it is impossible to disprove the existence of spirits, including God and the immortal soul of man, as science requires them to explain the existence of our causal universe. Where science then requires the existence of spirit and God, even if it attempts to ignore or deny such as a consequence of quantum physics, it then effectively proves that there are aspects of reality which are beyond those considered ‘normal’ and beyond the capabilities of science to theorise and empirically measure. These are then those aspects which, when they are detectable only through subjective perception of man, are those which society otherwise terms ‘paranormal’. Hence, to [1]: it is notable that the burden of proof, as posited by Bertrand Russell, is commonly applicable only unto the believer. Further, it is notable that this burden is generally only in application to religious beliefs – whereby there is the demand placed upon the religious to prove the existence of God, souls, angels etc., whilst there is no requirement for the atheistic materialist to disprove their existence.[23] The selective application of this burden of proof is thus used by atheists as a sophistic tool against religion. There are a great many scientific theories which the general populace accepts as if known truths, often as if definitive laws (unless an anomaly later forces a reconsideration of once thought to be a law). Such misconceptions are however readily questionable. Science has no explanation for gravitational force – it works, but there is no proof as to the nature of the force (there is debate as to if gravity is a particle

or an energy wave etc.) and the gravitational constant (an acceleration equal to 9.81 metres per second) is far from uniform throughout the world. Further examples of scientific theories which are accepted without proof are: the Big Bang theory (which is now widely disputed within the scientific community); the function of plate tectonics upon the Earth’s crust; the existence of dark matter; that the existence of the Universe, the Earth, and mankind is the result of a lengthy series of random interactions and results (including the collision of various particles); and the apparent defiance of natural evolution that results in mankind’s ascent to the top of the evolutionary hierarchy without external, that is deific, interference to usurp the natural process of evolution. Further, those who assert that unless the existence of the soul is empirically proven then there is no such thing, fail to acknowledge the limitations of science. It is only possible to empirically measure and test the causal universe. The mechanisms of quantum entanglement are observable only through their results whilst the nature of the mechanism remains elusive, thus scientists may observe the reality of the effect without any means to detect the causative energy or process. The nature of all scientific experimentation is that those apparatus designed to measure various phenomena record only a specific field of data i.e., when measuring light waves in a vacuum, there is no data collation for the presence of soundwaves. Science and experimental apparatus have a form of tunnel-vision. Accordingly, it is possible that science has looked directly at both the soul of man and even God, yet is unable to see that which is other than its focus. It is thus arguable that the requirement for religion to provide scientific evidence for the existence of the acausal, including spirits, the soul, and God, is then nothing more than sophistry – for it is impossible to provide empirically verifiable measurement of that which is acausal and beyond the scope of scientific enquiry. To [2]: the atheist must apply their own burden of proof to their religious position that there is no such thing as God or the soul and that consequentially there is no such thing as the paranormal. Such a position is based upon the presumption that science can explain

every aspect of the causal and objective universe. Some of the greatest scientific minds have found their work leads them ever towards the belief in God as the prime mover and grand architect for the causal universe.[24] Further, the atheist is guilty of creating their own form of religion, albeit one which is sans deity. The tendency to believe the views of the scientific community, without question or enquiry into the degree of consensus or accreditation for the posited theory and results, is to then be guilty of both confirmation bias and of placing blind faith in anyone who is a scientist. In this respect, the belief in science often moves the philosophical position of materialism into one of religion – one which we may term Scientism.


METHODOLOGY 2.1. The Failures of Scientism

The field of science, as a methodology for enquiry and the formulation of knowledge, is invaluable in obtaining objective verification of any phenomena. Without such verification, any phenomena remain entirely subjective. It is this need for verification which sees investigators utilise cameras, sound recorders, and a plethora of other devices to record empirical data for phenomena. There is a tendency within the scientific community to dismiss the possibility of the existence of acausal phenomena. Such a dismissal is inherently the product of the position of scientific methodology, rather than the philosophical approach that scientists typically reject with disdain, as the foremost means by which to investigate the physical universe and plane of existence. Occasionally, science approaches the limits of explaining the physical universe and ceases to proceed before it has either reason or need to hypothesise the existence of an acausal entity or plane beyond that of the physical causal plane. This reluctance to confront the question of ‘why’ sees scientists content to seek only the answers as to ‘how’ phenomena occur as they adhere to their strict position of materialism. Whilst the application of the scientific method, to hypothesise and then test those theories with replicable results before forming conclusions, is highly commendable and something all investigation into the paranormal must aspire unto, there is a degree of faith and bias within the scientific community, although they vehemently deny such, which dismisses anything considered implausible and exceeding the limits of the causal plane of universe. This tendency towards a dismissal of anything beyond the popular theories, that is those subject to peer approval, of mainstream science is thus a form of bigotry which reveals the bias in the beliefs of many scientists. It is

then right to distinguish this element of belief within the scientific community from the application and processes of the scientific method. The practical application of testing each hypothesis is the true field of scientific enquiry, whilst the biased beliefs of many scientists are what constitutes the religion of scientism. The failure of scientism is most evident in its dismissal of the existence of Acausal Paranormal Phenomena (APA). It is impossible to measure that which originates beyond our causal plane. Where scientists err towards atheism and materialism, they often discount the possibility of any acausal agent and as such, the possibility that any such acausal entity may have an influence, either direct or indirect, upon the causal universe and the laws of physics. In addition to this illogical presumption, the scientist then invariably designs an experiment with which to test their hypothesis as to the causality of x. Their failure manifests in that an experiment is unlikely to produce a result beyond the scope of its design. The scientist is unlikely to record any data other than that which they seek. When looking for evidence of x, the scientist fails to utilise the means by which to detect agent y. As such, the scientist is thus guilty of the erroneous imposition of their prior expectation, that is their belief, upon any experiment and thus preconditions the data set which they will obtain – with the resultant bias then clear in the formation of their conclusion. Those few scientists who maintain an open-mind, possibly being agnostic or theistic, are perhaps more likely to detect and acknowledge any phenomena, such as presents as extraneous data in experiments, beyond that which they seek – even if the pressures of peer review prevent such scientists from the publication of any paper on such findings. It is this bias that leads to the rejection of any hypothesis or data beyond that which feeds the confirmation bias and the dangerous cycle of self-affirmation which exists within the scientific community. The consequences of such is that scientists then disregard any hypothesis or evidence which fails to support their hypothesis. Instances of such behaviour occur frequently where scientists deem data and samples to be of no value to their study – such as in the case of the North American Space

Association (NASA) and the loss or disposal of samples taken from the Moon.[25] Equally, there is an equivalent requirement for the paranormal investigator to ensure that they avoid the imposition of any bias as a result of the desire for a specific result to an investigation. Those who fail to eliminate the mundane causes for any given phenomenon and instead choose to assume that there is instead a paranormal cause (i.e., the investigator presumes that an entity is the cause for a cold-spot without first eliminating the presence of draughts as a cause for such thermal differentials) undermine the field of paranormal investigation. It is only after the thorough elimination of all mundane possible explanations that the paranormal investigator may then rightly proceed towards the consideration of the possible paranormal nature, either causal or acausal, of any phenomenon. Without strict adherence to such investigative procedure, any paranormal investigator will rapidly find that others will question their methodology and assess the potential bias towards a specific result in any investigation. Any evidence of the paranormal, regardless of how legitimate and valuable, will then be then be subject to a rapid devaluation as the means of its obtainment is brought into question. In order to counter the questions of both peers (i.e., other paranormal investigators) and sceptics, it is then prudent to ensure adherence to a rigorous methodology of investigation – including appropriate levels of data recording and filing, the provision of detail within any hypothesis, and the production of replicable results. The outlines for such an investigative methodology are given towards the end of this work, with such having a basis upon the procedural flowcharts as present within the relevant sections of this study.

2.1.1. Whether science can give definitive answers as to the paranormal? It seems [1] that science provides answers rather than mere fantasy. Science focusses upon empirical evidence and reproducible results,

whereas religion relates only what it would like to be true. Moreover, [2] it is held that only superstitious persons believe in the reality of ghosts and paranormal phenomena. On the contrary, the field of science is merely a community of individual scientists. As a community, it is subject to peer pressure. Within the scientific community, the application of peer pressure occurs through peer approval and review of published hypotheses and experimental results. The direct application of this peer pressure arises through the award, or denial, of funding and the much sought-after tenured positions. A scientist must then seek approval for any hypothesis through the peer pressure of the scientific community. To postulate a hypothesis which peers would then ridicule, as a result of inconsistency with the dominant materialism and atheistic position, is then an effective means of career termination for a scientist. Peer review thus presents an effective control measure to prevent any scientist from investigating fields such as are the scientific and academic communities consider to be inappropriate and worthless. Thus, it is erroneous to presume that science has fully investigated and disproven the reality of the paranormal. On the contrary, the scientific community has merely disapproved of the possibility for any such phenomena as may relate to the existence of an acausal soul or entity and has ridiculed many who have dared to venture into the investigation of the paranormal for any reason other than to sceptically disprove claims of paranormal phenomena. I answer that science is yet to honestly confront the questions already posed by millennia of philosophical and theological enquiry. Scientific theories, despite their reluctance, advance ever closer to the assertion that there is a reality beyond our causal universe. Quantum physics requires an observer external to the manifest universe in order to explain why there is something rather than a mere possibility of both something and nothing. Many Worlds theory holds that our universe may be one of an infinite number of realities. The simulation hypothesis offers that our universe is in fact nothing more than a simulated reality within what may be a software programme within some sort of computer system. Each of these

hypotheses posit the notion that there is something beyond that which our present scientific limitation is able to detect, measure, and define. That something, the conscious observer or the programmer of the simulation, may well prove to be none other than that which philosophers and theologians have identified and referred to as God. Hence, to [1] I answer that a vast majority of scientific theories and hypotheses remain unproven. Such are commonly superseded by improved hypotheses which are then in turn subject to the collation of sufficient data to allow them to become workable theories. Examples of such are the replacement of Aristotelian physics by Newtonian classical physics, which in-turn found itself superseded by both relativistic and quantum physics. Notably however, there are conflicts between the relativistic and quantum hypothetical models and it is likely that a new model will replace both and provide the unifying theory which is the ‘Holy Grail’ of science. Thus, it is vital to acknowledge that whilst science attempts to objectively define the causal universe through its methodology, the nature of any hypothesis is fundamentally no different to those posited by philosophers over the last three-thousand years – that is, a hypothesis is merely an expression of a rational and logical thought. The advances of science merely provide the means to test and demonstrate those hypotheses – a means often lacking for many philosophical thought experiments derived over the millennia. Until the scientific method can test and prove such hypotheses, to assume their validity is as irrational as any belief in an illogical theological position. To align one’s own position with what is a sound and logical hypothesis is however a commendable and rational position – one which is applicable to any scientific, philosophical, and theologically valid hypotheses. In this respect, science is comparable with those philosophical movements and systems which are otherwise termed theologies. To [2]: the attempt to assign the derisory term ‘superstitious’ to individuals who align themselves with a theology that posits the reality of both the paranormal and the supernatural is little more than a sophistic tactic to devalue the individuals position without any logical deconstruction of such. Employment of the same tactic

occurs in the use of the term ‘conspiracy theorist’ to undermine the position of anyone who questions officially approved narratives and verdicts. Such sophistry in no manner alters the truth of a given situation and the passage of time has revealed several ‘conspiracy theories’ to be accurate.[26] Those who utilise such sophistry to undermine theological positions, by calling them ‘superstitions’ would vehemently object to application of such a term in reference to a scientific hypothesis. Technically, the term ‘superstition’ is only correctly applicable to instances whereby a belief or position is incoherent with a wider belief system (e.g., to be an atheistic materialist and hold that breaking a mirror brings several years of bad luck). Conversely, to hold a specific belief which is coherent with the wider belief system affords such a validity within that system and as such in no manner comprises a form of superstition (e.g., to believe in scripture as divinely guided and true then validates a belief in the reality of angelos and diabolos as their description is extant within the source texts at the core of the relevant belief system). It is thus perfectly rational to accept the reality of the paranormal where the wider theological or scientific positions with which the individual aligns themselves then affirm and validate such a belief. That many ‘scientists’ refuse to consider the reality of the paranormal, including ghosts and spirits, betrays their bias against the potential for such, despite the consequence of quantum physics which requires the existence of that which is beyond our causal universe – the acausal plane of spirits and deity. Any scientist holding any such bias thus effectively undermines the validity of their own work.

2.2. The Fallacy of Much Ghost-hunting Equipment With a resurgent interest in the paranormal, more individuals are now involved in the investigation of paranormal phenomena than ever before. Further still, with advances in the ability to collate and share data from investigations, the investigative community is better researched and informed than at any time in the past. Whilst there is

a profound value to the number of active investigators at large, the methods employed by many are however questionable and may undermine, possibly even invalidate, any evidence they collect. Accordingly, it is apt to consider the equipment and methodology employed by many investigators. Initially, we must enquire as to why so many investigators rely upon an array of ghost-hunting equipment when investigating activity. Inevitably, such a reliance upon the stereotypical equipment demonstrates the influence of portrayals on television, web-series, and the iconic film Ghostbusters in the formation of common practise within the field of paranormal investigation. The logical fallacy committed by those investigators who rely purely upon such technology is that they are responding to and investigating reports of paranormal activity where the witnesses had none of these items. Nobody walks around with an electromagnetic field (EMF) meter. No original witness uses an ITC[27] spirit-box to hear the voices or auditory phenomenon they then report. The only people who use these items are either those with an interest in perpetuating the idea and sale of these devices or the those unduly influenced by others. The irony is of course that those using the devices record only vague EMF fluctuations and ‘hear’ whatever they wish to hear through an ITC device, yet such ‘evidence’ amounts to nothing near the level of activity and subjective evidence that witnesses report. The truth is that there is no need for hundreds or even thousands of pounds worth of electronic investigation equipment. To record any apparent phenomena, a combined video-still camera will record any motion or manifestation; whilst a digital audio recorder will allow the recording of any sounds. Any additional equipment that detects and records data that is beyond the scope of normal sensory perception, such as gives rise to the original subjective experiences of witnesses, may well capture data of note. It is however essential to view such data as superfluous to the investigation of phenomena that have are elsewhere originally present in witness reports as the result of their perception by the individuals own natural senses.

Without a full investigation to determine the causes of such phenomena, then EMF spikes, temperature drops, EVP recordings, infra-red images, and any other data that was detectable only through the use of equipment that exceeds the sensory range of the human sensory organs (i.e., both the original witnesses and the investigators are only aware of any phenomena such as EMF fields because of a reading on a meter) are then rightly subject to the classification ‘unknown’. A cold spot could be the result of an otherwise unseen environmental factor that facilitates the dissipation of heat through convection, radiation, or conduction. Changes in EMF levels may arise as the result of field interactions (i.e., the movement of the investigator and a change in electrical current within a network of cables) that are otherwise indiscernible to the investigator. Given the profusion of communication systems which utilise electromagnetic fields (e.g., Wi-fi and cellular communication networks), then it is of no surprise that there are immense variations in electromagnetic field strength within any given location. Whilst such variations in field strength are very real, and interesting, they fail to account for the many reports of the phenomena seen, heard, felt, or smelt by thousands of witnesses. It is essential to assess evidence for the paranormal as if it were both forensic and subjective evidence in a criminal investigation. The investigation of eyewitness testimonies must have the intention to ascertain and assign values of accuracy and truthfulness. There must also be an assessment of any objective data and consideration of how it may explain what has otherwise occurred – the data itself is evidence only for the existence of the causative agent and rarely identifies the source directly. To assign a “proof of ghost” label to an isolated EMF spike is the equivalent of labelling a random DNA sample as proof of a murder – when there is no body, no weapon, and no motive to otherwise indicate any such crime took place. The EMF data is proof only of an EMF anomaly and the interpretation of such data must be as such unless there is other, subjective or objective, evidence that suggests paranormal phenomena as the causation. It is also essential that investigators resist the temptation to default to the application of Ockham’s Razor and rule that the

elimination of obvious explanation then leaves only the simplest possibility as the most likely and true – that paranormal activity is at cause for any evidence. Such a predisposition may lead to the erroneous rejection of the possibility for anomalous and random phenomena of a mundane nature. In such instances, investigators should seek the collation of secondary evidence, ideally from other individuals and recorded with alternative apparatus, which presents identical or similar phenomena whilst also eliminating bias and the potential for initial data to be merely the result of either human error or an equipment malfunction. Adherence to the scientific precept of replicability then serves to eliminate basic irregularities and support the assumption that an otherwise inexplicable paranormal phenomenon is at cause for the objective data. Typical items recommended for investigators: Camera: As a means to document manifest phenomena, including kinetic motion, then a camera is a fantastic piece of equipment and is duly an essential component in the arsenal of any investigator. Of all the applications for a camera, the most important is the basic documentation of the layout of the environment – the locations of objects, the levels of illumination, and the general atmospheric state. As useful as a camera is, it is essential to note that, like all equipment, they require calibration and an experienced operative. Misuse of the camera, including the incorrect calibration of, can both cause erroneous claims of ‘ghost images’ and it is equally possible that incorrect usage may result in the failure to record any incident of note. The most valuable use for the camera is to document manifest phenomena – most likely the motion of inanimate objects. The idea that a camera may document an apparition of a nonphysical entity applies only to the documentation of energy forms. Here then, the laws of science inform our enquiry as to the nature of such apparitions and thus why they are recordable with a camera. The scientific law of the conservation of energy states that energy is

indestructible, being only transposable into other forms of energy. The laws of energy thus make it illogical for the energy field to retain a given form without dissipation. That DCEs, either as ghosts or fullapparitions, seemingly sustain their form and thus retain their energy for a period then suggests that the nature of the soul to be other than the mere by-product of energy systems within the body, either electrical or otherwise. Such then also contravenes those hypotheses that postulate the conscious self to be no more than a by-product of electrical activity within the brain. Instances where the witness perceives the form of a person, a ghost or full-apparition, are then the L-field and thus the form associated with a formerly incarnate and living individual. That such energy forms retain a degree of resemblance to their prior physical form then further supports Driesch’s theory of the life-field or L-field. The conservation of energy does however offer an explanation for how the L-field or soul of a DCE is then perceivable to both the human eye and a camera. It is in the transposition of the soul’s energy into other forms of energy that there is then the potential for such to emit visible light as part of the electromagnetic spectrum. For a standard camera to capture an image, it requires the presence of light. As cameras work in the same manner as the eye, we effectively only see the light that reflects from any one thing – we never see the object itself, only the light that reflects from it. In order to see, we thus require a light source, such as the Sun. The light from the source strikes the object. The object then reflects any light other than that which the surface absorbs. The reflected light then enters the lens, of either the camera or the eye, where it then strikes the sensor cells at the rear of the lens, before then being converted into intelligible data. The issue with the photography of a discarnate spirit or being is seemingly that they are non-material in nature. Without a physical form, they fail to have an atomic structure and mass from which is able to reflect light. It is in the transposition of the soul, or L-field’s, energy into light that the DCE is then able to become visible – rather than reflect light, it emits light. It is then proper to term the light emitted from a DCE as the astral light or the

light of the soul. Those DCEs which have sufficient energy may then emit a perceptible light that it is thus feasible for a camera to record. The presence of a DCE may also account for the perception of strange shadows or movements – especially if the DCE draws energy from the environment into itself in an attempt to manifest either as an apparition or produce kinetic phenomenon. In such an instance, the DCE may then draw energy in the form of both heat and light from its environment, thus producing the perception of both shadows and cold spots. We invariably see such shadowy motions from the corner of our eye; such forms rarely occur in the region of optical focus. That our brains make use of our peripheral vision during low-light conditions, such as at night, thus likely explains why the majority of reports for ghosts and apparitions arise in such lowlight conditions – although it is just as possible to misperceive something mundane in low-lighting conditions and visible only at in the peripheral vision. Thus, it is feasible that shadowy areas and forms are capturable by a standard camera if the entity possesses or absorbs sufficient energy, in the form of the visible spectrum of light, from a region in an attempt to produce physical manifestations. For now, it will suffice to equate the nature of a non-physical being, either a DCE or IHD, with the energy absorption of a black hole – absorbing the light and energies from around it. There are several factors for consideration in the assessment of any image, or other evidence of a paranormal phenomenon for that matter: -is there a reason to suspect that the evidence may be fraudulent? Any financial gain from the accreditation or claim of genuine evidence for the existence of the paranormal is inherently a reason for suspicion. Any site which claims it is the subject of a haunting by a malevolent entity and yet has no interest in exorcising the entity, thus may have a greater interest in profit than in ending the disturbance. Claims of paranormal phenomena within a commercial property or those private residences that host ghosttours are thus to be duly given consideration in terms of if there is a

possible fiscal incentive that may induce fraud, exaggeration, or the misinterpretation of the mundane. -is the camera (equally applicable to any equipment) verifiably free from faults? Issues with lenses, camera housing, film stock or CCD chips, and shutters can all lead to the corruption of an image with an otherwise indiscernible entry of light into the image. The angles at which light may strike the image sensor may suggest flashes, orbs, or streaks that a person predisposed towards claims of the paranormal is likely to cite as evidence for such. Faulty CCD chips or film stock can also record image artefacts that were unseen by the operator at the time, with these only manifesting later upon the processing of the image. -is the camera operator competent? An incorrect setting of aperture, shutter speed, focal length, or even film speed can massively affect the final image. Such may result in a blurring that could then lead the operator unto mistaken identification of such a blur as evidence of a ghost – especially if they are hoping to see such an entity. The inexperienced camera operator is also likely to be unaware that poor light conditions will result in an automatic camera mode resorting to a longer exposure time, thus creating the potential for errors of long-exposure that allow for a person to walk across the shot and only present as a ‘ghostly figure’. -how old is the photograph? If an image is historical and dates from the late nineteenth or early twentieth centuries, then it is important to note that all the above may apply – camera faults, inexperienced operators, and a tendency to produce in-camera fakery were all rife as people experimented with the abilities of the young technology. Any investigation of early photographs will showcase such tendencies within a relatively brief time. Infra-red or Full-spectrum Camera: Whilst the technology which offers the ability to perform full-spectrum, or even infra-red,

photography seems impressive, the investigator should ask themselves as to why they wish to use such expensive technology. Witnesses to phenomena have no ability to either see at night or perceive light waves beyond the normal spectral field of human vision when reporting the original phenomena. The desire to utilise infra-red (night vision) cameras is then no more than a mere sideeffect of the tendency to perform investigations at night (the reasoning for such timing and its psychological effects are subject to discussion below). The use of a full-spectrum camera (one which records all wavelengths of light rather than just those that are visible to the human eye) is the result of a fallacy perpetuated by paranormal investigators and television programmes. The witness of either a ghost or apparition phenomenon has only the human eye to perceive such phenomena. Thus, we must then question as to why a paranormal investigator would resort to the use of equipment to record that which is invisible to the human eye, given that the original witness statements, that are the cause for the investigation, relate phenomena which are perceivable to the human eye? Certainly, given the historic records for an array of paranormal phenomena, then there is no sound basis upon which to mandate the use of such equipment. Any camera is able to record that which is visible to the human eye and is thus essential to any investigation. The ability to record in low-light levels and beyond the spectral field of human vision open up the possibility for the documentation of phenomena which are otherwise imperceptible to the investigator – their use however is far from essential. As with the above outline of the nature of visible light, whilst the expanded spectral range of some cameras may capture forms of energy beyond that part of the spectrum which comprises visible light, it is notable that science has yet to determine the existence of the spiritual soul, spirit, or any form of consciousness in any experimentation with such cameras. It is reasonable to assume that if such cameras were able to perceive the energy field of the soul or astral form, then a basic experiment to use a full-spectrum camera to record the astral projection of an adept would affirm the ability of the camera to detect such energy forms. That no such documentation of

an astral form, soul, or L-field is extent, then the assumption by some investigators that the use of such an expensive camera will prove the existence of DCEs and IHDs as the cause for phenomena is a profound leap of faith and as such, it is apt to then question their rationale for such usage. Whilst some may genuinely believe, regardless of the poor logic for such, that the camera will reveal the presence of a DCE or IHD, others may merely utilise a full-spectrum camera as a competitive means by which to portray their methodology and resources as superior to other investigators. There is also the concern that some investigators may incorporate the use of such expensive equipment as part of a promotional agreement that mandates the use of possibly ineffective equipment. An impressive innovation in the camera technology available to investigators has seen the use of motion-sensing cameras from video gaming systems and the development of a similar format specifically for paranormal investigations – the Structured Light Sensor (SLS) camera as developed by Bill Chappell. With a combination of infra-red and CMOS sensors, these cameras are able to detect an array of motions, including facial expressions, and can distinguish between as many as six people. When connected to interpretative software, it is feasible that such technology may detect the presence and motion of an otherwise unseen entity. Such technology is perhaps the first real progress towards the advancement of cameras and their relevant software packages to the extent that they are able to interpret data in a similar manner to the human brain. In their ability to perceive and interpret a wider spectral-field, including that visual data commonly filtered out by the subconscious programming that is subject to formation as a result of social education, the combination of camera technology and the accompanying analysis software potentially provides the means for paranormal investigators to document empirical evidence for what is otherwise merely the subjective claims of the percipient. It is essential to note however; the nature of any data was is detectable by the advanced sensory camera is no more certain to be of paranormal origins than any other data on alternative systems. The camera may detect variances in an array of fields, such as

temperature and kinetic motion, and may then erroneously assume this data to represent that which is its design – to convert data into the interpretation of the physical motions of a person. It is possible then that such systems may, in a similar manner to the pareidolia effect within the human brain, falsely perceive mundane motions in air particles and temperature changes as the motion of a person – effectively causing the camera to detect a person where there is no person in the same manner as the human brain may perceive a face where there is none. Equally, it is important to note the errors in the sensors and interpretative programming which afflict gaming systems and are therefore likely to produce glitches if used during the investigation of more complex fields of stimuli; with such errors increasing the potential for the false assumption of the presence of an entity. It is also notable that the infra-red lamps which enable the camera to record images in low lighting levels are as capable of casting shadows as any visible light source. Thus, incidents where any shadow is seen to cross the image may be no more than a shadow resulting from a small particle, such as dust or an insect, passing in front of the infra-red lamp. Such a motion may result in what appears to be a shadow upon the images which the observer may erroneously interpret as paranormal. Digital sound recorder: A digital recorder is an essential piece of equipment for any investigator. The most important function they offer is in allowing the investigator to immediately note both descriptions of anything they perceive and any thoughts they have with regard to the investigation. However, the most common use of digital recorders amongst paranormal investigators is to record any responses, including those seemingly inaudible to the human ear, of entities when questioned by the investigator – a phenomenon referred to as electronic voice phenomenon (EVP). It is vital to remember that we all ‘hear’ more than we are aware of. The conscious filtering of the aural data we collect in every moment is also accountable for many instances of ‘voices’ and ‘sounds’ being unheard until they are later listened too on a playback

of an audio recording. The nature of the audio recording is such that the individual later actively engages in listening for sounds in the background – the very sounds that they were filtering out during the time of the recording. Here then is the manifestation of the differences between hearing and listening – the variance is the application of conscious focus. It is as if shining a spotlight into a dark room in that you see only what you shine a light upon. Whilst we hear a significant amount of sound and information in any moment, we are aware only of that which we focus upon. Other issues worthy of consideration are: -is the microphone functioning correctly? -was the positioning of the microphone such that it may detect and record sounds that arise in close proximity to it, whilst they were below an audible volume for the operant? A perfect example of this issue is the sound made by the motion of clothing. You can experience this for yourself if you place a recorder in your pocket and record the sound for five minutes as you barely move. Upon playback, you will be astonished at how loud the rustle of fabric and your minute movements are. -is the dynamic range of the microphone comparable to that of the average human audible range? If there is a significant degree of variance between the ranges, then the microphone will present a distorted recording, possibly enhancing some parts of the audible spectrum whilst eliminating others. The resultant recording will then portray an array of sounds, including those inaudible to the human ear but detectable as visual representations on sound editing software, that will barely be recognisable for those with a direct and subjective memory of the moment. -is the playback device calibrated for neutrality? A false calibration could emphasise one range of the audible spectrum, whilst diminishing others and thus present a sound that differs massively from what the subjective perception of the operant.

Broken Radio/ITC device: Regardless of the name given to them; be that spirit boxes, broken radios, or ghost boxes etc.; such are all software or mechanical devices that work with radio frequency sweeps or the cycling of phenomes to provide a mechanism for the enablement of Instrumental Trans-Communication (ITC). Such devices allow the percipient, through a barrage of noise and sound, to perceive words and answers as apparent intelligent responses to their questions. At core, the subjective experience of ITC is nothing more than a form of pareidolia. As always, original witnesses make no use of such ITC devices when hearing voices – only the potential for the static sounds of older televisions and radios, as present in instances where the signal was lost, may accidentally induce a similar result. The questionable nature of ITC devices, including questions as to exactly how they work and the intentionally deceitful and entertaining nature of some systems, ultimately serves to undermine any data they may provide towards an investigation. A major issue with Instrumental Trans-Communication (ITC) devices, beyond the issues of those devices which have an intentional design to create a false perception of words, is that of the identification of the source for any possibly valid communication. During the use of a genuine broken radio device or even the facilitation of similar effect via the rapid sweeping through radio stations on any analogue radio, the perception of any voice or communication that may then result is other than any intentional and deceitful portrayal. ITC devices function by scanning live radio frequencies. Theoretically, they allow for a DCE or an IHD to select frequencies with the appropriate phonemes to allow for the construction of perceptible words. As such, the source of any words, either complete words or those which the percipients mind compiles from the blend of speech fragments and phonemes, is thus a genuine communication. The mechanism which seemingly provides intelligent responses to the user of such ITC devices is however purely psychological – the percipient’s mind focusses upon the mix of audio and searches for that which it seeks (e.g., if the investigator

asks, ‘Are you a ghost?’, then their desire to hear the response, ‘yes’, acts as a discriminatory filter that seeks any sound which sounds similar to that which they hope to hear. Ultimately, the feasibility for all such ITC devices is easy to test: Select an appropriate device – either a radio or a television and switch it on. Proceed to ask a closed question (e.g., ‘Is my hair blonde?’). Rapidly scan through channels whilst attempting to select the phonemes required to construct a valid answer to the question. Allow no more than ten-seconds in which to locate, in real-time, the appropriate phonemes in the correct sequence to provide an audible and intelligible answer. Any individual who achieves success in the location and selection of the appropriate phonemes to provide an appropriate response to the question will then have no issues in performing such a task as a DCE if they so wish to communicate with the living from a postmortem state. Those who fail to achieve success – which, if the percipients are truthful, is everyone who attempts such a task, have a perfect insight into the implausibility of the theory behind ITC devices. The notion that it is possible for a DCE to have prior knowledge of each word prior to their oration and transmission across several frequencies/channels and further, that they then possess the additional ability to accurately scan, select, and sequence the selection of the appropriate frequencies/channels in order to provide a timely and intelligible response to a question is ludicrous. ITC devices therefore offer no more than a smorgasbord of phonemes from which the subconscious of the desirous percipient is able to construct their desired response through audio pareidolia. To eliminate any such audio pareidolia, any apparent EVP recording should be isolated and played to an independent third-party. To assert impartiality and eliminate the potential for suggestion, it is essential only to ask the third-party only if they can hear anything. There is to be no provision of contextual information, such as the divulgence of the background to the potential source or even the

playback of the investigators prompts to the potential entity, to the third-party. Only then, if a third-party accurately confirms the interpretation of the EVP, whilst devoid of any contextual guidance, may the investigator claim a to possess a possible genuine EVP. Where ITC devices result in the production of otherwise imperceptible information, such as the revelation of historic detail about the location that is then later objectively verifiable, then it is possible that the sweep function, which produces the white-noise of radio static as the device fluctuates between radio signals, induces a similar effect to the white-noise utilised within the sensory deprivation aspect of Ganzfeld experiments for ESP. In such experiments, the use of white noise comprises part of a sensory deprivation technique with an intent to override the perception filter within the subconscious – thus allowing the subject to perceive information beyond their mundane sensory abilities as their brain desperately searches for stimuli. Additionally, the potential to inadvertently induce a binaural beat and alter brainwaves, inducing a degree of relaxation otherwise associated with sleep and meditative states, may explain some of the ‘perceived’ results from the use of ITC device. There are alternative devices which, in theory, allow either a DCE or an IHD to manipulate sensors so as to select a word from an electronic word list and thereby form a response to questions posed by an investigator. That a DCE or IHD may influence the sensitive environmental sensors which such devices utilise (EMF fields, temperature, etc.,) is perfectly feasible, although unproven. The issue with such responses, if genuine, is the identification of the source for any communication. It is natural then to question the validity of such systems and the source of the answers they provide. During an investigation, the response to a closed question may be no more than the projection of one of the will and desire of the investigators mind. An intentional or inadvertent projection of the desire for a result may result in an unintentional manifestation of psychokinesis, with the investigator effectively manipulating the device in order produce the result they desire. It is also possible that a stray radio signal, from this dimension or a bleeding through of

signals or voices from an alternative dimension, or other environmental anomalies may affect the data for interpretation by such devices. Naturally, it is of course equally possible that the source for the stimulation of the sensors may be a spiritual entity making use of the device in an attempt to communicate. With the parity between the mechanism which may enable both the communication with a spiritual entity and the medium for the receipt of a psychic projection from the investigator, then such devices which allow for the translation of environmental manipulation into linguistic communication are worthy of further study by paranormal investigators. The basic premise, that the selection and manipulation of a specific environmental variable then relates to a direct communication is one which has already seen use in trials with animals where the appropriate selection of x results in the reward with food. To a DCE or IHD which has a strong desire to communicate, the ability to then do so through only minute environmental alterations in temperature etc., is then surely appealing. That such sensitive equipment may also allow for the empirical recording of micro-PK, as per the discussion in section 4.4 below, is then also of interest for those investigating psychokinesis whilst also affirming this hypothesis that both psychokinesis and communication with a spiritual entity share the very same mechanisms and nature. Torches: The means to illuminate the investigators environment is always useful, especially given the urge of many paranormal investigators to conduct investigations at night. A torch is also useful in the daytime however as it provides a means to investigate narrow and dark spaces, crevices, and dark rooms like lofts and cellars. Batteries: Power sources are a fundamental aspect of any investigators toolkit and are more relevant than is at first apparent. An entity may draw upon the electrical charge of batteries to provide it with sufficient means to manifest or enact phenomena and such

inevitably drains the power within batteries. Further, it is important to consider the most prominent source of energy in any location – the human body. The reasons and effects of the possible drawing upon the body’s energy are subject to further discussion below in relation to emotions. Walkie Talkies/Portable Radio Transmitter/Receivers: The ability to communicate with other members of an investigatory group is invaluable if splitting up during an investigation, yet one must question why investigators split up into groups that frequently isolate individuals. Isolation leads to doubts over the subjective reporting of phenomena. The collation of investigators into groups for safety also provides a corroboration of any witness report – adding further support to any subjective evidence. Where separation is unavoidable, then the means by which to remain in contact with other members of the group is essential to ensure the safety of investigators and to allow for the co-ordination of movements where required. Mobile phone signals are unreliable, with signal interference created by: isolation and distance from celltowers, thickness of walls, dead-spots (without signal) in a region, and the Faraday cage effect created by some architectural metal structures. The usage of remote radios, or walkie talkies, is then a viable means of ensuring investigator safety and providing some means by which to co-ordinate efforts. Watch: The means by which to note the time is vital for the logging of subjective evidence and the time of any phenomena. Any investigator who lacks for such a basic requirement is then ineffective in documenting any phenomena. It is essential that investigators record all phenomena and the time of occurrence for such, especially those which are of a more subjective and experiential nature (sensations etc.). Without the means to accurately note the time of any phenomena, then any subjective testimony is worthless as such lacks any means by which to match it

against other accounts or even empirical data. Where investigators work within a group, then it is ideal that all individuals synchronise their watches etc., prior to the commencement of any investigation. The benefit of such a synchronisation is that such allows for the later sequencing of all evidence, both objective data and subjective experience, to provide a complete account of any and all phenomena that arose. Video-camera: The means to record video is equal in value to the ability to take photographs. If the investigators digital camera lacks an integrated ability to record video images, then a separate unit is essential. Investigators often cite the use of a cameras infrared ‘night vision’ as essential, yet such is a mere further effect of the tendency to wander around strange locations without the use of adequate illumination – either that already present or any lighting units the investigator has taken to site. Once more, the original witnesses made no use of night-vision when reporting the phenomena. The true investigator of the paranormal must then aspire to avoid the cliché of a hundred paranormal television shows, all influenced by the fear inducement of night-vision footage as features in an infinite number of found-footage horror films and maintain a practical and realistic approach. In terms of questions concerning video evidence, then all of those posed previously with regards to the use of cameras are equally applicable. EMF detector: A device which has the ability to detect electromagnetic fields is known as an EMF detector and are generally used by electricians to detect live circuits etc. There is however no evidence that EMF detectors can detect a DCE or IHD, for such would require the empirical and objective definition as to the nature of both a DCE and an IHD. The manner in which the majority of EMF meters work means that they lack the ability to differentiate between sources of electromagnetic fields. Without the ability to

filter out background EMF and to ignore the profile of electrical installations, then the EMF meter is effectively unable to discern the source of any electromagnetic field or the cause of any fluctuation within that field. Thus, an EMF detector has no means by which to ascertain what is normal, preternatural, or supernatural EMF data. EMF meters remain popular with many, if not the majority of, paranormal investigation groups. Their use presupposes that any energy detectable through an EMF sensor is a conscious entity, a DCE, and such is then reliant upon the erroneous presumption that consciousness is a by-product of the brain’s electrical activity, thus emits an EMF field. The premise is then purely that a ghost is a discarnate consciousness, thus an electrical field, and is therefore detectable through the fluctuations it causes within an electromagnetic field. Scientists are yet to prove any such thing as relates to the nature of consciousness. The reliance upon such presumptions by some paranormal investigators evidences a bias towards materialism that is then in direct contradiction to many of the other claims of many paranormal investigators as relates to the nature of DCEs and IHDs. It is feasible however, that an EMF meter may detect a pooling of energy, drained from nearby people and electrical devices, for the purpose of empowering an entity, either DCE or IHD, towards a manifestation. Yet, once more, it is notable that the original witnesses of any phenomena at no time cite the use of an EMF meter within their accounts. The array of EMF fluctuation presented as evidence by many paranormal investigators, especially those on televised or webbased series, is invariably the product of false readings. In addition to the uncertainty of what they are measuring, there are several factors that can affect a change in the EMF reading they report. A slight motion in the meter, especially if handheld, is capable of producing a change in reading as the meter moves across the subtle field of electromagnetic energy. Likewise, the presence of sources that emit and alter electromagnetic fields is also a feasible and likely source of the EMF readings frequently reported: changes in the activity of electronic devices; including cameras, recorders, computers, air conditioning units, and even the lighting circuits within

a building; may all result in the fluctuations within an electromagnetic field. Given the electrical charge that resides within the human body, the presence and motion of a person is also capable of producing a minute alteration in the EMF reading. The consequence of such is that the field emanating from the investigators own body, a field which is subject to fluctuation as the investigator moves, is then also capable of producing the minute changes in EMF readings that many investigators falsely interpret as evidence for the presence of an entity. There is however the potential for an EMF meter to detect an array of paranormal activity that is causal in origin. The instances of Casual Paranormal Activity (CPA as detailed in depth later) that may explain instances of EMF fluctuations are those such as caused by quantum bleeds. The merging of one dimension with another may alter the intensity of a present electromagnetic field if the invasive dimension brings a polarised differential of field charge. Such may account for an increase in EMF, if the invasive dimension is in possession of a greater charge, or a decrease if there is a deficit. Acausal Paranormal Activity (APA as detailed later) is however unlikely as a cause for an alteration in EMF. The very nature of consciousness as acausal denotes a nature for conscious beings (including humans, angels, daimons, deities) as beyond the manifest objective universe. As EMF is an objective aspect of the manifest universe, then it is causal in nature and is other than the acausal nature of conscious beings. If a paranormal entity alters EMF fields, then it is likely to be a quantum bleed, or a residual energy imprint (as the residual energy of a person is merely the causal footprint of their physical body and not their acausal consciousness) of some sort as opposed to either a DCE or IHD. An entity may however draw upon the electro-magnetic field in an attempt to gather energy towards the creation of manifest and objectively detectable phenomena as a means to communication or interaction. The possibility also exists that phenomena, both causal and acausal, draw upon energies that are as yet undetectable to us; the potential that energies within the quantum field then fuel entities is one that we are as yet unable to discount. Indeed, given the relation

between consciousness and quantum fields, then it is likely that the quantum field is a greater source of energy for discarnate beings. Electro-magnetic fields thus are more likely to provide an energy source purely for the interaction with the causal plane of the living and incarnate. The presence of an electro-magnetic field is thus important. Charged atmospheres may play a role in enabling the manifestation of any phenomena. Through the use of the local EMF field, any phenomena, regardless of if it is causal or acausal in origin, may draw upon the electro-magnetic energy to empower any form of manifestation or causal activity. High EMF fields may then predispose an area to the presence of light-phenomena, orbs, and possibly account for sites that have a history of strange phenomena, including apparitions and poltergeist activity. In theory then, the EMF meter may thus prove useful in the detection of fluctuations in electro-magnetic fields, with such in turn possibly suggesting that an entity is drawing upon the veritable battery of energy in an attempt to interact or otherwise. It is however uncertain if the EMF meter is able to detect any form of acausal phenomena – namely, the presence of deific or daimonic entities as these have no root within the causal plane. The manifestation of purely acausal phenomena have, by definition, no need of causal energies. Accordingly, a pure acausal phenomenon, effectively a miracle, may then occur without any detectable variation in the electromagnetic field. In terms of increasing the potential for objectively verifiable phenomena, the use of an EMF pump, to boost the electro-magnetic field in a zone, is a theoretically viable means to increase the potential, if only for those energies which may rely upon such energy. We may however surmise that such an increase in the electromagnetic field strength at a location has little effect upon the manifestation of paranormal phenomena. If EMF pumps did provide a source of the energy which an entity requires in order to manifest phenomena, then wireless broadband routers, mobile phones, and other electrical devices which emit electromagnetic fields would be the centre of all contemporary paranormal activity – your local college coffee shop would attract the attentions of all entities which feed upon such energies.

The theory that entities are able to manipulate electro-magnetic fields, altering readings or causing lights to flicker, is the basis for those investigative ITC devices that attempt to provide a means for said entities to communicate – as per the discussion of such above. These gadgets typically involve a light or audio speaker that enable the entities to trigger the device in an attempt to communicate with the incarnate. Developments of these devices include an array of calibrated devices that allow an entity to select words from a preselected wordlist hosted upon a connected computer. Given the nature of a computer, then it is perhaps a pertinent question as to why the entity works with such an expensive device, rather than directly interacting with the computer and its electrically sensitive components. Certainly, we may surmise that it would be as easy, if not more so, for an entity to manipulate the current across a computer’s circuitry – producing fluctuations in screen output, affecting the motion of the mouse cursor, producing sound, or even ‘typing’ text messages upon a screen. That there are no instances of such an event arising, with entities making use of the ultimate electro-magnetic communication device that is a computer, is perhaps suggestive that EMF manipulation is ineffective as a means to communicate between the living and the discarnate. IR Thermometer: A thermometer is useful to provide empirical data in corroboration of the subjective experience of the investigator as relates to the temperature within a given location. Whilst infra-red thermometers are extremely accurate and useful, it is important to note however that they do have limitations. It is only possible for an IR thermometer to detect cold spots, or hot spots, when such arise on a surface. The use of such a non-contact thermometer will fail to register the experiential temperature fluctuations that the investigate may detect within the air. An IR thermometer is incapable of detecting a breeze or draft and therefore lacks the potential to detect cold spots in the middle of a room etc. Additionally, there is no sound reason for the supposition that cold-spots are evidence of the presence of an entity. They are more

likely to be nothing more than a ‘cold-spot’. At most, the investigator may detect a slight chill, if the energy draw for an entity was significant enough to draw any latent heat from the room. Reports of ‘cold-spots’ are often absent from initial witness reports. Further, that the presence of the living and incarnate persons is typically accompanied by the emission of heat, rather than the absorption of, then it is somewhat illogical to assume that the energy drain of a DCE would be so significant. If the presence of consciousness had need for such vast levels of thermal energy, then we may expect that human body to be cold whilst consciousness is present. As the permanent separation of consciousness from the physical body, i.e., death, results in the loss of heat from the corpse, then we may confidently say that the energy emission from the consciousness is greater than its absorption. The need of a DCE to draw energy from its environment is then purely a mechanism by which it may seek to amass the energy it requires to manifest any given phenomena – effectively replacing the chemical energy it formerly had use of whilst incarnate with the alternate forms of energy available to it within the environment. That the assertion of psychokinetic activity by a DCE may then have an equal and opposite effect upon the thermal energy within a specific location is creditable given the evidence for the similar proportional balance of force within laboratory tests for psychokinesis (see 4.4.11 below). It is unlikely however, that for the majority of phenomena, such as orbs and EVP etc., the draw upon the thermal store within an environment would be significant to cause more than a fractional variance. We may then only rightly expect such fluctuations in temperature in accompaniment of those profound and intensive displays of prolonged apparitions and poltergeist activity. As with the above EMF fields, the causes of temperature fluctuation are only determinable as CPA rather than APA as the latter have no objectively measurable energy footprint as they draw upon alternative, acausal, energies. To suppose otherwise would be to assert that instances of rapid cold would accompany all claims of the miraculous. As there are no such claims, especially within the array of those instances where the divine manifests visitations and

other phenomena, then it is reasonable to surmise that the acausal has no need to draw upon the causal energies. Motion detector: There is no justifiable rationale for the use of motion detectors by those paranormal investigators seeking to find DCEs and IHDs. If an entity is invisible to the human eye, then the use of such motion detection has no basis in use. In the event that the technology detects an otherwise invisible entity, then the only value to the investigator is in the confirmation that they are unable to see the entity. Once more, original witnesses for such phenomena make no use of such as the basis for their accounts. Further, it is essential to here note that the accuracy of Passive Infra-red (PIR) Sensors is far from laudable. All too often, PIR lighting activates when nobody passes before it. Security lighting is frequently activated by something triggering the PIR sensor – yet nothing is visible to the human eye. The reality is that even a significant motion of a dust particle or insect can trigger the PIR if correctly aligned. Conversely, it is equally as likely that an individual may find themselves in a room where the PIR sensor fails to detect their presence, thus the system switches the lights off and leaves the individual in a dark environment. PIR motion detection is then both useful and useless. The technology is thus only applicable as an alert mechanism that there may be something present and moving which is possibly indiscernible to the human eye. The inaccuracies of the technology rule it out as evidence however. Emotional/psychological disturbances: A frequently reported phenomenon is that of people experiencing negative emotional effects within a location. There are multiple possible explanations for this phenomenon – some of which lack any preternatural or supernatural element. The prior expectations placed upon a location by the individual may account for their subsequent emotional disturbance when they finally enter the location. As much as the individual desperately

seeking spirituality may then find themselves overcome with joy at a visitation to a sacred place, those inherently terrified of a negative paranormal experience are more likely to manifest physical symptomology in accordance with their own subjective preconceptions as to what they will experience. Atmospheric conditions associated with a location, such as radon or other forms of gas, radiation, and electromagnetic fields from power lines etc., may possibly result in the alteration of an individual’s emotional or psychological state. It is also possible that damp odours may trigger an instinctive survival mechanism, urging the individual to flee the area so as to evade the inhalation of fungal spores – with the conscious mind being entirely unaware of the causation of the urge to leave the building. Creaking structures, joist movement, air circulation, and water ingress may all cause noises within a building which, although easily explicable, are subject to the possible interpretation by the mind as preternatural in causation. Insect, avian, and mammalian activity may all also cause movement and noise which the investigator or witness may falsely interpret as having a preternatural origin. Any such instance may thus alter the emotional state of the percipient and lead them to the erroneous of perception of all phenomena as paranormal in nature and possibly threatening. It is also vital to acknowledge that architecture can also be significant in the effect upon a person’s psychological state and thus, their subjective experience. As well as the obvious traits which may convey a sense of an oppressive, dominant, or sinister environment, architectural oddities may further confuse the senses. A variance of mere degrees in the planes of walls, floors, or ceilings can create a sensory imbalance. It is possible to intentionally create rooms where people feel uneasy by simply off-setting the angles of wall-mounted pictures by only two or three degrees. If one end of a ceiling is lower than the others, the subconscious mind may detect this and interpret such as being an oppressive area of a room. Conflicting angles and shadows can also create a visual unease.[28] The association of certain architectural designs with horror films can also trigger the

instinct to flee what the individual perceives, either consciously or subconsciously, as imminent danger. Any entity which engages in the withdrawal of energy from available sources, for the purpose of the manifestation of those phenomena it so desires, may then also target any persons within the location as an energy source. In such instances, it is possible that an entity, IHD or DCE, may drain an individual of their chemical energy and leave them feeling feint. As it is not possible to carry spare batteries for the investigators own personal energy levels, it is then prudent for all investigators to carry a supply of water and snack bars in the event that they encounter such a situation. It is also important to note here that a malevolent entity may draw upon the emotional energy of an individual. The consequence of such a draw upon emotional energies is that the individual may then find themselves overcome with negative emotions – especially as a malevolent entity may find the negativity of emotions such as fear and depression to be immensely powerful as a fuel source. In the same manner as positive energies will attract benevolent spirits and repel malevolent ones, a negative energy (i.e., such as found at locations where violent events took place) will attract and feed malevolent spirits. Whilst such a parasitic strategy is both rare and extreme, it is a motivation for the actions of some IHDs and DCEs. In such an instance, the best course of action is that the individual leaves the location immediately and recovers. In extreme instances, as per the later discussion of IHD strategies, it may be necessary for the individual to seek spiritual assistance to purge any attachment of a negative entity from them. It is essential then that the paranormal investigator approaches all investigations with the most valuable tools available to them: an open mind, a balance of scepticism and belief in the paranormal, the desire to eliminate the mundane as possible causes, an understanding of the psychology that influences both claims and subjective experience of phenomena, and the appreciation that objective empirical data is ultimately required to provide irrefutable evidence in support of any hypothesised claims as to the nature of any phenomena. In this respect, the investigator must question

everything. It is the application of such a balanced approach that provides the most valuable tool in any investigator’s arsenal. All other tools, be such subjective experience or the means to record empirical data, are then only afforded any value when employed inline with this approach.

2.3. The Truth About Paranormal Investigators There exists a logical truth about the plethora of paranormal investigators at work in the world today. Regardless of their bias, towards either the belief in or the disproof of a paranormal origin for phenomena, it is an undeniable fact that there is a veritable army of investigators at work today. In addition to the array of investigations broadcast via various media platforms, there are also thousands of amateur groups and individuals that are actively engaged with the investigation of the paranormal. Whilst some of these investigations may lack the scientific methodology and resources of those investigations supported by either academic institutions or paranormal societies, even those which take place entertainment rather than authentic scientific investigation, they do all add to a pool of immense value. Every single investigator in the field, regardless of their expertise and the technical grade of their equipment, is an additional set of eyes, cameras, and microphones etc., that all ultimately seek to document incontrovertible proof for the existence of a paranormal causation for a given phenomenon – even those who engage in investigations purely for the purpose of entertainment harbour some desire to capture that one piece of evidence that will validate the field and bring instant repute. The question we have to ask then is thus: given the army of investigators that are all typically equipped with at least one form of each audio and visual recording device, with every owner of a phone or tablet also providing a pool of millions of cameras, backed further by the expansive CCTV network in many countries – then why has there been no verifiable recording of any phenomenon that acts as

the desired proof of such paranormal phenomena? Certainly, with the recording of billions of hours of video and of photographs each year, then it seems reasonable to assume that somebody would acquire such evidence within a year – certainly within two years. Within the first five years since the presence of a smartphone or tablet computer became almost an essential element of modern life, then it seems fair to presume that someone somewhere must certainly have such evidence within the forms of a photograph or video clip. That such evidence is yet to present itself forces us towards the acceptance of one of the following conclusions: -that there is such evidence, yet it the owner of such has failed to notice it. It is possible that the possessor of such evidence may have no interest in the paranormal and thus has no reason to look for or suspect that their media may reveal any such phenomena. Equally, any individual who is extremely sceptical with regards to the reality of the paranormal may also erroneously dismiss evidence as a result of their bias. -that such evidence is both extant and known, yet the authorities suppress it as they wish to withhold such proof for the existence of paranormal phenomena for reasons unknown. -that there is such evidence and it is in the public domain, yet it is presently subject to the incorrect assessment as fake in nature and such evidence is then the subject of an erroneous dismissal which arises as a result of their mental predisposition towards unpareidolia and other such mental filtration systems which result from the imposition of the illogical biases evident in any fanaticism. -that there is no evidence, because there is no such thing as a paranormal cause for phenomena. -that there is no evidence, because the equipment that is presently in use is incapable of recording the paranormal causative agent of any phenomena. Thus, we may record a visual image of a

glass flying from a shelf, yet whilst a witness may have seen a shadowy form in the vicinity, the camera is possibly unable to record the non-manifest entity. Such may suggest that some phenomena are perceptible through the direct stimulation of those parts of the brain associated with the interpretation of sensory stimuli as opposed to a physical phenomenon. Ultimately, given the complete and total failure of millions of cameras, including an increasing number of full-spectrum cameras as used by paranormal investigators and avid photographers, to record any evidence within the billions of images and videos taken each year, along with the abject failure of any paranormal investigator to provide irrefutable proof for the paranormal cause of any given phenomenon, then we must condemn the use of all devices as folly. A camera may record the motion of an inanimate object because of paranormal activity. Equally, a microphone may record the sound caused by a phenomenon. An EMF meter may record the fluctuation in an electro-magnetic field, provided the causative agent has a base electrical signature. The same possibility is applicable unto ICT devices – that they may work as psychological tools to replace the use of an old-fashioned medium, yet they assume that a paranormal entity is able to, even that it wants to, interact with a radio signal to communicate with humans. In such instances, our present arsenal of equipment is only able to empirically document the manifest causal effect – never, it seems, the cause of the phenomenon. We must refrain however from the assumption that the documentation of empirical data for a phenomenon is beyond achievement. It may simply be that we are yet to invent such devices as are capable of detecting and providing the interpretive data we desire in the same manner as there was once a time when the structure of an atom was unknown to us. Whilst it seems that the recording of empirical evidence for the paranormal continues to evade our efforts, the number of percipients who report subjective experiences of paranormal phenomena remains high, if not ever increasing. Given such a failure to capture the empirical proof which the field of paranormal investigation so

desires, it is thus fair to state that the subjective perception of the paranormal is then an essential component in such experiences. As per the above suggestion, it then seems likely that the psychical aspect of a percipients experience is a core aspect of those instances of APA and CPA that are caused by entities of a daimonic nature. That those devices which record only the objective then fail to record empirical evidence for the presence of any such entity thus supports the hypothesis herein that the daimonic consciousness is something acausal and thus only perceptible by the mind rather than the pure sensory organs. That the purely psychical consciousness of a daimon, either a DCE or IHD, is then only perceptible by a similar being (i.e., a living entity) thus offers an explanation as to why incontestable empirical evidence eludes investigators. To affirm the reality of the paranormal, investigators must turn towards the fields of philosophy and theology. Here, it is possible to find a wealth of rational arguments and explanations for aspects of our ontological reality which are beyond the constraints of the objective universe of causality. The investigator of the paranormal has no need to look further than the works of Aristotle, Plato, Plotinus, and the theological summary of Aquinas for such explanations. It is through the spirit within man that he is then able to perceive those other fragments of the divine consciousness of the One, for the perception of spiritual entities is none other than the perception of the self by the self – one fragment of the over-mind having awareness of another, regardless if physically manifest or otherwise.

2.4. The Failures of Many Paranormal Investigators Upon first hearing of any reported paranormal phenomena, be such the sighting of a ghostly spectre or any other such claim, there are several enquiries which require address prior to any further investigation. Too often, it seems that a desperate and fanatical belief in the reality of IHDs and DCEs drives paranormal investigators to the irrational certainty that any and all claims of such

phenomena are invariably true – in a direct inversion of the overly dismissive, yet equally erroneous, approaches taken by those of a fanatical atheistic stance. Other instances see investigators err as a result of the desire for the infamy that would accompany the acquisition of the first true, empirical, and irrefutable proof for the existence of DCEs – with such invariably seeing their desperation to have positive evidence for paranormal activity then clouding their judgment of any phenomena they encounter. The failure to ask the most basic of questions at the outset of any investigation is thus symptomatic of a fanatical belief in the validity of the phenomenon under investigation, which then overrides any objectivity investigators may have at first had. The initial stages of assessment are essential in both the creation of an overview of the phenomenal event and the attainment of sufficient information to allow application of a Hegelian dialectical enquiry (i.e., the production of a hypothesis and anthesis to explain the phenomenon – with the emergent synthesis revealing the likely truth). When assessing witness statements, prior to any on-site investigation, it is essential that any investigation does so with the following questions in mind: -

What is reported to be occurring? Who made the report of the phenomena? Are they the original percipient or a third-party?


What did the percipient see/hear/feel/smell?


What was the location of the percipient at the time?


What actions or activities were they doing at the time?


Where was the percipient prior to the phenomena?


Was anyone else accompanying the percipient?


Did any other person(s) witness the event?


What possible causes (atmospheric, electrical, biological etc.,) are present within the environment that offer a plausible, likely, and mundane explanation for the phenomenon?


Was the percipient taking any medication that may cause hallucination at the time of their experience?


Was the percipient suffering from fatigue or experiencing a lack of sleep at the time?


Are subjective claims influenced by a fanatical belief or overt desire to be the centre of attention?


Is there any possible motivation (i.e., financial gain or a desire for publicity) for the witness to file such a report?


Has anyone without an association with the location or any interest in the claims, i.e., an independent witness, had any experience which corroborates the reports of others?


Is there objective evidence in support of subjective claims?


Does any objective empirical data affirm the reality of the phenomena?


Does the history of the location support and confirm the nature of the apparent phenomena?


Is it possible to find a possible explanation for the phenomena within the history of the location?


Have any investigations into the phenomena provided any evidence, subjective or objective, that is similar in nature to the previous claims?


Has an independent observer, without prior knowledge of the historic phenomena claimed to occur at the location, witnessed the investigation and reported their own subjective experience which affirms that of the investigator or original percipients?

When assessing the validity of any image, either still photographs or in video format, purporting to show paranormal phenomena, it is prudent that the investigator then asks the following questions: -Who took the image? -On what device was the image taken? -Is the EXIF data readily available for the image file? If so, does it reveal any alteration to the image? -Are the camera settings (as per the EXIF data) used to obtain the image appropriate for the apparent conditions (i.e., are the aperture, shutter, focus, and film speed settings suitable for the lighting and activities that provide the subject matter for the image?). Is it possible that incorrect camera settings are the cause of camera malfunction or image distortion? Is the person who took the image competent in use of their camera as used for the image? -Is the camera lens faulty or contaminated in any way? Any fault or distortion within the lens may result in what appears to be strange blurs and the production of fractal patterns in images. The contamination of a camera lens by dust and hair etc., is also capable of producing similar results.

-Are there base images, taken both immediately before and after the image in question, to allow the contextual assessment of the image and allow for the investigation of such images for any indication of a possible explanation for the anomaly? -Are there other cameras that have captured the phenomenon from alternative angles? Such provides corroboration whilst also eliminating the potential for camera fault. -Do alternative images and angles reveal a perspective around any physical obstructions in the image? Such is an appropriate enquiry as all too often a partial arm or such is seen and reported to be an apparition, yet we are unable to see around a wall from which the arm appears etc. In such instances, the seemingly inexplicable limb is typically that of a person whose presence was otherwise unknown to the camera operative. The following are likewise appropriate to the assessment of any audio recordings, with questions of a comparable nature equally applicable to other forms of data recording also: -Who made the recording? -On what device was the data recorded? -Is there a set of background data for comparison and use as a control? -What potential causes for the sound/data are present within the environment? Are these identifiable within the background data? -When assessed out of context (i.e., by someone who has no idea as to what the data is reputedly demonstrating), does the impartial observer then report the same subjective perception

and interpretation of the data? If yes, then the data may have an objective and empirical cause, otherwise it is possible that there is an element of pareidolia which is shaping the subjective interpretation of the data. -Did anyone present at the time of the phenomenon notice, objectively, the sound/data change without prior knowledge, such as may form a subjective bias, of the content of the recording? Is their original reaction documented in any form such as video etc? In the assessment of all initial subjective witness statements and any image or audio file that make claims of any paranormal phenomena, the use of these basic questions provides the platform upon which the investigator is then able to determine if such claims of paranormal phenomena warrant further investigation, possibly onsite. Investigators who assign credit to any purported evidence without first performing any such basic assessment are guilty of allowing their own desires and beliefs to drive them towards a fanaticism which finds them assign a validity upon anything they encounter. A sufficiently prudent and rigorous assessment of initial claims will result in the dismissal of the vast majority as being of no value or interest to the field of enquiry. The benefit of such an initial approach to the investigation of phenomena is that it forms the appropriate analytical and sceptical mode of enquiry within the mind of the investigator, whilst also minimising the wasting of time and effort upon claims which are erroneous or fraudulent. Investigators must also strive towards the continual application of this philosophy of investigation whilst conducting on-site investigations. On-site, the investigator finds themselves at risk of being overcome by their own emotions, possibly excitement and/or fear. In such instances, the difficulty facing the investigator is the balancing of their own subjective experience with the obtainment of objective data in order to allow the investigation to proceed without bias.

The trend amongst many paranormal investigators, more specifically those with a focus upon those phenomena that result from the actions of DCEs and IHDs, is to conduct investigations at night. We must then ask as to why there is such a tendency to conduct investigations at night. It may seem that the night may facilitate both undisturbed access and the accompanying low-level of noise, thus enhancing the ease of either recording or witnessing audio-elements of any investigation. However, such fails to explain why many investigators feel the need to conduct investigations in the dark where artificial light sources are so readily available – with battery powered mobile lights providing a solution even where electricity is absent. Media portrayal of paranormal investigations is likely to be responsible for the tendency of many investigators, more often those who assign a greater value to the entertainment experience that scientific investigation of the paranormal, to investigate locations without adequate levels of lighting. The tendency to investigate in complete or near-complete darkness is a shallow psychological ploy, used by the media in portrayals of investigations and within horror fiction, to heighten fear in those conducting the investigation. Those investigators who thus further the fallacious tendency to investigate phenomena during the night then find themselves subject to the same psychological presumptions as are elsewhere manipulated by the media. The consequence of proceeding in such a manner is that investigators inherently enter a situation with a preconceived expectation of events – thus, effectively biasing their results. Further still, their own subjective experience is subject to the effects of the fear that conducting investigations in an environment which combines darkness, unfamiliarity, and a presumed paranormal element will inherently induce. The effects of the inducement of fear amongst those investigating phenomena are twofold and are very much the same mechanisms which directors of horror films utilise as a major component of any disturbing mise-en-scène. Foremost is that the investigators are instantly subject to an altered psychological state. The presence and effects of dimethyltryptamine (DMT), which is a powerful

psychedelic agent secreted naturally within the pineal gland, may influence the subjective experience of the percipient.[29] DMT alters the perception and the senses, possibly then resulting in mystical experiences, inspired thought, and hallucinations. The body’s production of the Monoamine oxidase (MAO) enzyme, which breaks down DMT rapidly, provides a natural mechanism to control and limit the effects of DMT upon the brain. It is notable however, that adrenalin acts as a MAO enzyme inhibitor, thus allowing the DMT to have a greater effect upon the mind. Consequentially, those emotional states which result in the stimulation of the body’s adrenal gland, such as fear and anger, thereby affect the brains function. The side-effect of the production of adrenalin in a response to the fear of the paranormal is thus an increased efficacy of DMT – with percipients, including the investigator, then being more susceptible to hallucinations. Such a use of fear induced altered states of consciousness is evident within anthropological reports of shamanic initiatory rites where the inducement of fear is done in order to bring about a change in psychological state.[30] An additional effect of the DMT within the individual’s brain is the potential for it to then contribute to the inducement of psychogenic manifestations of symptoms which the individual expects. Thus, those who fear a physical attack by an entity and then come to believe that they have experienced such and expect to find scratch marks (or burns, bruises etc.) upon their flesh are thus able to unconsciously manifest the appropriate symptomology in the very manner evident in cases of clinical hysteria – itself a likely cause of some instances otherwise thought to be cases of diabolic possession and malefic witchcraft.[31] The secondary effect of the induction of a state of fear is the observer, either a viewer of any media recording or an independent control party who accompanies the investigation, who witnesses individuals in a heightened state of fear and are consequently themselves subject to the same inducement of fear, much as with the experience commonly found in viewers of horror films. Such social hysteria can be even more powerful than clinical hysteria in individuals. Social hysteria can see subjective experiences build

upon those of a similar nature until there is mass of belief that overrides any individual logical thought or morality, casts aside ethics, and will move forward with such momentum that nobody is able to challenge and halt it. The witch trials of the early modern period are largely the result of such a social hysteria.[32] A further consequence of performing investigations in the dark is the psychological trickery which results as the sensory components of the brain struggle to make sense of the sensory deprivation. In the same way as limiting the sense of a person for fifteen minutes within a sensory deprivation chamber is capable of inducing hallucinations, the combination of fear and darkness is thus able to induce similar experiences. The brain creates the perception of what it is expecting to see, thus replacing the data absent as a result of a lack of visual stimulation through the creation of ‘ghost’ images built upon notions of what it expects to perceive. The mechanisms for this ‘ghost’ stimuli within the brain may then share a link to the same processes that are responsible for the creation of phantom limb sensations in those who have lost a limb through a trauma. It is also possible that the sensory deprivation that causes a form of hallucination may also induce a mild form of self-hypnosis, with the percipient’s own beliefs and expectations of what they will experience then informing the mild hallucination they experience. This mechanism of self-hypnosis and a mild hallucination is at cause for similar experiences when staring into the eyes of a person for some fifteen minutes, itself a form of hypnotic induction, or when scrying into a reflective surface, such as in the use of a black mirror within occult rituals. In all such instances, the intense focus, coupled with an expectation and the limited visual stimuli, then result in the false perception of imagery that exists only within the mind of the observer. As much as this mechanism causes the visions received by the magician who scries into the black mirror when conversing with daimons, the paranormal investigator who expects to see ghosts or daimons, will then perceive something created by their minds when they encapsulate themselves in a confined and sensory limited area.

Aside from the desire to induce fear and the simple copying of such selective timing by many paranormal investigators, as well as the ease of private access that the night facilitates in many circumstances, there is some historical basis for the conduction of investigations at night. The Clavicula Salomonis, an occult text, offers one justification for the preference of the hours of the night for investigations. In Book II, Chapter I,[33] the author, pseudepigraphically claimed to be the biblical king Solomon, informs the reader that spirits are able to appear during the night with greater ease than during the day. The rationale provided by the author for the enhanced communication with spirits at this time is that the peace and quiet facilitates such. Given the use of fear, darkness, and sensory deprivation in a number of occult rituals, then we may surmise that the quiet of night does little more than allow for the enhancement of the senses in combination with the effects of DMT that result through the inherent fear of the dark. To do so however, would be to dispel any basis for the guidance given in the work. Theologically, there is some basis, as we shall return to, to credit that some spirits are more active in the absence of daylight – with those entities being purely those daimons of an infernal allegiance. Given the increase in potential to encounter infernal daimons during the night, then the selection of such timing for investigation may then reveal a bias, either intentional or subconsciously, towards an interaction with a malefic spirit. Equally, even those investigators who are unaware of such a theological position may intuit the association between the infernal and darkness.[34] Thus, it is possible that an investigator may find themselves subconsciously drawn towards that which they fear – unaware that they are timing their investigations so as to maximise the potential for them to witness or interact with the entities they fear most. Naturally, it is also possible that such associations between darkness and evil are consciously utilised by those investigators who have a desire to encounter the infernal or may be drawn towards night-time investigations as a result of a bias that sees them assume an infernal origin for all CPA.

In the assessment of all witness accounts for any phenomena, including those of any paranormal investigator, it is essential to note that all experiential accounts are, by their very nature, subjective. Whilst it is feasible for an objective dataset, such as the temperature logs for a thermometer, to record no change in environmental conditions, such may contradict the subjective experience reported by those present who may have experienced a decrease in temperature. Such a variance between the available data in no manner invalidates the subjective experiences as reported during investigations. It remains entirely possible that a person may perceive a temperature change that is unrecorded by the apparatus. Such is a perfect example of how subjectivity is relative – that perceived as cold by one person, is otherwise unnoticed by another. Accordingly, it is possible that one person perceives phenomena, whilst others are exempt from such. It is also essential to note here that there remains the possibility for phenomena to result from the disturbance of the psychic state of the individual. Where an agent acts upon the brain of the percipient, it is feasible that such may alter their perception of the environment and their experience of such – a display of hypnotic suggestion may evidence the mechanism involved in overriding the subjective interpretation of the individuals experience. Thus, the individual may perceive temperature changes, noises, and movements, whilst other investigators and empirical data monitoring devices record no such phenomena. To invalidate all subjective experience is then erroneous. Where there is no directly apparent explanation for the subjective experience of a percipient that contradicts empirical data, then the investigator must duly consider if it is possible that a spiritual entity, be that a DCE of IHD, may have psychically manipulated the percipients experience. There exists then, the very real risk that presumption as to the nature of phenomena exerts a profound influence upon the subjective experience. The effect is comparable to that of a person with a nervous disposition entering a fairground haunted house attraction, after others have told them that it is the scariest of its kind. The pre-conceived perception of imminent danger thus forms and results in the individual then experiencing terror in all that

follows, regardless of how ineffective or mild any actual scare or thrill is. Such is the mechanism manipulated by ghost-trains and haunted house attractions – the exit for the ride or attraction is invariably sited so that those about to enter the attraction witness the screams of those inside or exiting. Expectation thus alters perception. The investigator who is a devout Christian may possibly have ill-informed preconceptions about any site where pagan rituals have historically occurred. The fear of such is then a considerable factor in the perception of any subsequent phenomena as an attack by the daimons summoned and worshipped during pagan rituals. As erroneous as the association between paganism and devil worship is, the subjective results for the individual are profound. Where possible, it is necessary to take care to minimise exposure to any historic research, myths, legends, witness accounts, or theories as to the nature of any location. The result will be as close to an objectification of the subjective experience of an investigator as is possible. The variance between investigating a location which is entirely unknown, prior to performing research into its past, and conducting an investigation after the formation of ideas as to the nature of previously reported phenomena at the site is vast. An old building with a leaking roof, or a gap in a wall, can easily manifest an array of creaking sounds, temperature changes, and other phenomena. An objective and uniformed, and thus unbiased, observer is more likely to ascertain the mundane origins for such phenomena; whereas a paranormal investigator who has a preformed conception as to what is occurring at the site is likely to interpret such as signifying a poltergeist. The value of eliminating such bias amongst investigators, even if through the presence of an impartial observer and witness to the investigation, is then immense. Without such impartiality, all subjective evidence, from both the original percipients and investigators, is questionable as to the effect of bias. In addition to pre-formed notions as to the cause of reported phenomena, all too often, paranormal investigators allow their own bias to colour their investigations. Often, investigators will assign judgement as to the nature of any phenomena by their own

theological bias. Those raised as Christians almost invariably react with fear and an expectation of evil when told that someone once practiced witchcraft at a location. Given that the art of witchcraft is most often associated with the practice of low-magic, being the use of herbs and basic charms, then they would do well to note that during the great witch-hunts of the Early Modern Period, many Catholics were accused of witchcraft for their recusancy in the use of ritual incense and recitation of old charms.[35] The witch-hunts also saw healers accused of witchcraft for their retention of older plantlore, such as that recorded in the leech books of medieval England. [36] The vast majority of those instances of the reputed practice of magical arts are thus no more than the low-magic arts of herbal lore and practical alchemy. Low-magic is nothing more than use of external energies, either deific or inherent to crystals or herbs, and the direction of such towards the aims, either beneficial or malevolent, of the operant. It is high-magic, particularly the ceremonial forms, that may provide the upmost interest, possibly concern, in the course of an investigation into any phenomena. An investigator must then distance themselves from any bias as to the nature of any occult works. The nature and reality of the occult is however a significant field of study that any paranormal investigator should dedicate themselves to a study of. For this reason, sections 5.3.9 and 6 of this study provide a significant analysis of both low and high magic, in both its moral attributions as black and white forms. Amongst the widespread misinterpretation of occult practices that may lead to the erroneous presumptions, the sighting of a pentagram is all too often viewed as a sign of the prior performance of Satanic rituals at a location. Again, the lack of research fuels the misunderstanding of such symbolism and creates a psychosis of fear that then permeates any subjective interpretation of phenomena – the investigator who sees a pentagram at a location will then inevitably hear a bang and assume that a malefic daimon is attacking them. A decent level of research would reveal the ancient uses of a pentagram to signify the union of spirit with the elemental –

the fifth amongst the natural quaternity. Such a union thus represents man, with the deific embodied within the physical form – a reference made within the Judeo-Christian magical work attributed to King Solomon, the Clavicula Salomonis.[37] Within the version edited and translated by Samuel Liddell MacGregor Mathers, there is the inclusion of the translation of a fragment of work by the renowned occultist Eliphas Lévi. In this fragment, we find God, YHVH, referenced as the Tetragram. It is the insertion of the Hebrew letter Schin, into the middle of YHVH, in order to make YHShVH, that then gives Yeshua, otherwise known as Jesus – the supreme incarnation of the divine within the form of man. The translated fragment refers then to this form of the divine, Jesus, as the Pentagram. Elsewhere in antiquity, Pythagoras employed the pentagram, in its inverted, or one-point down and two-points up, orientation to symbolise the state of health in man. The pentagram then, in either orientation, is inherently a sign of the spiritual wellbeing of man – the fragment of the divine spirit incarnate within the flesh. The symbol also finds employment as a form of protection in many historic grimoires, such as the Lemegeton, although it should be of no surprise that those too afraid of a pentagram to conduct sufficient and accurate research would thus be afraid of even holding such a book. The misinterpretation of occult symbolism such as a pentagram is then further evidence as to how fear and superstition may unduly bias the subjective experience of an individual. The scholarly research of an array of occult philosophies, world religions, and magical arts is then a field of immense value to any paranormal investigator. In attaining a competency of knowledge in these fields, the investigator gains the ability to both eliminate any undue misunderstanding and bias. Additionally, they will also gain further insight into the mechanisms of magic which reveal the mechanisms by which the acausal world operates. Here then, they will grasp an insight into the truth which they seek. Again, an introduction to the field of occult study is given below, in sections 5.3.9 and 6 of this work.



Before proceeding to posit a cosmological hypothesis as to the nature of paranormal phenomena, as well as the approaches to investigating and resolving such, it is essential to clarify the metaphysical position upon which this theorem is based. Whilst the subsequent model is one which incorporates quantum mechanics within a Neoplatonic theology of a cosmological basis that is subject to interpretation through Jungian psychology, there is no requirement for the reader to agree with, or wholly comprehend the following theorem. Exposition of this position is hereafter merely to provide the basis for the wider work that follows. It is therefore perfectly reasonable for the reader to skip this section and return to it at leisure. The basis from which this hypothesis extends is as follows: it is possible to classify all phenomena as one of two-types, either 1) Causal, or 2) Acausal. The definition of causal phenomena is rightly as those actions having a causation explicable by physics. Accordingly, such causal phenomena originate, and exist, entirely within the manifest world which exists upon a causal plane and are therefore entirely subject to, and explained by, the laws of physics. Acausal phenomena are those which exist beyond the causal plane. Accordingly, they have no origin which is explicable by physics and thus have a purely noumenal nature, despite having the potential to exert an influence upon the phenomenal plane of causality. The acausal plane is that which is the domain of the archetypes, the collective unconscious, and the deific over mind which is the acausal being required by the ontological consequence of quantum physics. To make clear the relation between the causal and acausal planes, I shall here utilise the infamous thought experiment commonly known as ‘Schrödinger’s cat’ to explain the implication of

the Copenhagen interpretation of quantum physics postulated by Niels Bohr and Werner Heisenberg[38]. Erwin Schrödinger’s theoretical construct posited the placement of a cat within a sealed box. Within the box, there is also a vessel of a poisonous gas, some radioactive material, and a mechanism which combined a Geiger counter with a hammer. Once the radiation in the box reaches a specified level, the Geiger counter triggers the hammer mechanism, which then breaks the vessel containing the poison – thus killing the cat. The paradox of Schrödinger’s box is that until an individual opens the box, there is no means by which to discern if the cat is either alive or dead. The cat effectively exists in a state of potentiality – it is both alive and dead, yet it is neither. Only upon as a result of the conscious observation of an external being does the quantum flux-state of the cat collapse into either state, with the revelation of the cat as either alive or dead. The insertion of any apparatus into the box, to detect the state of the cat, during the experiment has no theoretical effect upon the result. Any mechanical device lacks the perquisite of consciousness required to collapse the potentiality into a state of being. Only the later interpretation of the data from such a device by a conscious being then collapses the potentiality of the cat’s state and resolve such into one of life or death.

Figure 4: Schrödinger's Cat

The definition of the universe is as the totality of all matter. It is thus the totality of all causal phenomena, explicable by physics, and

is comprised of actualised states. The physical universe is therefore the causal plane of existence. The consequence of quantum theory, as demonstrated above, is thus that in order for the material, objective, and causal, universe to have materialised, it must have collapsed into a state of being from a prior flux-state of potentiality. At some point, the universe had an equal potential to both to exist and to fail to exist. For the physical universe to have then actualised into being, there is a requirement for the observance of the potentiality by a consciousness. As the proper definition of the physical universe is as the totality of all which exists physically, then any such conscious observer is inherently external to the physical universe. It is impossible for any consciousness to have ‘observed’ its own potentiality and brought itself into existence as a part of the universe. Such a consciousness then must be external to the causal universe and is in effect acausal in nature as there can be no other which brought it into existence.[39] In a metaphysical sense, this acausal consciousness is then the self-created, non-manifest, primal form of being which brought the universe into being out of nothingness – with such being Aristotle’s unmoved mover or first cause, the mind or nous of Plotinus’s theology that is otherwise known as ‘the One’ or God. If science can evidence and accept the reality of the mind of man to produce empirically detectable influences upon random events, such as in the below discussion of instances of psychokinesis, then it must also both accept and affirm the reality of a greater being, acausal in nature, and the potential of such a being to affect such a change upon manifest reality in accordance with the will. If man can affect the roll of a die through the projection of his psychic energies, i.e., psychokinetic activity, then it is certain that the creation of the causal universe is within the abilities of the over-mind of the One.

Figure 5: Observation of the Universe by the One

Before continuing to a discussion of the nature of the acausal consciousness, it is prudent here to discuss one of the implications of the potentialities which arise in the above thought experiment. Since the enlightenment, the advances in scientific reasoning have led many to assign a greater credit to the chain of causation than it calls for – thus, effectively assuring notions of fate. Quantum theory suggests that for each possible state which is then realised, the unrealised one continues to exist as a parallel universe. The Many Worlds theory, postulated by Hugh Everett, posits that each potentiality is realised, albeit in an alternative dimension. In terms of Schrödinger’s cat, the conscious observer may open the box to find that the cat is alive. The alternative potentiality, of finding the cat dead, has a potential energy that is unable to merely dissipate. Realisation of this potential then arises in an alternative dimension where the cat is no longer alive. Whilst it is widely thought that the Many Worlds interpretation invalidates the Copenhagen interpretation, the hypothesis offered herein integrates them. The Many Worlds hypothesis is only an effective rebuttal of the Copenhagen interpretation where the observer is within one of the dimensions which form arise through the former interpretation. If the observer is external to all possibilities and dimensions, whilst envisioning all possible outcomes within the singularity of the causal universe, then the Copenhagen interpretation remains valid and thus may give rise to the multiple dimensions of the Many Worlds hypothesis within the causal universe – where the observer is acausal and external to such. Each alternate parallel dimension of

the Many Worlds hypothesis is then but a singular emanation of an infinite number of contemplations which result in an exponential series of ‘what if?’ within the divine over-mind of the conscious observer – that which the Copenhagen interpretation effectively posits as the creator of the causal plane – God.[40] The local perception of the Many Worlds, or multi-verse, gives rise to a notion of a singular universe, although in reality, what we perceive is likely to be fragments of various parallel dimensions bleeding through each other. Our perception is then from a single point within a far greater field of potentiality. The theory, postulated by David Bohm, states that each observational point, relative and unique to each individuated consciousness, is however linked dependently upon each prior interaction which influenced the position of the percipient. The consequence of such is that each percipient is then effectively subject to an entanglement with the entirety of the manifest universe within their dimensional reality. Further still, there is also an entanglement with each potentiality which is non-manifest within the percipient’s reality i.e., if the cat was dead, then the dimension where the cat is alive is thus entangled with the percipient. The links between each potentiality may occur through a form of quantum entanglement, allowing one aspect of a potentiality to influence another without any concern for distance, time, or the state of manifestation. It is possible then that this entanglement may occur through what Ervin Lazslo has termed the Akashic field. Herein then, is the effective record of every potentiality, all that is, all that was, and all that never shall be – the effective Akashic records[41] of all possible dimensions. A consequence of the Many Worlds theory is that it posits the existence, in an infinite number of dimensions, of are infinite timelines, running concurrently.

Figure 6: Divergence of Reality into Many Worlds

The acausal plane is then that which has no causative origin within the objective and causal universe that is explicable by contemporary physics. The nature of the acausal consciousness is variously known as deity, God, the One, etc. The Neoplatonic One exists within another plane or form of being, referred to as the Totality or the Qabalistic Ain Soph – the One which is very much the same as the Trinity in that each emanation from Ain Soph is consubstantial. Each Sephirah is a part of Ain Soph (God), definable only as individuated forms in the manner of how they differ and the nature of their relationship to each other. Each Sephirah is unable to be without Ain Soph, for they are emanations of God, yet Ain Soph exists prior to and independent of the existence of the Sephiroth.[42] God himself is then the Totality, with there being nothing other than that which comprises, that is nothing external to, God; accordingly, the terms, ‘God’, ‘the One’ and the ‘Totality’ are thus effectively interchangeable. Within the structural symbolism of the Qabalistic Sephiroth that is Otz Chiim,[43] the manifest plane of our causal existence is that of Malkuth and is the tenth and most distant emanation of God. The Hegelian concept that the noumenal, that is the acausal plane of the spirit, is the true reality, and that the material plane of causality is thus unreal then reflects both the this very dependence, in both Qabalistic terms and the theories of quantum

physics, of the physical objective universe upon the acausal and noumenal plane to provide the conceptual forms to which matter then adheres. Whilst Hegel suggests that the phenomenal world is unreal, whilst the noumenal is the true reality, the truth is that the phenomenal and causal plane is a mere aspect of a far greater noumenal plane – with everything part of the greater One. Here then, we also find the reason as to why there is a need for the manifestation of the causal plane: that without something to be conscious of, then the acausal consciousness, the divine primemover, is undefinable as a consciousness – it is indeed a impossible contradiction to define a thing as a consciousness without anything for it to be conscious of.[44] The existence of the manifest universe then allows the acausal prime-mover, God, to express consciousness and define itself against those aspects of the causal creation – experiencing the self through the experience of creation. What you perceive as the individuated self, your conscious mind, is then but a fragment of the consciousness of the One, God. As is clear in the diagram of the Otz Chiim which follows, incarnate beings reside in the manifest plane and are able to interact with the astral plane of Yetzirah through the medium of dreams and ESP. Occasional interaction with the daimonic entities of Briah and the deific forms of Atziluth are enabled through an array of practises; including piety, meditation, astral projection, invocation, and evocation. A detailed metaphysical exposition of this theory is beyond the scope of this work, although such is however the subject of a forthcoming book from the author. With all individuated forms of consciousness thus extant within the all-encompassing psyche of a greater being, all forms of paranormal activity, including ESP, are thus explicable as the interaction between elements of that consciousness. Within any given dream, individual characters within the dream may be beyond the conscious influence of the dreamer or percipient, yet they likely, unless they are presentations of an invasive consciousness (i.e., a daimonic entity or astrally projected consciousness that desires to influence the dream of the percipient) within the dream, originate within the individuals own mind. Equally

then, each of us, as conscious beings, is but a part of a greater mind – a concept formerly expressed in antiquity within the Corpus Hermetica. Advances in quantum physics then ever move towards an alignment of contemporary scientific theories with those philosophies previously considered to be occult or magical. Accordingly, such theories are far from new and they merely reframe ancient wisdom in terms intelligible to our contemporary society.[45] Whilst such metaphysics and theology are beyond the scope of this work, it is prudent to here suggest that any such consciousness, the supreme One – God, whilst omniscient and omnipotent, is likely to have little concern, and therefore a direct involvement, with the minor details of what we perceive to be existence. In this respect, the model which combines the causal plane with the acausal is a panendeistic one.[46] As a fragmented aspect of God, a Qabalistic emanation of the Holy Spirit located within the material world of Malkuth, the individual perceives the totality of being as a set of experiential data relative to their own position within the whole of being. The spatio-temporal location of the individual percipient thus imposes a series of paradigms, appropriate to their relative position in the field of potentiality, upon their experience of being. What the individual then perceives as reality is then only the illusionary world of God’s dream, the Maya of Hinduism, with the percipient’s interpretation altered in accordance with the paradigms which are imprinted and conditioned upon their brain, as the data collator of experience, during their development as an incarnate emanation. In relation to the One, God, then the individual exists within and has a degree of independence, otherwise termed freewill, from the One, God. As the whole of that which is, God is necessarily omniscient and omnipotent where he wishes to be so – very much in the same manner that you are largely unaware of your heartbeat, breathing, and other autonomous bodily functions – whilst you have the ability to focus upon such and bring them under a degree of conscious control if you so desire. With all beings existing within the One, it is the willed focus of consciousness upon aspects within the self which then allows God to be omniscient and omnipresent at

times, whilst unaware or unconcerned with other aspects of human life – allowing humans to act with autonomy and accept responsibility for their actions without imposition of His will upon them. Where God elects to intercede in human affairs, then such typically manifests as miracles.

Figure 7: Panendeistic model

It is prudent here to offer an exposition of the models of consciousness as such provide an insight into the possible interactions between the individuals consciousness and the mind of God. Arthur Ellison,[47] posited the Jungian iceberg model of mind to explain elements of ESP and the astral plane as the result of the interaction between the conscious mind and the unconscious. The traditional depiction of the Jungian model of the mind as an iceberg is:

Figure 8: Jungian Iceberg Model of the Self

In this model of the Jungian self, the individual is only aware of that psychic content within the portion of the iceberg, or mind, which is above the plane of the sea level. The majority of memories, personality traits, physical functions, and preferences reside within the submerged aspect – the personal unconscious. Psychotherapists and hypnotherapists work to raise elements from this personal unconscious above the sea level, otherwise termed the subconscious filter or veil, and so allowing the conscious mind to accept and integrate those elements under its control. The iceberg model also reflects the tendency to perceive meditation and trance as the suppression of the conscious mind, whereas a more appropriate terminology is that it is the quietening of the consciousness so as to allow the perception of the elements which then emerge from the personal unconscious. The personal unconscious is also responsible for the interaction with the collective unconscious, where the acausal archetypes reside. The interaction between the personal and collective unconscious is thus the facilitator for dreams and spiritual experiences where a calm and receptive conscious state of mind is attained. Numerous trials have evidenced an increase in ESP sensitivity when the mind is quiet, yet some consciousness is essential for the information to be both perceived and recalled. Meditative and induced trance states are then viable and effective means of interacting with the unconscious aspects of the mind. The aim is then the calming of the conscious aspect of the self. In terms of the Jungian iceberg model of the mind, it is the submersion of the consciousness so that it may perceive the unconscious. In Qabalistic terms, it is the raising of the consciousness so that it may perceive the astral, daimonic, and deific that are present beyond the veil. Lucid dreaming, as with the astral projection looked at subsequently, is then the art of

submerging part, or the whole, of the personal consciousness in the ocean of the collective unconscious. The iceberg is however a crude attempt at modelling the Neoplatonic structure already extant within the Rabbinic Qabalistic mapping of the Tree of Otz Chiim:

Figure 9: Qabalistic Tree of Life

Accordingly, we are then able to invert the Jungian iceberg to represent the shallow degree of being which is perceivable to the individual. It is appropriate to equate the plane of the sea-level with the Qabalistic veil of Paraketh which separates the astral plane of dreams, Yetzirah, from the archetypes in the collective unconscious, Briah and Atziluth. Thus, Yetzirah is the plane where the personal unconscious exists and acts as an interface between the manifest and the archetypal. In the Sephirothic model of Otz Chiim, the Sephirah of Malkuth is the manifest world upon the plane of Assiah. Atop of the Neoplatonic scale is Kether, the crown, which is the first emanation of being from Ain Soph – the totality, the One – God. Kether is then the first form through which God acts, with eight other emanant forms between God and the causal Malkuth. The domain of man’s being is then the most distant and removed from God.

In accordance with the aforementioned scale of Plotinus, the Qabalah also positions the Qliphoth in opposition to the Sephiroth, thus providing a structure wherein mankind finds itself caught between the polarised dichotomies of being and non-being, light and dark, good and evil. Regardless of any attributable morality, the individual then has a choice, as the result of freewill, to gravitate towards either pole. They may choose to proceed towards union with God through Kether (the initiatory path of right-hand path religions) or pursue an individuated path of the fallen (as of initiation within the left-hand path) towards the Qlipha of Thaumiel within Sitra Ahra.[48] The Abyss, as Masak Maudil, thus finds representation within many occult initiatory systems and exists within both the Sephirothic and Qliphothic trees. The crossing of the Abyss represents a point of no-return within occult initiation – leading to knowledge of God, or the Devil if such is within the Qliphoth, which is only truly attainable via the destruction of the self. Thus, those occultists who claim to have crossed the Abyss have at most had a perception of it. To cross the Abyss, it is necessary to exit the causal plane and exit the Cave of manifest existence. This exit process involves the separation of the soul and physical body, with the resultant death allowing for the crossing of the abyss which Socrates welcomed in Plato’s Phaedo. Those who have crossed the abyss in such a manner may only find themselves reunited with their physical forms at the final judgment. The proximity of Yetzirah, with both its variants of the daimonic (i.e., the divine of the Sephiroth and the infernal of the Qliphoth), to the manifest Assiah, then represents the ease with which entities from this plane may elect to interact with the individual’s personal consciousness. Equally, the astral traveller within Yetzirah is able to experience both aspects, the divine and the infernal, of the plane. Yetzirah then is the plane in which we find the medium which facilitates the interaction between the conscious and the collective unconscious – the self and the archetypes. It is also the medium which facilitates ESP, through telepathy and communication with

both DCEs and IHDs, and provides the psychic medium which conducts telekinesis and other forms of the projected will from mind to target. This agent, the psychic medium, is assigned an array of names throughout history and is present within many philosophies and theologies, whilst science has termed such to be the quantum field.[49] It is the plastic mediator, the receptacle of mind, which Eliphas Lévi so accurately deemed ‘the imagination of nature’ and referred to as the Astral Light.[50]

Figure 10: The Qabalistic Trees of Life and Death

Others, such as Robert Anton Wilson, have portrayed the bodymind duality as that of a computer and software.[51] This model requires little more explanation beyond the conceptualisation of the body as the hardware of a computer (the microprocessor, hard disk etc.) and the consciousness as the operating software and set of

programmes (survival, social interaction, reproduction, political strategy etc.).

Figure 11: The Self as a Computer

The software model of the mind is perhaps more easily perceivable to the contemporary reader. The conscious mind is that which is displayed upon the computers visual screen, with only those programmes designed to portray information as intelligible symbols able to appear within the conscious screen. The operating software, including aspects of the BIOS[52] which control the hardware, are then operative beyond the scope of the consciousness and never portray their function via any symbolism upon the conscious screen. In man, the personal unconscious functions in this role, operating the physiological systems within the body that sustain life, whilst also storing long-term memories should the user have need to recall them at a later time. The ability of the computer to connect to the internet then also facilitates the ability to acquire new information and to decentralise aspects of the software which the computer uses. In the individual then, this is the ability to access memories stored in what is termed the Akashic records. The interaction with the collective unconscious also exposes the individual to the influence of archetypal forms of consciousness. Such an exposure may explain instances of divine revelation (software updates), synchronicity (simultaneous download of information, models, data etc.), and that which we may consider daimonic possession (software virus).

Instances where the collective unconscious spontaneously irrupts into the mind of an individual, such as with divine revelations or daimonic possession, may account for the many instances of inspired genius. Jung hypothesised that such a mechanism, the Jungian inflation of the ego consciousness by an archetype, was responsible for the inspiration of individuals such as Friedrich Nietzsche.[53] With all knowledge and creativity then seemingly the result of an interaction between the personal consciousness and the collective unconscious, then such is aligned with the Platonic epistemological concept of anamnesis – that all knowledge is simply remembering (accessing the Akashic records). The ability to access knowledge residing in an all-encompassing consciousness, the totality or overmind, is then itself an ontological concept as it infers that what is perceived as the ‘self’ is but a fragment of the divine over-mind. The inversion of the above computer to internet relationship model also affirms the interaction between the spirit, soul, and body that occurs within the human body. In such an inverted model, the internet is the source of the Holy Spirit within man, exerting an influence upon the BIOS and operating software (the soul), which in turn influences the consciousness to then interact with the physical world. When proceeding to offer a hypothesis as to the nature of paranormal phenomena, it is then essential to construct such with concern for the necessary interaction between the causal and acausal planes, as described above. With the classification of physical phenomena as causal, it is therefore prudent to include that which is otherwise termed preternatural, as defined above, within the scope that is hereafter subject to classification as Causal Paranormal Activity. Likewise, that which is supernatural in origin is hereafter termed Acausal Paranormal Activity. Causal Paranormal Activity (CPA) therefore includes all phenomena which have a mundane or otherwise inexplicable, preternatural, causation within the objective universe. Such includes: residual energies from incarnate beings or events, the discarnate consciousness of an astrally projected being, and any

interaction with a temporal rift. The nature of the human spirit, or consciousness, is the subject of frequent and fervent debate within both scientific and theological fields. It will suffice here to deem that the incarnate nature of the human soul, and the associated spirit or consciousness, thus renders it a part of the causal plane. The incarnate aspect of the human being, considering it possesses a degree of freewill, enables it to affect an influence upon the objective manifest universe because of interactions and energies which obey the laws of physical causation. Although the nature and origin of the human spirit, otherwise deemed to be the self or consciousness, is supernatural, and therefore acausal, the intentional incarnation forms a causal aspect to the existence of the individual whilst alive. Whilst there is no variance in origin for the human spirit and a purely daimonic being, the human body, which hosts the soul and the spirit, functions as a necessary host and is an essential property of the human condition. In such a manner, the incarnation of man functions as the efficient cause by which the spirit is able to become something more. The human body is then a fundamental aspect of the spirit’s existence, a larval stage of becoming if you will, and therefore, the causal aspect of man’s being is intentional and so intrinsic to the soul as an essential property. For this reason, the soul, as linked and intertwined with the conscious spirit, differs to the acausal daimon, for the soul is both causal and acausal – hence, it is greater than the daimonic forms of those never incarnate entities. Mankind is thus unique as the human form provides an avataristic vessel for the incarnation of our fragmented self – the daimon of the self which has an origin in God. That man is the receptacle for the Holy spirit is a concept present within Neoplatonism and Qabalah. Genesis 6:3 affirms such and supports the link between the presence of the spirit and the continuation of life.[54] The spirit acts upon the soul, as an energy field and interface with the physical body, transforming the will of the spiritual consciousness into physical activity – the soul is thus the flame which is the result of the interaction between the physical candle (the body) and the oxygen within the air (the divine breath of the spirit – the Ruach HaKodesh).

The physical form then represents the intersection between the causal and acausal planes, through which the acausal aspect of the God is able to directly experience the causal universe. This notion is one to which we shall return below.

Figure 12: the Human Intersection

Acausal Paranormal Activity (APA) is then that which has a causative origin in agents which have no origin or formal cause within the physical universe, including those degrees of being which have no intended incarnate or manifest form. The influence of infernal or divine daimonic entities upon the causal plane thus results in the manifestation of APA as perceptible to man. Whilst there is the possibility for the daimonic to cause phenomena within the causal plane, the prime or Aristotelian formal cause resides within the acausal. In instances of daimonic possession, the formal cause remains within the acausal – with the human agent which is possessed thus being the material and efficient causes of any phenomena.

Figure 13: Panendeistic influence upon the Causal Plane

Such a delineation for the causes of the various phenomena deemed to be paranormal then provides the means by which to construct a taxonomical hierarchy for such phenomena. In accordance with the above structuring, such a hierarchy must then proceed to classify phenomena as either causal or acausal in origin. Causal phenomena are then those we may deem as having a causative agent which is explicable as either a natural occurrence, or as a preternatural effect of some otherwise presently undetectable process. Amongst the CPA which are presently subject to definition as preternatural in origin, it is pertinent to include aspects of quantum mechanics such as the potential for phenomena caused by quantum-bleeds between parallel dimensions – with such dimensions comprising no more than variations upon the dream within the divine over-mind. Such a quantum-bleed could then result in the perception of dimensions beyond that of the observer. Accordingly, it is possible to attribute such an instance as the cause of déjà vu, the perception of shadows in the peripheral vision and auditory anomalies, and aspects of what may some may mistakenly consider to be poltergeist activity. In addition to such quantum bleeding, it is also possible to classify phenomena deemed to be the result of residual energies as CPA, as well as any phenomena which result from the projection of a consciousness from within a living person – either willed, such as during astral projection, or as the result of the conscious spirit’s ejection from the body as result of physical demise which the spirit has refused to accept. Amongst those phenomena deemed to be APA, only those caused by the direct intervention of discarnate beings which have never had an intentional physical form, such as daimons and even God (as archdaimon) which have no incarnate aspect to their essential properties, thus qualify for classification as such.

3.1. A Taxonomical Hierarchy of Paranormal Phenomena In view of the above discourse as to the ontology of the phenomena perceptible to humans, the natural progression is then the postulation of a taxonomical hierarchy by which to demonstrate the likely chain of causality for any given phenomena. As Ain Soph, the One, comprises the entirety of both the causal and acausal planes, it is therefore the source from which all else emanates, whilst it is itself also acausal in nature. From the One, God, comes those aspects which are acausal in nature. As these aspects lack a manifest form, then they are frequently termed ‘spirits’ or ‘daimons’. The polarisation of such entities into an implied moralistic scale often sees such referenced as ‘good’ (angelos etc.) or ‘evil’ (diabolos), although the subjective nature of the terms ‘good’ and ‘evil’ ultimately represents that which is beneficial/harmonious (good) or harmful/dissolutive (evil) to the self. The interaction of these entities, as intermediaries between the higher aspect of God and the lower manifest plane, produces phenomena such as revelation, apparitions, divine inspiration, and daimonic possession. It is difficult to discriminate between the phenomena associated with the spiritual and CPA such as ghostly apparitions and clairvoyance. Upon discernment of the correct causation for the phenomena, through the elimination of causal natures, then the phenomena are then truly classifiable as Acausal Paranormal Activity (APA). The difficulty in such a discernment is however such that it is the crux of all ontological debate and all arguments over the reality of miracles, magic, possession, ESP, the afterlife, and spiritual inspiration revolve around it. The causal plane is one which we may consider to be the product of the balancing of the elements by God. These elements are either: fire, water, air, earth, and aether; or the alternatives of: fire, prima materia, chaotic potential, and the cycle of being. With the achievement of balance between these elements, the chaos represented by the flux states of quantum potentiality then

experiences a collapse into a harmonious state, with the resultant achievement of order in the universe. This order is that which we are otherwise able to consider the natural laws or the laws of physics. The disturbance of any aspect of this harmony, altering the balance in favour of one of the elements, has the potential to thereby dispel the equilibrium and bring about the remanifestation, or total dissolution, of the causal plane. It is within the causal plane that all dimensions exist, including the four spatio-temporal points (length, height, depth, and time). Beyond these core four dimensions, there are those posited by Superstring theory. In the fifth and sixth dimensions, there are realities which are slightly different to that which we may perceive. It is within these that time travel is likely to be most possible, as the core of the reality is likely to be identical to our own – although the future (fourth dimension) within such a parallel dimension is likely to be different as the result of alterations in the manifest reality of the timeline. To form a mental picture of this, it is easiest to imagine how the world may differ if your parents had never met – before then imagining how things may be if World War One had never occurred. The seventh and eight dimensions represent those alternative universes, where the basis of all matter may differ entirely, so that stars and galaxies, if they exist, are unlike anything we may imagine. In the ninth dimension, the laws of physics may differ. Finally, within the tenth dimension, the nature of the causal plane itself may comprise all possibilities, or none at all, and have a nature beyond that which we may both imagine or consider possible. Within the perceivable four dimensions of the causal plane, there are then those phenomena which are subject unto the laws of physics and most often have an association with human activity – the phenomena termed Causal Paranormal Activity (CPA) within this study. The classification of phenomena as CPA then includes those which with a causation through humans, typically by a DCE (apparitions, orbs, some poltergeist activity), and those which result through ESP (psychokinesis, telepathy, some poltergeist activity). Additionally, echoes of residual energy, resultant from intensive

emotionally charged events, are also classifiable as CPA as they have a causality which is traceable unto human activity.

Figure 14 The Totality of Causal and Acausal Planes

3.2. Causal and Acausal intersection That the incarnate physical form of man exists as an intersection between the causal and acausal positions man as unique within the manifest world. Whilst physics can explain the causative processes of the Universe and evolutionary biology explains the adaptations taken by lifeforms upon planet Earth, it is the aspect of the self, the spirit or mind, which originates in the acausal, the archetypes or deific, which is at cause for mankind’s deviation from evolutionary norms. Man’s unique nature, having both the causal and acausal as intrinsically part of his essential nature, is thus the cause of his deviation from the natural order as applicable to the kingdoms of both animal and plants. In the last thousand millennia, only man has evolved in any true manner – that is, beyond mere basic environmental adaptation – whilst all other lifeforms have instead opted for Aldous Huxley’s fast-track evolutionary dead end that has left them subject to the limitations which result from the specialisation of their early and rapid evolution – with such leaving many species with only one final evolutionary stage: extinction.[55]

The role of man as the intersection of the causal and acausal is one which others have also perceived. Plotinus referred to mankind’s amphibious nature, physicists have theorised on the role of consciousness within the universe, and many theological systems reference the divine nature of man in conjunction with the illusory nature of this world. In terms of the paranormal, Lawrence LeShan postulated that it is the ability of man to perceive aspects of the acausal that accounts for degrees of ESP.[56] Whereas LeShan postulated a three-fold system of reality[57] to account for paranormal phenomena, the hypothesis I offer here is that there is only a requirement for a bi-planar system: the causal and the acausal. What I offer then is a further development of an already extant ontological hypothesis: that the manifest universe is the result of an interaction between the acausal deific consciousness and the natural mechanistic elements of the universe. Regardless of theological basis or bias, it seems that ancient mythologies and theologies held a degree of ontological reality and we find many instances where ontological models and philosophy are echoed, with the expected cultural variances, throughout an array of mythologies and theological systems. The nine worlds of Norse mythology, such as form the realms within the world tree of Yggdrasil (which itself bears some resemblance to the Qabalistic Otz Chiim), present an appropriate model to show this intersection. In the following model, a theoretical variance upon the classical conceptualisation of Yggdrasil,[58] the vertical axis represents the acausal, with the lighter grey circles are the horizontal axis of causality:

Figure 15: Ancient Norse Model for Being - Yggdrasil

The light grey realms which represent the causal plane are those of the primal elements of [1] Muspelheim – the Norse realm of fire, thus energy and of [2] Nifelheim – the realm of icy water, thus it represents the raw material from which the manifest universe is fashioned, the prima materia which is then subject to energisation, creating the potential for being. The realm of [3] Jotunheim is then that of chaos, raw potential, where all things are and are not. Through the interaction with the mechanistic natural cycles of becoming, as embodied by [4] Vanaheim, this potentiality within the interaction of energy and matter then collapses into the various dimensions of the multi-verse when the causal plane intersects with the acausal. It is this interaction with the archetypal consciousness which results in the intelligent design of the manifest universe – [9] Midgard. The acausal axis, the vertical column in the above diagram, contains four realms. The realms positioned below the causal plane, both [5] Svartalfheim and [6] Hel, are those which influence potentialities – they are the agents which guide the manifestation[59] of our perceived manifest reality and hold the historic records of all that have lived and the past actions of the individual.[60] The upper acausal realms are the archetypal deific forms, [8] Asgard, and the intermediary daimons, the light-elves of [7] Ljossalfheim, which, like angels, have a more frequent degree of interaction with mankind.[61] This model, with minute adaptation, is equally applicable to any

theology, with a deific consciousness bringing about the manifest universe through an expression of will, with mankind set apart from the animalistic through an aspect of being, and the presence of IHDs which act as messengers between deity and mankind. Whilst this model serves to explain how the acausal archetypes, or deific forms, influenced the manifestation of the universe through an interaction with the mechanistic cycles of nature that result from the interaction of energy and matter, there is a need for additional development to explain how mankind’s role, as the gateway of being between the acausal and causal, offers an explanation for paranormal phenomena. Man is the microcosm which embodies the macrocosm. Mankind is then the intersection of being, that through which the fragment of divine consciousness, which is the spirit of man, is able to experience the extant causal universe. The intersection of spirit and flesh is that which differentiates mankind from the rest of the animal kingdom. The presence of a soul within all living organisms allows for the organisation of matter, the material cause, into an order governed by individual soul – the formal cause. The origin for the formal cause is within the prime mover, the First form – God. Aristotle was correct in the assertion that the soul was intrinsic to the existence of the body, as the formal cause of its being, whilst the intersection with the body is the final cause of mankind’s being, his entelecheia – to experience life and come to know God. In Qabalistic terms, the aspect of divine spirit within the soul of man is then both the formal cause (God) and the final cause (the teleological purpose) of man’s existence – so enabling spirit to experience life and come to know itself. After death, those aspects of the soul which directly interface with the physical body may dissipate. However, the spirit retains the potential and design for these. It is the spirit then which survives death – about which Plato was correct. The spirit, as an individuated form, is unique and, because of its divine nature, is immortal. As Socrates expresses within Plato’s Phaedrus, the soul, in its entirety, is that which causes the motion and becoming of the physical body. As the cause of the body’s motion, the soul is then immortal for it has a perpetual motion,

directed towards God, and that which never ceases to become, never ceasing its motion, is then without either beginning and end – it is thus immortal. It is then in a combination of the immortal spirit, as posited by Plato in his Phaedo, with the functionality of the soul that has an intrinsic link with the human body, as posited by Aristotle in his De Anima, which is the postulation I offer here. Man is the intersection between: the individuated fragment of acausal consciousness (the divine spirit), the individual soul (including those aspects of the self otherwise considered to be the karmic record and the astral body/aetheric form), and the physical animalistic form of the body. The physiological systems of the human form provide the means of causal interaction for the spirit. The spirit, as consciousness, influences the motions of the soul, or astral body (as part of the soul), which in turn drives the aetheric form and induces motion into the physical body. The aetheric form, is the lifefield which continually guides the cellular growth and repair of the body. The unique form of each individual person is the direct reflection of their aetheric form and accordingly, it is impossible for the human soul to wholly possess another physical form as there will be a misalignment, and therefore an incompatibility, between the lifefield and the physical form (such does retain the potential however for the partial possession of another vessel as I postulate may occur during astral projection and dreams where the individual attains influence over another being). The aetheric form also provides the stimuli for the motion and activity of the body, facilitating the enactment of the will, which originates within the consciousness. It is in this manner which the human body provides the medium through which the self (the fragmented spirit), via the wider astral form (the soul), is able to interact with the manifest and causal plane. Man is thus the intersection of the spirit which interfaces with the soul and acts upon the flesh – the concept referenced in the tripartite nature of man (i.e., as spirit, soul, and body) and within the Qabalistic conceptualisation of the Nepesch (animal soul and body), the Ruach[62] (of the individual personality – cognate with the definition of the soul within this study), and the Neschamah (the

spiritual link to God that is the fragment of the divine consciousness within man). In terms of paranormal phenomena, residual energies arise from the remnants of the energies of the Nepesch and Ruach, whilst DCEs are the discarnate form of the Qabalistic Neschamah.


OF CAUSAL ORIGINS 4.1. Residual Energies

The most common aspects of any reported haunting are typically: inexplicable noises or smells, objects which seemingly move by themselves, a sense of being watched by an unseen other, electrical anomalies, and the perception of faces within an environment which is either dark or rich in airborne particulates. All such instances, whether objective (electrical faults and kinetic motion etc.) or subjective (perceived presences etc.), may all arise as the result of mundane phenomena such as the induction of hallucination, forms of pareidolia, the projection of the desire for experience upon any suitable phenomena, fraud, or any one of a multitude of possible causes. Before proceeding to investigate the potential for paranormal causes for any phenomena, it is thus essential that the investigator eliminates all possible mundane causes for such. Only after the elimination of the mundane is it then proper to then consider the likelihood for a paranormal cause of the given phenomena. Equally, it is also essential that the investigator proceeds without the imposition of any bias towards a result, for such a desire to evidence the paranormal is merely an inversion of the same bias which undermines the work of many materialist scientists. Where the investigator is able to conclusively eliminate the mundane and readily explicable causes for any phenomena, they may then rightly focus their efforts upon a phenomenological study. In the course of such, it is prudent then, to firstly consider if residual energies, as a causal form of paranormal phenomena, offer a likely explanation before the subsequent assessment of any potential for the activities of any DCE or IHD. Dr Michael Persinger has posited the effects of electromagnetic fields upon the brain as a possible cause for the perception of many phenomena, whilst Vic Tandy identified the potential of low-

frequency soundwaves, infrasound, to induce the misperception of phenomena, even to the point of hallucination, whilst Tandy demonstrated that infrasound, at the low frequency of 19Hz, was responsible in several cases. The effects of audio resonance upon consciousness then offer an alternative to electro-magnetic induction of hallucinations. There is a wide acceptance that the application of binaural beats alters brainwaves and so provides a means by which to induce trance, concentration, or creative states in some individuals.[63] Whilst it is possible to intentionally induce such effects with the appropriate audio equipment, similar effects also occur within buildings – sometimes as a result of accidental properties inherent to the design, whilst at other times the result is intentional. The field of archaeoacoustics conducts studies into the intentional use of acoustics within ancient sites. Several studies suggest that ancient cultures intentionally designed temples to produce acoustic effects in an analogous manner to the design of Cathedrals (e.g., the Whispering gallery at St Paul’s Cathedral) and concert halls. Whilst some sites, such as Stonehenge, seem to have a design intended to facilitate the projection of speech,[64] other sites are the seemingly the product of an intentional design to induce an acoustic resonance and effect the mental state of percipients. Sites such the Ħal Saflieni Hypogeum in Malta enable a resonance of both 70Hz and 114Hz,[65] whilst other sites also evidence a resonance of around 110Hz.[66] Such a resonant frequency is known to affect the temporal lobe of the brain, shifting the function of the prefrontal cortex and inducing an experience similar to that of deep meditation, with a heightened creative function as opposed to that of analytical language. The intention of such a design was to induce a mystic, or spiritual, experience for those worshipping at such sites. Investigations into paranormal phenomena must then consider if a buildings design, of both space and material, may induce the production of such a similar harmonic resonance, thus inducing hallucinatory experiences. In such an assessment, it is essential to note that such an effect may

arise unintentionally as a result of the appropriate combination of materials and architectural design. Thus, it is possible that an environmental factor, such as an imperceptible energy field (e.g., a soundwave or an unexpected electro-magnetic field), is possible for the inducement of hallucinations or other distortions of perception. A location may contain an array of elements which create such an experience. Unseen machinery, such as an oscillating fan, may cause a harmonic resonance which affects the sensory perception with a soundwave beneath the auditory range of man. Old electrical installations, or faulty equipment, may create electro-magnetic field interreference which the investigators equipment then detects or induce hallucinations. Consideration as to the possibility for such disturbances in the energy field within a location is then essential to any investigation. The detection of such energy fields is beyond the normal sensory range of man and thus, it is in this application that electronic sensory equipment (e.g., electro-magnetic field detectors) becomes of any value to the investigator. Other, more mundane explanations also offer a possible explanation for similar hallucinatory experiences. In addition to the inducement of hallucination through acoustic effects, the architecture of a location may alter the mental perception of an individual in other ways and the effects of strange angles within a room is then something else which deserves consideration during any investigation. A simple variation in floor levels, creating an angle which results in a ceiling being lower at one end of a room, or angled doorways may induce feelings of nausea and faintness in individuals who are sensitive to such visual deviations from the normal plane. Levels of illumination, as per the prior discussion of the psychological effects of darkness, have the potential to create a degree of sensory deprivation. The consequence of poor illumination is that the percipients brain desperately attempts to interpret that sensory data available to it in order to create as detailed a mental image of its environment as is possible with limited information. It is notable that in the absence of sufficient sensory data, the brain then attempts to construct a composite perception of

the environment. This composite image is based upon the last set of sensory data available and the brain then utilises any non-sensory information (i.e., subjective data) to inform the expectation of what the image should include. Thus, in a dark room which the individual believes to be haunted, they are likely to perceive some form of subjective phenomena which then leads to the belief that they have seen or heard some form of paranormal activity. The mechanism within the brain which combines subjective suggestion with objective sensory deprivation is utilised to a fine art by haunted houses, ghost trains, ghost tours, and in any instance where someone tells individuals about ghostly experiences prior to closing a door on a dark room. Any background research into a location and reports of paranormal phenomena which occur there then has the potential to distort the subjective experience of the investigator and any other percipient. To counter such, the presence of an impartial and uninformed observer – that has no interest in the investigation and has no idea as to what they are supposedly observing – is then a valuable asset to any investigation. Any subjective evidence given by the impartial observer is then devoid of any undue bias or the influence of any pre-perceptual subjective formation. Once any investigation completes the elimination of any influence of aesthetic, auditory, and electro-magnetic environmental elements as a possible cause for any phenomena, then it is appropriate to consider such instances to be CPA, likely because of residual energies. Residual energies (often simply referenced as the ‘Stone-tape theory’), were first postulated by H.H. Price as his ‘place memory’ hypothesis and this was later echoed by the likes of Sir Oliver Lodge[67] and T.C. Lethbridge, although later refined the notion of residual energies into the ‘psychic ether’ hypothesis which, as a form of the Jungian collective unconscious, allowed for the translocation of phenomena, including DCEs and ESP.[68] As the residue of past activities at a given location, any manifest phenomena are then mere echoes of a prior discharge of energy from a historic action or event. The fabric of the environment simply absorbs the energy of an

event. The form of energy stored may include, although is in no manner limited to, emotions, kinetic (especially where a violent event occurs), auditory forms of kinetic energy, and even the visual reflections of radiant energy. Regardless of form however, the energy store is effectively no more than a recording of the energy signature of a given event. Thus, the source of any phenomena which are residual in nature is lacking any degree of consciousness. Consequently, there is no possibility to engage in interactions with the source as there is no means for the residual energy, an echo, to have any awareness of the attempted interaction. Attempts at interacting with such phenomena are then unsuccessful as the energy residue is no more conscious of its self than it is an inanimate object or a living person. The mechanism by which residual energies may occur is entirely causal – hence they are subject to classification as CPA. The law of the conservation of energy states that it is impossible to destroy or lose energy – energy is merely subject to a transformation from one form to another. There are many forms of energy, although potential, kinetic (motion), thermal, chemical, and radiant (light) are the better known. The transformation of energy may take many forms. The incineration of a fuel releases chemical energy as radiant, thermal, and kinetic forms, whilst a lightbulb converts electrical energy into radiant and heat forms. It is of course possible to store energy within the form of a battery. Most domestic batteries store electrical energy within a chemical form, releasing it upon completion of the circuit with the insertion of the battery into equipment. Other forms of battery store energy in forms other than chemical, such as thermal batteries made of molten salt, or kinetic energy stored within flywheels. We must then consider the forms of energy which an environment may retain within the fabric of its construction. It is possible that materials used in the construction and furnishing of a building may function as batteries, storing energy which is it may then later release as perceptible phenomena. Electrical circuits and systems may store an electrical charge, induced by electro-magnetic fields within the vicinity, whilst natural products, such as wool or wood,

may store thermal energies. Cavities within walls, along with microscopic ones inside of materials, may also store kinetic energy. The sources for the energy possibly stored by such materials may result from human activity. Each individual emits an electromagnetic field which may induce an electro-static or electrical charge within receptive materials. Receptive materials are able to store bodily heat as either or both chemical or thermal energy. Air pockets and cavities, such as those within walls, have the ability to store kinetic energy, from motion or sound, and thermal energy as well as the possibly other alternative forms of energy. It is clear then that there are many ways in which the energies, of all forms, that people emit may be stored, or transformed, and absorbed into the fabric of a building – even within the earth, rocks, or trees which are within those locations where phenomena occur. Acting as batteries, the release of such energies by the environment may then result in phenomena appropriate to the form of energy. It is possible then, that such a release may cause the perception of an atmosphere of tragedy or doom. The release of acoustic energy may cause the perception of strange sounds. Inexplicable motions of objects may be the result of a discharge of stored kinetic energy. Lights and shadows, otherwise without cause, are then possibly the result of the release of energies which disturb perceivable light within the vicinity. Stored electro-magnetic energies possibly then account for the perception of ghosts, possibly even interfering with the temporal lobe and inducing hallucinations – as is evident in the work of Persinger. Those individuals who are sensitive to such electromagnetic fields, possible as a form of ESP, may then interpret such a disturbance as a mediumistic encounter. Instances of anger, physicality, shouting, and other disturbances which have a high emotional charge are thus likely to produce greater energy emissions. As such, an increased energy emission increases the potential for the absorption of such energy and its subsequent storage within the fabric of an environment. Such is thus a feasible explanation for the tendency of reported paranormal phenomena at the sites of battles (energies stored in the soil, rocks, or trees), murders, accidents, tragedies, and other instances where

emotions have run high. It is notable however that there are less claims for hauntings where the predominant emotion of those who have frequented the location is one of bliss, joy, or peacefulness. It is prudent then to consider the role of fear, hatred, and anger within the emission of energies which are potentially subject to storage by the environment. Fear then, as proffered by Howard Phillips Lovecraft,[69] is then the oldest and strongest emotion within man – driving him to the discovery of fire and the invention of the means to defend himself. It seems then, that the primal power of fear is thus a significant factor in the retention of residual energies within the fabric of an environment. With fear as a factor, then the tendency towards the perception of such residual energies as being of a haunting, pained, or traumatised nature is somewhat as we may expect. The potential of adrenalin to inhibit the MAO enzyme, thereby allowing a greater effect of DMT upon the brain, inducing heightened perception, mystical experiences, and hallucination, is the subject of prior discussion above. Whilst the heightened efficacy of DMT during emotional states which see an increased activity of the adrenal gland may possibly account for some subjective experience of phenomena, less certain are the effects of DMT upon the ability of the brain to project energy – specifically, emotionally charged states. Emotions are a combination of hormones and thoughts, thus chemical and electrical energy. The ability of the human brain to project such emotional states as perceivable energy is thus likely the mechanism to which empaths are sensitive. The effects of DMT and adrenalin upon the potency of such emotional energy is however uncertain. It does seem likely however that the inducement of fear or anger results in a more potent emotional energy, possibly facilitated by DMT, which materials within the environment in which the incident arose then store for later release as residual energies – echoes of the original event. The form taken by these residual energies, as recognisably humanoid, is possible the result of an organising field, the life-field, which directs the continual renewal of bodily cells during life and is

shaped by, as an extension of, the soul. This life-field is then likely the source of that energy field which some individuals claim they can perceive – unto which they assign the term ‘aura’. Sensitive individuals, as well as those involved with attempts at auric photography, describe a field which extends beyond the physical body of a person, radiating energy to an extent that such is detectable. According to some percipients, the aura radiates a colour with such shifting throughout the colour spectrum in relation to their psychological or emotional state (with red auras suggestive of anger etc.). Whilst the evidence for the reality of perceptible auras is scarce, as expected with such a subjective experience, the basis for them is feasible. The emission of an electromagnetic field by the human body is empirically measurable, as is evident in the work of Burr. As light, including the visible spectrum, is a form of electromagnetic wave, then the perception of a person’s EMF discharge as visible colours is then feasible, if seemingly difficult to empirically demonstrate. Further studies have proven inconclusive however, with some suggesting that the experiences are most likely the result of synaesthesia – where other sensory stimuli may produce visual responses, such as the taste of sugar resulting in the perception of a yellow glow around the food. The release of store emotional, kinetic, or electro-magnetic from environmental batteries is thus the likely cause of perceived residual energy echoes. The release of such energies, transforming into alternative forms and dissipating the stored impression of past events, is regularly cited as an explanation for the tendency of historic residual energies to manifest less frequently. As an effective recording of the stored energies of a past event, such explains the frequent claim that certain apparitions seemingly have no consciousness and are unaware of the presence of the living – often repeating past events (such as battles or murders) without care for the presence of others, or any change in the environment (evident in claims of apparitions ascending a staircase where one is no longer present etc.). Given the transformation of energy which occurs during the apparition, then the claim that historic residual energies then dissipate over time is then to which we should afford some

credence. Such fails however to explain accounts of spectral Roman legions and other historic apparitions which have an apparent origin of over a century ago and these instances however clearly warrant a different explanation. The explanation for such instances may be other than the mechanism of store and release for energies – it is possible that the quantum bleed of one aspect nonlinear time into another may result in such phenomena. The potential for quantum bleeds to account for such anomalies is subject to further discussion in section 4.3 below.

4.1.1. Causes of Phenomena at Occult & Religious Sites Given the above outlined theory as to the possible mechanisms which facilitate the absorption and storage of certain energies (including emotional, kinetic, etc.) by material elements (circuits, textiles, construction materials etc.) within a localised environment, then the increased frequency of reported phenomena at certain sites is easily explicable. Those sites which play host to intensive emotional discharge (e.g., murder scenes and the sites of battles) and those which experience the reinforcement by repetition of certain emotional charges (e.g., a church or temple) are then likely to present the best candidates for residual energies. It is of no surprise then that there are frequent claims of phenomena at sites where there is a repetition of actions which have a significant emotional charge. Sites such as graveyards, cemeteries, funeral homes, and hospitals are subject to such a repetition of emotional discharge and such accounts for the level of reports for paranormal phenomena at such sites. Other sites are however subject to a similar emotional loading – one which is focussed upon channelling energies towards specific goals, including the intentional focus of preternatural and supernatural energies, and is subject to a continued reinforcement. Any typical religious service includes aspects of ritual. These may include singing, chanting, the ringing of bells, the playing of musical instruments, dancing, drumming, and clapping, amongst

other actions. All of these actions constitute the discharge and transformation of kinetic energy. Other aspects of ritual include the lighting of candles (which produce both heat and light) and the immolation of incense (releasing chemical energy – predominantly as heat). Any of these devotional elements of ritual, even those largely aesthetic in nature, are possible sources for energy which the fabric of the religious building or environment then absorbs. The core element of many religious rituals is the utterance of prayers or mantras. In addition to the obvious kinetic energy of such, these spoken words convey an intensive emotional charge. The passions with which the religious imbue their spoken prayers or mantras constitute the most intensively focused emotional energy of any source. Whilst the anguished scream of a relative mourning a loved one has immense power, it lacks a fundamental aspect of religious ritualised prayer – repetition of focus. With continued repetition and fervent belief, the power which is discharged at places of religious worship is immense. Whilst subversive to mainstream religious rites, the practise of occult rituals carries a similar power. Through the intensive focus of energies and the reinforcement through repetition, the occult magician has the potential to imbue a ritual space with a similar charge of energy. It is notable however that, given the tendency of occultists to function as either solitary practitioners or in small groups (covens etc.), then the energy levels absorbed by the site of occult rituals is inherently less than those present at the locations of mass religious ritual worship. Regardless of intent, it is also possible for such rituals to channel energies other than which they may intentionally do so. A Christian congregation who is obsessed with the perceived works of the Devil may emit an energy of fear towards such a being. Given that the origins of ancient sacrificial rituals are in the appeasement of dark and destructive deities, rather than as direct worship, then it is possible that such energies may effectively feed the very beings which the congregation opposes. Equally, it is possible that a goetic magician, who attempts to summon either infernal or divine beings to manifestation, may fear them to extent that their exhortations to God

may serve to sanctify the location to the extent that no infernal being dare manifest there. Over time, the residual energies of a specific event will dissipate. The continual repetition of religious or occult ritual replenishes any dissipated charge. Further, it is possible that the continued absorption of similar energies creates a process within the fabric of the building, facilitating a greater ease of absorption – a memory effect which allows for a greater efficacy of storage. Over time, a building will thus do more than absorb the energies of the rituals which take place in them – it will come to rely upon those energies and actively absorb energies from any who enters the location. Anyone who has had a sensation of awe, inspiration, or a tingling along the hairs of their neck when entering a certain site has sensed the charge held by the location and may thus have given some of their own energies to the site in an energy exchange. Even old sites, no longer used for the very rituals which led to their construction, retain a powerful charge.[70] Whilst some of the experience which strikes one upon entering such sites is explicable through intentionally designed audio resonance, such as the examples of 110Hz discussed above, and the psychological effects of architecture etc., such is insufficient to explain all such subjective experiences. Sites which have formerly hosted small-scale occult practises (e.g., within domestic housing) produce similar effects in some people and such frequently leads to ill-informed investigators having subjective experiences which are little more than the psychogenic manifestation of their fear of anything occult or pagan in nature. What is quite apparent is that such fears, which typically manifest as some sort of attack by an entity, are the product of the investigators failure to understand those occult or pagan elements which they encounter. The fundamental basics of many occult rituals are those of religious ritual, regardless of if such is pagan, Abrahamic, Hindu, or Buddhist. Occult ceremonies are of such a design as to enable communication with an entity, be it through invocation or evocation of

such a being, and they invariably contain certain core elements. A survey of grimoiric texts will reveal these elements as: the marking of a ritual space (the circle), the lighting of candles, fumigation with an offering of incense, specific timing, the vibration or utterance of deific names, and the recitation of a request to an entity. Variations upon such may see the ringing of a bell and the utilisation of a degree of tools, such as a sword etc. What is evident however, is that an occult ritual has the same potential to imbue specific energies upon a location as any religious ritual. The focus of intent, the chemical energies of incense, light, heat, sound, and emotional charges are all extant for both the occult and religious forms of ritual. With frequent repetition, there is then no reason a chamber of arts, where individuals frequently repeat occult rites over time, should be any different to a religious site in terms of stored energies other than in terms of sheer energy levels which are the product of both the number of participants and the period of time over which the repetition occurs. The variance between phenomena at both religious and occult sites is likely to reflect the personal beliefs systems of those who practises at such sites. Most sites associated with the Abrahamic faiths are likely to reflect the energies of God. Certain sites may also have an energy associated with a patron saint who is associated with the location, possibly through a reliquary or a member of the angelic host. Hindu and pagan sites are likely to have an energy derived of the deity, or deific forms, worshipped there. Any phenomena which occur at such religious sites, i.e., apparitions and miraculous manifestations, are thus fuelled by energies associated with the site and assume a form in accordance with the appropriate theological position. Energies at sites associated with occult activity are then likely to reflect the type of work repeatedly conducted there in much the same manner as the positive energetic charge of a religious charge may repel malevolent beings. If a site has a historic use for the evocation of angelic entities, such as in John Dee’s Enochian system, then the energies will be powerful, yet positive. If the site has a history of usage in the performance of rites to summon

the diabolic entities of the Arte Goetia,[71] then it is possible that such entities also leave a residual energy – either as the result of an atmosphere of fear towards the actions taken or from the negativity of any entity called forth. Where an individual has dabbled with the occult, without dissipating any energies at the culmination of the work or has intentionally left the space open to any entity, then there is an increase in the potential for more powerful, unrestrained, and possibly more malicious beings to have left their energetic mark upon the location. Such sites are then more likely to present as candidates for malefic paranormal activity, i.e., as sites of infestation by infernal daimons. The potential for such and the inherent dangers are the subject of discussion in sections 5.3.7 to 5.3.16 below. To deal with any energies which have a negative aspect, regardless of if such are religious or occult, with even fervently religious ceremonies and practises having potential negative charges where the fear of a perceived evil is strong enough to emit a charge, then it is possible to dissipate these in the same manner as the more mundane residual energies. The power of the emotional and energetic charge at such sites is however likely to require a greater effort and intensive focus to dissipate it. The investigator should then consider the need to seek the assistance of a priest, occult adept, or psychically sensitive person. It is essential to reiterate however, that the duration of a location’s usage for such rituals and the intensity afforded by such, as well as the number of historic participants, will influence the power and degree of any residual energies. Centuries upon centuries have done little to dissipate the energies of stone circles whilst converted churches, which are no longer sacred, still retain their particular energy. In such instances, the effort required to dissipate the emotional charge of thousands of years, possibly through hundreds or thousands of people, is beyond the ability of any living persons, individual or collectively. Consideration, as to the balance of effort and reward before the commencement of any attempt to dissipate such immensely powerful energies, is thus essential. In such an instance, the passage of time may pose the only viable and efficient method

by which to achieve such a dissipation – although, given the retention of such energies at Neolithic sites, then it is possible that such the intensity of residual energies at such sites may require tens, or hundreds, of millennia to wholly dissipate. Psychometry via Residual Energies Psychometry is the ability to discern information about a person or place through contact with an object that has been in close association with the target. Joseph Rodes Buchanan[72] hypothesised that objects retain energetic traces of their history. These residual energies, latent within an object, may provide the sensitive percipient with an insight into the life, emotion, and mentality of the owner or possessor of the item. Buchanan posited that objects absorb energies in the same way that photographic film (newly invented at the time) absorb and record the interaction of light with chemicals. Whilst Buchanan expanded his theory to allow for the perception of the relativistic ‘future’ for individuals, terming the emission of energies perceptible from as little as the name of a person his theory of ‘irradiation of omniscience’, such is beyond our concern here. It is notable however that Buchanan’s later work did predict with significant accuracy: the Sudanese revolt as led by Mahdi, the American Civil War, the great San Francisco earthquake of 1906, and the First World War. More pertinent to our study however is the relation of the theory of psychometry to the wider hypothesis of residual energies. The close proximity between an owner and an object in their possession, as well as an emotional attachment to the object, facilitates the transfer of residual energies onto the object which are then later detectable via psychometry. The mechanism is therefore the same as that which is causative in Price’s place-memory hypothesis. The individual who is sensitive to the perception of such energies via psychometry is therefore more likely attuned to the residual energies stored within a building or location. Thus, it is

entirely possible that such individuals are unaware of their sensitivity to such energies and may find themselves inadvertently effected by their environments. In terms of investigation, the presence of such a sensitive individual during any investigation of sites where investigators suspect CPA is thus beneficial to the guidance of any study and the interpretation of any data or evidence gathered therein.

4.1.2. A Note on Residual Energies and the Attachment of Entities The notion that an entity, be that either a DCE or an IHD, is able to either form or find itself party to an attachment to a specific object is the root of all popular concepts of haunted objects, the binding of diabolos in vessels, and the mythic genie (or more correctly djinn[73]) in a lamp. Whilst it seems logical to assume some form of energy tie to a location for a DCE, it readily falls into the realm of illogical assumption under investigation – for only a residual energy, which is an echo as opposed to a spiritual form, is intrinsically linked to the fabric of a specific location. The assumption of the DCE being tied to the location in which it died is both contradicted by science and reported hauntings where the DCE haunts a place where it had an association with whilst alive, yet death occurred elsewhere. The only conceivable means by which a DCE is linked directly to a fixed location is if there is where a residual energy is directly associated with the entity. Regardless of if an entity is a DCE or IHD, the mechanism for the attachment is the same: an event imbues an emotional energy that the conscious entity then utilises as fuel source for the manifestation of its will – with positive energies (e.g., love) attracting benevolent entities, whilst negative energies (e.g., hate) attract malefic beings. The impartment of such intensive energy upon the object may arise as a result of an emotionally intensive event, such as a death, or through the intentional religio-magical charging of the object by a

magician. The variance between the two naturally infers a degree of intent to the process of both charging and the attachment of the entity. Where the charge is the result of an emotional event, then any subsequent attachment of an entity is then within the control of the DCE or IHD itself and it is then able to break the attachment if it desires. The intentional creation of the energetic charge by a priest or magician is however likely to be part of an intentional constraint that binds the entity to the object so as to limit its abilities and the binding is thus only reversable by an external party – be that the magician or other person. Such a binding is evident in the Lemegeton Clavicula Salomonis[74] and is also evident in the legends associated with the djinn. The Lemegeton’s description of the appropriate vessel for the specific binding of IHDs offers a potential insight into how the attachment of an IHD to an inanimate object may occur. The prescription of a brass vessel[75] within the Lemegeton poses the question as to if there is an inherent nature to the material which either makes it ideal for the attachment of IHDs unto it or if it acts as an ideal barrier that prevents them from any divergence from its vicinity. Many metals are excellent conductors of energy, both in electrical and heat forms. Such a property may then explain the impartment of psychic energies upon items of personal importance such as jewellery. The instruction of the Lemegeton to utilise brass for the constraint of IHDs is thus a vital insight into the mechanisms of both residual energies, with a natural extension of the such unto their discernment via psychometry, and the ability of incorporeal entities to attach to or to succumb to constraint by an object. Brass, as a composite metal alloy comprising both copper and zinc, has excellent thermal conductivity whilst the zinc content reduces its ability to conduct electricity in comparison to pure copper. The composition of brass, in the union of both precious and base elements, is possibly symbolic of man as the union between the spiritual and the physical.[76] The selection of brass is however nowhere given sufficient explanation. As a material, brass offers mediocre conductivity of both electricity and heat. Copper is far

superior at the conduction of both forms of energy, offering the best conductivity of thermal energy, whilst silver is superior to copper in terms of electrical conductivity. Neither is the relatively poor thermal conductivity of brass significant in comparison with the poor conductive properties of steel or bronze. If the author of the Lemegeton, be that the pseudepigraphic Solomon or others, had intended to utilise a material with poor electrical conductivity, then iron, tin, and lead all offer readily available options with inferior conductivity. Consideration as to if the Solomonic brass vessel was a pre-cursor to the Faraday cage[77], albeit acting in an inverted form to contain energies within rather than keep them out, is subject to an easy dismissal, as the ideal materials for such would be other than brass. Thus, we may deduce that there is another reason for the selection of brass to constrain IHDs. Further still, the prevalence of claims that dolls, furniture, clothing, and pieces of art are all host to malevolent entities echoes and thus affirms the ability of an array of materials, as with buildings which act as the medium for residual energies, to host energies and entities. We are thus unable to dismiss any singular material as unviable as a host for residual energies, DCEs, or IHDs and we are able only to assert that any material has the potential to host IHDs. Given the usage of brass for the fabrication of gongs, bells, and Tibetan singing bowls, then the selection of brass may however denote a vibrational property that somehow affects the IHDs and limits or negates their ability to act freely. Brass may then provide an effective medium from which to construct any container for those reputedly haunted objects. When investigating any purportedly haunted object, it is then necessary that the investigator approaches them with an open-mind and the appropriate caution. The release of energies from the object may allow the dispersal of a DCE, and possibly even any residual energy echo, which has a source in the object and is unable or unwilling to depart. Such a process is fairly simple and carries minimal risk. Should the object be the effective quarantine or energy anchor for a malefic IHD, then the risks are self-explanatory. Any such daimonic-prison is, assuming the magician responsible was

adept, however likely to be subject to multiple degrees of binding so as to prevent accidental release. Only an operant skilled in such arts is then likely to possess the ability to release such entities as may be bound to an object. Those objects which host IHDs by their own choice are however those which pose the greatest risk. IHDs may utilise such objects as hunting mechanisms – lures to attract their unsuspecting prey as part of the infernal strategy which is the subject of section 5.3.7 below.

4.1.3. Ansir’s Residual Filter: Five Questions for The Discernment of Residual Energy

4.1.4. Clearing Residual Energies There exist many means by which to clear the residual energies from an environment, with many such methods employed by an array of religious and occult practises. Sound vibration is one of the more common means by which to dissipate residual energies. Many religious and occult rituals commence with the ringing of a bell. Aside from a function as a call to prayer, or worship, the ringing of a bell precedes Christian, Buddhist, Hindu, and neo-Pagan worship. The vibrations and sound invariably serve to dispel negative energies, whilst invoking the divine to attend. As noted above, the use of a brass instrument, be such a bowl, gong, or bell, for the creation of such vibrations has a significant historic association with the purification of environments and the constraint of IHDs. There is ample reason to then use a brass bell as a means by which to purify an environment through the emission of vibrational energy. The chanting of a mantra, orison, prayer, or syllabic intonation also provide effective means of projecting a vibrational kinetic energy into a space. Aside from the creation of a resonance which invokes a spiritualistic state of mind, as discussed above, the vibrational energy also dissipates and replaces any kinetic energy stored within the fabric battery of the location. Ritual drumming, clapping, dancing, and singing are also further suitable methods by which to dissipate any residual vibrational energies within a space. Given the historic assertion for the use of a brass bell or similar object to intone a sound, as well as the apparent physical properties inherent to the chemical structure – as per the discussion above, then the preference for the use of such a brass instrument in the dissipation of residual energies is then validated. Electro-magnetic energies are possibly stored in several materials, including the atmosphere and within electrical circuits. To

affect the dissipation of these fields, the first step is the elimination of those devices which feed the electro-magnetic field at the location. In order to eliminate errant electro-magnetic fields, power supplies should be isolated and switched off. It is also essential to switch off any electrical device which utilises batteries and to then remove the power source from the item. The removal of these sources of electro-magnetic fields serves to both reduce the potential for an electrical circuit to continue inducing an electro-magnetic field which is causing the perception of phenomena and the possibility that the same systems may be providing the electro-magnetic energy for any entities to use. Whilst the usage of electro-magnetic field pumps by paranormal investigators is an unproven science, the inversion of the theory behind their use (with EM pumps providing a boost in available energy for the manifestation of phenomena) serves to support the hypothesis that such fields provide an energy source for both DCEs, IHDs, and thus possibly also reinforce or negate the dissipation of residual energies. When removing EMF as part of an effort to clear energies from a site, it is then advisable to vacate the location for as long as possible, at least twenty-four hours, although seventy-two is ideal. Further, it is prudent to recommend that upon return to the location, the investigator or other individual implements the advice presented herein for the dissipation of both vibrational and emotional energies. Naturally, once the dissipation of residual energies is complete, then it is viable to reinstate those electrical circuits and devices previously isolated. The staged reactivation of each circuit or device also offers the opportunity for the systematic testing and monitoring of electro-magnetic fields within the location. Such may then offer the investigator the opportunity to identify the circuit or device responsible for the emission of significant electromagnetic fields. The identification of the source for such errant energies thus provides the opportunity to remove or replace the offending equipment in order to minimise the potential for future phenomena to occur as a result of such. Emotional energies, such as the products of intensive violence, require a more sustained approach to dissipate them. A ritual blessing of the location, a lesser exorcism, is an effective means of

dissipating negative energies. Such a process, available in many forms and across religions and given below in section 5.4.3, works to invoke the positive and protective energies of a deific being and replaces any negativity with a positive charge. The continued utterance of minor blessings, orisons, and prayers also serve to imbue a positive charge into an environment. Decoration of the location with artefacts, such as ornaments and pictures, which create a positive perception for the affected individual (e.g., a homeowner or occupant), and even a complete refurbishment of the environment will also be beneficial as such both effects the dissipation of stored energies and imbues a new, hopeful energy into the material. Feng Shuai is then highly recommended as a practise as it both imbues a positive energetic charge and serves to correct any unintentional effects which result from poor alignments and angles which create a sense of unease within the unconscious mind. Ultimately, to completely dissipate residual energies it is necessary to trigger their discharge through a proper mechanism (e.g., the ringing of bells, chants, or the complete performance of a Lesser Exorcism etc.,) and the recharging of the material batteries of a location with positive energies. In certain cases of perceived hauntings, it is possible that such require extreme measures to facilitate the dissipation of the causative energies. Whilst such is unlikely to be so in instances of residual energies, other CPA haunting phenomena may present a combined presence of a DCE that has an attachment to a residual energy within a location and as such the dispersal of the entity may require measures such as the demolition of the building, the destruction of an item, or the re-burial of the deceased. Instances where a haunting results from the presence of a DCE which is urgently attempting to convey a message are amongst those instances where the requirement for the implementation of extreme measures may result from dialogue with the DCE. In the event that the DCE wishes to advise the percipients of the location of their own physical remains, such as to uncover a violent death or simply to allow them the release facilitated through the receipt of funerary rites, then it is possible that there is a requirement for measures

beyond mere communication with the DCE as there is an inherent bond between the DCE and the residual energies imbued upon a specific item. Such events occurred in the case of a possessed girl, Magdalene Grombach, in mid-nineteenth century Orlach, near to Stuttgart. In the account documented by Dr Justinus A. C. Kerner, [78] spirits told Grombach that the affliction enacted upon her would end only with the demolition of the house in which she dwelt, and the subsequent discovery of the bones buried within. The demolition took place in March of 1833. An older wall, made of limestone, as opposed to the mud walls elsewhere, revealed the location of an empty well beneath it. Within the well, a number of bones from the bodies of young children revealed the atrocities enacted there in the past. Upon the discovery of the bones, Grombach’s afflictions ceased in accordance with the promise made by the spirits with which she conversed. This case is thus one whereby the phenomena are the result of a combined attempt at communication between the deceased and the living as well as the requirement to disperse any residual energies stored within the site. Consideration as to the potential for such to occur is then worth noting in instances where prior attempts at the dispersal of residual energies have failed.

4.2. Discarnate Conscious Entities Discarnate Conscious Entities (DCEs) are the projected consciousness of an otherwise incarnate being, thus they have the essential property of intentional incarnation and thus have a human origin rather than one of a purely daimonic nature. Whilst the most common form of DCE is that which percipients describe as a spectral entity, where the hosts physical body has deceased and the consciousness is perceivable as a ghost or fully-formed apparition, there are other forms of DCE which are also worthy of consideration here. It is important to note that any DCE is possibly aware of the percipient and may harbour either malevolent or benevolent

intentions towards individuals or locations that may thus guide any form of interaction. The investigator should then treat any DCE with the respect that they would do so when in the presence of an unknown person who has the potential to be violent or aggressive if provoked, whilst remaining ever mindful that it is just as possible that the DCE has entirely friendly and helpful intentions. The key is then to approach any interaction with a DCE in the same manner that the investigator would do so with any unfamiliar living person. The point of differentiation between residual energies and a DCE, as identified through the use of the Residual Filter above, is that the latter is conscious and aware of its interaction with our plane of existence. Whilst echoes of residual energy may manifest similar phenomena, such as the production of sound or the kinetic movement of objects[79] etc., they are however unable to interact intelligently with incarnate individuals. It is the ability of a DCE to respond to prompts and attempts at direct interaction that distinguish this source of phenomena. Unlike the theological constraints upon the activity of a lesser daimon, as per the discussion of such in section 5 below, a DCE may manifest phenomena during day or night, in the presence of light or in total darkness. A DCE is unlikely to be bound to a specific room within a location, unlike an echo of residual energy, and thus it is unlikely that a specific date, time, or activity will act as a trigger for the manifestation of phenomena. A DCE is likely to be free-roaming and may express a direct interest in interaction with the living. It is important to note however, that those same phenomena which may indicate a DCE may also occur in the presence of, possibly directly as a result of the actions of, an IHD. Caution is then advisable in any subsequent investigation as the nature of an IHD allows such to be infinitely more powerful than a DCE and it is possible that the IHD, if infernal in nature, may have malefic intentions and thus a reason to engage in the intentional deceptive portrayal of itself as a DCE or otherwise benign entity. In order to discriminate between a DCE and an IHD, it is necessary to ascertain the nature of the entity. The process by

which the investigator is able to discern such is lengthy and without any certainty for an infernal daimon will seek to conceal its true nature and prevent the exorcist from attaining any power over it. However, to assume that any discarnate consciousness is an IHD, regardless of if such is angelic or infernal in nature, is to arrogantly presume the importance of the percipient as sufficient to warrant the attentions of an IHD. As the majority of living persons are relatively insignificant in the grander ontological scheme, it is thus far more likely that the manifest phenomena are the result of the actions of a DCE, rather than an IHD. The sections that follow below thus offer further assessment of the possible natures for DCEs and other CPA. The discussion of APA, as caused by the presence and activity of an IHD, follows after the conclusion of this enquiry into CPA. The structure here then reflects the model of enquiry prescribed by this study: with the initial stage of any investigation having a focus upon the elimination of mundane causalities; the second investigative stage then has a concern with the consideration of the presence of DCEs; before any thought is then given to the possibility to the potential for an IHD to be at cause for the phenomena. However, until there is any discernment of a likely causation for those phenomena which provide the focus of the investigation, it is prudent that any investigation proceeds with the respect that they would show to any IHD – regardless of if such is infernal or divine. The reason that there is such a need for respect is to minimise the potential to offend an IHD or even a powerful and angry DCE. Whilst any DCE has the potential to cause physical harm through poltergeist activity, the provocation of such, either intentionally or as a result of reckless acts, places both the investigator and the original percipients in a dangerous position which may see them become the targets of subsequent phenomena. To assume the limitations of any entity’s power is to take a significant risk. To do so and risk causing offense to an IHD is to then place oneself at the mercy of an entity which, regardless of affiliation to God or otherwise, has a divine power and is capable of manifesting tremendous phenomena where it has both cause and divine permission to do so. In any investigation, it is better to find amusement in affording an undue

degree of caution to an unknown entity than to suffer injury and regret for failing to consider that the entity may be something more than that which the investigation expects.

4.2.1. Concerning CPA Phenomena & DCEs DCEs, as remnants of the conscious spirit of a formerly incarnate person, are a form of CPA that require an energy source in order to manifest phenomena on any level – either as orbs, kinetic interaction, or as full-blown apparitions. When there is a requirement to draw energy from a living person, the DCE extracts such energy from the aura of a living person. [80] The aura is the energy field, the organisational L-field which comprises part of the soul, emitted by the body and interacts with the various nervous, emotional, and spiritual aspects of a person. Those individuals whose energies are drained by a DCE in such a manner are likely to experience an array of symptoms, including: anger, depression, nausea, drowsiness, fatigue, cramps, shivers, and the sensation of being cold. It is in the initial stages of the auric vampirism that the DCE may possibly manifest as a luminous artefact – an ‘orb’. Sufficient levels of energy allow the orb to elongate and take on a semblance of a human form with recognisable facial features to the extent that it is then classifiable as an apparition. Those DCEs which fail to accumulate sufficient energy to manifest a fully formed apparition may only be perceptible as shadowy motions that are otherwise termed ghosts. DCEs may also make use of electrical energy readily available in the environment. Storms and fog provide sufficient electrical magnetic fields for the DCE host to draw upon that energy in order to manifest and thus there is a frequent association between such weather phenomena and the sighting of ghosts and apparitions. The increase in electromagnetic fields as a result of a greater use of electronic devices, mobile phones, and abundant wi-fi signals is then possibly a factor in the increase in reports of ‘orb’ phenomenon.

There is also sufficient reason to believe that both DCEs and IHDs draw upon electrical energy present within circuits and batteries as needed. The presence of electrical disturbances (e.g., flickering lights) and the inexplicable drainage of batteries that have a full charge are indicative of the presence of an entity which is attempting to manifest some form of phenomena. Regardless of the ability to manifest, a DCE or an IHD will only manifest if it wishes to do so. However, it is still possible to detect the presence of activity from a DCE without any objective manifest phenomena. Individuals who are psychically sensitive may possibly detect the presence of DCE’s, as may animals and young children who have less social conditioning to inform their subjective perception filters. In terms of phenomena, there are numerous reasons as to why one person may see or hear such, whilst others perceive no such thing. The perception of sound arises through the function of the brain in reaction to a stimulus. As such, it is impossible for the brain to differentiate as to the causal nature of the sound – both psychical and physical sounds produce the same effect of ‘hearing’ within the mind. The psychically sensitive individual may then detect the psychic trigger of phenomena, such as seeing or hearing something, as a result of the stimulation of the neurological circuits associated with such stimuli, whilst externally there is no objective and causal phenomena for other persons or equipment to detect. Animals possess a wider sensory field than humans and so may detect smells, sounds, or visible light beyond that which is perceivable to ourselves. Young children also possess slight variations in sensory range when compared with adults. Whilst this variance in sensory range may explain the possible increased tendency of children to perceive things beyond the sensory abilities of their parents or carers, psychology has a greater effect in repressing any such sensitivity. As the child matures, a combination of parental and social influences conditions the brain of the child, specifically the psychological programme which comprises the subjective perception filter, to discount any sensory stimuli which are classifiable by social norms as that which is ‘not real’. The social

influence upon the percipient to dismiss such sensory stimuli, often deriding such as ‘fantasy’ and ‘imagination’, has the greatest impact at the crucial psychological imprinting stages of early childhood and through the teenage years, where a combination of symbolic language and social approval impact the brains function to a far greater degree. These effects are then subject to enhancement by the continual psychological conditioning of society, as peer influence forms a confirmation bias loop, praising those who share the same views. Where an individual receives both permission and encouragement to accept the reality of and appreciate phenomena beyond the mundane, then they are likely to continue to perceive such. Those individuals who develop within a climate of scepticism are however less likely to perceive similar phenomena as their brains are subject to conditioning which acts so that any sensory data beyond that which is in-line with pre-formed and approved expectations is subject to filtration and elimination by the subjective perception filter within the subconscious before it passes on to the conscious aspect. Such individuals still sense those objective stimuli which denote paranormal phenomena – they are simply unaware of it as their brain programming filters out and discard such data as erroneous. Such provides a perfect example of how expectation shapes perception. Equally, those individuals who are desperate to witness paranormal phenomena are able to perceive any and all phenomena with an ambiguous causality as such – as is evident in the many instances of pareidolia which result in erroneous claims of ‘ghostly activity’. The mechanism of such false perceptions is then simply a direct inversion of the programming of the subjective perception filter: the individual imprints their desires upon stimuli and their imagination aids the filter in determining otherwise mundane objective phenomena to be paranormal. A manifestation of CPA, caused by a DCE, is more likely to occur where the entity believes that it has some business or goal it wishes to achieve. Thus, there is a likely motivation for DCEs to interact with the physical and living. Where the DCE is the result of the persons physical death, then it may be that the DCE is unaware or in

denial of the circumstances of their being. Their death may have been sudden and so resulted in the rapid ejection of the spirit from the physical form, a kind of instinctive withdrawal to protect the self – similar to the reaction you have if you touch something that is unexpectedly hot, although a violent or sudden death may see the spirit withdraw from the body. A DCE will typically manifest, perform the task or communication they wish to achieve and then dissipate. The facilitation of this action is therefore an effective means at ending any CPA associated with a DCE. Communication with the DCE, in order to discern what message they wish to convey or action they believe the incarnate must take, is then a viable means at resolving any issues caused by the CPA. In some instances, communication with the DCE may provide the means to bring about an end to phenomena simply by making the DCE aware of their death and comforting them as they move on. Such an informative action serves to guide the deceased DCE towards its journey into the after-life where the DCE is either lost or unaware of its death. Several means exist that may allow communication with a DCE. The possible forms by which a DCE may attempt such communications are the subject of discussion throughout this work. The more technological forms are those included in the above assessment of the typical equipment used by paranormal investigators, including the recording of EVP etc. A detailed discussion of the potential of ESP, including the use of Mediums, as a means of communication with DCEs, is given later in this study. As with living, physical people, some DCEs are malicious. Their behaviour may lead to similar actions as if they were within a physical body – their victims may feel harassed, depressed, victimised, stalked etc. The means by which a DCE may afflict a living person are several. At the most basic level, it is possible for the DCE to manifest poltergeist activity, inducing a state of fear and anxiety for the victim. Drawing upon the emotional energies emitted by the fear of the victim, the DCE is then able to manifest ever more threatening and spectacular phenomena. In some instances, the malicious DCE is that of a person whose physical form has decayed,

whilst in others it may be the projected form of an otherwise living and incarnate individual. The rituals of shamanism and astral projection facilitate such attacks through the projection of the DCE of the living. The DCE has further means, other than kinetic poltergeist activity, by which to afflict the victim. The DCE may enact a psychical attack upon the victim, draining them of their energies in a form of psychical vampirism. Whilst it is feasible that any DCE may undertake such a process, the existence of such rituals for psychical vampirism within occult circles make it plausible, possibly more so, that the malevolent DCE is a malefic astral projection of a living person – a magician or witch. The intention in such an instance may be to drain energies from the victim or to purposely weaken and harm them as the result of an astral attack with the motivations for such psychical vampirism no different than those which are at cause for physical assaults. Where there is reason to suspect that such is the case, the investigator should consider the placement of a request for assistance in the bestowal of a protective blessing or the erection of a psychic shield (such as any adept magician has the ability to construct) so as to prevent further attacks upon the victim. Any investigation into possible CPA should consider that activity which may appear to be that of a DCE may also be APA. Thus, the reason for such APA may be an attempt by a discarnate entity to interact with or influence the causal plane and the lives of humans. Any IHD which portrays, intentionally or otherwise, itself as a DCE is engaged in deceit and is thus inherently classifiable as a diabolos (an infernal daimon as per the detail given below in section 5.3.3). The reason for such a deceit is invariably part of the infernal strategy (see section 5.3.7 below). Regardless of the origin of an entity, as both CPA (DCEs) and APA (IHDs) draw energy in the same manner, it has the ability to attach itself to any individual as a source of energy. The attachment of an entity, either a DCE or IHD, to an individual constitutes a parasitic relationship which sees the entity draw upon the energy of the living to fuel its own agenda – a tactic known as oppression when part of the grander infernal strategy. In such cases, the

energy, possibly emotional, which emanates from an individual may attract entities – leading to the tactical stage of obsession wherein the entity fixates upon the target. Once an entity commences the direct interaction within the life of the individual, inducing fear to enhance the emotional energies available unto it, then there is a progression to the next stage of attachment - oppression. In such instances, it is advisable for the victim of such obsessions and oppressions to manifest a change in their energy and of those within their home. Creating a positive atmosphere within the home is a good first step that also boosts the positive charge within the individual. The introduction of flowers or the re-decoration of the home, a new hair cut etc. all serve to create a sense of hope and thus emit a positive field. If any negative entity, either a DCE of IHD, is obsessed with an individual’s energy, regardless of its source, then it will find the negative energy it feeds off to be in short supply as a result of these simple changes. Negative emotions feed negative entities. The individual must aim to raise positive energy levels around them and such also serves as an effective counter-measure for any investigator who frequently visits sites which harbour malevolent entities. Consequently, the obsessed entity will dissipate or move-on as a result of an energetic starvation. There is also a possibility that the mechanism and causation of an entity may be entirely psychological. In individuals with a neurosis, then the negative energy they emit may be subject to a psychological transference and subsequent externalisation. As an externalisation of the psyche, a projected entity feeds upon the neurosis from which it originates. Psychologists commonly recognise such cases of the externalised projection of a neurosis into an action or ‘other’ entity. In such circumstances, the advisable course of action is to direct the individual towards professional aid in the reintegration of the externalised form. These externalised entities account for the majority of poltergeist cases where a projection of psycho-kinetic energy results in the manifestation of phenomena.[81] Where the creation of such entities occurs intentionally they are known as egregores, amongst other names,

and they find employment as servitors to magicians for both protective or destructive intentions.[82]

4.2.2. Autoscopy and OBEs Autoscopy is a form of Out-of-Body Experience (OBE) such as experienced by a DCE. Whilst there is no variation in the mechanisms which allow both OBEs and the continual presence of a DCE amongst the living, the form of disembodied consciousness which is hereafter subject to reference as either autoscopy or an OBE is specific to living persons. Although commonly perceived of as the product of a near-death experience (NDE), there are a number of causations for OBEs. Ultimately, the experience of a fatality or near-fatal situation may cause the spirit of the individual to eject from the body. The ejection of consciousness from the physical body at the point of death, where the individual is reluctant to exit the causal plane of manifestation, is both a possible cause of DCEs and an insight into the mechanism which sees the separation of the self from the body. The probable cause of NDEs is the triggering of a survival mechanism – ejecting the spiritual consciousness from the body at the time of immense physical trauma. NDEs, as temporary out of body experiences, are thus likely the result of there being insufficient time for the spiritual self to prepare itself, unconsciously, for the next stage of being. Without time to make such preparation, the ejection of the self from the injured or destroyed physical form of the body may then trigger the ejection of the spiritual self in a manner analogous to the ejection of a pilot from a damaged fighter plane. Where the injury to the body is repairable, the conscious aspect of the self, the spirit, is then able to reunite with the physical body and the individual may then later have some recollection of a NDE. Where the physical body is irreparable, then there is the possibility that the individual is reluctant to progress to the subsequent stage of being, likely as a result of a failure to comprehend or accept their

deceased status, and thus the individual may then remain upon the causal plane as a DCE which may manifest phenomena as a ghost or apparition. Similar ejections of the conscious self are also likely to occur during comatose states in order to allow the repair of the physical body and the same mechanism may then play a role in the need for sleep. In its most basic, and least traumatic, form, the ejection of the self occurs when an individual first drifts off to sleep. In those instances where the individual finds themselves jolted awake by the sensation of falling, the cause of the sensation is none other than the emergence of the spirit from the body, with a degree of conscious awareness detecting such a separation and jolting the spiritual self back into the body. The reason for the ejection of the self from the physical body during sleep and its relation to a survival mechanism is the subject of some detail in the subsequent section (4.2.3) concerning lucid dreaming. Those who have OBEs, including NDEs, report similar sensations, including the perception of noises and vibration prior to the experience. The most notable aspect of NDEs is however the description of aspects which are common to many accounts, regardless of theistic position: the observation of the physical body as separate to the conscious self, a sensation of peace and even joy, accompanied by the encounter with a light or entity which appears as light. Many works, including studies by neuroscientists and psychologists, collect numerous accounts from those who report NDEs and the parity of such is highly suggestive of a common experience. The trauma and effects of death create the potential for a release of adrenalin at the time of death, facilitating an increase in the efficacy of DMT and the induction of hallucinations in conjunction with oxygen deprivation. Whilst such may provide the basis for a hallucinatory experience, it fails to account for the frequency with which those shared elements occur within the subjective experiences of those who return from clinical death. That a core aspect within the collective unconscious is then the basis for such experiences is then a viable hypothesis, with this core then subject to a relativistic interpretation through the individuals own frames of

reference (e.g., a Christian perceives the experience as heavenly and may see Jesus, Mary, or an angel). Whilst the exact nature of this shared base for such common subjective experiences is uncertain, that there exists a common core that is independent of social and theological influence whilst being constant across millennia is supportive of Jung’s theory that such either originate within or are accessible to individuals through the collective unconscious. Once again then, we there is further reason to suspect that a shared medium, psychical in nature, is in effect. That medium is none other than the shared origin for all spiritual consciousness – the over-mind of the One.

4.2.3. Lucid Dreaming A lucid dream is one in which the individual is aware that they are dreaming. The realisation may occur spontaneously (e.g., with the sudden realisation that an aspect is unrealistic or impossible) or it may be intentional (i.e., through various practises so as to enable conscious control over the subjective dreamworld). Where lucidity is part of an intentional process, the effects are similar to those of deep meditative or hypnagogic states where the individual partially suppresses their conscious mind in order to experience an altered state. With the onset of sleep however, the natural shift in brainwaves further weakens the filter of the subconscious and allows for a greater influx of influences from both the personal and collective unconscious. It is important to note that lucid dreams occur only during the REM cycle of sleep, when the brainwaves are in a theta state. In this cycle, the individual has the ability to recall and possibly gain conscious awareness of their dream. As the REM cycle and theta brainwaves are an intermediary state between the deep sleep of delta brainwaves and awakened consciousness, then these dreams reflect the interaction between the conscious and unconscious aspects of the individual’s mind. Accordingly, the individual’s dreams

are thus likely to reflect aspects of their life, including acquaintances and past experiences, whilst there is also the potential for the ingress of material from the collective unconscious, reflecting the influence of archetypes upon the dream world. Such was the basis of Jung’s interest in the dreams of his patients.

Figure 16: Brainwaves as Relate to Consciousness

The ability to lucidly dream is achievable via several methods. Some basic approaches by which the individual may induce a lucid dream are: -the development of a habitual verification that the individual is awake. A simple repetitive action, such as checking the time on a watch, and the utterance of a mantra, such as ‘I am awake and in control’ becomes so instinctive with repetition that it will occur within a dream and provide conscious control over the experience. -the creation of a dream-entry scenario which inverts the standard hypnotic induction routine of a descent may facilitate

the conscious control of the dream. Where hypnotic inductions suppress the conscious mind by inviting it to descend, typically through counting downwards or imagining the descent along a staircase, the lucid dream entry-scenario should invert the process. An active process where the individual imagines a scenario where they are in an aeroplane with them then entering into sleep as the plane ascends is one such method of combining the ideas of sleep and the raising of consciousness. Others, such as a scenario where the individual imagines themselves laying down within an elevator before going to sleep as the elevator ascends or the use of the pointshift technique (the imagining of a perspective other than that of the individuals physical position in a room) are equally viable techniques for the induction of lucid dreams – although the point shift methodology is perhaps more suited to the induction of astral projection than lucid dreaming. The combination of such imagery with the physical positioning of the arm so that it falls onto the lap of the individual as they pass through the hypnagogic state is also extremely effective means of focussing the will into retaining an awareness and control through the effort to hold the arm aloft despite the onset of sleep.[83] Once conscious of their dream state, the individual is then able to manoeuvre their form within the dream world. The nature of the dream world is two-fold, containing elements of: 1) the personal unconscious, and 2) the collective unconscious. Those elements from the personal unconscious are those aspects which provide a sense of the familiar – the presence of friends, family, and the home etc. within the dream. Aspects which are entirely abstract and unfamiliar are thus likely to originate within the collective unconscious. Within the dream state, the collective unconscious may provide a means by which the individual is able to interact with archetypal beings – including forms taken by the daimonic or deific. The individual may then find themselves receiving information, sometimes perceived as revelation or intuition, towards future events.

The influence of the personal unconscious is likely to render this information as personal in nature as it imparts a subjective filter upon the archetypal source: a benevolent being is given a friendly and appealing form whilst a hostile entity is typically perceived as a hideous abomination. The subjective forms applied by the percipient upon such archetypal forms are inherently the cause for the variation in the nature of what are otherwise the archetypal forms which are the root of what those aspects or characters within world mythologies which clearly share a common root. Such a spatiotemporal relativism is also apparent in the description of diabolos – with the appearance of the goetic diabolos typically reflecting aspects of the percipients own psyche, often informed by the darker side of such, as opposed to offering a true representation of the daimonic. The plane upon which lucid dreaming occurs is the same astral plane, the collective unconscious, as that which facilitates the astral projection of shamanic trance. Lucid dreaming is then an alternative means of enabling a lesser form of astral projection or OBE and thus, the lucid dreamer becomes a DCE.[84] The experience differs from a complete OBE as the individual is unlikely to perceive themselves as external to their own physical body, such as evident in NDEs and astral projection experiences where individuals frequently describe looking down upon their body. Whilst a shamanic process of astral projection work to suppress the conscious mind in order to allow such a mental projection, those who find themselves able to lucidly dream are in effect utilising a natural mechanism and degree of suppression of the consciousness in order to retain a sufficient degree as is required to allow the control and recollection of all which occurs within a lucid dream. The portrayal of the body-mind duality as the hardware and software elements of a computer, discussed above, offers an insight into the phenomena of OBEs. With this model in mind, the concepts of OBEs, including lucid dreams and astral projection, are thus akin to the idea of a de-centralised operating software extant within the internet (as the interface of Yetzirah between the collective

unconscious and the personal consciousness). The absorption of information and software from the internet, the collective unconscious, thus provides a means of altering the programming of the individual – an effective means by which daimons, angelic or infernal, may seek to influence or possess the individual. In this manner, it is possible that an invasive consciousness, either an IHD or the DCE of a practitioner of malefic magic, may seek to partially control or possess the individual – a form of spiritual possession. Equally, where there is a prevention of the reintegration of the conscious spirit and the physical body, then the physical body may remain in a somnambulistic state. It is such a state, known as the Esdaile state by hypnotists, that may then facilitate the receptiveness to suggestion from external parties – be that an archetype, a daimonic entity, or a malevolent person. The inducement of such a state, via hypnosis or the intentional blocking of the reintegration between an individual’s spirit and body, is then the mechanism by which the legendary zombies of Afro-Caribbean lore have a plausible reality. Sleep is an unusual aspect of human life. Evolutionary theory suggests that when faced with an obstacle to survival, organisms evolve by means of simple adaptation. It is unusual then that homosapiens, devoid of natural weapons (e.g., claws and teeth) and defensive measures (e.g., shells, hides, and furs), have maintained a sleep cycle which leaves man exposed for an average of six to eight hours per day. Whilst other mammals sleep for longer periods, animals such as large cats elect to sleep for small periods, obtaining their rest throughout a continual cycle across each day. Other mammals, such as bears, hibernate for extended periods during the year. It is then extremely peculiar that mankind has retained a sleep pattern that has placed it in greater danger than it would do so if man slept in trees. Rather than make the simple adaptation to develop improved defensive measure, such as the growth of a thicker hide and the adoption of an intermittent sleep pattern, mankind has elected to construct buildings and furnish them with defences against attack by either animals or the environment. The solution taken by mankind is then far from one of the simplest evolutionary measure.

Further exacerbation of the evolutionary problem occurs when we give consideration unto the needs for nutritional and calorific intake. The daily need to consume set proteins, minerals, and calories is the result of the mechanical functions of the human body. The requirement of these components is in order to allow the growth and repair of the body whilst calories provide the energetic fuel which provides heat and energy to the organs of the functional mechanical system. The functions of the human mind, the operative thought processing centre as opposed to the mechanical brain, require no such intake of nutrients or calories. The implication of such is that it may then be possible to nullify the requirement for sleep through sufficient physical rest and a combined nutritional and calorific intake – the mind should then have the ability to retain consciousness whilst the body rests from motion. It is further surprising then, that evolution has avoided the elimination of the need for sleep as a result of our ability to provide sufficient protection, rest and nutrients for the body to recover without the need for a shutdown of the mental systems. Aside from positing a non-natural evolution to the form of homo-sapiens, given that we defy the natural evolutionary cycle, such also asks questions as to the nature of sleep and I offer my brief hypothesis as follows. The human mind, otherwise the self or spirit, is separate from the physical activities of the human body and is only one part of the body-mind dualist system that we think of a human being – with the tripartite aspect emerging through the soul as the interface between these two aspects. The part which thinks of itself as ‘I’, the conscious mind, is the controlling aspect which embodies the human body during the day – the spirit. The supernatural nature of the human consciousness effects an energetic drain upon the human body which thus requires a degree of sleep beyond that which is explicable as part of a resting cycle linked to physical exertion and degradation. It is then possible to conceive of the human consciousness as an invasive entity, a daimon, which occupies a given human body, as an avatar, during the waking hours. Alternatively, it is appropriate to consider that the presence of the divine spirit, the divine fire which burns within man, consumes

energy at such a rate that the physical body requires respite from the intensive presence of both spirit and soul. The natural survival mechanism of the physical body then facilitates the ejection of the consciousness each night, in order that it can recuperate from the effects of daily integration of the body, soul, and spirit which together comprise the complete human being. Such a theory thus has consequences as relates to the nature of dreams. With the nightly ejection of the human consciousness, dreams may then represent a return to the collective unconsciousness. The lucid dreamer may thus be able to will changes within such a domain – the astral plane of Yetzirah, as accessible via the Qabalistic Yesod and its darker counter-pole of Gamaliel, through which the individual may encounter the archetypes of Briah and Atziluth. Those dreams whereby the individual experiences events as if they are some other person thus offer an intriguing possibility: are they the result of the consciousness experiencing a non-manifest, and thereby acausal, plane of reality or are they possibly the attempt at a partial daimonic-possession of another person or being? A further implication of such a theory as concerns the nature of dreams is that the dream plane may interface with or bleed through into the manifest reality of another who perceives elements of such, including the lucid consciousness of the dreamer, as paranormal phenomena. What is frequently termed a ghostly entity or even an apparition may then be none other than the perception of the astral plane bleeding through from the subjective to the objective universe – with the percipient interpreting the dreamer’s astral form as a paranormal entity.

4.2.4. Astral Projection (Shamanism) Astral projection is the separation of the core self, being the conscious spirit and the life field of the soul, from the physical body to the extent that the individual is aware of their discarnate status and is able to exert a conscious control over the experience. The

state is distinct from clairvoyance or telepathic projection of the mind as the individual is able to move around at will, has an awareness of having separated from their physical form, and is typically able to see their own astral form (such as hands and feet) and their own physical body as separate from them (i.e., they may look upon their own resting form and observe themselves sleeping in a manner comparable to OBEs). There is a point of discrimination between instances of psychic and astral projection, although both result in an OBE. Where the percipient has sufficient focus of will, possibly in conjunction with a degree of trance, then it is possible for them to exteriorise their consciousness and transfer such to positions of their choosing. In psychic projection, effectively a mental projection or form of clairvoyance, it is only the conscious mind (spirit) which is exteriorised, with the astral body, the soul, remaining within the physical form. Accordingly, such then negates the potential for energetic interaction with the locale to which the percipient projects their consciousness and thus, they may then only observe their environment (such is otherwise termed ‘clairvoyance’ and is the topic of discussion below). Evidence for the differentiation between astral projection and the psychic projection of spirit (as remote viewing or clairvoyance) is found within the experimental work of Robert Monroe. During an astral projection to observe a friend whilst in astral form, Monroe made the effort to pinch his friend so as to provide physical evidence that he was present, in astral form, as opposed to merely telepathically or clairvoyantly perceiving the actions his friend undertook.[85] The ability to perceive oneself as external to the physical form is an experience shared with NDEs, although a significant proportion of those who experience OBEs report some form of filament, often described as a silver cord or cable, which links their astral and physical bodies.[86] Others, such as Franz Bardon, refer to this connective filament as the ‘astral matrix’ and warn that it is easily severed, resulting in the death of the individual, through simple contact between another person and the body from which the astral

form has projected.[87] A number of individuals also report dualconsciousness, where they may speak directly with themselves or have their physical body engage in mundane tasks whilst their astral body ventures elsewhere. An outstanding aspect of astral projection, noted in the work of Monroe, relates to the plasticity of the astral body – allowing the distortion of the astral limbs for an array of purposes, including the assumption of animalistic forms in a manner identical to the shamanistic practise of shape-shifting practised in a number of cultures and magical systems. Monroe’s work also notes instances where he experienced a return to a physical body other than his own – thus supporting the hypothesis offered above, that our consciousness merely possesses our physical body on a daily basis and that our true nature is that of a parasitic daimon. As Monroe’s integration with bodies other than his own was ultimately lacking in permanence, it is therefore possible to surmise that such constituted no more than the partial possession of another form. Such then supports the hypothesis herein that the form of the life-field, as per the soul, is unique to an individual and is thus prohibitive to the total possession of another form in any degree of body-swapping and as a consequence, such also refutes any notion of reincarnation. Techniques for the achievement of astral projection are numerous. Scientists such as Michael Persinger have induced such OBEs through the application of magnetic fields to the temporal lobe, whilst others have affirmed the relationship between pathophysiological injury to the temporoparietal region of the brain and OBEs. Elsewhere, resonant audio frequencies and binaural beats have the ability to induce similar states. Other methods, such as those espoused by Sylvan Muldoon and Hereward Carrington[88] or Franz Bardon[89] incorporate variants of hypnotic induction and yogic techniques to induce a trance state. It is possible to differentiate between shamanism, including both traditional and new age forms, and astral projection as a result of the degree of conscious control exercised by the individual. During astral projection, the individual typically finds themselves within the

same plane of existence as their physical body. The world around them, although possibly altered to some extent, is distinctly subject to the influence of the percipient’s personal unconscious upon its form and thus the subjective perception filter imparts aspects of both empirical reality and the individual’s imagination upon the subjective experience. Accordingly, astral projection is unlikely to result in an experience of alternate planes of being such as that of the deific archetypes. The shaman relinquishes control of their personal unconscious through a greater depth of trance, induced by drumming or psychoactive substances, which facilitates a direct interaction with the collective unconscious. The shaman then finds themselves in receipt of impressions and ideas which originate beyond themselves and experiences forms of being which they then equate with the deific. The potential for any individual to find themselves beyond the personal unconscious and experiencing the collective unconscious is very real however. The work of Monroe evidences such in his own experiences where he encountered what he describes as nonhuman entities and occultists, such as Aleister Crowley, also report interactions with non-human forms during astral projection to, or the remote viewing of, other planes of existence. The ease with which the individual is able to transgress the border between the personal and collective unconscious is then something which those who experience, or are desirous of, astral projection must be aware of and prepared for. The projected form of the astral self has the potential to work as a psychopomp within the astral plane of Yetzirah. As a psychopomp, the individual is able to guide DCEs whose physical body is deceased and are perhaps lost, with such forming a traditional aspect of the role undertaken by tribal shamans. It is also possible however that the individual may engage in other activities, some of which are far from benevolent and astral projection has potential for use by intelligence agencies, as is evident with the infamous Project Stargate.[90]

The mechanism also provides the potential for employment as a means by which the DCE may inflict harm upon their victim, as is evident in Monroe’s pinching of his friend. Such maleficia, resulting from astral projections, was a frequent claim during the witch-hunts of the fifteenth to late seventeenth centuries, where accused witches often confessed to having travelled in astral form, entered into homes, and enacted maleficia upon the residents. Such maleficia often took the form of infanticide or the extraction of semen from the males of the house – the actions of a succubus. Whilst such practises may seem fantastical and are often subject to an erroneous dismissal through the attempts of theologians to explain the actions of those accused of witchcraft, the comparison with the projections of the shaman are notable. Various forms of contemporary magic also employ the very same methods, including the enactment of psychic vampirism. A related aspect of astral projection may also see skilled individuals develop the ability to shape their astral form in the manner noted by Monroe. Through either the transformation of their own astral form or the creation of an externally projected astral form, similar to an egregore or golem[91] to which the adept then transfers their own consciousness, it is possible that a suitably skilful individual may manipulate their form so as to assume that of an animal.[92] The result is an effective means by which the adept magician may experience lycanthropy – albeit in an astral form. As per prior postulation, it is feasible that the projected astral form is perceivable to sensitive individuals. Thus, as with the bleeding of dreams into reality, it is possible a percipient may interpret a projected astral body, as a form of DCE, as a ghost or apparition. The percipient is then correct in determining such phenomena to be the result of a DCE, although they likely make an erroneous assumption, if reasonable, that the perceived entity is the DCE of a deceased person. As there is no differentiation between the DCE of an astral projection and that of a deceased person, then only the DCE, if aware of the status of their physical body as either alive or deceased, is able to provide an indication as to the nature of their

being. Such of course poses an infinite amount of issues given a degree of Cartesian doubt as to the nature of being.

4.2.5. Dreams and Dream Prophecies The interpretation of dreams is a unique field and, given the subject matter, it is one which is ultimately subjective. The very nature of dreams means that they represent elements of the personal, possibly the collective, unconscious as it bleeds through the subconscious during the REM cycle. The subjective nature of dreams is then the result of the influence of the individuals own assigned value system as it applies a relative symbolism to the content of the dream. Thus, a raven within a dream could signify death to one person, whilst others may view it as a message from an array of pagan deities and so on. It is therefore only truly possible to interpret dreams, which are subject to the percipients unique relativistic symbolism, through the individuals own value and symbolic systems. The key to understanding dream symbolism is to determine what each aspect represents to the individual, rather than imposing a standardised symbolic interpretation upon the dream. As such, the array of books that claim to offer the means by which to interpret dreams are effectively worthless. In the above posited model of consciousness, the content of the dream, therefore its meaning, may have a number of potential causes. The most basic of dreams are relatively easily to decipher, for such generally represent the obvious irruption of personal fears from the subconscious, or even deeper issues from the personal unconscious. Daily concerns and stress factors may emerge within a dream because of the failure to address such issues during periods of waking consciousness. Such a suppression of the issue only relocates them to the subconscious, wherein they may receive further empowerment to disrupt the functionality of the individual through the interruption of sleep patterns.

More powerful issues are often the subject of repression. These memories and emotions then reside within the personal unconscious. As the individual is no longer aware of these issues, it is possible for them to manifest through dreams or as neuroses during the waking state without the individual having any awareness of the causative issue. Accordingly, the interpretation of dream symbolism as relates to such issues is a complicated issue. To determine the nature of a repressed issue and its influence over dreams, there is a requirement to catalogue the percipients subjective symbolism before making any attempt at deciphering the dream. Alternatively, it is possible that hypnotherapy, particularly regression therapy, may reveal the nature of the issue and allow the individual to acknowledge it, thereby raising it into the conscious mind and so allowing them to regain power over it. More complex dreams may include elements which are alien to the percipient’s own subjective semiotic system. In such instances, there are a number of potential causes for such dreams, wherein elements of the experience reveal information which has an origin external to the percipient. As posited within the hypothesis regarding the nature of the human consciousness offered above, wherein the self is in fact a daimon which only wholly inhabits the physical body during waking consciousness, then the perception of dreams may reveal something of the ontological truth beyond the causal plane. As a form of OBE, the DCE of the dreamer may experience what is a form of astral projection, although they may lack the lucidity to comprehend the nature of their experience. Elements of the ‘dream’ may then reveal aspects found within the collective unconscious. In such instances, the percipient may experience a spatio-temporal shift, finding themselves in lands of which they have no experiential knowledge. Additionally, they may also find that they experience alternate timelines or realities and even the astral plane of Yetzirah where they may encounter archetypal forms. Whilst it is feasible that such may originate within the imagination of the percipient, it is also possible that, through the projection of their DCE, they find themselves experiencing an OBE that is in no manner limited to the mundane world of their objective experience. In such instances, the

individual is an explorer of a reality beyond the objective universe – they are a true psychonaut. The dream state also provides a medium through which the percipient is able to receive information. Within a dream, the individual may receive personal revelation, prophecy, or inspiration. The daimonic entities of Briah or even the archetypal and deific forms of Atziluth may be the source for such and the individual may encounter such entities within the astral plane of Yetzirah. The interpretation of such information once received from such entities is fraught with complex issues. The acknowledgement of the source is one such issue, as Jung posited in his theory of archetypal inflation. According to Jung, the failure to acknowledge that such influence and inspiration has an origin external to the self raises the risk that the individual may experience delusion and psychological issues thereafter.[93] The communication of such information poses less of an issue, although the assignment of an origin for such may however bring the risk of branding the individual as a heretic for the suggestion that they are a prophet. In such instances, it is more appropriate, and safer for the individual, to term such information as ‘channelled’.

4.2.6. Visual or Luminous Artefacts: Orbs or Spirit Lights With the immense rise in both popularity and availability of equipment upon which individuals upon which individuals are able to record images, then the detection of visual artefacts within the plethora of images has brought the claims of visual evidence for paranormal phenomena to the fore of many claims for paranormal activity. Individuals and investigators frequently cite the presence of such visual or luminous artefacts in images as evidence of the presence of a DCE. These artefacts are most commonly subject to labelling as ‘orbs’. The reasons for the increased interest in such visual artefacts are many. As stated above, the massive increase in the number of

images recorded on any given day means that the potential for recording such phenomena has increased accordingly. No longer are photographs and video recordings consigned to special occasions. The advent of digital image recording has massively reduced the cost of recording such images, allowing individuals to take and record far more images than ever before. In addition to the ease and low cost of digital imaging, the incorporation of cameras into otherwise unrelated technology (e.g., mobile phones) has led to the presence of a camera at every moment. The consequence of such a presence is that the means to record images is ever present and readily accessible. The ability to then share digital images via the internet has meant that it is possible to expose such to a far wider audience than ever before. Consequently, there are more images containing visual artefacts than ever before, which are in turn then seen by more people than ever. As a result of such an increased presence and level of awareness as concerns ‘orbs’, then the expectation for such visual artefacts is thus likely to result in pareidolia and consequently a number of false interpretations of images. Visual artefacts may result from the presence of airborne particulate matter (e.g., dust) which the camera flash highlights or even the motion of a small insect in front of the lens. The quality of the lenses incorporated into devices such as phones is also frequently overestimated. The result of such is that lens flares, lens aberrations, imaging chip damage, visual distortions, and flaws in the processing of the data may all result in the manifestation of a visual artefact. Consequently, not everything which appears in an image is the result of paranormal activity. It is of course possible that some of the reported orb phenomena have a causation other than the result of camera defects, operator error, pareidolia, dust particles, condensation, or the activity of insects. We must then force ourselves to consider the possible mechanisms which may manifest such light artefacts and assess if such are either CPA or APA. The objective documentation of such artefacts suggests that they are an empirically detectable, thus measurable, manifestation. As

such, they are likely to result from the accumulation of either energy or matter, or a combination of both. Whilst it seems that the artefacts on occasion emit light from within themselves, as is often evident in the descriptive, yet subjective, accounts of those who perceive such with the eye, then such is only feasibly the result of an accumulation of energy. The mechanism at cause for such a concentration of energy is thus the very same as that which creates an area of temperature differential within a room, often resulting in a cold spot, although other energy sources may also provide the necessary resources to enable the manifestation of the luminous artefact. Accordingly, such may account for an array of phenomena which see the leaching of energy from electrical systems, human emotions, psychic energy, or open flames etc. It is feasible then, that the accumulation of energy is the result of a DCE which is attempting to gain sufficient resources to achieve a full manifestation – an apparition. In consideration as to if light orbs are the result of CPA, it is feasible that if a DCE is intent upon some form of interaction, be such communication or otherwise, with the mundane plane of manifestation, then such luminous artefacts may well be the product of the concentration of energy towards such an end. Without a physical form with which to transpose the form of energy from that of chemical (e.g., food) into kinetic, then a DCE has need to draw upon energy sources from within the local environment when it attempts to physically interact. It is thus feasible that the accumulation of energy may result in the perceivable emission of a luminous discharge. Such a discharge may, or may not, be intentional. The intention of the DCE may be to achieve a visible manifestation by which to make its presence known to the percipient – either as a luminous artefact or as a side-effect of the DCE’s progression towards the achievement of a full apparition. Alternatively, it is possible that the DCE has no concern with the percipient and that the luminosity is simply a by-product of the process of energy accumulation, with the DCE attempting a kinetic interaction that may, or may not, have any relevance to the percipient. The percipient must then duly consider that, whilst such luminous artefacts may

signal the presence of an accumulation of energy, they in no manner affirm that a DCE is attempting to directly interact with the percipient. The draw of energy as an entity seeks to interact with our causal plane, or possibly manifest in some way, may cause electrical disturbance. The most common of such phenomena is the draining of electrical power sources – specifically, batteries. The disturbance of other electrical fields, such as radio signals, light sources etc. are readily discernible. The presence of such phenomena may account for some instances of EVP and the increased numbers of light-orbs that are recorded on digital cameras where electrical current passes across the cameras CCD imaging chip. Alternatively, in consideration of such luminous artefacts resulting from APA, it is prudent to consider that non-human entities may also manifest such luminous artefacts. Numerous cases, as often cited during the witch-trials of the seventeenth century,[94] report such phenomena. Historically, such accounts were determined to be either the result of an astral projection by a witch or to signify the presence of a daimonic (angelic or infernal) entity. It is the latter form which may then offer the historical suggestion that such visual artefacts are possibly associated with APA. The notion that a daimonic entity may appear accompanied by a luminosity is of course far from new. The descriptions of daimonic entities as radiating a glorious light are numerous and invariably linked to the association of splendorous luminosity with intelligence and divinity; the role of the Devil, as Lucifer ‘the Morning Star’ and the ‘Lightbearer’, as per discussions elsewhere in this study, provide one such source for the linking of luminous presence to IHDs – regardless of if such are angelic or infernal in allegiance. It is therefore prudent to duly consider that the phenomena may indicate the presence, and activity, of an inhuman entity. In the course of assessing any such photographic evidence which purportedly shows such visual artefacts, it is essential to note the failings of both technology and the human operator as per the discussion in Section 2 above. The majority of visual artefacts are

explicable as: dust, pollen, miscellaneous airborne particulates, or insects. Other instances are the result of either contamination or fault within the camera lens and possibly upon the digital imaging chip. There was an equal potential for such faults with older photographic equipment, although scratches and blemishes upon the photographic film was more often the cause of such artefacts – with the greater expense of such camera equipment generally insuring a quality beyond that of the low-cost, mass-production devices which proliferate our contemporary society. The skill of the photographer was thus inherently linked to the cost of both the equipment and of the film – to make mistakes when using film costs money and thus it was inconceivable to take photographs without ensuring the application of the correct settings for focus, shutter, and aperture. The ease of digital imaging has thus led to a massive number of photographic images which are taken by unskilled camera operators – with out of focus objects (e.g., insects) and incorrect camera settings (e.g., the selection of unsuitable shutter speeds) resulting in motion blurs and lens flares. To the untrained eye, coupled with the expectation that the digital camera will enact an inexplicable software manipulation to ensure a perfect photograph, there is often little, or no consideration given to the potential for the operator to have taken a poor-quality image. In such circumstances, especially when coupled with the desire to witness paranormal activity, the tendency is thus to succumb to pareidolia and interpret all such visual artefacts as paranormal phenomenon rather than consider the possibility that there are basic errors in the process or equipment. Only once the digital camera data for any image (EXIF data) is verified as free from manipulation and the original camera settings (shutter speed, focal length, aperture etc.) deemed suitable to the conditions in which the image was recorded (i.e., adequate for lighting levels and depth of field), along with the consideration of the skill of the camera operator as competent, is it then possible to eliminate either human or technical error and consider if the image constitutes empirical evidence of paranormal activity.

4.2.7. Apparitions/Eidolons The definition of an apparition, in order to distinguish such from the shadowy form of what is generally termed a ‘ghost’, is the subject of some variance amongst those who study the paranormal. Whilst the likes of Arthur Ellison posit five distinct types of apparition, this study further discriminates between the varied forms. Ellison’s forms of apparitions include: hauntings, crisis and post-mortem OBEs, experimental OBEs, suggestion, and shadow apparitions. Of these, Ellison’s description of a haunting is none other than the residual energies discussed previously. Crisis apparitions are the projection of a DCE during an NDE or OBE, with the apparition thus appearing to loved ones in an effort to communicate the trauma and potential loss of physical life. Functioning in a similar manner, post-mortem OBEs may induce an apparition as a result of an emotional link between the DCE and the unconscious mind of the percipient, attracting any residual element of the DCE through the medium of the collective unconscious (Price’s ‘psychic ether’). Experimental apparitions are the product of a DCE induced through either lucid dreaming or astral projection. Suggestion apparitions are pseudoapparitions which are often the product of social-hysteria, resulting in the psychogenic manifestation of subjective experiential phenomena through mechanisms such as pareidolia. Shadow apparitions fail to meet the criteria, as suggested by G.N.M. Tyrrell, that an apparition, when perfect, should be indistinguishable from a physically incarnate and manifest being, thus, the shadow apparitions of Ellison’s classifications are more appropriately termed ‘ghosts’, and not fully formed apparitions. Accordingly, we are able to dispense with Ellison’s classification and conceptual five-forms of apparitions as each of them are subject to greater definition as residual energies, OBEs (including NDEs and astral projection), or social-hysteria (including pareidolia). Those apparitions which Ellison terms shadow apparitions are no more than partially formed apparitions

and are thus justly referenced as ‘ghosts’ as per the definitions given at the outset of this study. The aspect of apparitions most frequently reported is the perception of facial features within an environment. The potential for such to be little more than pareidolia, the perception of human faces within any visual pattern, likely explains many such instances. Pareidolia has been posited as an evolutionary psychological trait – developed with the intention of providing rapid recognition of enemies.[95] Accordingly, it is possible to discount many claims of apparitions as instances where pareidolia results from the distortion of light, interplay of visual patterns, and a possible desire to see an entity. Where the phenomenon is other than the result of pareidolia, it is essential to distinguish between an apparition and the perceived form of a residual entity. A residual entity may possess the fully formed features of a living being. Whilst such is in accordance with the criteria of Tyrrell for the definition evident in an apparition, there is a defined point of discrimination. It is essential to recall here that the residual energy is no more than an echo of emotional charges, organised by traces of the organisational life-field of the individual with whom the emotional events originate, and thus the energies appear to resemble said person. An apparition is however the attempt of a DCE at presenting a fully recognisable form as a means to facilitate interaction with the living or the environment. We may discount instances of quantum bleeds as the cause of apparitions, for these are the result of an interaction between dimensions and thus, they lack the prerequisites for a DCE as being a conscious spirit separate from its physical host body. An alternative explanation for DCEs, including some apparitions, is that some of these are possibly the result of the presence of an egregore – with due focus and detail given as to the nature of such an entity in the subsection below. Discrimination between the means of perceiving an apparition is then also warranted here. Whilst it is possible to psychically perceive a DCE through the mind’s eye, as many mediums and

sensitives may do so, such is in no means an apparition. In order to rightly term a visual phenomenon as an apparition, then there is a need for the physical and objective observation of the entity via the eye. Accordingly, that which is objectively observable is manifest and is thus, in theory, detectable by imaging equipment such as cameras. The perception of DCEs by ESP is reliant upon a different mechanism, as per the later discussion of ESP below, and as such eliminates the classification of a subjective and psychic experience as an apparition. The phenomena associated with the formation of an apparition are those discussed above in regard to the phenomena of visual artefacts. A DCE must acquire sufficient energy to achieve a fully formed apparition. Such an accumulation of energy may result in such phenomena as a temperature differential (cold spots), disturbances in electrical circuits, and alterations in electro-magnetic fields. Such phenomena, as discussed previously, have an array of more mundane explanations, and are more typically associated with such. The detection of any such changes in temperature etc., must then lead to the consideration of mundane causality, as opposed to the assumption that an apparition is attempting to manifest. A DCE may also draw upon non-measurable energies in an attempt to manifest as a full-apparition. The sources of such may be the energies of the percipient. Where such instances arise, the percipient may feel themselves nauseous or fatigued without explanation, or they may find themselves subject to erratic changes in mood and subject to an emotional drain or discharge (such as uncontrollable tears or laughter). Neither is it possible to dismiss the possibility that a DCE is able to draw upon otherwise yet undetected energy fields, such as the quantum field. Regardless of the source for the energy it accumulates, once the DCE attains sufficient energy it will finally manifest as a fully-formed apparition, although a luminous artefact may, or may not, precede the full apparition. A full and true apparition is then a consciousness devoid of a physical form – evidently conscious and aware of the percipient, whilst the apparition is recognisable as an individual being (i.e., it has distinctive facial characteristics and physical attributes). Thus,

the apparition may truly be either APA (if an IHD) or CPA (if a DCE of human origin) in terms of classification. In instances where CPA is at cause for the apparition, the DCE is likely that of an individual who has remained within the location, or has sought out the percipient, for a specific reason. It may be that the DCE simply has a message to relay, or that they are attempting to effect a specific change within the locale. In such an instance, the facilitation of communication with the DCE, allowing the communication of any message or realisation of what they are attempting to achieve, may facilitate the release of any desire the DCE has to remain upon this plane, thus resulting in the dissipation of the DCE and any associated phenomena. In other instances, it is possible that the DCE is unaware of their discarnate state. It may then be necessary to provide spiritual intervention, in the form of a priest etc., whereby the DCE may receive counselling and guidance towards the release of any attachment to a person or locale. In those instances where the apparition results from the presence and activity of an IHD, then further phenomena are likely to result before the IHD may depart. These are subject to further discussion below in Section 5 as relates to APA. As noted throughout this study, there is a potential that an IHD may engage in the deceitful portrayal of its nature and intentions. Where such occurs, there is no effective measure by which to discern an apparition of an IHD from that of a DCE, until the IHD proceeds to either reveal itself and its intentions or further manifests phenomena beyond the abilities of a DCE, and as such, it is advisable to proceed with due caution and respect.

4.2.8. Direct Communication (Drawing/Painting/Writing/Voice) Direct, or independent, communications are those projected by both DCEs or IHDs. Typical forms of direct communication include the manifestation of markings (e.g., writing or symbolic images) and

audible sounds (e.g., voices, moans, and banging). In all such instances, these communications are independent of the percipient or any other persons present. These various forms of phenomena are then those commonly conceived as those which occur during a spiritualist séance, with the exception of directly channelled voices. The direct communications which may occur during a séance, regardless of form, emanate external to the medium, thus the voice, or other form of communication, has a causation other than through the body of the medium. In an attempt to explain the manifest phenomenon of direct voices during séances, some physical mediums hold that ectoplasm[96] forms a voice box, which may be imperceptible, for the production of direct voice. The ectoplasm would also thus be accountable for the production of other forms of communication. Whilst the validity of theories concerned with ectoplasm is doubtful, as subject to great detail in the later discussion of mediumship, the mechanisms for such direct communication warrant further discussion. Direct communication with a DCE, or IHD, manifests as an array of phenomena which are empirically recordable. The manifestation of symbolic markings, as either artistic or linguistic forms, represents a valid form of direct communication. As with elements of poltergeist activity however, it is essential to note that the mechanisms by which such phenomena may arise, via a form of psychokinesis, allow for a cause which is equally likely to be that of an incarnate person as it is a DCE or IHD. Any such direct communication then warrants assessment as to if such may possibly originate within the mind, possibly the unconscious, of one of the percipients. In such an instance, the communication may represent the unconscious projection of their will for such phenomena to manifest, with an otherwise latent psychokinetic ability enabling such. The possibility that direct communication may then arise via the same mechanisms at cause for other forms of poltergeist activity then provides a complex issue for the investigator. Whilst it is possible to authenticate the phenomena, the discernment of the origin for such;

as either DCE, IHD, or a form of psychokinesis; requires the implementation of laboratory conditions which may neutralise the phenomena. Other phenomena also present forms of direct communication. The motion of the glass or planchette during spirit-board sessions is an effective mechanism by which the percipients enable such communication with DCEs or IHDs, although such forms are again open to the possible irruption of the unconscious mind of the percipient – moving the planchette with no conscious intent. The mechanism by which the planchette moves in such an irruption of unconscious desire is subject to further discussion amongst other forms of motor automatism below in Section 4.4.13. Genuine EVPs, as audio recordings, present another form of direct communication. Whilst such may only present in an audible form in post-production of the audio file, the origins for such qualifies genuine EVPs, excluding instances of pareidolia, as a form of direct communication. Other forms of interaction which rely upon the ability of a DCE or IHD to interact with sensory equipment, with effective ranges beyond those of human physiology, also then qualifies such as direct communication. Technological advances may then theoretically provide the means by which a DCE or IHD is able to communicate via computerised word banks (as an advance on the Ouija board) and other calibrated devices. The rationale for such an application is itself as valid as the use of symbolic interfaces (e.g., computer systems and sign language) to facilitate communication with animals. The degree of speculation involved in the design of such instruments is however concerning and all such phenomena are therefore worthy of consideration as merely suggestive, with the issues raised by many such devices discussed above.

4.2.9. Apports & Asports

An apport is an object which manifests without any apparent explanation for its appearance. Most commonly, an apport comprises the production of physical objects that appear during a séance, including coins, flowers and other items that may appear randomly or upon request. The manner in which such apports manifest is subject to an immense degree of variation and may include the simple finding of an object where there was previously no such item, the arrival of the object as if thrown by some unseen entity, or they may even fall from the air above the medium. Similar forms of apport may also manifest during extreme paranormal activity. Conversely, asports are those objects that an entity removes from the location. The object is seemingly either teleported elsewhere or simply vanishes. The term dematerialisation is also applicable to the description of the phenomenon. In mechanical terms, the means by which an object is dematerialised is merely an inversion of that process which occurs with apports. The mechanism by which the apport, or inversely – the asport, manifests is complicated. In instances of CPA, a DCE may transfer an object from one place to another, although an IHD may also effect such a manifestation. A DCE may utilise either kinetic energy to move the object or it is feasible that a sufficiently powerful entity may manipulate the quantum field through the folding of the field to allow the effective transposition of the object from one location to another, with the possibility of such occurring through the creation of either spatial or temporal bleeds – although the immense focus of the conscious will which such a feat requires thus makes it more likely that such a phenomenon is attributable unto an IHD. In such an instance however, the possibility for the object to manifest must exist – with the DCE or IHD simply collapsing the potentiality into manifestation of the desire result. The frequency with which items such as coins and flowers present as apports then suggests that there is a greater potential for them to manifest, regardless of the mechanism which the entity utilises to realise such an end. Naturally, the ease with which a fraudulent medium or investigator may conceal such objects within the sleeve, pocket, or elsewhere is

also something which the investigator must consider. That the objects which present as apports are almost entirely small in size and readily available suggests that many instances of apports are indeed the result of the fraudulent portrayal of the phenomenon. Given the energy levels required for a genuine apport, through either teleportation or other manipulation of the quantum field, then the entity which is responsible is more likely to be daimonic in nature and therefore an IHD. Only with an extreme reserve of emotional charge and the ability to focus the will to an immense degree is it conceivable that the DCE, being of human origin, may be the cause of such phenomena. The possession of such a combination of intent and the ability to focus is incredibly rare amongst mankind, even amongst the most adept practitioners of the occult arts, although it is possible that the intensive focus of both will and emotional content which arises in times of intense duress may elicit the irruption of such abilities within both living man and DCE. However, whilst it seems that an acausal IHD may inherently have both the knowledge and ability to manipulate the quantum field as the phenomenon requires, it seems that the possession of such abilities is also subject to limitation and constraint amongst IHDs. Given that the prevalent tendency of IHDs to produce only subjective experiences for the percipient, rather than the manifestation of objects, then such suggests that the difficulty and potential to produce an apport is beyond either the ability or desire, of many daimonic entities.[97]

4.2.10. Poltergeists A Germanic term meaning ‘disruptive’ or ‘noisy’ ghost, the word poltergeist has entered into the common lexicon and is widely applied in the description of instances of paranormal phenomena where objects move, percipients hear disembodied laughter and voices, or there is a spontaneous and inexplicable ignition of fires. The potential for all such phenomena to result from psychokinesis is one first posited by W.G. Roll, with many parapsychologists and

investigators now acknowledging and supporting the theory. Instances of such phenomena, i.e., cases whereby psychokinesis manifests as what is often erroneously thought to be poltergeist activity, are known as recurrent spontaneous psychokinesis (RSPK). Those phenomena commonly deemed to be the actions of a poltergeist are typically associated with a particular individual. Whilst some instances of focus of the phenomena upon a specific individual are the result of their unconscious emanation of RSPK, it is possible that other instances are the result of an entity, either a DCE or IHD, which has a fixation upon the individual. Psychic energies within the individual, including emotional and hormonal emanations, may both attract and feed the entity. Such a focus upon an individual thus forms an obsession which will see the entity follow the individual, as an energy source, between locations – effectively the first state in the infernal strategy (see Section 5.3.7 below) by which an IHD may ultimately seek to possess the victim. In such circumstances, whilst it is relatively simple to dismiss the potential for a residual energy haunting of a location, it is more difficult to discern the nature of the entity responsible for the phenomena. The potential for poltergeist activity to be either the result of an unconscious psychokinesis or the attachment of a parasitic entity upon the individual may then result in the transference of phenomena between locations, distinguishing such from instances of residual hauntings which are associated with a location rather than an individual. The assessment of an array of suspected incidents of poltergeist activity reveals a pattern. The typical progression of phenomena is an escalation from scratches to rapping; followed by levitating objects, and a possible escalation into the mischievous pulling of a person’s limbs etc., typically whilst they sleep.[98] Some cases evidence attempts at the formation of vocalised speech, although such is not always so. There are no definitive criteria for the person who attracts any spiritual attachment or emits psychokinetic activity. Whilst pubescent children, most often girls who are physically skinny,[99] are commonly associated with poltergeist activity,[100] any individual emitting

sufficient energies (including hormonal, emotional, or psychological stress related forms) may find themselves the centre of poltergeist activity. The concentration of such psychic energies may then result in the projection of such as psychokinetic activity, with the causative individual unaware of their role as the origin for the phenomena. The irruption of psychical energy may result in a projected psychokinesis or in the emission of energies which attract DCEs and IHDs – possibly both. That poltergeist activity is then possibly the unconscious exteriorisation of psychic energies, fuelled by the cocktail of hormones and emotions which irrupt during puberty, may then offer an explanation as to why those acknowledged as possessing ESP, such as the likes of Uri Geller and Nina Kulagina, are unable to create poltergeist phenomena. Whilst some hold such a failure of those individuals having psychokinetic abilities to manifest poltergeist phenomena as suggestive that poltergeists are purely mischievous DCEs, there is a glaring variance between the individuals involved. Acknowledged psychics, such as Geller etc., are invariably mature individuals who are fully aware of their ESP abilities. Poltergeist phenomena, as noted above, are however most often associated with pubescent youths, typically girls, who are unaware of the possible projection of macro-psychokinetic energies which originate from their unconscious. As is evident in tests for ESP, and is the subject of later discussion, the awareness of the psychic ability has a limiting effect upon the efficacy of such. Further still, the variance in age between the likes of Geller and the pubescent youths most often involved in poltergeist cases supports the hypothesis that puberty is a key factor in the causation for the phenomena. It is likely, as with the emotional energy which causes the residual energy of place memory – as per prior discussion above, that the emotions which accompany puberty have an amplification effect upon the projection of those energies which enable macro-psychokinesis. Whilst a repressed or suppressed sexuality may enhance ESP, as is evident through an array of occult practises, it is impossible to replicate the hormonal energies which flood the individual’s body during the height of puberty. The

combination of puberty with either stress, jealously (of a sibling etc.), or a fervent religiosity (such as that which was evidently at cause in the Parris household in Salem Village during 1692),[101] then provides the perfect combination of an energy source and an unconscious desire to create a disruption. Where there is then an unconscious focus of such energy, it irrupts from the individual and is exteriorised as an array of phenomena – widely classified as poltergeist activity. Alternatively, the same psychic energies which enable the unintentional macro-psychokinesis may also attract IHDs, possibly DCEs, which feed upon such, with the consequence that what individuals may at first deem to be the activity of poltergeist to be none other than the strategic application of APA. In such instances, the individual who is the apparent focus of the entity and the poltergeist activity is likely to be unaware that they possess some of the faculties of mediumship. Accordingly, the hormonally charged energies emitted by a pubescent medium provide the energy source which then attracts and facilitates the unintentional physical mediumship. Such instances may see an individual targeted by an entity, either a DCE or more likely an IHD, which then ‘feeds’ upon their energies in order to sustain the means by which to manifest its will through various phenomena. In this respect, the entity may act as an effective psychic vampire and several researchers have posited that the nature of true vampirism is based upon the consumption of psychic energies as opposed to the consumption of blood.[102] Within the field of the occult, a number of approaches describe the means by which an entity (such as a succubus, egregore, or even an astrally projected DCE) may feed upon the psychic energies of a victim.[103] Thus, there is a sufficient basis to surmise that the obsession of an entity with a specific person results in the use of the living as a source of those energies which the entity then feeds upon in order to provide for the manifestation of phenomena. Such instances of obsession are then those in agreement with the common conceptualisation of poltergeist activity,

although the causative entity is in no manner a residual ghost; rather it is either a powerful DCE or, more likely, it is an IHD. It is important then that any investigation into such phenomena as commonly deemed to be that of a poltergeist assigns due consideration to the possibility that the individual around whom the activity centres is unconsciously affecting their environment through psychokinesis or alternatively, that they are emitting some form of energy which is attracting an IHD, or the less-likely DCE, to them – with the individual then fulfilling the role of a medium and ‘feeding’ the entity which is at cause for the manifest phenomena. The nature of the phenomena associated with a poltergeist – regardless of if such is the result of a DCE, IHD, or psychokinesis – poses a very real risk of injury to persons and damage to property. Whilst inexplicable sounds and visions may seem inert, they have the potential to inflict psychological trauma upon the percipient. The hazards posed by the kinetic motion, or damage, of objects are evident; as is the potential for harm where individuals find themselves pushed, struck, or thrown. Ultimately, poltergeist activity is then rather a type of psychokinesis. The cause for such activity is possibly either CPA (i.e., macro-psychokinesis as originating from either a living person or a DCE) or APA (i.e., the activity of an IHD). The term poltergeist is then only rightly applicable to instances where the manifest phenomena include the production of noise, the levitation of items, and physical interaction with a person. A poltergeist then is classification of phenomena, rather than a specific type of entity. In instances of poltergeist activity, it is therefore dangerous to prematurely assume the cause for such phenomena. To do so, is to expose oneself to the possibility of error and risk injury as a result. A diligent investigation will retain an open-mind as to the source of the activity, monitoring the potential for macro-psychokinesis as originating with a pubescent individual, the attempted communication of a DCE, or the games of a malefic IHD. 4.2.11. Ansir’s Sieve to Determine Poltergeist Activity

(n.b.: The Sieve continues on the next page).

Figure 17: Ansir's Sieve parts I & II

4.2.12. Egregores

Egregores are entities typically created by a magician through occult rituals. The Kabbalistic form of the golem, discussed previously, is one such form. Whilst the golem may have a physical form, made of clay, other egregoric forms may exist purely as spiritual forms and possibly reside upon a non-physical plane, such as within the astral or collective unconscious. The creation of an egregore is the product of an intensive focus of will and energy and thus, any egregore has a defined final cause. [104] Such may see egregores created to act as servitors to the magician or, as in the case of Rabbi Judah ben Loew of Prague, to offer protection from a threat. Whilst egregores are the product of the intensive focus of the conscious mind, they are merely the avataristic vessel, regardless of if they are given a physical form to inhabit or not, which enacts the will of the magician. With such a constraint upon their nature, being a product of the focus of consciousness and without consciousness as an essential aspect of their being, it is appropriate to deem that egregores are therefore unconscious entities. Accordingly, they are neither IHD or DCE, although the phenomena they manifest may resemble those which originate with such conscious entities. It is important to note, that in addition to the possible physical form of an egregore, the psychical form may arise as the result of either intentional or accidental projections of psychic energy. Wherever there is a sufficient discharge of psychic and/or emotional energy, it is possible that an egregore may result – with the focal point of the energy influencing the nature of such accordingly. Possible forms which may result from such a focus of psychic energies include: the egregore (servitor), larvae (unintentionally created and targeted upon the self), schema (a fixation of sensory stimuli, such as upon an erotic image, which manifests in phenomena such as incubi and succubi), and phantasms[105] (formed from the conjunction of the memory of the deceased with an intense desire to perceive them as a DCE).[106]

In his work on egregores, the occultist Franz Bardon rightly asserted that the manifestation of some phenomena associated with spiritualist mediums was very likely that of the phantasm – produced by the sheer desire of the client to converse with, or see, their deceased beloved ones. Such is then one such example where desire for the result may result in the sufficient focus of those energies required to result in the creation of a form of egregore. A notable instance whereby scientists created a phantasmic egregore arose amidst the Toronto Society for Psychical Research, guided by the investigator A.R.G. Owen when a team of individuals set about attempting to create an incorporeal entity, to which they gave the name Philip. In addition to the creation of an elaborate backstory, the group spent a number of months engaged in séances where they attempted to bring about the manifestation of Philip. After numerous attempts, the group reputedly achieved some success, with Philip causing an array of phenomena. The process undertaken by Owen’s group was an effective ritual for the creation of an egregore. With the focus of a number of individuals upon the sole task, they provided sufficient psychic energies for the egregore to take form. The creation of an elaborate backstory both provided the form which their projected energies would assume and, through neuro-linguistic programming, convinced their unconscious mind of the reality of the entity they named Philip. It is essential to note here then, that the intense desire to witness paranormal activity, specifically that of an apparition, may result in the unintentional creation of a psychic egregore. The nature of such an entity, as a projection of the psychic energies and will of an individual, enables them to assume a form as directed by their creator. Accordingly, it is thus entirely possible that if the percipient desires to see the ghost of a specific individual more than anything else, to the point of obsession, then they may unconsciously create an entity which assumes the desired appearance of said individual. It is also important to note that such an egregore has the potential to interact with individuals and the environment and may then cause an array of CPA which an unaware investigator may erroneously determine to be the presence of a DCE. Naturally, instances where

an egregore is possibly at cause for the manifestation of phenomena may also be the result of an intentional creation and direction of the egregore towards such an end – with such a usage historically attributable unto the maleficia of both witches and wizards. Caution is thus advisable where the investigator has reason to believe that a spiritual entity is possibly such a malefic form of egregore, rather than any DCE or IHD.

4.3. Non-linear time The conception of time is typically one of a linear construction, with a fixed directionality that proceeds from past, through the present, and towards the future. This conception is a product of the wider philosophical adherence towards notions of causality. The quantum non-linear nature of time, as suggested by ancient mythology, refutes such notions of direct causality however, and consequently, the potential for reincarnation. Despite the non-linear nature of time, the dominant conception remains that influenced by the perception of what appears to be a sequence, running from past to future only. The strict adherence to a concept of a fixed linearity for time is the consequence of our reliance upon scientism and a bias towards Newtonian causality, where each effect has a precursory causative agent, thus rendering the physical universe a predictable sequence of causation. Physicists continue to model the universe in terms of Newtonian causality, using such as the basis with which to theorise models which may explain how the manifest universe came into being. Were such to be true however, then with sufficient data, it is necessarily possible that a physicist may predict all future events. However, a significant consequence of such causality which causes philosophical and theological conflicts, is that such excludes the potential for any degree of freewill. The suggestion that an individual may then read this page as a result of prior events, including the

interaction of various atomic particles and quantum states at the birth of the physical universe, is one which many find difficult to accept – especially given the elimination of the potential to exercise freewill in any decision. Ancient mythology depicts time as fluid – a work in progress; a notion which allows for freewill and is thus more aligned with the hypothesis of non-linear time. Such is evident in the three Moirai (Fates) of Greek and Roman mythology and their form as the three Norn of Norse mythology. The mythic description of the activities of these three beings is as directing all events in accordance to their grand scheme. Each Moirai or Norn is responsible for a position within the fabric of time: typically conceived of as past, present, and future. What many fail to perceive however, is that these beings work concurrently, as opposed in a systematic production-line of causality. Thus, within the mythology of the Moirai or Norn, the past is determined at the same time as the present and the future.

Figure 18: The Mythic Weave of Time

The consequence of such is that there is no fixed and determined notion of the past, or the future. Events which happen in the present influence both the future and the past. Whilst many mythologies have a concept of fate, it is important to stress that there remains an allowance for freewill. Only key events are certain and prescribed to occur by the weavers of fate – with fate being that which God has intentional awareness of and thus directs in accordance with his will. These instances are best conceived as the major plotlines in a vast

narrative. Other minor instances (e.g., burning the toast in the morning) are unscripted as they are insignificant in terms of the grand narrative. To believe that every aspect, of every life form, within every possible timeline, is subject to predetermination is no less than an expression of sheer arrogance. The sad reality is that, for many men, they are no more than insignificant background characters to the major narrative. Some men will live their lives entirely as they choose, in accordance with their own freewill as their actions have no influence upon the overall narrative. Others will live a life largely free from fate – other than a single involvement in a major event, where they themselves play a vital role (e.g., an otherwise unsuspecting individual lives an uneventful life, only to find that they happened to be in a certain place, at a specific time, and that their presence changed the course of world history). Yet other men will find their lives so fated that no matter their choices, they find themselves unable to entangle themselves from events which influence world events. Such men are inherently those chosen to play a major part in the grand narrative. In addition to the aforementioned balance between fate and freewill, time itself is far from linear – with quantum mechanics asserting such. All that is, was, and may happen, occurs within a single instant – a view that is equally present within the theological position that there is no time for God, the supreme daimon, the One, the Brahman as the supreme being exists in an eternal now that is devoid of both past and future.[107] Time is only linear in terms of our perception of it. We simply experience a sequence of events, arranging them subjectively into that which occurred in the past and that which we experience in the perception of ‘now’. Such forms our own subjective reality tunnel, as if comprised of selected scenes from an as yet incomplete film. The reality is however that we are merely attempting to construct what seems to be a logical process of cause and effect – decoding what events influence that which we believe to be the present and assigning the label of causation unto such as we term them ‘history’.

Figure 19: Non-Linear Time as Perceived Sequence

4.3.1. Time Travel The non-linear nature of time and the consequences of Everett’s Many Worlds theory make both time and interdimensional travel a theoretical possibility. More importantly, it also presents the potential that some individuals may perceive aspects of timelines other than that which they hold to be their own, with such manifesting as elements of dreams, daydreams, precognition, and experiences which arise during trance states. The personal unconscious, positioned between the conscious and the collective unconscious, possibly provides a link between what is perceived as ‘the present’ by the conscious mind and the alternative timelines of parallel universes – with all such timelines existing within the collective unconscious. Perceptions of these alternative timelines may then bleed through into the personal unconscious where they irrupt as precognitions (presentiment), dreams of alternative lives, paramnesia, or déjà vu etc. The true possibility for time travel exists then in a perceptual form, rather than a physical traversal of the fourth dimension.

Figure 20: Dimensions of Time as Relate to Experiential Time Travel

The ability to perceive, even experience via the transference of consciousness, an alternative timeline therefore constitutes the reality of what is conceptualised as time-travel.[108] Such is also a viable means by which the percipient may experience or perceive the alternative realities of parallel dimensions.

4.3.2. Past-life Regression & Future Lives Many people hold a belief in reincarnation. The reasons for such a belief are many, and may include a theistic position, inexplicable memories or knowledge, or the presence of physical attributes such as a birthmark which identify a person with another who is deceased. The suggestive evidence most often offered in support of the concept of reincarnation occurs in instances where individuals are able to describe aspects of a life, even the moment of death, for a prior incarnation – with details beyond which are seemingly explicable. Instances where individuals have knowledge of a language or place, beyond all feasible means for them to do so, is however more readily explicable now than it was in the past. The prevalence of the internet has provided a means by which individuals are able to research and educate themselves on any topic they desire. With

such an abundance of information available, the individual absorbs more detail than they are consciously aware of – consequentially finding themselves aware of information that they have no conscious recollection of ever attaining. In the past however, studies have failed to reason for such knowledge as there was no obvious or viable means by which individuals from isolated rural communities, often lacking the ability to read, could have any depth of knowledge about cultures and locations vastly removed from their own insular existence. Such cases led the likes of Carl Gustav Jung to theorise the existence of a collective unconscious as a means to explain why individuals from remote and isolated locations had knowledge of the myths and history of distant lands. Past-life regression, as offered as a therapy by some hypnotherapists, further casts doubt upon the notion of reincarnation. Such regressions are enabled through the induction of a hypnotic trance. The popularity of such regressions amongst those around forty to fifty years of age, most frequently female, suggests that there is a desire to assign a prior value to their lives that accompanies a form of mid-life crisis. The tendency for individuals who wish to undergo past-life regression is most frequently the result of an otherwise inexplicable affinity for a distant land or ancient culture. That such individuals typically think of themselves as formerly living in those cultures which are dominant in contemporary notions of humanities past, such as ancient Egypt, indicates the involvement of a degree of fantasy. Where such a desire is present, in the form of fascinations with a certain culture or famous person from history, then such invariably biases any subjective experience acquired during a hypnotic regression. The potential for the hypnotist to direct the regression towards a specific epoch etc., in order to facilitate a pleasing experience for the regressed client and thus further their own business, also undermines the credibility of such a process and any such claims of past-lives. The concept of future-life progressions is equally fallacious, although some hypnotists offer it regardless. Such progressions have an inherent basis upon the presumption that the future is fixed,

as opposed to undetermined and fluid, and such a presumption is the consequence of Newtonian causality – as per the previous discussion of non-linear time. Without reincarnation, there is no possibility for either regression to a former incarnation, or progression to a future one. As postulated in the above discussion of non-linear time however, it is feasible that an individual has the ability to perceive time-lines other than their present experiential state and such may allow the perception of events which they may consider as either post or pretheir present status. Where the individual perceives a physical form other than that which they consider to be their own, they will also likely interpret such to be an alternate incarnation of their consciousness. In reality however, an aspect of their mind, the personal unconscious, may exist simultaneously within different timelines as it interacts with the collective unconscious of the overmind. The consequence of a non-linear time model is that it simultaneously enables and disputes notions of precognition, timetravel, and past-lives. The non-linear nature effectively makes it impossible for an individual to have had a previous incarnation in a relative time which is prior to their present experience. It does however make it possible for them to have a perception, possibly via the Jungian collective unconscious, of an alternate form of the self as exists within a parallel universe. Given the infinite permutations for any given possibility, then there it is just as likely that there exists a universe where dinosaurs roam the Earth as it is that any given individual could also find themselves the effective Pharaoh in a form of Egyptian culture. Likewise, whilst such a non-linear model for time renders the concept of physical time-travel obsolete in terms of progression to a posterior or anterior point on the current ‘time-line’, it does facilitate the potential ability to shift from one moment to another, or possibly even between parallel universes. Precognition of future events then is also unlikely, given that they have yet to be determined. It is possible however that an individual may possess ESP to the extent that they perceive the permutations of a series of

yet to occur events and thus they are able to guesstimate the most likely future manifestation. With concern to past and future lives, we may thus surmise that there is no such thing within a non-linear timeline. Consequently, there is no such thing as reincarnation. Abrahamic theology invalidates the concept of reincarnation within a linear time-line as a result of the expectation of a final resurrection into the prior physical body – there can be no such thing where individuals are reincarnate in varied forms.[109] As stated above, the unique aspects of the human soul, including the aetheric form or life-field which shape the physical body as it develops, are unique and intrinsically linked with the spirit and soul of the individual. The consequence of this uniqueness is that it is impossible for an individual spiritual being to reincarnate as another person with physical variation (gender, physique, ethnicity etc.). The experiences of those who have an awareness of seemingly alternate lives or incarnations are thus explicable as the perception of alternative forms taken by their consciousness in alternate timelines within a parallel dimension. The individual who has an inexplicable knowledge of another life is therefore merely aware of an aspect of their spiritual consciousness having a concurrent existence within a parallel dimension, rather than recalling any prior incarnation. A simplification of this concept is in the consideration of the human brain as the receiver of consciousness, like an archaic radio tuner – although the brain is an infinitely complex biological form of such. Thus, the perception of alternative potential manifestations within the many worlds of the quantum reality are the consequence of the ability of the human brain to cross-tune into another frequency which bleeds through. As a result, there is a dominant broadcast that is the intentional ontological reality, although there are perceivable background noises which are no more than alternate potentialities. There exist then two feasible means by which the individual may perceive of these concurrent lives within alternative realities: the accidental cross-tuning of their fragmented consciousness (with such

possibly manifesting within forms of mental illness) and the telepathic perception of events which arise in the relative timeline of their alternative receiving form (as with forms of ESP that are the subject of Section 4.4 below).

4.3.3. So Where Are All of the Ghosts? Given that this hypothesis has so far affirmed the reality of the immortal soul, including the aspect of spirit within such, and has proceeded to decry the notion of reincarnation, then the sceptic may find themselves inclined to ask why the world is far from overrun with ghosts. Such a sceptical position evidences a clear bias towards the assumption that all souls remain upon the causal plane that is inhabited by the living. It is possible to address the sceptic’s position through reference to those phenomena associated with the presence of a DCE. There is no requirement for the entire DCE to remain within the domain of the living. The mechanism of residual energies that enables the perception of those phenomena most often considered to be ‘ghosts’ in no manner requires the presence of the DCE – thus, both the spirit and the soul may progress to other forms of being Such echoes of past emotional discharges that result in the residual energies popularly thought of as ghosts are devoid of any consciousness, as per the prior explanation above. Those paranormal phenomena which an investigator may consider as evidencing a degree of consciousness, as is suggested through the ability to induce a response to dialogue (such as the request to knock once or twice etc.), are also subject to possible explanation without the need for the presence of a DCE. Those phenomena widely associated with, and classified as, poltergeists are more often the result of an unconscious projection of psychokinesis – as is the subject of the discussion above. Thus, whilst the cause for poltergeist phenomena has a cause in a conscious soul, that consciousness is more often within a living

person. The alternative cause of those phenomena considered to be a poltergeist, as explained previously, is that an IHD may find an attraction to the energies of an individual person and so engages in a strategy which may have possession as its final aim. As such, the two causes of poltergeist phenomena are then most likely other than through the agency of a DCE – that is, they have an origin other than the discarnate spirit and soul of a deceased person. Apparitions of discarnate and conscious souls, that is DCEs, are the phenomenon which is truly classifiable as that which is typically and erroneously referenced as a ‘ghost’. That apparitions of intelligent and interactive DCEs are so rare supports both the continued post-mortem existence of the soul and implies that the majority of such DCEs venture beyond the causal plane of the living. As the acausal aspect of man, with mankind presenting the hybrid of the causal and acausal planes of existence, it is thus natural that the acausal spirit, the DCE, typically ventures beyond the causal plane upon which it is perceptible to the living as a result of its incarnation there. The destinations for DCEs are those acausal planes considered heaven, hell, purgatory, or comparable concepts within variant theologies. These planes have a location within the Qabalistic planes of Yetzirah and Briah, with Eden and purgatory within the astral plane of Yetzirah, whilst Briah is acausal plane of the saintly (in Heaven) and the damned (in Hell). Those few souls which present as spectral apparitions are thus rare instances where the DCE remains within the causal plane rather than transcend such to enter a purely acausal existence – that which constitutes the concept of the afterlife within an array of theologies. The reason for continued presence of the DCE upon the causal plane of the living is identifiable as one of the following: that they are confused and possibly unaware of their death; that they are reluctant to cross-over from the causal to acausal planes – often due to them having some information they wish to communicate; or they have business they wish to conclude before they leave the causal plane. The rationale by which DCEs interact and their intentions for such are the subject of prior discussion above and thus require no recapitulation here.

4.3.4. Bilocation, Temporal Rifts, & Quantum Bleeds Bilocation is the sensation of perceiving oneself to be simultaneously in two places. Where the percipient has a degree of latent ESP ability, then the cause of the sensation may be an unintentional form of astral projection or clairvoyance. Despite the variance between the mechanisms, the subjective experience of the percipient who is otherwise unaware and inexperienced in such may be remarkably similar. The non-linear nature of time and the consequential existence of alternate dimensions provides an explanation for the experience of bilocation. As per the discussions above, there is the potential for the individual self to span various points within the quantum field. The consequence of such is that the percipient may experience a bilocation which sees them concurrently perceive both their usual objective reality and another location, another timeframe, or another dimension. The nature of bilocation offers another possibility which may also explain an array of CPA. The potential for temporal rifts, (a fold or bleed which results in the interaction of varied timeframes from within the same dimension of potentialities) or quantum bleeds (where two or more alternate dimensions merge) may then explain some instances of CPA and the associated phenomena.[110] The perception of sounds, shadows, apparitions, temperature fluctuations, electro-magnetic disturbances, and even poltergeist phenomena may then all be the result of either a temporal rift or quantum bleed. As such instances are effectively the temporary merging of two or more realities, any perceptible beings are thus incarnate and consequently they are in no means a DCE. Such instances may facilitate the interaction between beings from both dimensional realities. It is equally possible that beings from the alternate reality are unaware of the quantum bleed and are unable to perceive either

the other living beings or the dimensional reality to which they belong. In such instances, the percipient may struggle to distinguish the quantum bleed from the phenomena associated with residual energies as the beings they observe are unable to offer any conscious interaction. Conversely, it is possible that an individual, you the reader, may at this moment be the subject of such a quantum bleed – with a percipient within an alternate reality attempting to communicate with what they may perceive to be a ghost and deeming the lack of intelligent response to indicate a residual energy. It is worth noting here that temporal rifts, as larger forms of quantum bleed, may account for those phenomena where individuals report distortions in the flow of time, accounts of the loss of significant periods of time, and possibly even the apparent disappearance of individuals and objects from our timeline. In the event that an individual or group found themselves crossing through a temporal rift, it is possible that they may unwittingly enter into an alternate dimension or timeline, with those who fail to return through the rift then being amongst those who vanish in regions such as the Bermuda Triangle. Thus, it is a viable consideration as to the possibility that temporal rifts account for such strange phenomena at various locations throughout the world.

4.4. ESP Dr J.B. Rhine coined the term Extra-Sensory Perception (ESP) in 1934. Whilst many associate ESP with the concept of clairvoyance, its most appropriate usage is as an umbrella term to refer to the utilisation of senses beyond those commonly perceived by the average human being. In his work on synchronicity, Carl Gustav Jung posited that there exists an acausal connection between events and individuals. In arguing that natural laws, as defined by the causality of physics, offer only a statistical truth (i.e., that the result is predictable until an

instance otherwise defies the ‘law’), Jung assigned a value to the existence of an undiscovered connectivity.[111] Whilst Jung termed such ‘synchronicity’, he may have effectively been describing the very same connection which is otherwise thought to occur via quantum entanglement or other aspects of the quantum field. This hypothesis thus offers that the quantum field which is the focus of the work of many physicists is none other than Jung’s acausal connection – and that the acausal connection is none other than the interconnectivity of the divine mind. It is however necessary to further consider those paranormal phenomena which comprise ESP before any further progression towards a conclusive statement in relation to this hypothesis. Jung offered a detailed hypothesis as to the nature of ESP, positioning his synchronicity in addition to the classical triad of physics in order to present the tetrad of: Energy, Space-Time Continuum, Causality, and Synchronicity.[112] Despite popular opinion, which holds that ESP (those abilities including psychics, mediums, psychokinesis etc.) is the product of superstitions and theistic belief systems, there is a significant body of scientific evidence that suggests that ESP is both very real and detectable in laboratory experiments. Scientists have investigated the phenomenon of ESP for over a century,[113] with their results comprising a formidable body of evidence which, when analysed in a meta-analysis (combining all sets of extant data), supports the existence of ESP.[114] ESP is an ability which suggests that an individual is able to perceive information in a manner beyond that commonly available through the acknowledged five senses. Notably, ESP is a term which has seen a decrease in popular usage amongst many researchers who now favour ‘Psi’, with the latter term having a derivation from the Greek psyche (soul) – perhaps hinting at the consideration that ESP originates in the acausal. There are three forms of ESP: 1) Telepathy, 2) Clairvoyance, and 3) Pre-cognition. At the most basic levels, telepathy is the ability to perceive the thoughts of another, clairvoyance is the ability to sense

events or locations other than that which the individual finds themselves in (remote-viewing), and pre-cognition is an awareness of events prior to their occurrence. It is possible to describe the varieties of ESP as either projective or receptive faculties of the mind. Accordingly, we can delineate the forms, the rationale for which shall become clear below, as follows:

Figure 21 Forms of Conscious Projection and Reception

In the early to mid-twentieth century, Dr J.B. Rhine and his wife undertook an investigation of ESP. Their work postulated the existence of two senses which are either dormant or hidden, with these being in addition to the commonly accepted five senses of: sight, hearing, smell, taste, and touch. Rhine’s work is most famous for the study of the Zener set of ESP cards which depict a series of shapes.[115] The functionality of the cards sees one person, the target, view a card whilst ensuring that the test subject is unable to see the shapes printed upon the card. Through a statistical analysis, Rhine evidenced that certain individuals defied what was determined as chance and evidenced some form of ESP, albeit on the micro level. It is only fair to state here that Rhine’s results were highly divisive and there were many arguments given to either discredit or support them. Rhine’s work also serves to dismiss the notion that ESP is reliant upon proximity to the individual who is the target for the test subject. A series of experiments evidenced that distances of up to 4,000

miles between the target and the test subject led to only a minute alteration in test data. Naturally, such distances are far beyond the range of the electro-magnetic fields which extend only around twometres from the human body. Accordingly, the mechanisms which effect such telepathy thus rely on the ability to perceive some other subtle energy other than those resultant from the electrical activity of the human brain. The quantum field, perhaps indicative of a degree of quantum entanglement (as trialled in quantum computing as an efficient mechanism for the transmission of data), remains a feasible option for any explanation of such telepathic abilities. Contradicting the results of Rhine’s work, Karlis Osis and M.E. Turner, Jr., working in the 1960’s, found that the accuracy of results diminished proportionally to the distance between target and receiver subject. This proportion is now commonly referenced as the TwoFifths law for the decay of ESP. Osis and Turner found that ESP was seemingly subject to decay at a rate which was inversely proportional to distance: Decline = inverse square root of the distance between target and subject Such disparity between the studies of Osis & Turner and the work of Rhine suggests that at some level, preconceived expectations of the results in some manner influences the experimental data. It seems then that there is a very real case of the observer influencing an event, purely as a result of observing it. In this respect, the influence of the observer, directed by their will for the result, serves to further suggest that the quantum field is a likely solution for the enquiry into the mechanism of ESP. In addition to the ability of quantum entanglements to occur at speeds in excess of the speed of light, without any discernible decay – thus validating Rhine’s results, the quantum field of potentiality is subject to the direct influence of the conscious mind of the observer – effectively explaining the disparity of the results obtained by Osis & Turner as such is an

acknowledgement of the role of observational consciousness in influencing the outcome of an observed process. Confirming occult practises, which use ritual to achieve a trancelike mental state, and the abilities of somnambulists evidenced during hypnosis, the mental state of the test subject has a demonstrable influence upon their ESP abilities. Evidence suggests a link between the Alpha state of brainwaves (achieved during relaxation) and an increased ESP ability. Such a link then likely explains instances of prophesy during dream states, oracular trance, and chemically altered states. The relaxed state of the mind, as attained during hypnosis, renders the mind more receptive to information. Thus, a trance state renders the mind as increasingly receptive to such telepathic information, and such also explains the greater tendency for instances of déjà vu and precognition to occur whilst the receiving party is in a relaxed mental state.[116] The value of the relaxed state is evident within Rhine’s test data, where there is a degree of what is commonly known as ‘beginner’s luck’. Such suggests that the relaxed state of the test subject allows them a greater chance of success and receptibility to such telepathic data. When the test subject believes themselves to have ESP abilities, or is evidently applying too much effort, then their success rates fall. Comparable results are evident amongst practitioners of the occult, where novices frequently report greater success rates than adepts and magisters. The consequence of over-confidence and overthinking the process then seems to be that such interferes with the process, perhaps reinforcing the subconscious filter between the conscious and unconscious mind and impeding the efficacy of the process. In addition to the role of brainwaves as an influencing factor upon ESP ability, it seems that there is a bias of the roles of target/sender and receiver/subject towards polarised gender norms – with males often acting as better transmitters of such information, whilst females are more receptive to ESP. It is also prudent here to state that ESP is seemingly an ability which exists, in some degree, throughout the animal kingdom, thus it is far from a trait inherent to the nature of

human beings. Tests have evidenced the presence of some form of ESP within animal test subjects, including cats and rodents. It is essential to state however, that such a thesis is reliant upon the assumption that animals have the same sensory apparatus as humans – which is clearly far from the case and it is now acknowledged that animals possess a wider array of sensory abilities and as such are able to detect electromagnetic fields, atmospheric pressures, extended auditory ranges, minute vibrations, and changes in pressure. Accordingly, it is likely that animals possess a sensory range that enables them to both communicate with each other and detect changes in their environment to an extent beyond that which is detectable to humans. It seems then, that animals have subtle forms of communication, rather than any telepathic ability, and that they detect precursory changes in an environment, as opposed to having any precognition of a natural disaster etc. The ability to receive or transmit forms of ESP also plays a role within both paranormal phenomena and in aspects of occult practise. Fine motor movements which occur without conscious intent possibly occur the result of the individual receiving ESP. Such is possibly evident in some instances of mediumship and may account for channelled information in the form of motor automatisms such as automatic writing, dowsing, table tipping, and forms of the glass game (otherwise known as Ouija). Whilst the intention of such activities is typically to communicate with deceased parties, it is also possible that the opening of the mind through the attainment of a state of relaxation then allows for an enhanced receptibility to ESP influence from other living persons. The degree of variance between the receipt of information from a living person and a discarnate, or deceased, individual is however minute, and both are classifiable as ACP in the terms of this study. Within occult practises, the focus of the mind upon an act of ritual magic, such as the channelling of energies into a sigil, is an effect method of transmitting such towards the intended recipient. If the recipient is receptive to such ESP, then they are more likely to find themselves effected by the magical act. The forms of such magical

practices are far from limited to the channelling of intent into a sigil however and we may include such acts as the use of images (clay or fabric dolls etc.), the burning of photographs, the binding of images, the chanting of a name, the evil eye, and the utterance of a curse. Such projections of ESP may also have a beneficial intent, such as healing – as is evident in the utterance of prayer and the art of Reiki. There are then many forms of ESP, all of which have the potential to occur both intentionally (occult practise, mediumship etc.,) and unintentionally (poltergeist activity, déjà vu etc.,).

4.4.1. The Third-eye References to a third-eye are replete within mystical, theological, and occult sources. At the most basic level, the symbolism of the eye is associated with enlightenment of the individuals mind and the activation of the pineal gland. Physiologically, the location for the third-eye is in the middle of the brow whilst it’s theological association is with the Ājñā chakra, the third-eye of Shiva, and thus it is representative of the power of the mind.[117] On a wider scale, the third-eye is that which is inherently associated with ESP, including telepathy, clairvoyance etc., and is therefore cognate with the concept of the all-seeing eye of deity. As the eye of Shiva, the third-eye is that through which the individual receives the divine consciousness (i.e., Shiva). The relationship between Shiva, as the chief guru of meditation, and the means through which the yogi is able to open the Ājñā then further reinforces the reference to the chakra as the eye of Shiva. In ancient Egypt, the all-seeing eye of Ra, or its alternative form as the eye of Horus, allows for deity to see all which occurs. The positioning of the asp (Egyptian cobra) upon the forehead of Pharaonic headdress represents the opening of the third-eye and therefore the reception of divine consciousness. The headdresses of indigenous Americans also symbolise a similar concept, especially those worn during initiatory or shamanic rites. It is also possible to

find similar concepts as associated with the eye within other mythologies, including the eye which Odin, chief of the Norse pantheon, removes from his own head and places into the Well of Mimir in exchange for knowledge. In Christianity, there is a common depiction of the all-seeing eye of God within a number of artistic measures, including the presence of the God’s-eye on medieval churches, to represent the omniscience of God. Within the Bible, there is clear mention of the single eye as the means by which the individual receives illumination.[118] Elsewhere, there are references to the third-eye as the door of perception,[119] and Plato referred to the eye of the soul as the means by which man may perceive the truth. The potential for the production of hallucinogenic DMT within the pineal gland is the subject of prior discussion above. It is important however to discriminate between the spiritual third-eye and the physiological properties of the pineal gland. The pineal gland and DMT may provide a mechanism for the opening of the eye, rather than directly functioning as the eye itself. Once open, the third-eye, or Ājñā chakra, is the eye which perceives the self and is therefore that which looks inwards, rather than outwards to the physical realm. Through the activation of the third-eye, the individual is able to know themselves and thus they come to perceive an aspect of the divine. With the opening of the third-eye, the individual is therefore aware of their unity with all which is and is not, accepting themselves as an emanation of the divine. With such knowledge, the individual then has awareness of how they may manipulate the interconnectivity of all-things, thereby activating their latent powers of ESP.[120] There exist various methods for opening the third-eye, including a wide-array of yogic methods. Any system which has a focus upon the opening of the chakras, including the Tantric methods, in conjunction with the ascent of the Kundalini energy will suffice.[121] A wide range of occult practises are also directed towards the same goal, although such is often concealed within initiatory rituals.[122] Given the associated gains, in terms of ESP, which accompany the

opening of the third-eye, then it seems that a number of individuals have therefore obtained such a state via natural or inadvertent means, with such then resulting in their natural ESP ability without the application of any intentional effort.

4.4.2. Catalepsy as Enabling ESP The complete and total ejection of the self from the physical body may ultimately result in a cataleptic state. In this respect, there is a resemblance to an OBE. The attainment of sufficient depths of trance or the projection of the self into an OBE may result in the physical catalepsy of a medium, shaman, yogi, or any person engaged in meditative practises. There are multiple causes for catalepsy. Depths of trance, including those induced during hypnosis and forms of ritual, are also able to produce catalepsy, either in individual limbs, muscles groups, or across the totality of the body and as a result, muscle group catalepsy is then both used as a common test and relaxation process during the induction of a hypnotic trance. In itself, catalepsy is only a potential signifier that an individual has entered into a very deep trance state – the Esdaile state of hypnosis. Whilst most often, those who enter into such states evidence no ESP ability, such is possibly the consequence of a lack of testing for such abilities in conjunction with hypnotic states. Within any assessment of ESP abilities, the attainment of a cataleptic state is then only to be seen as an indication of the depth of trance. In such instances, only those individuals with training in hypnosis such should interact with the individual. The risk to the subject whilst in such a trance state is immense. The open nature of the mind which occurs during catalepsy leaves them exposed to inadvertent suggestion and it is essential that no untrained individual converses with, or near to, the subject whilst they are in such a trance state. Failure to adhere to such restraints, in combination with the highly suggestive state of trance, possibly account for some historic

instances where individuals experiencing hysteria may have received inadvertent suggestions that certain individuals – later named as malefic witches – were possibly responsible for the affliction upon them.[123] Despite the belated acceptance of hypnosis within the field of medical science, there remains a large degree of scepticism as to the reality of the techniques the practise makes use of. Most often, hypnosis is utilised only as a means by which to communicate with the core aspects of the individual’s psyche, by-passing any conscious or repressive blocks that otherwise prevent a successful acknowledgment and treatment of psychological issues. The abilities of hypnotic states to result in manifest physiological effects, such as localised anaesthesia or the stemming of blood flow are less frequently acknowledged within clinical fields, regardless of any objective evidence for such. In striving to achieve scientific and medical acceptance, the research and evidence for links between hypnotic trance states and enhanced ESP is then widely discarded and ignored. The work of Amand-Marie-Jacques de Chastenet, the Marquis of Puységur (hereafter referred to only as Puységur), provided considerable evidence to suggest that the attainment of a sufficient depth of trance through hypnosis results in the enhancement of ESP. As a student of Franz Anton Mesmer, Puységur experimented with the effects of hypnotic trance upon his servants. One of the subjects, Victor, reputedly gained an increased intelligence whilst in trance. Significantly, Puységur was also able to hold telepathic conversations with Victor, with Puységur merely thinking of his dialogue and Victor issuing verbal responses accordingly. Whilst the subjective nature of such experiments opens them up to allegations of fraud, Puységur countered such with demonstrations whereby another servant, Madeleine, received telepathic instructions from members of the audience. When a number of sceptics requested alternative locations and forms of tests for such experiments, Puységur agreed to their requests and Madeleine was able to

convince the sceptics that ESP was evidently the explanation for what they had witnessed.[124] Similar historical accounts also evidence a relationship between trance and ESP. It is notable however that causes other than hypnosis may facilitate sufficient depths of trance. Cases such as those of Friederike Hauffe, as documented by Dr Justinus A.C. Kerner in the mid-nineteenth century, detail a number of forms of ESP possessed by Hauffe. During Kerner’s research, Hauffe displayed ESP in trance states induced through severe illness, as well as those which arose as a result of hypnotic induction. Similar manifestations of ESP may occur as a result of other illnesses, with such then possibly accounting for the association of epileptics with prophecy and the symptomology of both possession and poltergeist activity with clinical hysteria. The alteration of the individuals conscious state may then account for a wide array of CPA. Any investigation into CPA should therefore give due consideration to this potential causation. The attainment of an intentional trance state; through meditation, ritual, or hypnotic induction; therefore, provides a viable means by which the individual may increase their receptivity to extra-sensory information. However, the loss of direct control and the ability to project of the mind accompany the suppression of consciousness. Thus, where the intention is to project the astral self, the mind, will, or thoughts, then trance states are counter-productive to such an end. The cataleptic trance state is therefore most suitable to the increase of the receptive aspect of ESP, as opposed to the transmission of the spiritual mind. A refined process is however possible to enable the retention of consciousness, such as in the occult systems noted above, and a shallow trance state may aid the individual in dispersal of socio-culturally programmed psychological barriers which otherwise inhibit their abilities.

4.4.3. Telepathy

In its most basic application, telepathy is what many perceive to constitute ‘mind-reading’. The term derives from the Greek tele (distant) and pathos (feeling). In practical terms, it is the ability to perceive the thoughts of another person at a distance. The phenomenon may occur over any distance, although there is some debate, as per the discussion above, as to the potential decline in efficacy in proportion to the distance between the transmitter and receiver. The efficacy of the telepathic mechanism is however only dependent upon the ability of the receiver. There is no apparent requirement for the transmitting individual to have any enhanced ESP ability, or even be aware of the process. The receiver does however require some ESP sensitivity. Whilst such abilities are naturally evident in some persons, others have a need to undergo a process of training and development in order to increase their telepathic abilities, although not all individuals are successful in attaining the enhancement of ESP abilities. Telepathy is evident in the experiments conducted by Rhine and others, as is discussed above, where it presents as a statistical anomaly beyond that which is attributable to chance. The nature of any telepathic ability also impedes investigations into other forms of ESP, as the subject may be unaware that they are utilising their telepathic ability. As such, tests for clairvoyance, mediumship, remote viewing etc., may all see results distorted by the subject’s receipt of information via telepathy, as opposed to other forms of ESP. Only the utilisation of random data sets, such as those generated by a computer in Tyrrell’s experiments, may then eliminate the involvement of a person in the selection of data and thus the potential for telepathic insight during experiments designed to assess other forms of ESP.

4.4.4. Mediumship Mediumship is a specific term, most often employed by Spiritualists, [125] in reference to those psychics who are able to convey

information about the deceased. Spiritualists hold that the medium acts as a translator between the living and the sprit, passing messages between them – thus, the term ‘medium’. There are two forms of Spiritualist mediumship: 1) mental, and 2) physical. Mental mediumship relies upon a form of telepathy which occurs between the medium and the spiritual entity, the DCE, which wishes to communicate through them. The mental medium then receives communication, perceivable only within their own mind, and then proceeds to relay message from the spirit to the living person (termed a ‘sitter’) in attendance to the séance. Conversely, the physical medium may act as a means for the DCE to directly engage with the sitter, with the medium then providing a physical connection and energy source between the spiritual and the incarnate. A physical medium, as a result of the actions of a DCE, may then manifest physical changes in their facial features, speak in a voice other than their own, and produce physical phenomena such as rapping sounds, the manifestation of objects (typically flowers), or the movement of objects. Notably, tests have shown that where rapping, table tipping, and levitation occur during a séance, the weight of the medium is subject to an increase proportional to the object involved; with such thus suggestive of a causal link, through psychokinesis, whereby the medium is, possibly unconsciously, exerting an unseen force upon the object to produce the phenomena.[126] Equally, all of those phenomena commonly associated with the performance of a séance are easily producible as part of a fraudulent portrayal – with raps easily manifest through the motions of a limb, table tipping resulting from automatisms and the manipulation of balance points, and items such as flowers providing an easily concealed object with which to portray an apport. The diligent investigator proceeds with due consideration for the potential to encounter such fraudulent displays. It is essential however that the investigator remains open to the possibility that a given séance may present genuine phenomena of note. The most appropriate time to hold a séance is during the day, as such excludes any entity that finds the presence of natural light to be

a deterrence. The intentional timing of a séance then effects a selection of only positive entities for contact by the séance as a result. The impedance of aspects of mediumship, such as the emanation of ectoplasmic tendrils that are discussed subsequently, by the presence of light then presents a curious paradox: whilst the timing of a séance to occur during the day is an effective countermeasure against the influence of malefic IHDs, a daytime séance then generally requires the closing of shutters or curtains so as to create a darkened atmosphere in which the spirits may interact with the medium. Whilst such a requirement for low-levels of illumination is reputedly at the request of the spirits themselves, such offers no logical explanation for the request – unless the spirits are infernal in nature and have a reason to avoid the light of day. It seems more likely then, that any such request to restrict the illumination of the séance is suggestive of the potential intent to commit a fraudulent portrayal of phenomena. A common association with physical mediumship is that of ectoplasmic projections which emanate from the medium and these may move objects or manifest a physical form for a spirit to embody. Although such ectoplasmic emanations featured in fraudulent spirit photography of the late-Victorian period and present a viable motivation for the restriction of illumination during a séance, such in no manner discounts the feasibility of the phenomena. Given that all matter ultimately derives of the same source and is reliant upon consciousness to collapse it into a state of being, then it is at least theoretically possible that the psychic interface of the medium is able to manifest an external ectoplasmic tendril, emanation, or body. However, the projection of ectoplasm to the extent that it manifests physical features, even taking on the facial characteristics of a person, may have an explanation other than the shaping of the medium’s psychical energies by an entity. Whilst ectoplasmic tendrils may truly represent the unconscious secretion of occult energies and materials from which a DCE, possibly an IHD, may construct an apparatus through which to interact with the physical world and incarnate beings, the process is also a key feature of occult rituals designed to create an egregore.

As per the above discussion of egregores (see Section 4.2.12), there exist multiple means by which a magician may create an egregore, although the focus of energies and thoughts into a substance, such as clay, is a common approach found in the Rabbinic approach to the creation of a Golem.[127] Alternatively, the magician may construct the egregore from pure psychic energy – thus effectively matching the process which sees the medium’s ectoplasmic excretion provide a body for possession and control by either a DCE or an IHD. The point of variance between the ectoplasmic body and the egregore is that of control: the magician creates the egregore with a set purpose and imbues life into it, rather than merely creating a form for possession by a miscellaneous entity. It is thus possible that the physical medium creates an egregore, intentionally or otherwise. There then exists the potential for the medium to imbue the egregore with a purpose – to portray a DCE, although the medium may again be unaware that they have done so. The investigation of any physical mediumship, once there is a satisfactory elimination of the potential and means to facilitate a fraudulent portrayal of the phenomena, must then duly consider the possibility that the medium is creating an egregore. Given that the nature of the egregore is merely the recipient for the conscious will, there is however no means by which to discern the nature of the intelligence that controls the egregore – for there is no variance between the telepathic projection into the egregore of the medium’s mind and that of either a DCE or IHD. During a Spiritualist séance, the medium facilitates communication with a DCE (termed ‘spirits’ by the Spiritualists), with the medium often aided by a ‘control’ spirit that is similar in nature to the spirit guides present in new age forms of meditation and shamanism. Regardless of if the communication is mental (i.e., through the medium’s mind) or physically projected (i.e., through ectoplasm and other phenomena), the act of mediumship comprises a direct link between the manifest plane and the non-manifest. Through the medium, acting as both receiver and transmitter of information within the process, there is an establishment of a link

between the manifest realm of the conscious mind and the collective unconscious. Accordingly, anything within the collective unconscious may then seek to use the open channel of the medium’s mind. The information relayed by the medium is then possibly telepathic, clairvoyant, or precognitive in nature. The act of mediumship, in the conveyance of information between parties which otherwise have no means of interaction, incurs a natural scepticism as to the source of the information which the medium conveys. The common point of differentiation between psychic deduction, via telepathy, and mediumship is the source of the information which the medium then relays. As discussed formerly, telepathy is the receipt or perception of thoughts from a living person. True mediumship is the communication with either a DCE or IHD. The information relayed by the medium, during mental mediumship, is then portrayed as that communicated by a DCE. It is however feasible, and there is evidence to suggest that such occurs, that the medium is merely receiving information telepathically from the ‘sitter’. Consequently, as per the above discussion of telepathy and it’s potential to contaminate tests for all forms of ESP, there is a need to verify all claims of mediumship through the application of effective control measures. The debate as to if all mediums are telepathic, as well as if all telepaths are mediums is however fallacious. The ultimate source of that which is perceived is one and the same – that unto which it is possible to apply various labels: the conscious mind, self, spirit, or other. The singular source for all consciousness remains without regard to if the consciousness is incarnate or otherwise. The mechanism by which the medium perceives the non-mechanical, non-vibrational communication (speech would comprise mechanical vibrational communication) is the same: the mind of the telepath or medium is able to act as a receiver for the thoughts or non-verbal communication of the transmitter. The argument as to the difference between them is then as foolish as claiming that there is a difference between having a conversation with a person and having a conversation facilitated by a telephone. The mechanism and medium of carrying the communication may differ, but the transmitter

and receiver remain the same – consciousness to consciousness. Thus, all mental mediumship is telepathy. Physical mediums, when opening themselves to spirit, effectively engage in a process of systematic relaxation which functions as a form of autohypnosis. The trance itself is non-essential to the ESP process. Spiritualist adepts, such as Eileen Garrett, discard the trance state one they master the clarity of mind through which ESP results. The relaxed state of being attained during the trance state then allows a partial and temporary possession of the mediums own physical body by a spirit in order to allow direct interaction between the spirit and the living percipient. The receptive faculty and ability to open up the self as a vessel for spirit is inherently a feminine trait, even within male mediums. The tendency for mediums to be female is therefore likely the result of an acceptance of the female receptivity within the self – the prominence of the Jungian anima, even within males. Historically, the pre-eminence of female mediums during the Victorian period may have also have been a partial result of the desires of a male dominated society to all themselves to become fascinated by a female medium, with physical contact between men and a female other than their wife eliciting an addictive thrill.[128] The frequency with which Spiritualist mediums are physically larger,[129] sometimes obese, may signify the nature of their ESP as of the receptive category. Incidents labelled as poltergeist activity are typically associated with pubescent and skinny youths. With the majority of such poltergeist activity caused through the exteriorised projection of the unconscious sexual energies of puberty, the lean physique of the affiliated individuals may then be the result of them projecting their psychic energies as macro-psychokinesis. Conversely, the larger stature of some mediums may then result from their receptivity, with them attracting and accumulating energies through their own ESP. As previously stated in the discussion of poltergeist activity (see Section 4.2.10 above), the combination of a latent ability for mediumship with pubescent hormonal energies is then a likely factor in cases of poltergeist activity, regardless of if the

enhancement of ESP is passive (mediumship) or active (psychokinesis). In the most adept of all mature mediums, where there is no evidence of prior paranormal phenomena during their adolescence, there is then likely to be some other influence which enables ESP. Historically, the association of mediums with neurological disorders (such as epilepsy) and degenerative diseases, especially those which affect the mental state of the afflicted, is suggestive of a link between the physiological alteration of the brain and subsequent facilitation of ESP within some mediums. The tendency towards extremes of obesity or waif-life physiques in both mediums and individuals at the centre of poltergeist activity is a then noteworthy aspect. The underlying cause for such physiques, pathological as opposed to nutritional, may then reveal the agent at cause for the enhancement of ESP. Notions of mediums having to ‘raise their vibrational energy’ are little more than an elitist attempt by some to portray themselves as above the abilities of those they consider to be ‘merely psychic’. That matter is merely a lower energy level and thus, it is energy manifest as a lower vibrational rate, is an accurate statement. However, the portrayal of mediums as having ‘raised’ their energies above those of others is a fallacy. The medium is in no manner an ‘ascended consciousness’ or at a ‘higher vibration’ than the sitters that they pass messages to and claims of this nature are purely egotistical. The training given within Spiritualist churches facilitates only the opening of the mind, allowing the deactivation of the subconscious filter so that the mind is then open to the perception of information, even the channelling of other forms of fragmented consciousness from the collective unconscious of Yetzirah and Briah. Such training is however far from unique and other methodologies function equally well. Ultimately, the training of the mind to relax and open itself to exterior influence is no more than a basic meditative process which clears the barrage of thoughts which otherwise occupy the mind. Once these are clear, the individual then has a greater potential to focus upon a specific thought (e.g., a name, place, or form) or remain open to anything which manifests within their mind. There is no process by which the incarnate

medium raises their psychic energy levels. Conversely, the processes of relaxation which mediums employ to open their minds, being comparable with meditation, work to calm the mind and thus slow down the brainwaves as they enter into a more receptive state (see Figure 16 in Section 4.2.3 above). There exists an array of theurgical systems that have a focus upon the refinement of the potential of mankind. Enhanced ESP may result as part of the theurgical processes, without being intentional, or it may be absent entirely. Tutorship in these mechanisms is the remit of many of the great mystery schools of the world and accordingly, the mediumship taught by Spiritualists is then no different to other occult systems which enhance the psychic sensitivities of the individual. The Buddhist who achieves Nirvana may well do so without enhanced powers of mediumship, although with an enlightened mind there is an enhanced potential for ESP. The Hindu yogi who activates their Kundalini successfully may alter their consciousness without any prerequisite or consequential development of ESP. The Neoplatonic Hermetic adept, who meditates upon the Qabalistic ‘lightning flash’ so as to move their consciousness towards a union with God, undertakes such without necessarily developing any form of ESP. Further, Neoplatonic alchemists, such as the Elizabethan magus John Dee, have made use of mediums, such as Edward Kelley, to assist with aspects of their work and such further asserts that mediumship is a receptive ability separate to any theurgical process.[130] Mediumship is then, as posited previously, a state of receptiveness rather than an enhanced state. Some individuals have a natural ability, yet such is seemingly latent within all and degrees of successful mediumship are thus achievable with sufficient work and focus upon the art. There are many means by which the individual may enhance their ability. The receptive state of mind is attainable simply through the clearing of thoughts, both of intentional focus or mindless distractions, from the mind. The removal of subconscious filters is a further process which is essential in order to allow access to the collective unconscious. Divinatory

tools, such as the use of Tarot cards or scrying mirrors, aid in the process for those unable to naturally remove these filters, whilst training in meditation techniques can open the mind to receive the influence of the collective unconscious. Auto-hypnotic rituals can induce states that suppress the subconscious filters and allow the access of information within the collective unconscious. Shamanic rituals are one such example of how ritualistic actions may induce a hypnogogic trance that allows the shaman to directly, and consciously, access the collective unconscious. As stated previously, everyone is able to attain a degree of receptivity to psychic elements, mediums merely have a natural ability – one that they are sometimes unaware of the mechanics and nature of. The similarity between mediums who channel DCEs and cases of possession offers another possibility for consideration: the medium may, intentionally or not, allow themselves to succumb to possession by either a DCE or an IHD. Where the DCE is that of a formerly incarnate being, then the medium may merely act as a mechanism by which the DCE is able to communicate something which it believes is significantly important. There is of course the potential for an IHD to make use of the openly receptive state of the medium, with the intentions for such ranging from mere communication to an attempt at full-possession. Mediums are unable to offer any explanation as to why they are able to converse with spirits. Given that direct communication with the afterlife is held to be immensely difficult in a vast array of mythologies and theologies, then it is pertinent to question as to why mediums believe that they are able to communicate with such realms with relative ease. In mythology, only braved by the boldest of gods or demigods brave the treacherous journey into the realm of the dead. Abrahamic theologies hold that communication with the supernatural is the ability of a prophet. Rather than consider the medium as a prophet, it is then appropriate, perhaps even necessary in order to allow the medium to avoid claims of heresy, to surmise that their communication is most often preternatural in nature (i.e., with DCEs and the living) rather than supernatural (i.e., dialogue with acausal beings). In contacting DCEs, it is thus appropriate to

consider all genuine mediumship for that which it truly is – necromancy. Notions of the afterlife, including the potential for reincarnation, vary. Some theologies posit the idea of immediate reincarnation, whilst there are those who believe that the potential reincarnation is generational and is limited the same genetic lineage – thus, the deceased are only able to reincarnate as their next born immediate relation. Other theologies suggest longer periods, of some eighthundred to fifteen-hundred years, between incarnations. Theories as to the process of reincarnation include those which have the requirement for the soul to account for all it has amassed during the previous incarnation – such as is present within forms of Theosophy and Buddhism. This process of soul balancing, the accounting of the karma amassed, has its forms in various mythologies (e.g., the ancient Egyptian weighing of the soul against the feather of truth), although it is also present in theologies which have no form of reincarnation (e.g., purgatory). There are others who posit that the wisdom accrued by an individual also must await judgement and thus, the greatest of minds (e.g., Plato) may have to wait millennia before proceeding to the next stage of their being – be that reincarnation or otherwise.[131] Whilst awaiting judgment, the deceased invariably inhabit a plane between any conceptual form of reward, punishment, or reincarnation. It seems most plausible then that any medium, unless able to exceed the abilities of mythical heroes and deities to venture into the afterlife, is limited to the facilitation of discourse with those DCEs which await judgment. We may then rightly ask: why are mediums seemingly unaware that the deceased with whom then communicate are awaiting judgment? Given the tendency to assert that a DCE is in ‘heaven’ or upon a theologically comparable plane, then it is just to consider that such may duly indicate the desire of the medium to offer reassurance to the sitter. In such instances, the conscious decision to impose veils upon the reality of any genuine mediumship, i.e., concealing the truth from the sitter, then contaminates the experience to such an extent that all actions of the

medium must then be brought into question. In the imposition of rigorous standards of theology, practise, impartiality, and the openness to the admission of uncomfortable truths (including that a DCE is unreachable), it is then predictably difficult to find a suitable medium with whom to undertake further investigation into the paranormal.

4.4.5. Ectoplasm Within the common psyche, popular films of the nineteen-eighties led to the association of ectoplasm with DCEs and the interaction of the such with the physical world.[132] Within the study of the paranormal, the more common and historic association of ectoplasm is with the production of ectoplasmic structures in the presence of a physical medium during séances. The term ectoplasm is the product of a combination of the Greek ekto and plasma and so means ‘exteriorised substance’. Charles Richet was the first to utilise the term during 1894 and did so in his explanation for what was reputedly the third arm, a pseudopod, of a medium. Whilst many instances and claims, most often historic, of ectoplasmic emanations are evidently the product of falsification, it is essential to here consider the rationale behind the theory. In a deep trance, the physical medium is said to produce tendrils of ectoplasm; in certain instances, it may be possible for them to produce an ectoplasmic body. The reasoning for the production of ectoplasmic structures is that the medium draws energy to them, feeding the need of the discarnate entity to accumulate energies, from a number of sources and thus likely including kinetic and thermal energies in addition to the psychical, so as to then facilitate the manifestation of a substance, the ectoplasm, which the entity may then utilise as it has need. The accumulated energy then copies aspects of the cellular form and structure of the medium, moulding the energy form around the mediums own astral form. Protrusions of ectoplasm may then possibly indicate the extension of energy beyond the mediums

own astral form. It is also possible that the mediums own astral form separates from the physical body, controlling the ectoplasmic form as it assimilates energy into a manifest form. Thus, the medium is part of a process that forms an ethereal apparition of psychical energy that is external from the physical body of the medium. The process then, is one and the same as that of the creation of an egregore which is the subject of prior discussion above (see Section 4.2.12). The ectoplasmic body, the egregore, may then provide a vehicle for a DCE – either the mediums own astral form, or that of a discarnate spirit. The possible control of the egregore by either the medium, be that consciously or unconsciously, or a DCE is then the most likely utilisation of any such ectoplasmic egregore. Alternatively, it is possible that the egregore may also facilitate the possession and control of such by an IHD. In theory then, the ectoplasmic manifestations which have an historic association with spiritualist séances are feasible as they constitute no more than a variation upon the methodology for the creation of an egregore. In practise however, there is a tendency for instances of ectoplasm to result from fraud. During the height of the Victorian spiritualist movement, the portrayal of such ectoplasmic emanations by physical mediums resulted in a number of cases where the tendrils, often described as gauze-like, were revealed to be little more than strands of threads, vapours, silken fabric, or plaster constructs. The reported smell of the substance, often described as foul, likely resulted from the substances the materials which coated the materials, possibly combined with the warmth and smells of the various bodily orifices in which a fraudulent medium stored them. There are many extant photographic images which document such tendrils, including those of the paranormal investigator Dr W.J. Crawford. Using infra-red photography, Crawford seemingly captured images of the ectoplasmic tendrils utilising infra-red photography. The irreplicability of the images however suggests that he may have succumb to a deception in some form or another, and such was the verdict of many of his contemporaries within the Society for Psychical Research upon his presentation of his findings.

Spiritualist seances are typically held in darkened rooms – as noted previously. Mediums historically claim that there is a requirement for such lighting conditions in order for the ectoplasm to manifest. The sudden illumination of the séance is reputedly the cause of the ectoplasm’s rapid dissipation or more often, a violent retreat into the medium. The consequence of such a rapid retraction is often claimed to be the cause of bruising and injury to the medium. Sceptically, it is possible and prudent to enquire as to why the ectoplasm would be so affected by the presence of light – be that natural or artificial. Given that the performance of such rituals in daylight is an effective means by which to deter any malefic entities, then it is possible that the attempt to reduce the presence of natural light may suggest that the ectoplasm, and any energies associated with it, are far from benevolent. However, with such a prevalence of fraudulent seances, it is more likely that the requirements for lowlevels of illumination are merely necessary as part of the stagemagic trickery employed to portray the illusion. Any bruising suffered by the medium as a result of the ‘ectoplasmic retreat’ upon the sudden illumination of the séance is likely the product of their frantic efforts to conceal the materials and mechanisms by which they sought to perpetrate the ectoplasmic deceit. The ability to deceive attendees to such fraudulent séances naturally preyed upon the preformed desire to believe in the ability of the medium to facilitate communication with a dead relative or friend. It is notable that since the exposure of fraudulent mediums, along with the prosecution of such under the Fraudulent Mediums Act which effectively replaced the Witchcraft Act in England, then ectoplasm rarely presents as a phenomenon in contemporary reports and investigations. Ectoplasmic manifestation has seemingly been replaced by the production upon images taken during a séance of luminous artefacts or orbs. It is then a valid argument to posit that if physical mediums were able to genuinely produce the ectoplasmic phenomena, then they would do so and effectively dispel all debate as to the reality of such manifestations. If ectoplasm was truly the manifestation of a means through which a DCE may interact with the physical, then the phenomena would arise regardless of if the

observer has a predetermined position as to the validity of the phenomena or not. Metaphysically however, the concept of ectoplasm remains viable. Ectoplasm, as a form of egregore, is theoretically the condensation of the energies, as guided by the auric or life-field, of an individual into a manifest form in order to enable physical interaction with the causal plane. It is possible that the substance itself is a formation of the aether, the astral light,[133] which is that through which the quantum field operates, collapsing potential into either being or non-being. The presence of a sufficiently focussed will or abundant psychic energy, may then result in the spontaneous collapse of the potentiality of aether into a manifest form of egregore, shaped by and subject the control of the psychic current of the consciousness – either that of the medium, a DCE, or an IHD. Whilst the majority of egregores function purely as projections of psychical energy, their similarity with the nature of the soul or lifefield imbues them with the potential to manipulate physical matter – thus, the Kabbalistic mechanism for the use of clay to embody an egregore (i.e., a golem) asserts the potential for such to occur. Theoretically then, the ability of the medium to attract and focus psychical energies then offers the potential that they may be able to focus such into a physical manifestation in a process similar to that which a DCE may utilise to both form an apparition and produce kinetic phenomena.

4.4.6. Empaths Empaths are psychics who are especially sensitive to the emotional charges of their environment and people around them. The mechanism is likely to be similar to that which enables telepathy, although rather than the ability to perceive the thoughts of another, the empath is able to sense the emotions of another person or detect the residual emotions within an environment.

As this form of ESP has a focus upon emotional charges, rather than conscious thought, it is likely that an empath may often be unaware of the influence of the emotional charge of others upon them. Accordingly, the empath may find themselves suddenly overcome with laughter or sadness, spontaneously bursting into tears etc., upon the arrival into the presence of a certain person. Equally, certain buildings or environments may have an otherwise inexplicable affect upon the individual, producing an emotional reaction for which the empath has no explanation – with the absorption of emotional charges from historic events, resulting in the phenomena of residual energies discusses above (see Section 4.1), providing the source of the emotions to which the empath then reacts. Accordingly, it is then possible that many people have an empathic sense of which they are unaware, with such often described as emotional intelligence. Further, it seems likely that the ability of pets and young children to perceive the emotional charge of an individual is indicative of such empathic abilities. With maturity and social conditioning, many adults repress these abilities in favour of cognitive functions. Such empathic sensory ability is however likely the cause of that instinctive reaction which irrupts to the forefront in certain instances – e.g., the person who gets an odd feeling about the person they walk past on an otherwise abandoned street and makes a decision, based on their subconscious perception of a threat to their safety, which effectively allows them to evade the risk; or the inexplicable realisation that somebody is experiencing some sort of distress and the instinctive act of providing comfort to them.

4.4.7. Exteriorisation of sensation The experience of physical stimuli which have no direct influence upon the percipients own physical form is termed the exteriorisation of sensation. During such phenomenon, the percipient may perceive

sensory stimulation that suggests physical contact, changes in temperature, or other such stimuli, from a source other than their own form – e.g., the individual experiences the pricking of their flesh by a needle where the instance occurs to another individual in a separate room. The mechanism for such sensations may be a form of empathic or telepathic synchronisation with the sensory systems of another individual. Alternatively, it is feasible that the exteriorised sensations may result from the projection of percipients own consciousness into a form of OBE, whereby they perceive the sensation as relevant to their location, e.g., if the percipient finds themselves crossing a fire as a DCE, then they may experience the physical sensation of burning. In extreme cases, as with the psychogenic manifestation of physical symptomologies during hypnotic trance and other such receptive mental states, it is possible that the percipient may manifest physical responses to perceived sensory stimuli. It is therefore possible for the individual to manifest bruising, lesions, bleeding, swelling, rashes, burns, or sexualised responses to the perceived stimuli whilst no there is no physical causation between stimuli and the manifestation.

4.4.8. Automatic communication (drawing/painting/speaking/writing) Automatic communications are those produced whilst in a trance state. At the most basic level, the production of such automatic works occurs when an individual finds their mind wandering as they hold a pen in hand, only to find that they have doodled a seemingly random picture during a business meeting. Automatic writing is equally producible in individuals sat at a computer where they allow their wander and find that they type words and sentences without any conscious control, intention, or awareness of what they have typed. It is this absence of conscious control that is the key to the nature of all automatic communication.

Regardless of the form of manifestation, all automatic communication is the expression of the unconscious aspect of the psyche, emerging through the filter of the subconscious to manifest its messages to the individual who produces the works through the mechanism of a motor automatism. The source for such information is either that of the personal unconscious or the collective unconscious. Whilst the personal unconscious may transmit information previously repressed, it is the ability to channel information from the collective unconscious which holds the upmost value. During such channelled communications, the recipient is able to act as the mechanism for an entity to provide information to the living. Although it is possible for DCEs of deceased persons to communicate via this method, it seems that such is most often the favoured communication method for acausal IHDs. The technique has famously found use amongst Qabalists and magicians such as Edward Kelley and Aleister Crowley, and many others who have opened themselves to the receipt of information via such means.

4.4.9. Clairvoyance/Clairaudience/Clairsentience Clairvoyance is the ability to see or perceive an image of a thing or place which is beyond the ability of the mundane physical sensory range. As such, the ability is thus a form of remote viewing, although without the element of astral projection. Other forms of the ability result in alternate forms of received perception, resulting in clairaudience (sound perception) and clairsentience (knowledge). Whilst numerous experiments affirm the receptive ability of the individual, there is a question over the nature of the ESP involved. It is possible, as is evident in numerous experiments with clairvoyance, that individuals who possess such abilities are often receiving telepathic information from individuals in a target location or detecting psychometric energies from objects. Mental projection, as opposed to astral projection, likely accounts for the majority of

instances of clairvoyance etc., with the individual perceiving events and locations other than those of their physical location. It is possible to achieve such mental projection either intentionally, as with occult practise, or accidentally. Typically, intentional development of the ability and its application is classifiable as mental projection, whilst individuals who have an innate ability for such, even if they then intentionally apply such, tend to refer to the ability as clairvoyance. The potential uses for any verifiable form of clairvoyance, mental projection, or astral projection are clearly of value within the field of military intelligence. The U.S. government’s investigation with the Stanford Research Institute (SRI) and later the Science Application International Corporation (SAIC) into the possible use of such abilities took the form of Project Stargate during a period between the 1970’s and 1990’s. During the research, a series of trials took place to verify the potential for remote viewing abilities to provide a valuable asset in terms of intelligence gathering. The results of those experiments are fiercely contested and there is significant disagreement as to if they provided conclusive evidence of ESP. However, the analysis of the results did conclude that select individuals, naturally gifted, evidenced irrefutable clairvoyant abilities. [134] Police forces around the world have also made use of clairvoyants in missing persons cases, although results have varied and there is the suggestion that a combination of cold-reading and vague language may be employed by some, although not all such psychics, in an attempt to allow portray accuracy of details and further their own fame as a result.

4.4.10. Precognition Precognition is the perception of events prior to their occurrence. If we ignore the potential for quantum bleeds, non-linear time, and the notion that all time occurs in a singularity of existence, then

precognition is a distinct form of ESP. Retrocognition is an alternative form of the ability and, in theory, allows the perception of historic events. Both forms are classifiable as of extratemporal perception. The theory of non-linear time, as discussed above, invalidates the concept of such extratemporal perception. As there is effectively no definitive future, it is impossible for any individual to perceive events which will unfold. As postulated formerly, it is more reasonable that an individual is able to perceive a series of events, discerning which are the more likely, and thus conclude which instance of a non-linear timeline is likely to manifest within the reality tunnel of a given individual. The ability of the individual is then other than the perception of alternative temporal positions. It seems likely that the individual with such precognition ability is attuned to the quantum field and has the ability to perceive the potentiality which is likely to manifest in a given instance as a result of their sensitivity to perception of the collapsing of the quantum potential state. As such, they merely recognise the unfolding reality of events prior to their complete and total manifestation.

4.4.11. Psychokinesis Psychokinesis, otherwise termed ‘telekinesis’, is the ability of the mind to exert an influence over something external to itself and the body in which it resides. Accordingly, it is appropriate to consider psychokinesis as the projection or transmission of the mind, as opposed to the receptivity of other forms of ESP. There are three classifications of psychokinesis: 1) Macro, 2) Micro, and 3) Bio. Macro-psychokinesis (1) refers to as the production of empirically detectable changes in the physical state, motion, or position of an object or individual as a result of nothing more than the focus of the mind of another person. Feats such as spoon-bending and the winding of watches are typical of macro-PK. [135] The feats of individuals such as Uri Geller (spoon bending) and

Nina Kulagina (the psychokinetic movement of objects) continue to divide opinion as the validity of their reputed abilities. The eminent researcher of ESP, J.B. Rhine conducted a series of tests for macroPK which demonstrated the ability of the mind to influence the roll of dice. Significantly, a machine rolled the dice in order eliminate the potential for direct physical influence over the roll. Elsewhere, other works have also documented the potential of psychokinesis to influence or induce the motion of objects. Individuals who possess such a talent may find themselves able to influence the fall of a roulette ball or casino dice– a feat only detectable through the analysis of the mathematical chances and the identification of a consistent statistical anomaly. The potentials for such to come into conflict with the gambling industry require no further elucidation. Micro-psychokinesis (2) is the evident influence of the mind upon a smaller scale. The influence over computer systems, games of chance etc., are typical of micro-PK and Dr Helmut-Schmidt found evidence for the ability of the mind to influence a random number generator. Inherently, such influence is undetectable to the naked eye and requires further analysis. As such, the potential for microPK to then find utilisation in the manipulation of computer systems, electrical circuits, and other systems or objects that are sensitive to the minute influence of external energies is inherently of interest to a number of agencies. Biological-psychokinesis (3) is that which has a willed effect upon a living organism. Infamously, this is the system trialled and evaluated by the U.S. military[136] and the very same system employed by those who practice Eastern healing systems such as Reiki and Qi-Gung projection. At its core, Bio-PK has the potential to project the will of the individual onto another person, thus possibly making it suitable for weaponization and misuse. There is thus some reason to believe that there is an underlying mechanism behind both the occult projection of Bio-PK and the projection of Qi energies in eastern systems. It is further notable that the association of such abilities with the relaxation of the mind which results through meditative practise was supported in a 1990 analysis by William

Braud. The study found that in seven out of eight trials conducted between 1971 and 1988, all forms of psychokinesis was more evident in those participants who practised some form of meditation. The mechanism by which psychokinesis is able to effect a physical force upon an object is supportive of the ability of God, as the supreme acausal consciousness, to create the manifest universe through thought alone and thus also of the panendeistic model of spiritual connectivity postulated herein. Within such an ontological model, the cause and subject both exist within a larger state of being. It is possible that a prior quantum entanglement may then facilitate an otherwise occulted means of directing force through consciousness. Within the panendeistic model however, the individual and the subject of their will both exist within a plane that may be little more than a dream-state or thought within a larger consciousness – with such then facilitating the transposition of the psychic energy into a physical force. The concept is an ancient one, concisely stated in the ancient text of the Emerald Tablet of Hermes: ‘as above, so below’; and in the Hermetica, which expresses the notion that all is within the mind of God throughout the text. Any investigation into such psychokinetic phenomena should naturally take account of the potential for individuals to employ the techniques of stage illusionists in order to further their own fame and pecuniary gain. It is also feasible that psychokinesis is at cause in many cases otherwise cited as poltergeist activity. An individual is possibly unwittingly, or purposely, affecting a change within an environment in accordance with their own will, even if such is unconscious. Such an instance may find an individual who is moving objects or harming those around them – without them being aware of such. The investigator should remain aware of such a possibility and consider that if the active individual is aware, or is made aware, of their ability, then the investigator has placed themselves in a position of risk. Consideration is also duly to be afforded unto the potential for micro-PK to manifest as visual artefacts within images that individuals may then determine to portray paranormal phenomena. In such instances, there is then a possibility for a form of reverse-process pareidolia – whereby an

individual’s desire to perceive a phenomenon may result in the projection of such psychical energies as required to produce the manifestation of the artefact upon an image etc. through the mechanism of micro-PK.

4.4.12. Divination Although widely frowned upon by within the Abrahamic faiths, divination is a practise which has taken many forms throughout history. Whilst the popular conception of divination is as that achieved by looking into a crystal ball, there are many other forms of divination: Tarot cards, playing cards, Runes, I-Ching, scrying, and the casting of lots. In its most basic form, the act of divination is the attempt to perceive guidance as to what events may occur in the future. The emphasis is of course upon the notion of what ‘may’ occur. Intrinsic to all forms of divination is a concept of the fluidity of time. Such naturally supports the notions of non-linear time and the multi-verse theories espoused earlier in Section 4.3. In the moment where divination occurs, that which is revealed is only a guide as to the potential future as it is at that very instance. The simple act of receiving such information through the process of divination likely alters the behaviour of the recipient, thereby effectively altering the potential future as the individual alters their own actions in accordance with the insight they receive. The widespread use of divinatory arts is found in an array forms across all cultures and in all epochs. The Middles Ages was of course a period during which divination was subject to condemnation by the Church. The reasoning for such condemnation is generally: the Biblical condemnation of the art, that it infers a rigid degree of pre-destination and thereby denies the freewill of man, and that it circumvents the Church as the interface between laity and deity. In the Bible, divination is associated with magic and witchcraft.[137] The

interpretation of such saw the act included in the discussion of sorcery and witchcraft within the infamous Malleus Maleficarum,[138] and in turn led to the explicit prohibition of divination under the English Witchcraft Act of 1604 after James VI had earlier argued that all divination is enabled by the infernal in his Daemonologie.[139] In terms of an inferred notion of pre-destination, the issue is extremely complex. At the most basic level, it is only valid to assign any value or accuracy unto divination if some other agent (such as the Fates) determine the life of all mankind. Whilst such has a basis in classical mythology, it causes an ethical problem. With the implied predestination of all mankind, then there is little or no feasibility for the existence of freewill. The consequence of such is that man is therefore unable to repent for his sins, for he lacked any option to act otherwise. The ultimately responsibility for all sin would thus rest with God. Accordingly, the Church both rejected and condemned the practise of divination as a heretical art which inferred that God wished man to sin and denied the gift of freewill and the responsibility for one’s own actions which results. Even without the implications for freewill, it is likely that the Church would have condemned forms of divination as heretical witchcraft on the basis of the Biblical condemnation of the art. Sceptically, it is possible to argue that if divination was deemed to be the communication between the practitioner and deity, God, then it would effectively provide a mechanism for personal revelation and so threaten the position of the Church as intermediary between mankind and God. However, the position of the Church is taken out of its role as the spiritual guide for man. Thus, the Church condemns divination as the attempt to attain power over being in what effectively denies the respect and faith owing to God as the author of all.[140] In terms of the mechanism employed by any form of divination, such merely functions as a tool by which to by-pass the filter of the subconscious and negate any suppression of the information revealed. At the most basic level then, divinatory tools may enable or enhance the ESP of the percipient. Whilst such a potential may allow the investigator of paranormal phenomena to acknowledge

details which would be otherwise suppressed, there are reasons to apply caution to the use of divination, including the classification of such as Lesser Black Magic (see Section 5.3.9). Those forms which may enhance the latent ESP ability of the investigator, by-passing their own subconscious filter to unlock the unconscious intuition, are more appropriate than others. Variations upon the casting of lots (e.g., Runes) or the use of implements which provide a direct feedback loop for the sensory information perceptible only to the unconscious mind (e.g., diving rods) all serve as a tool by which to facilitate the communication and acceptance of information from the unconscious through to the conscious mind. Thus, the limitation of their suitability during investigations of the paranormal is purely for use in the enablement of ESP. Other forms of divination, such as the use of a glass and board (Ouija) offer an intriguing possibility in terms of interaction with a DCE or IHD – although the request to open such a line of communication effectively constitutes either the act of necromancy (as applicable to DCEs) or conjuring (with IHDs). The mechanism of such forms of divination is reliant upon the ability of any DCE or IHD to manifest kinetic energy so as to then interact via such interfaces. In order to eliminate the more likely irruption of information and influence, manifest via motor automatism (see Section 4.4.13 below), from the unconscious mind of the percipient, such tools must then be utilised without physical contact with any persons. Such leaves them open and isolated within the environment where a DCE or IHD may attempt to manipulate them. In such instances, the interaction with an entity via a divinatory tool effectively validates Church doctrines which associated the practises with either the conjuring of daimons or necromancy.

4.4.13. Motor automatism The motion of the muscles without conscious control is known as a motor automatism or an ideomotor response. When such occurs as

the result of a mental focus upon a subject, and in conjunction with the utilisation of a tool or other apparatus, the automatism provides a means by which the unconscious is able to communicate, bypassing the subconscious filter in the process. Various methods of divination make use of this mechanism of radiesthesia, including: divining rods, pendulums, and the glass as used with a Ouija board. Within the field of spiritualist mediumship, the phenomenon may arise in the form of typtological ‘raps’ – taking the form of a knocking upon, possibly lifting, a table or other surface. Regardless of the form through which the motor automatism manifests itself, it is the product of the unconscious mind as it provides a stimulus to the physical form. Whilst there are frequent accusations of individuals purposely manipulating the motion of dowsing implements or pushing either the glass or planchette of a Ouija (spirit) board, such is rarely true. Most often, the individual is entirely unaware of their actions and scientific observations have noted the unconscious tracking of the eye motions of other participants in activities such as the use of a Ouija board – with the individual then unconsciously moving the planchette in agreement with the, often unconscious, desire of their colleague to see the planchette move to a specific point.[141] With any form of divination, the unconscious mind has the ability to utilise the tools as a means by which to communicate information to the conscious mind, with the tool providing a by-pass for the filter of the subconscious mind, the veil of Paraketh. In instances of motor automatism, the individual is entirely unaware that their musculature functions as the mechanism by which the unconscious mind attempts to by-pass the filter. Any object in contact with the physical body may then provide the platform for the manifestation phenomena through a kinetic interface, such as a pen, pendulum, or solid surface with which the individual is in contact. In investigating reputed paranormal phenomena, there is a need to consider that any manifest phenomena may possibly be the result of an unconscious automatism originating with any individual present at the time. Whilst the potential for such automatisms to occur is

equal to the possible unconscious projection of the desire to experience a given phenomenon resulting in the manifestation of such as a result of unintentional psychokinesis, the elimination of direct physical contact presents a relatively simpler challenge. The only viable manner through which to eliminate the potential for any physical contact between a person and any inanimate item which is at the centre of any apparent phenomenon is through the isolation of the object or environment involved. Only where comparable phenomenon then manifests in the absence of all living persons is it truly possible to assert that such is in no manner the result of any exertion of force, intentional or otherwise, from any individual. In all other instances, it is thus necessary to consider that the individual, regardless of the degree of their assertion to the contrary, may have unconsciously exerted an influence upon an object as a result of an automatism or ideomotor reflex.

4.4.14. Glossolalia and Xenoglossia The term ‘glossolalia’ refers to the vocalisation of languages unknown, possibly unintelligible, to the individual who voices them. It is more commonly known as ‘speaking in tongues’ – a phrase often used to describe the presence of glossolalia within religious environments. Xenoglossia[142] is a term of wider application that includes the inexplicable ability to write, in addition to speaking, in a language of which the individual has no knowledge. The mechanisms which provide the causation for glossolalia and xenoglossia are many, with such explicable as both CPA and APA. The mundane, and therefore CPA centric, explanation for such is that the individual has experienced a state which facilitates the recall of a prior experience of the language. Traumatic events or the trigger of state recall (whereby a particular experience, sensation, or activity acts as an anchor for a memory) may cause such knowledge to irrupt from the personal unconscious. The human brain stores sensory data from all it encounters, and it does so for life. With the

correct approach, such as through forensic hypnotic regression techniques, it is possible to recall minute details of events many years in the past. During such forensic regressions, it is possible for an individual to recall smells, sounds, faces, events, and even conversations which have occurred – despite them having no ability to consciously recall those events in any detail. Accordingly, it is possible that the inadvertent trigger of state recall may allow the unintentional recollection of languages, in addition to other details, which are seemingly unknowable to the individual. With sufficient investigation, the otherwise inexplicable ability of a person to suddenly speak a language such as Latin may be determined as the recollection of overhearing a Latin class whilst at school etc. Such instances may also explain some cases of foreign accent syndrome[143] and the sudden ability to speak another language fluently.[144] For individuals who have mediumistic abilities, of which they may or may not have an awareness, there is the possibility that they are in receipt of information via the collective unconscious. As Jung noted, there exist instances whereby individuals attain knowledge which they have no viable means of acquiring through direct experience. Admittedly, the potential to acquire knowledge in the twenty-first century is significantly greater than at the time of Jung’s study. The consequence of the advent of the information age is that for many people, there is exists the possibility to access the internet and acquire knowledge in any field they so desire. With such a stream of information bombarding the brain on a daily basis, the potential for individuals to acquire knowledge, even unconsciously, is immense. In Jung’s historic studies however, knowledge of the otherwise unknowable is explicable through the collective unconscious.[145] It is by this mechanism, the imparting of knowledge via the unconscious states which occur during dreams and trance states etc., that the individual may then possibly acquire knowledge of a language. The consequence of such is that the individual may then develop the ability to converse in a language other than their native one, unaware of the source of their ability.

The final possible explanation for glossolalia and xenoglossia is that of APA. Such a source is the cause of what is most commonly portrayed as ‘speaking in tongues’ within a religious context. The source of the term is found within the biblical discussion of the Day of the Pentecost. It is within Acts 2 that the concept of speaking in tongues is associated with those imbued with the Holy Spirit. Such is inherently a desirable state for many Christians and explains the reverence for glossolalia within some Christian sects. Where there is an ardent desire to find oneself imbued with the divine spirit, then it is possible that a form of mild hysteria may result in the manifestation of glossolalia. The ‘tongues’ spoken in this manner are most likely the result of the combined desire for such and foreign accent syndrome. There is however the potential for an individual to find themselves the subject of a daimonic inflation, as discussed above. In such an instance, the individual may speak a language other than those which they have any conscious knowledge of. The point of discrimination for such as APA, with a daimonic inflation at cause rather than the CPA causalities offered above, is in their interpretation. Where the individual evidences a comprehension of the words they speak, or write, then the phenomenon is likely to be classifiable as CPA – explicable through either psychology or ESP. In instances where daimonic inflation is at cause, being APA in nature, then the individual will evidence no comprehension of the words spoken as they act merely as the physical medium for the communication between the acausal entity and the causal plane of the percipient. The means by which to test for the comprehension of such languages is invariably centred around a continued discourse with the individual – held solely in language reputedly unknown to the individual. The ability to carry out a prolonged and detailed conversation in an unknown language, in combination with the lack of any later recollection of any insults or provocations made towards the individual during such a dialogue, is indicative that a consciousness other than that which rightly resides within the individual was the principal party to such a dialogue. Such instances

of glossolalia which arise from APA are those widely considered to be instances of daimonic possession.

4.4.15. Hyperamnesia Hyperamnesia is the complete loss of memory recall as pertains to a certain situation or period. Such may account for the phenomenon of ‘lost time’ that affects some who experience the paranormal (i.e., there is a tendency of those who report the sighting of UFOs to further report the experience of lost time). The inverse effect is that of Hypermnesia, where there occurs a significant enhancement in the detail and accuracy of the memory function. The mechanism by which the perception of time and the recollection of periods of time are altered is possibly the result of disruptions in the state of consciousness. Any event, location, or external agency that is able to affect the brainwave state of the percipient has the potential to alter their ability to recall details of a given experience. The mechanisms for this are invariably those employed during hypnotic regression therapy and, as previously noted, merely alter the ability of the conscious mind to access details within the memory. As an immense amount of sensory detail is stored within the memory, only the ability to recall this data is subject to external influence – the effect of the stimuli upon the percipient remains constant. Thus, in the same manner that a hypnotist may direct a subject to either ignore or focus upon a sensory detail (e.g., telling the individual to focus only upon a specific colour or to fail to see it entirely), it is possible that other mechanisms may produce a comparable effect. Any sound or vibration, such as those which produce binaural beats, may induce a change in the brainwave state within the percipient. Where a suitable state of receptivity is thus induced, the percipient may thus succumb to suggestion to the extent that their ability to recall events is altered. The origins for such a suggestion may be subliminal (e.g., in advertising phrases such as, ‘You will wonder where the time went’), direct (i.e., if

another party had reason to limit the percipients recollection of events), or even autohypnotic (i.e., as a result of strong desire to experience time loss in conjunction with perceived paranormal activity).

4.4.16. Hyperaesthesia & Hypoaesthesia Hyperaesthesia is the increased sensitivity of the physical senses. The most usual form of the phenomenon is that of the sensitivity of touch, although temperature, auditory, and visual forms of are also common. Whilst hyperaesthesia is an enhancement of the physical senses, it differs from ESP which is the ability to perceive information beyond these physical senses. Hypoaesthesia is then the impairment or reduction in the sensitivity of the physical senses. Notably however, hypoaesthesia may suggest an enhanced capacity for ESP. The withdrawal of the mind from the physical plane of causality may arise as the result of an intensive focus upon the acausal. The work of mystics, who work towards noesis and the comprehension of ontological truth, may then find that their work results in the disconnection of their minds from the causal plane of sensuality. Whilst some approaches attempt to force the occurrence of such through forms of asceticism (including fasting, celibacy etc.), it is also possible that the focus of the mind and will upon matters beyond the manifest plane results in the partial detachment of the self from the physical and therefore the perception of sensory stimuli, with such facilitating the enhancement of ESP as a result.

4.4.17. The Enhancement of ESP There exists an array of systems for the refinement of ESP. Some of these are explicit and precise in focus, such as the lessons in mediumship given within Spiritualist schools, whilst others conceal

the work upon ESP within more eclectic occult systems or take a more scientific approach through sensory deprivation techniques. Like any ability, some possess a greater natural degree of ability than others. With work however, ESP, to some degree, is achievable by all – although natural ability influences the potential as much as any other skill, with no amount of effort and training able to equal that which arises naturally. The most important aspect of receptive ESP is the comprehension of the information perceived. The percipient is required to discern what is the product of their conscious mind, their own subconscious (reminding them of the need to eat etc.), or their imagination. Once the individual is able to identify and dismiss these perceptions, then what remains is the genuine result of ESP. In order to achieve such clarity of perception, meditation is a core technique that the individual must master.[146] Through meditation, there occurs a refinement of the concentration and the individual subsequently gains control over their thoughts – allowing them to identify which are their own and which are perceived through ESP. Many systems suggest certain postures, such as the asanas of yoga. Whilst these have applications and benefits, it is more important that the individual assumes a posture which is comfortable and easily assumed.[147] Sitting upright on a chair, in a position similar to that of an enthroned monarch, is a perfectly acceptable posture. In such a position, the feet should be flat upon the floor, the back and neck held straight so as to facilitate deep breaths, the hands relaxed upon the thigh or lap, and the eyes closed. The body should be relaxed and free of tension, so that the position is easily retainable for ten minutes or more. Whilst sat in this position, the individual should focus their mind upon their breathing. It is important to breathe deeply, filling and expanding the abdomen firstly, before then allowing the breath to fill the lungs. The cycle of deep breathing should be: inhale for three-seconds.

hold for three-seconds and feel the absorption of energy by the body. exhale for three-seconds and expel all tension from the body. hold the breath out of the body for three-seconds and repeat the cycle. Such a cycle both energises the body and mind, whilst also facilitating the relaxation of both. The focus upon breathing cycle also clears the mind of mundane thoughts. Should the individual require further work to aid in clearing the mind, then a process of alternate-nostril breathing (breathe in through the left, out through the right before then reversing the process) provides an additional focus for the mind and distracts from pre-occupying thoughts and concerns. At this point, the individual should observe their mind – noting which thoughts arise, audibly stating them to a partner or recording system so as to allow analysis at a later point. Once the percipient is able to continuously observe their thoughts for ten minutes or more, then the next stage is to actively clear the mind. With each thought that arises, perhaps visualised as if appearing upon a screen within the mind, then the individual should acknowledge them and clear them from their mind (e.g., by wiping the screen to a blank state or bursting balloons which carry the thoughts upon them). Eventually, the individual will attain complete control over their thoughts. Such allows individuals to attain a completely open mind. Once they are able to identify and eliminate thoughts and notions which arise from within their own subconscious or personal unconscious, then they are able to deem that any other thought is that which is received through ESP. Once the individual is able to retain the state of relaxation, both physically and mentally, for ten minutes, then the next stage of development is to facilitate the relocation of consciousness throughout the body. The achievement of such results from the focus upon the heartbeat, centring awareness within the chest, feeling the pulsation of the vital muscle as it pumps blood around the body. The focus upon the location, sensing how the position of the heart relates to the ribcage, other organs, the head etc., then

facilitates the necessary shift in awareness. Once the consciousness has shifted, the individual will find that they are able to perceive the rhythmic beat of the heart, aware of the exact rhythm to such an extent that if they will it, they are able to decelerate or accelerate it through thought alone. The next stage is to shift the consciousness to other parts of the body, again perceiving the relation to each other part of the whole and sensing the heart beat in the hands, feet, leg etc. The combined effect of physical relaxation, clarity of mind, and the translocation of consciousness results in the effective induction of a hypnotic state. Indeed, the very core of a hypnotic induction follows these same steps, guided by the hypnotist so as to induce a state of relaxation and allow the consciousness to roam freely so as to allow the hypnotist to converse directly with the unconscious mind. Such is also the mechanism of the yogic cycles of Asana, Pranayama, Pratyahara, Dharana, and Dhyana, as well as those methods which combine breath work with meditation upon the chakras. The use of trance within mediumship and the links between the depth of hypnotic trance and enhanced ESP, as per previous discussion above, suggest that these methods all share a common mechanism for both the focus of the will (for projected/active ESP) and clarity of mind (for receptive/passive ESP). Once the individual is able to achieve such a state of openness, with the mind receptive to information, then they may attempt undertake tests of receptive ESP through any given technique. This clarity of mind and physical relaxation allows the individual to perceive any external psychic influence without the accompanying ‘noise’ of other sensory stimuli or stray thoughts. Additionally, aside from the enhanced perception of human aspects, this clarity of psychic perception also provides the enhancement of the ability for the individual to receive divine inspiration or Jungian inflation – that is, without the distorted notion that the percipient is the source of such inspiration which may in turn lead to psychological issues.[148]

Methods for inducing the receipt of extra-sensory information may see the percipient focus upon the image or name of an individual so as to perceive details about them through clairvoyance or telepathy etc. Another example is for one person to draw an image upon a sheet of paper whilst the percipient, in another room, draws the image they perceive in their mind as that which is drawn. Zener cards, as used by Rhine, are famous for the basic shapes they employ as a means by which to conduct basic tests for receptive ESP.[149] The key to all such passive ESP is the attainment of an open mind and the ability to recognise those impressions which arise from sources external to the percipient. When such ideas irrupt into the mind, the percipient must accept these, regardless of how irrelevant they may seem – for that which seems insignificant to the percipient is possibly very much so to the person associated with the information. The ability to focus upon a target; be such the image or name of an individual, or through the psychometric residue of an artefact etc.; then enables the tuning of the receptive state so as to perceive only that information relevant to the target. For active ESP, the focus upon a location, possibly identified through a map or simple directions, may then allow for the scrying of that location. For astral projection, the focus of the concentration upon a point external to the physical body is key as such affects the translocation of the consciousness to that point, thereby enabling the external projection of the self. The imagination of a perspective elsewhere in the room, as if seeing the self through another’s eyes, is a basic means of achieving such and is often termed the pointshift technique. A wide array of mechanisms exists for enabling astral projection (as per the discussion above in Section 4.2.4) and it is advisable that the individual should find that technique which works best for them.[150] In all application of active ESP, the imagination is the essential mechanism by which to exert the influence of the will upon that which is other than the self. The visualisation, within the mind’s eye, of energy fields and vortices are an effective means by which to

direct those elemental energies which comprise the causal plane. [151] The aim of any such application of active ESP may then vary from healing (such as with Reiki) to the manifestation of levitation. Equally viable as a technique is the visualisation of tendrils of energy which project forth from the self and facilitate the energy transformation from that of psychic to kinetic with the manifestation of psychokinetic phenomena. There are further factors which deserve consideration given their effect upon ESP. Firstly, a number of studies have shown that it is possible to enhance the effectiveness of active ESP through the collective focus of a group of individuals. This is the very mechanism which empowers group ritual and collective prayer and may also explain ‘home-field’ advantage in sports.[152] Secondly, the occult timings of magical rituals to align with specific phases of the lunar cycle reveal a link between the geomagnetic field and the efficacy of all ESP – with times of decreased intensity in the earth’s geomagnetic field, as arise during a full moon, providing the most beneficial timing as relates to all ESP phenomena.[153] Both factors then provide an explanation for certain phenomena, such as the increased efficacy of group work upon a task (e.g., a séance or ritual). The effect of the full moon in contributing to a decrease in the Earth’s geomagnetic field may have a two-fold effect upon percipients: firstly, that the change in electromagnetic field may induce a hallucinatory state and secondly, that the percipients may find their own abilities (both receptive sensitivity and active projection) enhanced through the easing of magnetic interference. In this manner, the effect of the full moon both explains the historic usage of the full moon for occult rituals and the notion of such aligning with a ‘lifting of the veil’. Where the geomagnetic field weakens, the reduced interreference may indeed constitute a lifting of the veil of Paraketh – allowing for both the enhancement of ESP and the increased perception of both CPA and APA, with paranormal activity evidently more notable at such a time. Indeed, this increased ability to perceive elements beyond the mundane may explain the

lore associating lycanthropy with the full moon – with shifts in the astral form of the individual able then perceivable by others.

4.5. Ley Lines The hypothesis of ley lines is one with which the investigator of paranormal phenomena is perhaps familiar. That such lines may influence phenomena, possibly even offering an explanation for such, is feasible. Whilst both the nature and existence of such ley lines is highly contentious, it is impossible to eliminate the potential influence of them – even if only on a comparable basis with that which superstition and folklore have upon social hysteria and pareidolia. There are two extant theories as to the existence and nature of ley lines. One of these forms, the original hypothesis with a basis in archaeology, has no direct relevance upon the field of paranormal investigation – although it is the more feasible the two theories. The second and later development of the hypothesis has a distinctive alteration in form – one that has a profound potential to offer an explanation for some of the phenomena with which this study has a concern. Whilst there is no irrefutable evidence to affirm the accuracy of either form of ley line, it is prudent to here offer a discussion of the concept, in both forms, in order to allow the consideration of the potential for such as part of the overall progression towards the aim of this study – the conquest of the paranormal. In his seminal work, The Old Straight Track,[154] Alfred Watkins noted a series of ancient ley lines that linked ancient sites and outlined his theory of ley lines. Whilst the definition of a ley line varies on account of its subjectivity, the alignment of ancient sites along a straight line is a common and perhaps significant indicator of what was once ancient, now lost, knowledge. The original theory of ley lines, first concretised by Watkins, was that the alignment of religious sites and megalithic monuments were

all due to their placement along historic roads. These roads, invariably straight, gave rise to the term ley lines, where a ‘ley’ denotes a clearing.[155] Watkins would later cease the use of the term in favour of ‘straight track’. In his theory, Watkins posits that roads came first, with sites being later located alongside them. We may liken such to the manner in which towns and industrial sites were built along the route of railways during the industrial revolution and how the commercial high street developed over a period of a century and a half. Watkins hypothesised that the trackways were formed as routes which covered large distances, often with the purpose of providing access to materials and supplies required by the people of Neolithic Britain. These routes were typically straight, with deviations only around impassable obstacles. The tracks gave due consideration as to the needs of travellers for shelter, passing by appropriate campsites and water sources. In order to ensure the traveller remained on the correct track, marker stones were placed at key points, or natural way-markers such as hills and trees were employed to guide the route. Over time, these stone markers evolved and may explain the siting of some of the standing stones which are extant today. The location of important sites, such as those for religious or secular government purposes, along these trackways thus followed as a practical means in which to make them easily accessible. The preference for good transport links was as prevalent in the past as it is today. As part of his theory, Watkins surmises that the symbolic usage of a rod or staff to denote power and authority may have evolved through its use in the planning of the ancient trackways. Watkins suggests that the depiction of the Long Man, holding two staffs, in Wilmington, Sussex, may reference the power of the wise man who guided the marking of such routes.[156] Through employing the staff as a sighting aid, in the same manner as a contemporary surveyor may do so, the staff may have become closely associated with the individuals holding the knowledge of how to plan such ley lines. Watkin’s further suggests that such is the root of the symbolism of

the staff which we find in many depictions of deities, Druid priests, Merlin, Moses, the bishops crosier, Masonic rods, and the ceremonial mace such as that found within the Houses of Parliament.[157] Watkins theory of ley lines serves to explain some alignment between megalithic monuments. It fails however to explain the correlation between various phenomena and these alignments. The alignment of various phenomena with these possible ley lines thus forces us to turn towards the more recent and occult concept of ley lines. The theory of ley lines underwent a divergence during its revival by the New Age movement, based upon some interest in energy lines by Arthur Lawton in 1939 and Dion Fortune in 1936. Ley lines became associated with energy lines during the 1970’s, when the lines became commonly perceived as unseen grids of energy that attracted ancient peoples and contributed to an array of phenomena. The revival of the concept found it incorporate aspects of UFO reports, with the suggestion being that the location of sacred sites, as well as those of UFO sightings, were aligned with energy lines within the surface of the earth. Megalithic monuments were found to be aligned and ley lines identified as spanning the planet, linking mystical sites from Stonehenge to the Great Pyramid and beyond. Such a network of ley lines was enabled through the development of a grid of lines, including both curved and straight, that deviates immensely from the work of Watkins. The occult notion of an energy grid within the Earth would thus mean that the road, or straight track, was formed along a natural progression between points of intense energy. These points of intensity were marked by sacred sites aligned along the ley line. Ultimately however, the theory is mere conjecture in comparison to the archaeological basis of Watkins work – yet such in no manner invalidates it. The ease at which ley lines can be identified when plotting ancient sites and natural features upon a map suggests that it may be possible to link an array of sites at will. It is only when, as evident below, these lines converge upon

a point of interest that we are then forced to take notice of the theories, both of Watkins and of occult energy lines. Whilst there is no empirical evidence to affirm the reality of these alignments, that such a correlation exists is highly suggestive that there is at least a centre of interest, either mundane or occult, within the vicinity. In terms of offering an explanation, then both the archaeological and esoteric notions of ley lines provide valid options. Watkins theory, of such lines being ancient trackways, is valid as it explains the location and concentration of a great deal of paranormal phenomena. The ley lines all link sites of trade, such as those on the coast and centres of government. The alignment of phenomena is thus likely to be resultant of the subsequent development of civilisation along these trackways. The idea that the ley lines are part of a grid of preternatural energy is however equally valid. As noted previously, it is possible for a field of electro-magnetic energy to interfere with the electrical activity of the human brain, thus altering the perception of external stimuli. Where altered states have historically arisen as a result of the unseen energy grid, it is feasible that such subjective experiences may then give rise to the hallucination of paranormal phenomena or induce religious revelation. Locations where such arose with some frequency may then have become cult sites – with such then being marked by stone circles and standing stones. The potential for such unseen electro-magnetic energy fields to either induce hallucinations or provide an energy source for the manifestation of genuine paranormal phenomena is then one which the investigator must give due consideration. Given the inability of numerous studies into the potential for such energy grids to acquire any empirical evidence for their existence however, then the investigator may effectively disregard any notion that any detection of a fluctuation in EMF is indicative of the presence and influence of such ley lines. Accordingly, the investigator is unlikely to obtain any evidence for such energy fields of any more validity than the mere suggestion of such offered by the plotting of nearby comparable phenomena and ancient sites upon a map. Until the development of a verifiable means to acquire empirical evidence for the existence

and influence of such ley lines, then the potential effects of such are to be consigned to a mere suggestive footnote to any investigation and hypothesis relating to the paranormal. Only where the original percipient of any phenomena evidences a profound awareness of the possible existence for ley lines at the location where the phenomena occur should the investigator then give additional consideration as to the effects of such ley lines. Where there is a such a belief in the effect that a ley line may have upon a location, either as a result of its energies (i.e., as part of an unseen energy matrix) or those of occult activities carried out at the location (i.e., where the location is deemed to be of such historical significance that it was sited along the ancient trackway), then there is the potential that such a subjective belief may thus inform any perception of phenomena in the same manner that social hysteria, paranoia, and superstitious fears can result in the misperception of events through forms of confirmation bias, pareidolia, and hallucination etc.

4.6. The Classification of CPA What follows is then a taxonomical classification system for CPA. The vertical arrangement of the chart is such that those phenomena at the top of the chart are those which are comparably low in the energy levels they have access to. As the phenomena descend towards the base of the chart, then the energy levels available for the manifestation of phenomena increase accordingly and any apparent phenomena are consequently more noticeable and possibly violent in nature. The horizontal arrangement of the CPA chart is such that nonconscious phenomena (e.g., residual energies) have a position towards the left-hand side, whilst those phenomena having a consciousness as their cause are positioned in a polarised station to the right-hand side. Between these polarisations are those phenomena which may or may not have a conscious awareness of

the percipient (e.g., quantum bleeds). Whilst there is some similarity between those phenomena which originate with a DCE and those which involve an IHD, the latter are subject to classification as APA within the terms of this study are thus subject to a separate discussion in the subsequent section below. The ideal use of this taxonomy is then in the provision of an aid to the investigator of any phenomena where there is reason to suspect a causal origin for such. The chart serves as a process guide to focus the investigation and aid in the classification of any phenomena.

Figure 22: Taxonomy for the Classification of CPA



Within this study, there is a differentiation between that which is causal and that which is acausal in nature. With mankind positioned as the intersection between the causal and acausal planes (i.e., matter and spirit), man is thus determined to be a spiritual entity which is intentionally incarnate within a manifest form. Consequently, those phenomena which arise from human activity are causal in nature as a result of the essential property of man’s incarnation. Any phenomena which arise as a result of quantum bleeds, such as distortions in perceived time etc., are also the product of the causal plane. Those phenomena which are causal in nature and are thus subject to the known laws of physics are those

which are subject to classification as Causal Paranormal Activity (CPA) within the terms of this work. Whilst many phenomena, such as hauntings and ESP, are commonly assigned classification as forms of CPA, there are instances where an acausal entity may be responsible for such phenomena. The typical classification of those instances considered to evidence the interference of God, angelos, diabolos, or the Devil, is as either miracles or infernal workings. It is such phenomena, where there is no causal explanation, that are those which are classifiable as Acausal Paranormal Activity (APA) within the terms of this study. With the sources for APA having either a divine or infernal association, it is somewhat easier to correctly presume if an entity is either benevolent or malevolent in its intentions towards the percipient. It is essential to remember however, that both angelos and diabolos are of such power and might that they are able to inspire fear in the bravest of beings and an angelic messenger is as able as any infernal being to cause death and destruction where such is the will of God.[158] The prudent course of action is to then treat any daimonic entity which is responsible for APA, regardless of if such is divine or infernal in association, as an entity whose power exceeds anything the percipient is able to imagine. It is advisable then for the investigator of any given phenomena where APA is a possible explanation for such to then proceed with the appropriate level of caution and respect.

5.1. Inhuman Daimons (IHDs) – Acausal Entities Throughout the world, there exist many notions of entities which reside within the spiritual, or acausal, plane. Typically, the mythological depiction of such entities is of either divine beings or as agents of the supreme deity – acting to influence events upon the causal plane and guiding mankind. As we specifically address those forms of the daimonic which are other than human (i.e., IHDs) and thus, those beings considered helpful to man (angelos etc.) and

those considered harmful (diabolos/devils), then it is worth noting here that all such daimons are alike in their essential nature. All forms of daimonic consciousness, be such either angelic or infernal in nature, are spiritual beings which share in the essence of God through their origin. As a result of God giving freewill unto such daimons, some elect to align themselves in union with, and allegiance unto God (i.e., the angelic). Others are allegiant unto the path of rebellious individuation (i.e., the infernal diabolic). Man’s conceptualisation of the light as the good of God and the dark shadow as the evil of the Devil (i.e., the absence of the divine light) is ultimately the product of man’s attempts to reason for what he perceives to be the wrongs of this world. It is essential to note however, that the Devil has an origin within God – with the Devil at one time being the most splendid and powerful of God’s angels and God being the creator of all. To deem the Devil to exist external to God, able to freely oppose and challenge, is then an erroneous blasphemy. It is essential to acknowledge that the darker aspects of our ontological reality share an origin with those we deem good – with all ultimately originating within God. As both the god of light and the dark are but the two faces (i.e., the luminous and the shadow resultant from the absence of light) of the One God,[159] then such moralistic attribution is merely the imposition of Plotinus’s scale of morality, as discussed above, upon the emanant soft-dualism inherent to the One.[160] It is necessary then to accept a softdualism, with both approaches comprising aspects of the One God, as found within the notion of the Yetserim (See Section 1.1.12 above). These are the pillars of the temple by which man comes to know God. The pillars are those found within the Sephirothic tree of the Qabalists – Otz Chiim. The co-dependence of light and dark, otherwise good and evil, is thus an intrinsic aspect of our ontology. The value of such is in the facilitation of us coming to know God – for we may only truly come to know God by the realisation of that which he is not. That all exist within the One and are thus a core component of the human relationship with God is thus present within the symbolism of the Sephiroth. As evident in both the links between

the Sephirothic pillars and the alteration in the allegiance of the IHDs as is detailed within the Bible,[161] it is possible for there to be a traversal between the polarised paths of light and dark, good and evil, or mercy and judgment. In the same manner that both the light (i.e., the good) and shadow (i.e., the absence of good – evil) ultimately share an origin within God, those entities which are subject to association with either good or evil also share both an essential nature (i.e., as a daimonic consciousness) and an origin within God. Accordingly, those actions that are within the capabilities of an angel are thus also within the remit of a diabolos. Whereas an angelos may inspire through inspiration (i.e., the whisper in the ear), the same act by a diabolos is one which may lead to classification of the phenomena as something akin to demonic possession. The intervention of an angelos to aid in a situation may also see a diabolos interfere to hinder such. The two approaches of the daimon are those of harsh judgement and mercy (notably the two outer pillars of Otz Chiim) – one seeks to punish and test, whilst the other seeks to assist with mercy and inform of the will of God. Within the Bible, these are the testing and mercy enacted upon Job in the contest between God and Satan[162] and is further evident in the variance between the approaches of both the Old Testament, where God is too some extent wrathful and vengeful, and the New Testament, where Jesus preaches a focus upon love for both God and fellow men. Regardless of their allegiance, to either the light or dark aspects within God, the conscious daimon has a defined essential nature. Whilst there is a suggestion that daimons have a desire to be amongst mankind,[163] at no point is there any evidence that it is intention of God for the purely daimonic to incarnate as human. It is this final cause for the daimons which then differentiates them from mankind – for man is intentionally incarnate and such is an intrinsic aspect of his essential nature. Whilst man is in effect a spiritual daimon which inhabits a physical body, the incarnation within a physical form is a unique aspect of the human experience and thus one for which there is no such intention for those purely spiritual

daimons. Accordingly, as per the previous definition, it is correct to refer to the spiritual, non-manifest daimons as Inhuman Daimons (IHDs) so as to differentiate between these spiritual intermediaries (i.e., the messengers of God) and the incarnate daimon which is man. Any attempt to incarnate by an IHD is thus in denial of its nature and an attempt to assume the privileged position of man as the intersection between planes – the means by which the One God experiences manifestation. Daimons, including IHDs and DCEs, are ever present. As mankind functions as the intersection between the causal and acausal planes, our planet also functions as the interface between the planes. The acausal plane is always there; it is ever present, in every moment, throughout the world. It remains however, forever beyond empirical detection. The acausal plane, and its daimonic, deific, and archetypal residents, exists between the angles of visible light, between the wavelengths of all energy and the manifest forms of such. It is the shadow glimpsed at the corner of the vision or the shift in light that has no explanation. It is the cause of those moments where a percipient feels an unease and suspects that they have seen something which is otherwise absent upon the shift of their focus to the apparent location. Such instances arise when the individual perceives information beyond that which the mundane senses are typically sensitive towards and the subjective subconscious filter, which typically disregards such phenomena, fails to obstruct conscious awareness of such stimuli. Given the variances in the sensitivity of sensory apparatus and the undeveloped subjective filter, certain animals and young children may thus perceive the acausal with ease – with such inherently offering an explanation as to why children and animals frequently appear to perceive something where adult humans otherwise fail to sense anything.

5.2. Discerning APA from CPA

The means by which to effectively determine whether phenomena are the result of either APA or CPA are largely subjective. Whilst a depth of investigation may allow for the attribution of a likely causality, it is often difficult to make such an assertion with any degree of certainty. For instance, an investigation into poltergeist activity may identify either a desperate attempt at communication by a disturbed and powerful entity, where such is possibly either DCE or IHD, or the presence of psychokinetic energies emanating from a juvenile. An investigation may only record empirical evidence for the phenomena, such as poltergeist activity, in addition to the subjective accounts of any percipients. However, there are no means by which it is possible to determine conclusively if such activity is the product of ESP, the attempted communication of a DCE, or the malevolent actions of an IHD. Where phenomena, such as poltergeist activity, are possibly either CPA or APA, then any investigation may only aspire to refine the likely classification of a given phenomenon through the elimination of ESP etc., so as to leave only the activity of a DCE or IHD as a possible cause. Once the investigation eliminates ESP as a potential cause (e.g., where there are manifestations of phenomena dateable empirically by objective equipment and in the total absence of all living persons), there remains a challenge in any further classification of the phenomena. Even when it is possible to eliminate both the mundane (e.g., vibrations and electro-magnetic fields) and the influence of the living (e.g., ESP), then the investigator finds themselves with the challenging determination as to if the phenomena is CPA (i.e., a DCE) or APA (i.e., an IHD). In such attempts at determining the nature of any incorporeal entity, there is a significant subjectivity and thus potential error in the discernment of a DCE from an IHD. This very issue is however in no manner unique to the field of paranormal investigation. As it is only possible to empirically measure that which is causal in nature, then it is impossible to objectively demonstrate the acausal nature of any entity at cause for a phenomenon – such is the limitation of the scientific method which poses the great obstacle to proving, or equally disproving, the reality of the deific. The obstacle which the

paranormal investigator finds themselves confronting is then that which any attempt of man to determine and prove the reality and nature of God finds to be an insurmountable task. In the same manner that it is only possible to know the personality and thoughts of another person as they present themselves to the percipient, it is only possible to attain an experience of the interaction with an incorporeal consciousness. Such experiences are however subjective and offer no objective insight as to if the entity is either a DCE or an IHD. Thus, the investigator must seek to refine and focus any interaction with an entity towards the goal of attaining sufficient experiential data, however subjective, to allow an approximate determination of the nature of the entity as either DCE or IHD. The intensity of phenomena may however offer a clue as to the potential activity of an IHD. Whilst DCEs are able to manifest minor levels of activity, only an IHD has the sufficient intensity of power to create such phenomena as significant fires, massive disruption, the levitation of large objects, materialisations, and dematerialisations. As noted above, instances of laboratory tests for psychokinesis have shown that there is a transference of force between any object in motion and the operant – with the weight of the operant increasing relative the weight of the object moved. It is therefore reasonable to posit a limitation upon an individual with regard to the mass they are able to effect kinetic movement of through ESP – with the limits of their macro-PK likely equal to their physical strength. Instances where sizable items, such as heavy furniture, seemingly levitate or those where it appears that young children exert a force and throw objects in a manner which adults struggle to replicate may then indicate the activity of an IHD. In order to discern APA from CPA, it is then necessary to consider the Infernal Strategy. Whilst the activity of the divine, either God or his angels, is just as common place as that of the infernal, the manifestations of such are most often in the form of subtle interventions (most often unnoticed by those involved), personal revelation, or in those phenomena classified as miracles. Before proceeding to a discussion of those instances of APA which arise from the activity of the infernal diabolos and the nature of miracles

which result from divine intervention, there is a need to firstly define APA and the causes of such.

5.3. The Classification of APA Where there is the identification of an instance of paranormal activity as APA, then there is a further need to then identify the nature and name of the entity or entities, involved. The nature for an acausal entity, an IHD, is classifiable through its allegiance, both in morality and purpose, to either the divine or the infernal. Thus, it is proper to term those entities which are allegiant unto the divine will of God as angelic (angelos), whilst those opposed to the will of God and allied with the Devil are likewise infernal demons (diabolos). Whilst both the angelos and the diabolos are of the same order of being (i.e., daimonic), it is this dichotomy of allegiances which allows for the discrimination between them. It is essential to affirm that all daimons are of one essential nature. Thus, both an angelos and a diabolos have the same capabilities, strengths, powers, and knowledge – sharing the essential properties of a lesser daimon. The following taxonomy displays this distinction. Here, the causal or acausal nature denotes the true domain. Mankind is positioned as the intersection between the causal and the acausal – the kingdoms of animalia or daimonia respectively. The diagram below also depicts the separation between those of the taxonomical kingdom of daimonia into those allegiants unto God (angelos) and those who rebel against God and follow the leadership of the Devil (diabolos):

Figure 23: A Taxonomical Hierarchy of the Daimonic

Only through the discernment of an entity’s political and moral allegiance is it then possible to discriminate between angelos and diabolos. Although the limitations imposed upon the activities of the diabolos by God may indicate its allegiance, it is important to recall that the Devil and the Fallen were once amongst the most splendid and powerful of the Heavenly host – with shifts in allegiance as likely amongst IHDs as they are in mankind. It is necessary then to proceed with caution in any interaction with such a powerful being as it is possible that what was formerly amongst the angelos is now allegiant unto the diabolos.

5.3.1. As Concerns IHDs With the above taxonomy in mind, it then follows that an index of the daimonic is beneficial when engaged in the identification of an entity responsible for APA. Whilst some sensitives may perceive the form of an entity, such a subjective impression is inherently liable to distortion – either through the fallibility of the senses of the percipient or as the result of any deception that the entity may undertake. The more basic, and thus reliable, mechanism by which to identify the specific entity is to utilise any dialogue to enquire about its name. Whilst the angelos are inclined towards answering such queries truthfully, a diabolos will be reluctant to reveal its true name as to do so would then place it under the power of the individual who can

then name and identify the entity in a plea to God for assistance in overcoming it. Further questions as to the name, rank, and allegiances (the identity of that Infernal Prince the diabolos serves within the hierarchy of Hell) of the diabolos will allow for the exorcist[164] to discern the true identity of the daimon. The language in which to converse with the daimonic is the subject of some debate. Some texts offer that Hebrew is the language of God and thus the angelos and diabolos and some, such as Gustav Davidson,[165] assert that Hebrew is the only viable language. Other languages, including Aramaic and Arabic have also been posited as options for conversing with the daimonic. Aside from these, there is another option, one which is said to be the original source for Hebrew: the Enochian language of the angels as recorded by John Dee in the sixteenth century. In the course of his dialogues, through the medium Edward Kelley, Dee aspired unto the knowledge held within the true Book of Enoch,[166] thus his desire to know the original true language of the daimonic in order to allow him to read such a text. Whilst the scholarly debate as to the origin of Dee’s Enochian is divisive,[167] that the language operates as an effective means of engaging with the daimonic is credible. A wide number of individuals and groups[168] have made use of Dee’s Enochian to converse with the daimonic, both the angelos and the diabolos, and thus it has some applicability for those acting as exorcist and engaging in discourse with the daimonic. Given the uncertainty as to the correct language in which to converse with the daimonic, it is thus fair and reasonable to assume that such an entity has the ability to converse in any human language. An ability to converse in any other language, especially Hebrew, is however a means by which the exorcist may both dismiss the potential for fraudulent or pseudo glossolalia, likely occurring where the individual evidences a strong egotistical urge for possession, and to engage in a display of respect for the divine by utilising a language that is at least an approximation of the original language of God. Where the exorcist is conversant in Dee’s Enochian, then such further has the potential to eliminate the

potential for the fraudulent portrayal of glossolalia and possession. Regardless of the nature and origin for Dee’s Enochian, as either genuine or a tremendous fabrication for an otherwise uncertain purpose, we may agree with the assessment of Geoffrey James that Dee’s Enochian contains characteristics which defy the attempts of linguists to explain and are seemingly of intended for non-verbal communication – telepathy – and that the overall complexity of the language is such that it is reasonable to expect it to be the true daimonic language or that any other claimant to be such must be equally convincing.[169] What follows is an overview of some specifics associated with the angelos, the diabolos, and the ambiguous daimons. For details on the natures, allegiances, and appearances of these entities, then further study is advisable.[170]

5.3.2. Angelos The meaning of the term ‘angel’ and the use of angelos herein the subject of discussion in Section 1.1.12 above and thus there is no need of restating such here. The term, as denotes a messenger of God, has many applications within Abrahamic theology. Accordingly, an angelos may be the simple messenger who delivers God’s revelation unto man. Elsewhere, they are the agents of God’s will – delivering intervention, protection,[171] and destruction[172] where God so wills it.[173] The notion of the angelos as God’s messengers is given further depth by the Talmudic teaching that each word spoken by God creates an angel.[174] As words are the manifestation of thought into a communicable form – a means of conveying thought from one being to another – then a word is an effective messenger. The notion that an angel is a spiritual form of God’s Word is given further affirmation through consideration of the power which is attributable unto such: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). With the spoken word

emanating forth through the expulsion of the breath (Ruach), given form by the conscious shaping of the tongue and mouth, the power of the Word then also relates to the creative power of God embodied by the breath that carries forth the Holy Spirit (Ruach HaKodesh) in creating all that is.[175] There is however a differentiation between those angelos that are the embodiment of the Word of God, being temporary agents of divine will, and those which are permanent. The means of discerning those permanent angelos is simply through the attribution of a name unto such – with temporary angelos having no name. Thus, the likes of Michael, Gabriel, Raphael, and Uriel etc., are amongst the permanent angelic beings and are individuated forms.[176] As divine spiritual entities, there is as such no defined form for an angelos. There are however, the many correlating accounts of those who have perceived, either with the eye or the mind, the form of the angelic. From these accounts, it is possible to discern that angelos have the ability to take any form they so choose and in doing so, they appear as the most resplendent perfection of any such form. The selection of the symbolic forms in which the angelos appear as perceptible unto man is done so as to ensure the correct response to the presence of the divine messenger – be such fear, reverence, or otherwise. The most common descriptions suggest that the angelos appear as radiant beings, bathed in the pure light of the divine, standing several feet tall and have an appearance that is perfectly proportioned whilst being both beautiful and terrifying in nature. Whilst the angelos are often considered to be male, as spiritual beings of perfection, they are truly androgynous and thus lack any definitive gender. Despite this androgynous nature, the angelos are able to assume either male or female forms when there is a requirement for them to do so – as is evident in the descent of the Watchers unto the Earth so that they could breed with the daughters of man.[177] It is also essential to state that some perceptions of the angelos are purely psychical – where the angelos manipulates the

mind of the percipient so as to appear purely within the mind’s eye or to be heard only as the inner voice. The Bible informs us that some, although not all, angelos have wings, with the cherubim[178] and seraphim[179] amongst those which possess this feature. However, some theologians, such as Tertullian, have asserted the contrary position – arguing that all angelos do have wings. Further, the common depiction of all angelos as winged is likely informed by an element of medieval and Renaissance artistic symbolism – with wings denoting the function of the angelos as a messenger of God in the many portrayals of the angelos by artists of the period.[180] Given the spiritual nature of such beings, we must apply caution in any notion of the form of the angelos and assume that they have the ability to assume any form as they please – including the ability to form and conceal their wings where required.

5.3.3. Diabolos Whilst the chief infernal spirits, such as the Devil (otherwise referenced as Satan or Lucifer), are inherently are of the kingdom of daimonia, their descent, or fall, has denatured them. Accordingly, they are no longer able to assume the resplendent and perfect form as taken by the angelos. However, it is clear from the varied forms accorded unto accounts of the Devil (appearing as a black man, black dog, black cat, goat, handsome youth, young boy etc.[181]) that the former angelos, now diabolos, retain the ability to assume a number of forms. The corruption of their morality and nature now sees them assume an incorporeal form which is the bastardisation of numerous forms otherwise found within the causal kingdom of animalia. The denaturing of the daimonic diabolos is thus accountable for the perception of diabolos as having repulsive forms that incorporate aspects, often mutations, of animal and human forms – even to the extent that some have multiple heads of varied beasts. Like the angelos, the diabolos are able to manipulate the

form in which they appear, and it is typical to find descriptions of a diabolos in both a monstrous and more acceptable human form within the grimoiric texts. Also echoing the means by which the angelos appear unto man, the diabolos is perceivable as both a manifest entity (i.e., as per the many accounts given during the witch-trials of the Early Modern Period where the Devil and his companions appear as youths and dogs etc.) and as psychically perceptible form (i.e., within the mind of the magician as enabled through occult ritual and the use of a medium or scrying device). As daimonic beings, the diabolos also retain the use of the language of the divine – be that Hebrew, Enochian, or otherwise as per the discussion above. Despite the frequent assertion that Latin is the most powerful language in which converse with and exorcise a diabolos, such simply offers another form of eliminating the fraudulent portrayal of glossolalia and possession. Otherwise, the utilisation of Latin for conversation with a diabolos aligns the exorcist with the Church and it is through the Apostolic authority inherent with such that may then afford the use of Latin any preference over another language. As with the hierarchy of the angelos, there is a hierarchy of the infernal. Accordingly, of a lesser ranking[182] than those diabolos which had a former role as angelos (i.e., those diabolos which have names such as Agares, Amon, Vassago, and Paimon etc.), there exist lesser entities which have never possessed any angelic nature. Much as the Nephilim[183] resulted from the breeding of the Watchers with the daughters of men, there exist those entities which are often allegiant unto the Devil yet are purely causal in nature. Such entities are those nature spirits associated with the elements of water (i.e., mermaids or nymphs), air (i.e., fairies or sylphs), earth (i.e., goblins or gnomes), and fire (i.e., salamanders). Like the Nephilim, these too are possibly the offspring of the Watchers or Fallen Angels – although such a theologically contestable point is beyond the scope of this study. Whilst all such nature spirits, like animals, have the ability to align themselves with either God or Devil, those of air and fire have a

tendency towards allegiance unto God, whilst those spirits of earth and water are of a more inherently mischievous nature and are thus more commonly allied with witches and the Devil. The reason for such associations is that fire is energy and light, therefore it reflects the glory of God; whilst air is the fuel of life and the medium through which we move – thus being similar to spirit and therefore associated with the divine breath (Ruach HaKodesh) which comprises the Word of God. Conversely, water is a condensing medium, cooling the air into a more solidified state and as such, it works to attract energy towards the manifest realm rather than release it towards spirit. Such is evident in tales of malicious mermaids which attack sailors and water nymphs, such as the Scandinavian nökk, which lure people to drown in bodies of water.[184] Earth spirits, are generally associated with nature, yet many cultures also consider them to have malefic potential. Fairies have historical associations with vampiric actions; boggarts and trolls are known to demand sacrifices; and both pixies and pucks have a reputation for mischief.

Figure 24: the Dichotomy of Daimonic Allegiances

As a spiritual entity, originally angelic in nature, the diabolos are however subject unto limitations, imposed by God, upon their actions. Whilst the nature of the angelos is to function as messengers between God and mankind, the diabolos engage in the

intentional deception and corruption of man, portraying themselves as angelos and revealing false doctrine and information. In their allegiance with the Devil, the diabolos also thus fulfil the Devil’s earlier function as the tempter of man. As Satan (i.e., the Devil) tested Job, then the infernal host engage in the daily temptation of man into sin in an effort to corrupt the souls of many. The ultimate corruption of mankind takes the form of possession, as is the subject of further discussion below. It is in the application of the infernal strategy that the diabolos engage in the oppression of the afflicted person, inflicting both psychological and physical torments upon them, in an effort to have the individual allow diabolical possession. The stage of oppression may then witness the inversion of those miraculous occurrences which manifest as a result of either God or his angelos, with the diabolos creating all manner of phenomena in their attack.

5.3.4. Daimons of Ambiguous Allegiance or Morality Additionally, there are those daimons that are amoral in that they are neither good nor evil or may alter their behaviour as relative to individuals and circumstances. Such beings are present throughout the world, regardless of theology. The aerial spirits of the Art Theurgia Goetia of King Solomon are one form of such entities and, in accordance with the text from which are derived, they are both good and evil in nature consequently they are under the governance of both the angelos and the diabolos.[185] Other entities, such as elementals like sylphs and gnomes etc., are also liable to shift their moral position and subsequent behaviour. Thus, an elemental may enact maleficia at times, whilst at others proving themselves to be benevolent – a shifting morality that poses risks which the investigator must be aware of where there is the potential to encounter such entities.

5.3.5. Miracles – the Intervention of the Divine A miracle is a manifest phenomenon for which the cause is beyond explanation through the known natural laws of the objective universe. A miracle serves the purpose of both enacting God’s will upon Earth and veiling his power and splendour, as a form of shekinah, so that man is able to perceive and comprehend it. Where there is the elimination of both mundane and preternatural causality as an explanation for a given phenomenon, the only viable explanation for such is thus the intervention of that which is beyond the causal plane – the acausal, i.e., that which is otherwise rightly known as spirit (including the daimonic and the supreme daimon that is deific). Although many have attempted to formulate a definition for the miraculous, the nature of miracles remains divisive. David Hume postulated that a miracle was a phenomenon which was in violation of natural law.[186] Such a position assumes that the universe is the mere result of billions of random interactions. Taken to the extreme, this reliance upon mere causality consequently leaves no possibility for rational thought, no consciousness, no soul, no free will, and no sovereignty of life – for all within the causal universe would thus be the result of a mere interaction of energy and particulate matter. However, quantum physics has already revealed the need for the existence of an external conscious observer in order for the causal universe to exist. That such an acausal consciousness is then a prerequisite for the manifestation of the causal plane affirms that natural law extends beyond the causal plane which is subject of the objective explorations of science and the scope of such enquiries that human experience then imposes restraints upon. The natural laws of Hume are then within the remit of God. If God elects to manifest a result, regardless of how improbable it is, then God acts within the very natural laws which he defines. Whilst instances of genuine miracles are rarely discerned, the mechanism by which such may arise is highly suggestive of their

origin. Where no known natural chain of causation is evident, then any given phenomena may possibly indicate an acausal influence. As noted in the earlier assessment of quantum physics, there is then a requirement for the existence of the acausal consciousness in order to collapse the potential for the manifest to come into being. Accordingly, the acausal consciousness has the ability to influence, as the observer or architect, the interactions between the primal elements (energy and matter) and collapse the potential outcome (as present within the chaos field) for any given instance into being. It is by this same measure that the acausal is able to cause those phenomena termed miracles. The mechanism through which the acausal consciousness is able to collapse potential into manifest reality is best envisioned in the context of an examples of the miraculous. One of the phenomena likely to provide the substance for claims of a miracle is that of a statue weeping. Whilst it is possible to attribute the apparent tears to an accumulation of moisture around the facial features of the statue or the product of a capillary action internal to the porcelain which draws in moisture and channels it towards the eyes, instances where the statue appears to weep tears of blood are less readily explicable. Although it is easy to produce such a phenomenon, by the siting of the statue, complete with a capillary system, in a bath of a suitable fluid so as to enable the portrayal of bloody-tears, any instance where the investigation reveals no such mechanism to be present then has need to offer an alternative explanation. Should the statue be free from all external influence, then any investigation must assess the design of the statue. We must then consider the possibility that the statue absorbs and condenses moisture from the air and then combines such with a red pigment that is possibly present within either the paint, glaze, or the porcelain itself. Where such possibilities exist, then the phenomenon is most likely an otherwise unseen natural process and therefore other than a miracle. Should it be determined that there exists no possibility for any process to provide the correct combination of moisture and red pigmentation, then the consideration of the investigation duly turns to the potential for a miracle.

As implied above however, the acausal typically requires the potentiality for such before it is able to influence the collapse of that potential into manifestation. The angelic host, where acting as the agents of God, are subject unto limitations in the manifestation of those miracles for which the potential exists – even if such is extremely unlikely. Only God, as the Creator, is able to manifest being from nothing and is able to create the potential for the result he desires. To illustrate the manner in which potential is a prerequisite of those miracles which result from the intervention of an angelos, we will return to the prior example of miracles associated with religious statues. Where an instance of a statue which cries blood is concerned, then there is a need for those elements which create the potential for the miracle to be extant. The investigator of the potential miracle must then give consideration as to what those elements are. Naturally, the existence of the statue is a prerequisite. The greater concern is then the production of what appears to be blood. The red appearance of blood is the product of the interaction between oxygen and iron within the haems which comprise the haemoglobin proteins. This same process is what causes the red colouration of rust. The presence of iron, either within the statue or in the near vicinity, is then a possible factor in the phenomenon. The potential for atomised iron the be present in the atmosphere is one which may then see the combination of the iron with moisture and oxygen to form an airborne rust. This rust may then cool in the air surrounding the statue, possibly as a result air currents and the cool porcelain surface, before finally condensing upon the features of the statue. The result of such a process is that it may result in the manifestation of something which is very similar to blood, even to the extent that it has the appropriate metallic signature to its aroma and taste. As unlikely as this hypothesis may seem as an explanation for a theoretical eventuality, it is however possible and thus has the potential for an acausal entity (IHD) to manifest such. It is possible however, that such may also arise naturally, through a freakish and unlikely combination of chance occurrences. Whilst such is

generally the reliance upon ridiculous levels of chance that is utilised by materialist atheists in the explanation for the miraculous existence of the universe and humanity, it serves to affirm the need for supernatural interference in order for such a phenomenon to arise in defiance of the odds against such. Where the elements for a given phenomenon, such as the production of tears made of blood from a statue, are present in a given instance, then the acausal consciousness may intervene to collapse that potentiality for the phenomenon and bring such into being. The process is akin to acquiring, positioning, or creating (as only God is able to do so) those ingredients you require prior to the construction of something greater – such as in cooking or construction. The presence of those elements which allow for the manifestation of a miracle are thus essential in order to allow for the collapse of the potential into being. That there is the potential for the miraculous to occur thus places the miracle within natural law. As natural law is within the remit of God, and therefore subject to the influence of the supernatural, the interference of the acausal to influence the causal plane so as to manifest a given phenomenon, regardless of how improbable the manifestation may be, is thus permissible within natural law. A miracle is most often something which is most often possible, yet implausibly irregular in occurrence – with only God in possession of the ability to create something from nothing (creating the elements which form the potential before then crafting the universe). Divine intervention provides that element which is often beyond the ability of materialist science to explain – it is the secret ingredient, that agent X, which allows the miraculous to occur. That scientists are unable to wholly explain how a miracle occurred is merely reflective upon their limited scope and the constraints of mans present level of knowledge. Despite beliefs to the contrary, science is far from in a position to claim complete and total ontological knowledge and much of what the plebeian mass holds to be true remains mere unproven hypothesis. The reluctance of scientists to ascribe God as the cause for the existence of any aspect of causal manifestation is merely the result of the limited scope through which they empirically

measure only a portion of the causal plane; as science has no means to test the acausal, it is therefore reluctant to acknowledge it.

5.3.6. Ansir’s Test for the Discernment of Miracles

Figure 25: Ansir's Test to Discern Miracles

5.3.7. APA and the Infernal Strategy In opposition to the divine, the goal of the infernal daimons, the diabolos, is to corrupt mankind and prove God wrong in his opinion and valuation of man. Additionally, as is evident in the Enochian tale of the Watchers, there is a desire of the diabolos to experience the world of man – as the intersection of the causal and acausal, matter and spirit. It is with this desire in mind that the diabolos pursue their three-part strategy. Each stage represents a tactical victory for the infernal, as each tests the nature of mankind and attacks those beloved by God. The ultimate goal, the grand strategy, of the diabolos is however to attain complete control over the demoniac so as to facilitate the complete experience of the causal plane of

existence and corrupt the victim’s soul. The strategic flow of the diabolos is thus:

5.3.8. Obsession Obsession occurs when an individual finds themselves to be attractive unto a diabolos. It is the subsequent fixation of the diabolos upon the individual which is thus known as obsession. The reasons for such an attraction of the diabolos to an individual may result from any combination of many elements: potency of energy inherent to the individual (i.e., due to emotional or hormonal charge), depression, openness to the infernal (i.e., the desire for contact with a daimon), psychological trauma, piousness, or even an unconscious ability for mediumship. Infestation differs from obsession in that it lacks any focus upon a specific individual and instead has a focus upon a specific location. One or more diabolos may then frequent a property or location, manifesting such phenomena as to portray poltergeist activity. The intent for such an infestation may ultimately be to attract those who are interested in experiencing paranormal phenomena and are possibly susceptible to the grand strategy as a result of their desire. The infestation of a property or location thus represents a form of hunting party, with the intent of luring or discovering potential prey – targeting such an individual for the oppression which results. Obsession is then purely the process wherein the diabolos engages in the identification of and fixation upon a specific target –

the victim of the infernal activity which follows afterwards. Typically, the target of such an infernal obsession may find themselves to be the only individual who perceives phenomena: they may hear sounds or see shadows which others are unaware of.

5.3.9. Bait for the Infernal: Dabbling with the Occult Regardless of the form enacted, the practise of occult magic has an inherent potential to expose the practitioner to IHDs – both angelos and diabolos. Even those forms of magical ritual that contain no evocation or invocation of IHDs inherently promote the practitioner as one who has a desire to engage with the supernatural and may have some form of ESP – even if such is latent. Accordingly, the practise of any form of magic is then an effective advertisement of the individual as a potential subject for the attention of a diabolos. Amidst a plethora of misunderstanding as to the true nature of magic, it is prudent then to here provide sufficient detail as to inform the paranormal investigator and correct any erroneous notions that a practitioner of magics may hold. At its core, magic is the enactment of a ritual designed to bring a desired result into being. A magical ritual may then bear some resemblance to the induction of hypnotic trance in combination with elements of religious ritual. The dangers of magical practises are however two-fold. Firstly, the practitioner is all too easily exposed to powers and entities for which they may be unprepared. The ease at which an individual is able to conjure an entity without any intention to do so, such as through the use of a Ouija board, is akin to allowing an untrained youth to amuse themselves within the control room for a nuclear missile facility. Secondly, the use of magical arts to attain the desires of an individual (for the gain of wealth, power, health etc.) most often constitute an attempt to subvert the will of God. Such an attempt to defy God then positions the practitioner as a heretic who questions both the divine will and the guidance that man is to avoid such occult arts. Heretics, placing themselves

outside of God’s protection, align themselves with the aims of the diabolos and thus further enhance their attractiveness to such beings. Only those workings which see the practitioner act as a conduit for the will and power of God (e.g., the thaumaturgy of Moses) are then acceptable forms of magic. The polarisation of magic into concepts of high and low, black and white, is an attempt to classify the art in terms which enable a comprehension of it. The dualistic classification of magic into white and black denotes a simplistic gloss of morality upon the mechanisms of magic. The typical attribution is that white magic is good and permissible, whilst black magic is held to be heretical with a focus upon the benefit to the operant – often at the detriment of others. It is thus common to view white magic as ‘good’, whilst the perception of black magic, much like the depictions of enemy knights who act out of self-interest rather than chivalry in mythic tales, is of ‘evil’. Further associations of the practise of black magic are denotable through the etymology. Black magic, as a term, seemingly originates as a corruption of the term ‘necromancy’ (Latin necromantia) to its Medieval form of nigromantia, both of which actually refer to the act of divination aided by the deceased and the terms has its root in the Greek nekromanteia. The practise of such necromancy thus has a two-fold association between such magic and the symbolism inherent to the colour black: the possible gloss of the Greek nigros (death) into the Latin niger (black) and the association of black with the colouration of the deceased due to the lividity if blood as it pools within a corpse. The further association of both death and the colour black with the Devil thus serves to attribute an evil morality upon those arts considered as comprising black magic.[187] The twentieth century witnessed the refinement of the discrimination between the polarised forms of magic. This change saw the prevalent tendency amongst occult circles refer to white magic as being that which benefits others. We find such a notion at the root of the fabled ‘three-fold return’ law held in some esteem within neo-pagan circles and contemporary occult systems based

upon the Judeo-Christian paradigm. The notion of this ‘law’, is that whatever the practitioner does through magic, then returns upon them three-fold. Naturally, the intention of such a law is to dissuade the operant from the enactment of maleficia upon others, a sentiment echoed in the maxim ‘harm none’ that finds common usage within neo-pagan groups that appear somewhat desperate in their efforts to distance themselves from any moral ambiguity. Conversely, black magic continues to define that magic which serves to benefit the individual who enacts it, thus it is inherently, and admittedly, selfish in nature. The individuals who thus employ black magic, including psychological manipulation, are those who pursue the development of their own self-interests, as opposed to any benevolent intention towards their fellow men. Those who practice black magic are inclined to acknowledge the pursuit of their own selfinterest and thrive in the acceptance of such, contrary to social ethics. It is the embrace of such an antinomian aspect to magic that may truly define a witch and is indicative, in modern western occult systems, of adherents of the left-hand path. A vertical classification of magic, in addition to the horizontal leftright dichotomy, is present in the variance between high and low magic. Low magic comprises the use of spells, charms, sigils, herbs, and crystals. As such, it is the use of energies external to the self and is a basic sorcery that employs only the use of preternatural energies and natural laws as a means by which to achieve an end. With exception for the use of spells and sigils, the employment of the energies contained within herbs and crystals is none other than a primitive form of medicine known as leechdom, although the inclusion of astrological influences within the definition of the art by the likes of Summers is debatable,[188] although such would have been acceptable for inclusion within the field of natural magic[189] as understood in the seventeenth century. We find elements of low-magic in the recitation of charms and prayers, whilst as the older arts of practical alchemy and low-magic evolved into modern chemistry and pharmacy. The use of natural agents, in combination, to produce either medicinal or poisonous

compounds is the very work undertaken by our contemporary pharmaceutical industry, yet it was formerly the domain of the healer and wise-person. The low-magic of the sorcerer engaged in practical alchemy would thus evolve through the period of scientific enlightenment to become chemistry. Low magic is then at its core – folk magic. Like all magical arts, there is no implied morality to such. The direction of its use may be either towards beneficial gain or the destruction of another – veneficium.[190] As such, where the art has benevolent applications, it is equally applicable as maleficium – as cautioned by the likes of William Perkins.[191] Thus, the practitioner of magic, for any reason, historically found themselves in breach of witchcraft laws as defined in the seventeenth century. Low magic is of the form which James I, in his Daemonologie and later influence over the Witchcraft Act of 1604, associated with the arts of sorcery and witchcraft. Further differentiating between low and high magics and denoting an elitism to the scholarly pursuit of the latter, James I held that low-magic was the practise of the ill-educated and easily deceived. High magic is the magical artform which employs the use of energies inherent to the magician (magorum as opposed to malefici[192]) and is reliant upon a comprehension of the sciences, Neoplatonic philosophy, and theology. As an art, high magic includes ritual magic and theurgical alchemy and, as with all magic, is free of any morality. The use of various texts, numerology, mathematical calculations, and learned arts requires a certain degree of education in the practioner. High magic is then closer to science, philosophy, and religion, than it is the arts of sorcery and folk magic which comprise low magic. The need for such an education is at the root of the assertion by James I that such high magics are the arts of the magician and the necromancer and are thus separate from the low-arts of the witches.[193] The magical operative who is an adherent to the right-hand path and its theological systems (the Abrahamic faiths etc.), will employ high magic to pursue union with their god-head or higher self. The ultimate aim of such, is the integration of the self with deity. The

antithesis of such an aim, and a feature of the left-hand path, is Greater Black Magic,[194] which again has a focus upon what is essentially a theurgical alchemy to refine and develop the self. The variance however, is in the aim of Greater Black Magic to maintain the individuated consciousness as a deified form of the self, as opposed to the assimilation of the self into that which is ‘other’. Such a preservation of the self, against the union with God, is the mark of the left-hand path and is verily the very course of pride and envy taken by Lucifer.

The ultimate classification of magical forms then is as follows: White Magic Black Magic (for (for others) the self) Ceremonial Ceremonial magic, Goetic magic, Goetic High magic, Qabalah, magic, Qabalah, Magic Spiritual Spiritual alchemy. Alchemy. Herbs, Charms, Psychological Philtres, manipulation, Low Alternative Mentalism, Magic medicines, Divination.[195] Prayer. Figure 26: Classification of Magical Operations

In terms of the mechanics through which all magical operation occurs, there are three such forms: projection, theurgy, and thaumaturgy. Those magical rites which project the will of the magician or witch onto something other than themselves are of the form termed ‘projection’. Projection magic is the means by which the will of the individual is externalised in an attempt to manifest a desired change in the being of something other. Examples of projection magic include the utterance of curses and wishes, with the potential for such to take on far more complicated forms that may, or may not, increase the efficacy of such. The means by which we may deem the directed application of such a projection to constitute either white or black magic are readily intelligible and require no further exposition here as the concepts are already the subject of sufficient detail above. Such projections invariably constitute low magics as they are expressions of the will through a medium – be that the utterance of prayer or curse, or the reliance upon intermediaries such as herbs and sigils as a means to communicate the will. Theurgy is the internalised process by which the magician seeks the refinement of their own soul and the ultimate union with God. Although the typical consideration of theurgy is as based upon the Neoplatonic philosophy of Iamblichus, it is also present within spiritual alchemy and the works of Qabalists. Whilst the majority of such theurgical workings have an intention towards the comprehension of and union with God, there are extant forms of theurgy which are heretically dualist in nature. Thus, it is possible that a heretic may pervert the art of theurgy and seek to further their opposition to God and seek union with the Devil. It is essential here to state that theurgy, despite its focus upon the development of the spiritual self, may also see the practioner seek the aid of external spiritual entities – either angelos or diabolos. Thaumaturgy is the mechanism by which the divine will of God works through the individual – as in the magical workings of Moses against the magicians of the Pharaoh. Any instance where an entity other than God works through the magician is however a form of pseudo-thaumaturgy. Such instances are possibly: the result of

psychokinesis in conjunction with a delusional state within the magician’s mind, the deceit of the magician into the belief that an entity is God whilst it is truly other, or they may result from an intentional heresy which sees the magician engage in a pact with the Devil. False claims of thaumaturgy such as these are heretical in nature, even if the magician engages in such as the result of diabolical deception or the erroneous belief in pagan deities. Some theologians posit the ill-advised notion that all magic depends upon the Devil and is thus evil.[196] That the Devil enables all magic is an erroneous position that would thus determine the Devil to be the enabler of the actions of Moses. The theological debate as to the origins of magic thus frequently assign the powers of Moses to be through the agency of God, whilst the works of the Pharaoh’s magicians, who duplicated the works of Moses, are explained by the likes of St Augustine as the result of their allegiances with daimons.[197] The consequence of such an erroneous assertion as to the nature and agency of all magics as the works of the Devil, is that those holding such a view are in no position to enable them to correctly discern as to the source of any instances of magic. The fallibility of human judgment could easily have assigned an erroneous charge of witchcraft to the magical activities of Moses. The judgement that all magical workings since the time of the apostles are the work of the Devil may also undermine the attribution of miracles to Saints – hence the requirement of the Bishop of Rome, possibly reliant upon Papal infallibility, to make the final judgment on claims of the miraculous. Ultimately, given the inability of man to determine and empirically prove the nature of CPA and APA, then he is in no position from which to assert a definitive and infallible judgment upon the nature and reality of any magical act. The investigator of any paranormal activity where there is a suspicion that magic has an involvement (e.g., the presence of occult paraphernalia or the subjective accounts of witnesses) should then refrain from the assumption as to the mechanism (i.e., high or low magic), the morality (i.e., right- or left-hand path; benevolent or selfish), and any divine or infernal

agency behind such magical workings. To assume such is to attribute a nature to any phenomena which may erroneously bias the investigation and may contribute to a pre-conception of fear that may in turn cause pareidolia and the misinterpretation of data.[198] In reflection upon the three mechanical forms of magic identified above, it is possible to conclude that all low magic takes the form of projection and that in turn, all projection magic is low magic. As such, many such magical workings, with the exception of prayer, are heretical and rightly considered black magic as they seek to impose the will of the individual upon the world – without respect to the greater wisdom and will of God. Such a projection of the individual will is then a rebellion against God and such an action is thus akin to that of Lucifer. The other mechanical forms of magical working are subject to error, yet where their goal is true (i.e., that the aim of theurgy is to make the soul worthy of union with God or that the magician opens themselves up in service as a channel for thaumaturgical work of God), then these mechanical forms of magic are both high and true workings in accordance with the will of God. Thus, all true high magic is the striving of man towards God and the agreement to undertake God’s work. Such work is inherently good in nature and never evil. Only those individuals who corrupt and pervert such methods; aiming for allegiance with the Devil, invoking the possession of the self by a diabolos to then allow such an entity to engage in maleficia, or pursue self-deification; are guilty of heresy and black magic. These corrupted forms of theurgy and thaumaturgy are however false in their nature and so it is improper to call them such. It is more appropriate to refer to such corrupt forms as pseudo-theurgy and pseudo-thaumaturgy. All instances of pseudo-theurgy and pseudo-thaumaturgy comprise black magic and, as offensive to God, are heretical in nature. The practise of occult arts is then a certain means by which the individual advertises their openness to the acausal and thus ultimately exposes themselves to the risk of possession by a diabolos. Only those who seek (i.e., conjurors) or agree to (i.e.,

witches) a covenant with the Devil then place themselves in a position of risk.[199] In agreeing to such a covenant, the individual places themselves external to the protection of God through their agreement to enter the service of the Adversary, the Satan – the Devil. Regardless of if the offer of any such covenant is simply as a means by which to test the loyalty of the individual, in a manner reminiscent of the testing of Job, the individual who accepts such immediately distances themselves from God and removes themselves from his care. The result of this removal is that the individual is then subject to the will of the Devil and his infernal host. Where the Devil asks the witch to conduct malefic acts, they are bound to do so, and God is likely reluctant to intervene on their behalf. In other instances, the individual may find themselves identified as the ideal physical host for an IHD, thereby commencing the process of possession in an advancement of the infernal strategy. Even the practise of occult arts, such as Iamblichan theurgy, Qabalistic and Hermetic alchemy, meditation etc., present dangers. For those who undertake such arts, even with the intent of communion with the angelic host or God, do so at risk. Accordingly, only those individuals who are adept at such practises should undertake such. The neophyte should never engage in the practise of such arts without the guidance of one who has mastered the techniques and philosophies and is thus able to provide tutelage. Whilst some occult arts, such as astral projection, may seem relatively safe, they involve processes which may leave the neophyte exposed to interactions with entities for which they are ill-prepared to counter. Inexperience is then the basis of the inherent risk within the practise of all occult arts – as such a lack of experience in any field of work inherently presents a greater degree of risk. Unfortunately, the advent of the internet has brought with it the ‘information age’. One of the consequences of such an increased ability to access information is that it is easier than ever for an individual who is inexperienced and susceptible to misguidance to find themselves led astray and exposed to risk. It is now all too easy

for individuals to find occult information online and conduct a ritual without any comprehension of the mechanisms which they employ, or the risk inherent to such rituals. Equally dangerous, the internet also provides the mechanism which allows cults to expand beyond the confines of a specific locale, with their reach now only limited by censorship at the level of government enforced restrictions via the internet service providers (ISP). The increased ease at which individuals may then find themselves either led astray or dabbling with magical arts they fail to understand is then as great a risk to the welfare of an individual as allowing them access to a military weapons cache without any prior form of appropriate training. The presence of a text detailing the means by which to converse with angelos is then of little concern, provided the individual is either well studied and experienced in the art, or is engaged in only a study of such historic grimoires. Such materials however deserve the degree of treatment and care afforded to any other volatile and dangerous substance. The presence of such substances, texts, and occult artefacts etc., within the vicinity of any paranormal phenomena then require assessment in relative terms of the specific instance: for what ends are the artefacts used? Is the individual well versed in the mechanics of magic and therefore presents no risk to themselves or others? Instances where there is a suspicion that an individual is in contact with a cult require assessment as individual cases. Some groups which may present as occult sects have great restrictions upon both age and mental capacity in order to ensure that only those of sound mind and who are responsible citizens may engage with them. It is those groups who have no such vetting process, who specifically target and prey upon the young or easily influenced that pose a greater risk – especially where they incite criminal or antinomian behaviour. Regardless of the form in which the presence of occult knowledge is present during any investigation, there is need for the investigator to proceed with due caution. The erroneous assumption as to the nature of any texts, practises, or paraphernalia etc., is dangerous to both the individual and the investigator. In order to avoid detrimental

impact upon the lives of those involved, it is advisable that the investigator proceeds with caution and respect.[200] Asking the individual involved with the occult items or practises to explain the nature of such is a basic step that in most instances will dispel any misconceptions. Only where there is evidence for criminal activity should the investigator vacate the location and inform the appropriate authorities. All other judgment upon those who practise or study the occult is otherwise beyond the responsibility of the investigator – such is best left to the final judgment of God.

5.3.10. The Testing of the Faithful Aside from the practise of the occult arts, another possible cause for the enactment of obsession or possession upon an individual by an IHD is the testing of the individual by God. The notion that God may inflict such heinous torments upon his own worshippers is certainly in-keeping with his allowance of the testing of Job within the Old Testament. That individuals, such as Job, are permitted to suffer such a degree of torment seems to suggest that God is far from benevolent and leads to the suggestion that Christianity is a partial blend of monism and dualism that holds God to be omnipotent and benevolent whilst permitting the Devil to test and torment individuals. Such a soft-dualism negates to assign blame for the suffering of any individuals with God, blaming the Devil freely for such torments. The counter to such an accusation is in that God only permits the Devil to test an individual, such as Job, through oppression, obsession, possession, or the temptation of an infernal covenant. God only grants the Devil permission to engage in such an act of testing the individual where God is certain that the they will defeat the efforts of the Devil. Inherently, like the forging of steel tools by the blacksmith or the process by which the alchemist refines the base materials, the violent, often destructive process, refines and tempers the subject so as to produce that which had only previously been an inherent potential. In the testing of an individual,

God acts as a master craftsman – allowing the Devil to temper the individual so as to strip away the extraneous and detrimental aspects of their being and allow the realisation of their glorious nature.

5.3.11. Oppression The next stage within the infernal strategy is to engage in the activity of oppression. The individual subject to the obsession of a diabolos will then find themselves involved in a series of events intended so as to both feed the diabolos and create the potential for possession. There are frequent claims of individuals suffering physical injuries as the result of contact with an entity, with scratches, burns, and bruises manifesting upon the flesh of the afflicted. Whilst a DCE may be at cause for an array of CPA, such as kinetic motion of objects or the creation of sounds etc., the energy required to manifest physical harm upon an incarnate person is beyond that which is conceivable for most DCEs to create. If a DCE could inflict such physical harm upon the living with ease, then such renders it implausible that other attempts at interaction present such difficulty – as discussed previously. Instances of interaction with the incarnate require a concentration of energy, and the ability to collapse potentiality into being, beyond that which is inherent to humans, and as such, DCEs. It would seem then, that only an IHD is able to readily create a direct interaction with the living that results in the manifestation of such objective phenomena. Instances where such an interaction results in a beneficial change, such as healing of the sick, are often termed miracles. The manifestation of harm, such as burns and scratches, is then a symptomology suggestive that an individual is under attack from an IHD of an infernal nature –a diabolos. In cases of oppression, the infliction of physical injuries may target only the individual at the centre of the wider array of manifest phenomena, or, in some instances, they may present upon the body of other persons who have an emotional link with the target of the

oppression (e.g., friends, family, or loved ones). Where there is an infestation of a specific environment, such as a certain room or building, then there exists the potential for such injuries to afflict any person who enters such an environment. Accordingly, it is erroneous to presume that the person afflicted by physical injury is the target of the obsession. Such instances may require the implementation of a careful and methodical elimination process in order to ascertain which individual is the focus for the attentions of the diabolos. Where an individual is the target of the oppression, the diabolos will endeavour to create a theological doubt within their mind, whilst also fostering the heightened emotional energies which accompany both trauma and fear – for the diabolical feeds upon this energy and finds amusement in the torment of mankind. Oppressed victims may find that they experience a series of instances or accidents which involve inanimate objects or animals, which cause them either, or possibly both, financial or emotional stress. Items within the home may suddenly require repair or replacement as a result of malfunction or damage. The home itself may struggle with damp, mould, or foul odours for which there is no explanation. Pests, such as rodents and insects, may infest the home and display a particular attraction to a certain area or room – likely with the intent of causing further distress for the target of the oppression. Personal artefacts, especially those of significant emotional value, may become inexplicably lost. As a diabolos is unable to tolerate religious iconography, any such items may be damaged, disappear, or simply cast upon the floor. Manifest phenomena which cause such physical harm and psychological torment through the creation of incidents involving inanimate objects and animalia thus constitute external oppression. As these incidents test the resolve of the individual, probing for openings by which to expose them, to possession, the diabolos will escalate the attack and intensify the level of damage it causes as it feeds upon the emotional energies caused by the initial stages of the attack. The escalation of the external obsession will then see the diabolos engage in physical attacks upon the individual. The

disturbance of sleep, through both psychological suggestion (creating nightmares as a form of attack) and the physical disruption of sleep, are the most basic of such attacks. Other forms of external attack may include scratches and bruises for which the targeted individual has no explanation as to the origin of such. As the obsession progresses, fuelled by the discharge of psychical energies resulting from the initial attacks, the diabolos will proceed to the second stage of its attack – internal oppression. Such will see the afflicted individual subject to alterations in their mood as the diabolos effects the electro-magnetic field within the home so as to alter their mental state. Individuals subject unto an internal oppression may manifest a number of symptoms suggestive of mental illness, including multiple personalities, delusions, hysteria, depression, and the contemplation of suicide. These internal attacks upon the psyche will continue and escalate until such a point that the diabolos is either dispelled or creates a sufficient opening within the psyche to allow it to then engage in the possession of the individual. To dispel the diabolos at this stage, prior to any attempt at possession, the individual must display the resolve of Job, continuing to be a good person and denying the temptation to seek any means by which to end their affliction. Those who give in to the oppression of the diabolos and seek, in desperation, whatever it takes to end their torment may seek to commit suicide or plead for a release from their pain without concern for the cost. Whilst those who commit suicide and deny the obligation to honour the gift of life, such is far from the intention of the diabolos. A plea made without direction unto God may thus constitute a heretical plea to the Devil. In such an instance, the perception that God has forsaken the afflicted individual or is powerless to aid them, is the very goal of the Devil and his infernal host – as it has been since the testing of Job. Those who turn away from God, or even from belief in themselves, and ask their oppressor for mercy are those who the diabolos has succeeded in breaking. It is through those cracks in the armour of the psyche (i.e., the belief in the sovereignty of the self and the love of God) which then expose the individual to possession. Only when the afflicted person surrenders themselves to the diabolos, in the

abandonment of God, is the diabolos then permitted to enter through the fractured spiritual armour and proceed to possess the individual.

5.3.12. Time of Activity Before proceeding towards a discussion of diabolical possession, it is prudent to first discuss aspects of the phenomenology associated with the actions of the diabolos during both obsession and oppression. Theologically, the diabolos is subject unto the constraints which God imposes upon it. Accordingly, any and all actions undertaken by a diabolos, even the Devil himself, are subject to limitations. The common belief that the diabolical are only able to manifest activity during the absence of natural light is thus one manner in which such constraints are thought to apply. Permitted timeframes for the activity of a diabolos are typically held to be between sunset and sunrise, with three in the morning, as the true witching-hour, presenting both the peak time for such and the darkest part of the night.[201] The association of harmful entities with the dark of night is both historic and psychological, with night presenting a time of fear – when sleeping people are subject to attack by nocturnal animals. This association has inherently found extension within the popular psyche to include nocturnal apparitions of ghosts and other beings. It is in the prominent aspect of night that we find the rationale for such a fear. Night is none other than the absence of light – in varying degrees dependent upon the presence of starlight and the light reflected by the Moon. The absence of light is the essential characteristic of the colour black and hence there is a tendency to describe the darkest hours of the night as ‘pitch-black’ or ‘the dark of night’. Black, like the night, is widely associated with evil and the absence of light – with light having associations with the divine and good. Jeffrey Burton Russell, in his study of the history of the concept of the Devil, identified numerous associations with the

colour black as it relates to the concept of the Devil and found the colour to be associated with evil in a number of cultures around the world.[202] As the colour we now widely associate with the void of space, which is in turn the dominant feature noticeable in the night sky, the colour black is also representative of ontological nothingness. Such a nothingness constitutes a form of non-being which, as identified in depth by Russell, is associated with the polar opposite of God as the one true being – thus non-being is the Devil (see the prior discussion of such a dichotomy in Section 1.1.12 above). Additionally, the historic process of Christianisation and the personification of some earlier pagan deities allowed for the incorporation of certain traits within the conceptual development of the Devil. The black skin of Dionysus, symbolically represented as a goat,[203] may account for the descriptions of the Devil as a black man, whilst also furthering the association with goats.[204] The colour black has a further association with death as a result of the pooling of blood to form blue/purple/black bruising in a corpse as the blood settles in lividity. This link between the colour black and death is then evident in a number of deific or psychopompic forms throughout the world.[205] As the being associated with the afterlife, the dissolution of being, and the opposition of God, then the Devil is thus duly associated with that symbolised by the colour black – with night time and the absence of light amongst such. Accordingly, the historic association of night, specifically the darkest hours around 3am, are then subject to both a psychological association with the greatest time of danger the risk of death and a theological position that associates darkness with the absence of the benevolent and the presence of the Devil. Beyond the semiotic analysis of night and the colour black, the focus of potentially diabolical activity between three and four in the morning is theologically significant. With the belief that Jesus died at three in the afternoon, then the inversion of that timeframe to three in the morning represents a direct mockery of the death of Christ.[206] Whilst such a significance may at first seem to present a Christian biased interpretation, it is also notable that there are pagan occult

systems which associate the hour between three and four each morning with dark energies and entities associated with a psychopomp role.[207] Physiologically, the body’s circadian rhythm typically reaches its lowest levels at four in the morning.[208] The correspondence of the lowest level of the biological processes to the witching-hour between three and four in the morning is thus of possible significance as the body may present a greater vulnerability during that time. Equally, that three in the morning also presents the hour during which peak of darkness occurs, even in summer months as the hour is midway between sunset and sunrise, further affirms the association between the timeframe and the peak of danger for humans. With an increased risk of animal attacks and the combined physical weakness of the body’s natural cycle, then it is no wonder that the hour is one historically associated with death and danger. The links between the Devil and both death and danger then present a combination of natural and theological associations with the infernal, including both human witches and infernal IHDs, which may then attack man.

5.3.13. The Role of Fear A key feature of many instances of oppression, be such either the result of an extant infestation of a location or the targeting of an individual, is the creation of an atmosphere of fear. As noted previously, the presence of a strong emotional charge provides an energy which is extremely potent and is thus a contributory factor in instances of both CPA and APA. Fear is the most primal of all emotional responses. It is hardwired within the reptilian core of the human brain, where it is part of the survival instinct.[209] With the inducement of fear leading to the release of adrenalin, such an emotional response then provides an attractively potent energy source for an IHD or DCE. Notably, the release of adrenalin within the body influences the function of the

MAO enzyme, as discussed previously (see Sections 2.4 and 4.1), and consequently facilitates the experience of hallucinations through the effect of the DMT upon the brain. Where the aesthetic atmosphere of fear then influences and shapes the resultant hallucinations, the result is the formation of a self-sustaining cycle of fear – with the percipient experiencing an array of phenomena, possibly entirely hallucinatory in nature, which in creates the emotional fear that facilitates further hallucinations and thus thrusts the percipient ever further into the terrifying experience. As stated above in regard to the discussion of poltergeist activity and CPA (see Section 4.2), it is possible that both DCEs and IHDs utilise energies to manifest an array of phenomena. Whilst a DCE, if so minded and desperate to communicate, may draw energy from an atmosphere of fear, it is unlikely however that a DCE has sufficient initial energy to initiate the phenomena associated with infestation and oppression. The intentional creation of intensive fear within a person is then only feasibly the result of the activity of an IHD.

5.3.14. Manifest Phenomena Where a diabolos is thought to be present at a location, there is often a commonality in the forms taken by those phenomena which manifest. The manifestation of foul, often sulphurous, smells are commonly held to be one such signifier of the presence of a diabolos, with the Biblical description of Hell as a place of brimstone (an archaic word for sulphur) offering the rationale behind such an association.[210] Other manifestations commonly deemed to be infernal include the appearance of: graffiti upon walls (typically obscene and blasphemous), vomit, excrement, and blood – with no explanation for the cause of such manifestations apparent upon investigation. Any and all of these phenomena are associated with the activity of an IHD in instances of infestation, obsession, oppressions, and possession. The nature of any such phenomena is largely akin to

that of juvenile rebellion and it is therefore possible that such actions are the result of a hoax perpetrated by an attention seeking youth. Any investigation into possible diabolic activity must consider this possibility and promptly act to either discover or eliminate such. It is of course equally possible that such phenomenal manifestation are the actions of a diabolos with a juvenile mentality, acting in rebellion against the divine and the favour shown unto man by God. Also associated with the presence of the infernal is the continued mocking of the Holy Trinity through the number three. This phenomenon typically manifests as triplets of knocks. Again, whilst there is a theological basis for such, it is also possible that again, such may be a juvenile attempt at blasphemy. Additionally, there is a common acknowledgment that where a diabolos manifest kinetic activity, such as the movement of furniture etc., then such motions will often occur in an anti-clockwise direction. Anti-clockwise circular motions are also present within magical rituals where they denote a negative, dissolutive nature to the ritual. The basis for both forms of motion is as an inversion of the motion of the sun. With the sun, as the light of God, rising in the east and moving across the southern sky until it sets in the west, the motion is one of a clockwise directionality. To invert such is to rebel against the natural order and divine motion of the heavenly bodies – thus, such constitutes a heretical act of the infernal diabolos. However, it is essential that any investigation into such phenomena is mindful of the potential for causes other than the activity of a diabolos to result in identical manifestations. As noted, it is possible and likely that a juvenile rebellion may produce very similar, even identical, actions. It is also possible that a malevolent DCE, possibly angry at the actions of the living or suffering from confusion as to its discarnate form, may produce similar phenomena. In order to ascertain with some certainty that a diabolos is at cause, the investigator must proceed to engage in the deliberate provocation of the responsible entity.

5.3.15. Religious Provocation Violent reactions (i.e., violent phenomena of a paranormal nature) in response to the religious provocations are a major signifier that a diabolos, an infernal IHD, rather than a DCE, is present at a location and responsible for any manifest phenomena. The placement of religious iconography, specifically those associated with worship of the Abrahamic God, is known to provoke anger in the infernal. That the infernal would react angrily to the presence of a crucifix, Bible or Torah etc. – particularly the reading of scripture from such, is based upon the premise that God and his loyal angelos cast down the infernal beings, against their will, from Heaven and that they are angered by anything which reminds them of God. The notion that the Watchers descended of their own will[211] undermines this premise somewhat. Equally, it is possible to question the premise on the basis that the Devil is an agent of God. Even as the Satan, the role of the Devil is to challenge and question God within the divine council. Equally, God, as supreme being, imposes limits upon the actions of the Devil. With the common interpretation that the Devil tests the faith of mankind, as is evident within the Book of Job, then the evolution of such a role into one as punisher of those in Hell is understandable, if theologically unsound given that the Devil is also to be punished.[212] If such is true, then the Devil is engaged only in the continuation of his vital role at the left-hand of God and there is no basis to presume that there is any animosity towards either religious iconography or holy texts. The theological debate as to the nature of the relationship between both God and the Devil, including the notion of the Devil limitation by God, is one which has continued for centuries and is beyond the scope of this work. Provocation remains a valid means to test for the presence of an IHD however. The direct challenge to the ability and power of an entity is a means by which to test the strength of any entity. Any request for an entity to manifest phenomena, follow-up with a mocking of the feeble results, is likely to provoke a violent reaction.

A DCE will lack the energy to manifest any greater phenomena and in such instances, such may provide an opportunity to implore any DCE to vacate the location before it embarrasses itself further or when the exorcist calls upon a more powerful entity to remove it. Only an IHD has the power to rise to the challenge and channel its energies into the manifestation of significant phenomena. In such instances, the identification of the IHD is an essential step in handling the situation safely and is given due consideration and detail below.

5.3.16. Possession & the Goal of the Diabolos Technically, it is possible for any daimon, either an angelos or diabolos, to possess an individual. Whilst religious phenomena such as divine inspiration and prophesy may involve the reception of knowledge from an external consciousness via direct telepathic link to the percipients mind, such involves no attempt by the angelos to suppress the individual or erode their freewill. Thus, the actions of an angelos are in no manner comparable to the aggressive and invasive act of possession. Daimonic possession is then an action then only undertaken by those IHDs with no respect for the sovereignty of man – the diabolos. Accordingly, it is proper to then term such instances as diabolic possession. The entrance of the diabolos into the human body requires the individual to either invite the daimon in or to surrender themselves unto such. The aim of the earlier stage of oppression, with its physical and psychological torment of the afflicted individual, is to thus make them doubt God and surrender themselves to the diabolos. Whilst freewill then plays a vital role in permitting the possession of the daimoniac by a diabolos, it important here to acknowledge the existence of what is termed ‘possession syndrome’ – where the individual will show no response to clinical treatments, responding only to the presence of a priest. The manifest symptomology of purported diabolic possession or attack, such as is the subject of

frequent portrayals in horror films and television programmes, is most often the result of clinical hysteria. The psychogenic manifestation of hysterical beliefs that the individual is the victim of an attack enacted upon them by a paranormal entity is the subject of psychological studies that posit such as a possible explanation for many cases where individuals claim, or others believe, that they are the victims of diabolic possession or the maleficia of witches.[213] The same psychogenic mechanisms which manifest the symptomology of possession may then also present an explanation in some instances for the presence of stigmata. The ability of the mind to manifest lesions, bruises, and other physical symptomology is evident in the effects demonstrable through hypnosis, experiments such as the rubber hand illusory experiment, and is evident in the studies of Dr Walter B. Cannon and Curt P. Richater into the ability of emotions to result in physical trauma – even death.[214] Further, as stated previously, it is feasible that an individual may utilise a psychokinetic ability, possibly unconsciously, to also cause the movement of objects within their environment. Whilst there is a typical limitation of such psychokinesis to produce only minor movements, the precedence is set within the study of poltergeist phenomena for instances involving individuals with a high emotional or hormonal charge, such as pubescents, to manifest greater levels of psychokinetic activity. When coupled with a fervent religious belief and a desire for attention, there is thus the potential for such an individual to unconsciously effect such changes in themselves and their environment so as to resemble those phenomena associated with diabolic possession. It is thus essential that the investigator of any such case takes further action so as to eliminate the possibility for the phenomena to originate with the afflicted individual before making any classification or diagnosis of possession. Instances of possession syndrome typically present in the fervently religious. In these cases, the afflicted often manifest the symptomology of possession as an unconscious expression of their arrogance. The nature of this egotism has a foundation in a desire

to appear as so pious and valued by God, that the Devil targets them as the means by which to attack God by proxy. That instances of purported daimonic possession arise most frequently amongst the young, especially those of less than affluent circumstances, supports this assessment. Further, that the Pope, as the high bishop of the Catholic Church, is never the subject of such attention from the Devil suggests that the desire for the attention created by daimonic possession plays a vital role in the enablement of such. Whilst the papal position may denote a significant target for such daimonic attentions, it is arguable that the faith and contentment of the Pope negates the potential for the existence of any mental desire for daimonic possession. The manner in which the afflicted individual converses is a possible signifier as to the nature of their ‘possession’. The utterance of short or singular word phrases, distortions of the voice, and the production of animalistic tones or sounds are suggestive of a base intelligence. However, it is notable that these symptoms may present within individuals afflicted by schizophrenia. Accordingly, the use of basal language, especially in combination with animalistic tones, may suggest that the possessive personality has an origin within the individuals own personal unconscious. The causes for such are many and include psychological breaks and the fragmentation of an issue whereby such the mind assigns such its own personality. The typical treatment, by both psychotherapists and hypnotherapists, typically consists of the therapist encouraging the patient to converse with the personalised issue, allowing them to realise that the issue is a part of themselves and that they have control over it. Superficially then, it may seem that there is some resemblance to the rite of deliverance (i.e., exorcism), with the priest facilitating a dialogue between the individual and the external personality and asserting the power of God over such to allow the individual to regain control. Whilst a degree of psychotherapy is inherent within any such rite, it is erroneous to assert that all such possession cases are merely psychological in nature and deny the ability of God to bring about the healing of the individual – regardless of any involvement of a diabolos. Deliverance or exorcism may

alleviate the psychological issue of possession syndrome, yet it also functions on a spiritual level in cases where the individual is truly subject to an inflation by an external entity. Other than suggesting the potential for fraudulent portrayal or an instance of possession syndrome, the reliance upon basic linguistic patterns or animalistic sounds are also a possible signifier for actual diabolic possession. The works of Allan Kardec and Dr Wilson Van Dusen[215] assert the potential for a low-level entity, a diabolos, to be responsible for the behaviour of the afflicted individual, with the animalistic nature and basal language signifying the low-intelligence of the entity. Accordingly, the diagnosis of any afflicted person requires a balanced approach and must involve a qualified psychiatrist and possibly a theologian. Where there is the potential for the possession of an individual by a low-intelligence IHD – an animalistic diabolos, it is therefore equally possible that a highly intelligent entity may take possession of a human. With such a degree of intelligence, as expected of the higher ranks of daimonic entities typified by the Archangels and the Infernal Princes, the conversation with the afflicted person should then evidence a greater degree of syntactical complexity. Consequently, the speech patterns of the afflicted individual may then reveal the nature and degree of their affliction: basal linguistics may denote either a psychiatric disorder or the possession by a lowintelligence daimon; whereas a more complex syntax reveals the greater intelligence of the possessing daimon. Notably, a lowranking daimon is unlikely to claim that it is one of the higher daimons – for such risks incurring the wrath of the entity they claim to be. Instances where the possessed persons express themselves in short, sharp, animalistic tones, forming only short, barely intelligible sentences, and claim to be ‘Satan’ etc. are therefore indicative of either a fraudulent portrayal of possession or the need for psychiatric treatment. The Catholic Church deems the following to be signifiers of diabolic possession: the speaking of languages unknown to the individual (glossolalia), the discernment of knowledge which is

otherwise beyond reason for the individual to know, displays of abnormal strength, inexplicable paralysis, the manifestation of physical injuries, and the excretion of non-biological materials. Instances of levitation and the presence foul odours which accompany any of the prior signifiers then afford such further consideration as to possibility that the cause of the individuals affliction is diabolic possession. Where the cause of the apparent diabolic possession is of a psychological nature, the desire to appear worthy of the attention of both God and Devil, as a result of the individual’s piety, is seemingly at cause for the manifest symptomology. At the root of such a desire, there is inherently a craving for attention. Aside from being a factor in cases of clinical hysteria, possession syndrome, and the projection of micro-PK as poltergeist phenomena, this desire for attention, when coupled with a profound theistic belief system, may mutate into the desire to experience actual diabolic possession. Once such a desire is present, even if such is unconscious, then it may then provide the access by which a diabolos may gain influence over the individual. The desire to experience possession is then a key factor in the facilitation of such. At its core, that desire is a form of acceptance of the reality for such and the opening of the psychical gateways which otherwise protect the individual (i.e., faith and love) from such a daimonic invasion. The desire and openness to experiencing the diabolical is also the core factor in other means by which the individual makes themselves a target for diabolic possession. Such is evident in the common beliefs that the casting of spells, liaison with the Devil, and dabbling with the occult all advertise the individual so as to attract the interests of the infernal and thus expose the individual to possible possession. Additionally, there is the potential that God wishes to test the daimoniac and thus permits such to occur. Whilst it is possible to dismiss the first three of these causes as mere propaganda against the recourse to the occult systems and pagan beliefs upon which the Church has waged war since the fourth century, there is a basis for their association with the potential for daimonic possession. The undertaking of magical

works has long formed the basis for accusations of witchcraft, although there is a distinction, as per the prior discussion as to the forms of magic (see Section 5.3.9), between that which receives empowerment through the agency of the infernal (i.e., witchcraft) and those theurgical workings of magicians who seek to attain a closer relationship with God. With this in mind, it is appropriate to here consider the reality of magic and the occult. As stated in Section 5.3.9, it is the increased receptiveness of the mind to external influences, as is achieved through the practise of the occult arts, which increases the risk of the individual encountering and interacting with the infernal. That the practise of such occult arts, including forms of meditation, by inexperienced individuals is comparable to the use of volatile compounds by an inexperienced technician – especially without the security afforded under the guidance of a tutor, is then the height of the risks inherent within occult practises and is a warning that warrants repetition. The inexperienced practitioner of the occult arts has little or no comprehension of the mechanisms with which they work and thus, is easily deceived into the false belief that they are in control. It is in such an instance that the infernal diabolos seek to take advantage of the neophyte. The inept occultist either strikes a deal with a diabolos in the vain assumption that they are in control or has their ego inflated by the entity to such an extent that they succumb to heresy. The consequences of such may lead to the individual surrendering themselves into the service of the infernal. It is also possible that the individual may succumb to the notion, even if such is erroneous, that their heresy has led to God forsaking them. Consequently, such events may lead to the surrender of the individual’s physical body to possession. Possession occurs when the diabolos invades the individual. During possession, the physical body succumbs to the control of the invasive daimon, the diabolos, as a result of the willing surrender of the individual to the diabolos. It is important to note however, that the spiritual-soul of the individual remains present within the physical body during possession – for only death results in the separation, however temporary, of the spirit, soul, and body.

The diabolos then engages in the suppression of the human spirit, leaving the individual able only to witness that which occurs. Only when the diabolos permits such is the individual able to speak and act in union with their own physical body. It is as if the human soul, as the driver of the vehicle (the physical body) finds themselves, as a result of the preceding oppression, surrendering control to the diabolos – rendering themselves a passenger with no means to control the vehicle. The aim of possession is to bring about the separation of the victim’s soul and body, resulting in the total and final death of the individual through the damnation of the daimoniac’s soul so as to deny God of its company. To achieve this end, the diabolos will wage a psychological and spiritual war upon the afflicted demoniac, making them believe that all they cherish is worthless and that God has deserted them – to such an extent that the individual may be driven towards the desire to commit suicide or heresy. If the diabolos is able to convince the individual that the Devil has a greater power than God, through crafting the perception that God is unable to defeat the diabolos, then the individual may find themselves persuaded towards heresy. If such occurs, then the diabolos gains a final victory and claim upon the soul of the demoniac. The diabolos then seeks to integrate with the physical body of the deceased demoniac and defile such once and for all. Such achieves two goals: it denies the potential for the daimoniac to partake in the resurrection and it fulfils the desire of the diabolos to interact fully with the manifest world of man in the same manner as did the Watchers. Spiritual death, the goal of the diabolos, results from the daimoniac’s relinquishment of both the desire to live and the belief in God’s will, or power, to save them. The degree of sin, either mortal or venial, in such instances, even where suicide occurs, is debatable however and there is sufficient reason to question as to if the daimoniac had sufficient control over their actions to deem them responsible. Ultimately, only God is able to make the final judgment in such cases.

5.4. The Identification & Handling of APA In order to determine the presence of an IHD, it is essential that the investigator is able to discern CPA from APA. With a number of similarities between those phenomena made manifest by a DCE with a higher energy level, such as may occur during some poltergeist activity, and those phenomena associated with the presence of a diabolos, then it can be difficult to discriminate between potential causes with any degree of accuracy. The deceptive nature of a diabolos further complicates any investigation as such an IHD is likely to attempt the portrayal of itself as anything other than a diabolos. In order to discover the nature of an entity, the investigator must then proceed to provoke specific responses. Only through the assessment of these responsive actions and the levels of energy involved in such is it then possible to determine the presence of either a DCE or IHD, and thus if such an IHD is an angelos or diabolos. Given the vast array of phenomena which may manifest, even as the result of the activity of a diabolos, and the many forms any interaction with such an entity may then take, it is impossible to then prescribe a course of action for the investigator to follow. The investigator must then proceed with diligence and caution, acting in a manner appropriate to the circumstances which present themselves and working through the methodology given throughout this study. Whilst there is no prescribed course of action such as to be applicable to any and all instances of paranormal activity, it is possible to outline a course of enquiry as a guide for the investigator. Thus, the following chart illustrates some degrees of discrimination between APA and CPA, DCE and IHD, angelos and diabolos.

Figure 27: CPA/APA Discrimination Chart

Where the investigator is certain that an IHD is at cause for any given phenomena, then they must proceed towards the discernment of if such an entity is either angelos or diabolos. Again, given the variance between any two instances of APA, it is impossible to prescribe a set course of action to aid in the determination of the IHDs nature. The following Acausal Identification Development Test (Section 5.4.1) does however act as a guide as to the manner in which the investigator should proceed in attempting to identify the specific nature of an IHD as either angelos or diabolos. The achievement of a positive identification for the IHD is essential in ensuring that any subsequent actions taken by the investigator, potentially acting as an exorcist, avoid inadvertently committing heresy.

5.4.1. Ansir’s Acausal Identification Development (AcID) Test for APA

Figure 28: Ansir's AcID Test

5.4.2. Procedures for Handling APA It is prudent for any investigator to afford those confirmed instances of APA the respect due to an acausal entity. Regardless of alignment, as either angelos or diabolos, the acausal being is far more powerful, in terms of its ability to project its will and manifest

phenomena, than man and it is essential to recall that a diabolos was once amongst the heavenly host – even the Devil himself. Where the causative agency is of an uncertain nature (i.e., it is possible that a malevolent DCE is the source of the phenomena), then the investigation should initially proceed as if engaging with CPA. The investigator should then attempt to affirm the nature of the phenomena, confirming if such is CPA or APA. Even where the cause of any phenomena remains uncertain, then the investigator should proceed to attempt the delivery of measures having an intention to resolve the situation. For the appropriate measures, see section 4.1.4 for details of how to disperse residual energies, promote the release of those bonds which hold a DCE to a place, and create a positively energised atmosphere so as to eradicate the source of any negative energies which a malefic being may draw energy from. Once the investigator is certain of the presence of a malevolent IHD – a diabolos, then it is advisable that they follow the same basic measures employed in the release of CPA: the dispersal of negativity within the environment and the replacement of such with a positive atmosphere. In many instances, a simple act of redecoration or the addition of a piece of furniture or art, symbolic of hope or love, to the location may bring about the desired change in energies. The identification of any second-hand or antique items brought into the home immediately prior to the commencement of the phenomena is also a key component of this stage of the investigation. The isolation, ideally removal, of any such item is then essential as a means by which to determine if the causative entity, be such an IHD or DCE, is attached to the energies of the object (see Section for the theory of such attachments and Section 4.1.2 for guidance upon the manner in which to handle any such object). As actions are undertaken to enact these changes, it is essential that the investigator documents the events thoroughly. Continued documentation both records the implementation of change and any phenomena which occur thereafter. The data which the investigation then accumulates then provides the means by which to ascertain if the changes had any effect, positively or

negatively, upon the manifestation of phenomena – with a total absence of any phenomena thus signifying the possible immediate dispersal of the causative energies or the identification of a specific object as that which the causative entity has an attachment to. Conversely, it is also possible that the measures taken may result in an increase in intensity of phenomenal manifestations, thus suggesting that the changes in the environment have acted as a provocation of the causative entity. Where it is apparent that the measures have provoked the entity, it is then necessary to determine if such is because of the entity’s objection to changes in the environment (e.g., a DCE may resent the presence of the living in its former habitation and thus be angered by changes to such) or if the entity is a diabolos. To further discern the nature of the entity, then direct religious provocation is invariably the best course of action (see Section 5.3.15 above). The deliberate placement of religious iconography, texts, and the recitation of both scripture and prayer will provoke a violent reaction from a diabolos. Whilst a DCE may also find such to be provocative, especially if the DCE has alternative religious beliefs, the DCE lacks the inherent psychical energy to manifest the intensive reaction which the diabolos will do so in response to such provocation. Upon completion of these initial actions, the investigators next action in seeking to identify the exact nature of the IHD is to be a pious act of spiritual reverence such as a communal prayer in conjunction with the introduction of additional religious iconography and the burning of both frankincense and myrrh. The effect of such a display is two-fold: it will create a further positive psychic charge within both the atmosphere and the minds of the percipients, whilst also acting as a form of provocation towards a diabolos. The ideal result will be that the positivity immediately leads to the dispersal of the causative entity, releasing the afflicted from their torments. In more serious instances, it is possible that such a demonstration of faith will lead to the agitation of the diabolos and it is very possible that such will result in a physical assault upon the investigator, the afflicted, or the destruction of religious iconography or sentimental objects within the location. The documentation of any phenomena

here will allow the investigator to approach the local priest with a view towards the obtainment of spiritual assistance in ridding the afflicted of the malevolent entity. It is prudent here to note the manner in which the exorcism of either a person or location operates. Regardless of if the entity responsible for any given phenomena is either a DCE or an IHD, it has an essential property common to all conscious beings – its consciousness is but a fragment of the divine over-mind. An exorcism thus functions in much the same manner as within any system – be such within a biological organism (e.g., the human body) or within a vast organisational infrastructure (e.g., the military). The erroneous function of any one part of a system is correctable as a result of procedures which raise awareness of the issue. Within the body, an internal injury or disease may fester for some time until the individual is made aware of the issue and then, through conscious action, they are able to seek a resolution. Similar processes are found within organisations (e.g., the military) where a chain of command is responsible for the identification and control of any potentially subversive behaviour. In either case, it is the conscious awareness of the issue that leads to its resolution. As noted previously, it is possible that a disruptive DCE is unaware of or refuses to accept its discarnate status. In such instances, bringing about the awareness and acceptance of the DCEs status is one viable manner to resolve a situation. Where the investigator finds either a DCE which refuses to move on or an IHD which is malefic, then bringing about awareness of the issue to higher aspects of the divine over-mind provides a proven solution. In bringing about a focus of awareness upon the disruptive entity, the exorcist acknowledges the shared origin of all conscious beings – that each is but a fragment of the divine and is therefore subject to the will of the over-mind. Once the errant thought is brought to the awareness of the over-mind, then it is immediately subject to a correction of circumstance or behaviour where such is in accordance with the divine will. Should a priest be unable to provide assistance, then the investigator may attempt to exorcise a location themselves. In no

circumstance however is it permissible for an investigator to undertake the exorcism of a person – only those with appropriate training and qualification in the assessment of the physical and psychological well-being of the afflicted individual should engage in such an exorcism.

5.4.3. A Lesser Exorcism for a Location It is possible to find appropriate prayers to bless a location, and those dwelling therein, within all religions. Within a Christian context, the following serve this purpose well and constitute a Lesser Exorcism of a location. Those afflicted by any malefic phenomena should join the exorcist in recitation of these. The sprinkling of the location with Holy Water, obtained from a local church, will further aid in the blessing of the property with the appropriate divine and beneficial energies. Before detailing the rite of a Lesser Exorcism, it is prudent to first examine the nature of Holy Water and why there is a differentiation between such and mundane water. There exists an old notion that DCEs and IHDs are unable to cross water; with the concept often subject to the refinement of terms such as to posit that the entities are unable to traverse running water. The origins for this belief are traceable to early Christian association of the Devil with Leviathan, thus linking the Devil with saltwater.[216] Running, fresh water represents a continual renewal, in a Heraclitean sense, as well as the living waters of Christ, and is thus the antithesis of the Devil through his association with death. It is this superstition which formed the basis for the dunking of witches – with the fresh water supposedly rejecting those associated with the Devil, thus proving their guilt. Whilst there is a sound theological basis for this premise as regards the relation of water to Christ, the wider application of the association most often takes the form of a superstition which is then applied inaccurately and inconsistently and is evident in the role

played by water within the witch-trials of the Early Modern Period. Historically, there are many extant records from the witch-trials of the early modern period that detail the flight of witches, in their spectral form, across rivers and other instances where they are carried across rivers by the Devil or some other diabolos in order to attend their Satanic Sabbat.[217] Other historic witch-trials, such as those of Salem in 1692, detailed how the Devil baptised individuals into his Satanic militia in both Five-mile pond Shawshin river.[218] Further, there are many folkloric claims associating the Devil with pools and streams which he utilised for bathing and even sought to live beside. [219] The contradiction is thus evident: the dunking of witches upon the premise that the water would reject those having association with the Devil has no logical alignment with the descriptions of the Devil both bathing and baptising witches in the very same bodies of water. Further, it is illogical to assume that a noumenal acausal entity, being any IHD such as a deity or daimon, is subject to confinement by a mundane body of water. Such a consideration effectively assigns the entity as having less power and freedom than a fly. Thus, we may dispense with any assumption that simple water, or any other physical feature, may bind and constrain either a DCE or IHD. The only feasible association of water with the attraction of entities, both DCEs and IHDs, is in its ability to act as a condenser of energies. Where there is an association of an immense discharge of energies (e.g. as the result of a disaster, slaughter, repetitive ritual etc.), it is then possible that the body of water may absorb the energies which such events discharge. Through the attraction and condensation of energies, a body of water may thus become a centre for paranormal phenomena as a result of it acting in the manner of a vast energy reservoir. That such phenomena may then be the product of the activity of IHDs and DCEs is thus feasible. The potential for bodies of water to function as energy batteries in this manner, consequently attracting IHDs and DCEs, is then worth consideration where investigating paranormal phenomena in close proximity to a body of water where there is reason to believe that a significant discharge of emotional energy occurred previously.

However, only those waters imbued with the Holy Spirit by a priest are suitable for use in the binding and dispersal of such entities – with such a property the direct result of the water acting as the condenser of the divine energies which are channelled into it by the priest. The sprinkling of blessed water within a Lesser Exorcism is then an effective means of dealing with any entity, be such a DCE or IHD, that is reluctant to disperse and cease its affliction of the living. Additional measures, such as the burning of Frankincense, Myrrh, or Sage, the ringing of bells, the introduction of religious icons, and the recitation of prayers within the location are all equally effective measures. Regardless of the theological position of those afflicted, the basic overhaul of the location, be such a home or workplace, with renewed decoration and the replacement of old furniture (especially any inherited or purchased in a condition other than new) provide basic measures to disperse any residual or occult energies that may either bind or feed any DCE or IHD. These measures should be implemented prior to the performance of the Lesser Exorcism and may prove successful without need to proceed further. Where these measures fail, then the performance of the Lesser Exorcism is advisable. In the event that such fails to relieve the afflictions which result from any paranormal phenomena, then it is advisable that the afflicted further request a consultation with their priest. The Lesser Exorcism The exorcist is to commence the exorcism by lighting white candles at strategic points throughout the location. The candles are to be placed at the thresholds and wherever paranormal activity has arisen. Additionally, the exorcist is to light incense, consisting of frankincense and myrrh, in the central point of the location. Once these actions are complete, then all individuals present at to gather in the centre of the location and commence to recite the prayers as follows.

The appropriate actions, prayers[220] and order of recitation by all present are thus: The Sign of the Cross The Our Father Ave Maria The Gloria Patri The Credo Veni Creator Prayer to Saint Michael the Archangel The exorcist is to then read the following aloud whilst sprinkling Holy Water and incensing with frankincense and myrrh throughout the location: Psalm 70:1 Psalm 53 Psalm 67 John 1:1-14 Mark 16:15-18 Luke 10:17-20 Luke 11:14-23

All present are then to return to the central location where the rite commenced and recite the Athanasian Creed. The exorcist is to then recite the following psalms: 3, 10, 12, 21, 30, 34, 69, 90, 117. To conclude, the exorcist should then alone pray: Lord, hear our prayer. May Blessed Mary and all of the angels and saints join us in our prayer as we say: Glory unto the God the Father, Jesus the Son, and the Holy Spirit. May God purify this place and send forth His power to banish all evil from it. May the Lord send forth Raphael, Gabriel, Michael, and Uriel to stand with us and by the Glory of God, may the archangel Michael cast down those evil spirits who torment us here. In the name of Jesus Christ, I command all those malefic spirits to leave this place forever and return unto Hell so as to be bound by the archangels. All present should then conclude the rite with the recitation of: The Gloria Patri Prayer to Saint Michael the Archangel The Our Father The Sign of the Cross

In the creation of a sufficiently religiously charged atmosphere, through the pious display and the blessing of the location with holy water and incense, the investigator makes the approach unto the acausal IHD with all due respect and caution. Should the IHD reveal itself as an angelos, then the investigator has acted to make an appropriate display of reverence towards God, thus demonstrating themselves to be worthy of conversation with the angelos. In such an instance, discourse between the exorcist and the angelos may reveal the reason for those phenomena which are the cause of the investigation and the experiences of the percipients. The potential reasons for an angelos to manifest phenomena are many, although not always comprehensible to man. Any request for the angelos to then depart, thereby resulting in the cessation of any associated phenomena, is likely to lead to the compliance of the angelos if such is in accordance with the will of God. If the demonstrated piety results in the aggravation of the entity, then such reveals its diabolic nature – with the investigators reverent actions providing a suitable degree of provocation. A further benefit of the creation of such a religious atmosphere is that the investigator also imbues the environment with the power of the Holy Spirit and creates a protective atmosphere within which to work. Thus, any diabolos will find themselves constrained by the presence of the Holy Spirit. The insistence that the IHD identifies itself is paramount. The true identification of the entity allows for the accurate discernment of the nature of the IHD as either angelos or diabolos.[221] Where the IHD is an angelos, it is likely to offer its name, rank (within the hierarchy of the heavenly host), and the identity of its superior (i.e., its commander). Caution is advisable however, for the investigator must respect the power of the IHD regardless of its alignment as an agent of either the heavenly or infernal hosts. As previously stated, a diabolos has a possible origin within the glorious ranks of the angelos. The name and appearance of any given diabolos may then

portray an angelic aspect, with such inherent to the nature of those IHDs otherwise known as the fallen angelos. It is essential that the investigator and those acting as the exorcist must be aware that a diabolos is deceitful by nature and will seek to conceal its true identity at all costs – for the attainment of the true name of an entity gives the exorcist power over it. In discerning the name of the IHD, as well as its allegiance, there is a requirement for the exorcist to enter into dialogue with the entity – directly questioning it as to its nature and identity. The facilitation of this interrogation may arise through the agency of a medium (e.g., a psychic medium or through the possessed daemoniac) or it may occur within the perceptive faculties of the investigator (e.g., via astral projection, images in the mind, etc.).

5.4.4. Structural Template for a non-Christian Lesser Exorcism Those of a non-Christian theology may adapt the basic structure of the Lesser Exorcism to their own beliefs: the invocation[222] of an entity with an allegiance or affinity unto mankind[223] and the beseeching of that entity to then drive the malefic IHD[224] from the location. Regardless of the form of rite undertaken with the intention to expunge the diabolos, it is essential that the exorcist remains calm, spiritually centred, and in control of their emotions. As stated above, any entity, including both DCEs and IHDs, can utilise emotional energies to fuel its actions. To enter into an exorcism in a state of fear will then provide a source of energy for any malefic entity to further torment the percipient. An exaggerated optimism, almost delirious joy, is equally dangerous as it may allow for the entity to deceive the operant. A controlled and objective approach to the situation and performance of the rite is essential, regardless of form or theistic alignment.

It is possible to construct a form of lesser exorcism which adheres to core aspects of such a rite and is devoid of any theistic alignment. Thus, it is possibly to easily mould the following structure to suit any theological system. The core aspects of a lesser exorcism are: The invocation of protection for the exorcist and those present. This may be of God or gods, an angelic/spiritual guardian, or through the focussing of your own inner spiritual divinity – such as the mental construction of a mass of pure white light around the operant. The purification of the location. The exorcist incenses the location with frankincense and myrrh and liberally splash blessed water[225] at thresholds of the location and those points which are evidently a focus of phenomena. The assertion of control and dominance over the entity. It is possible to achieve this assertion through the statement of the exorcist’s alignment with a deity or spirit which has power over lesser entities. The selection of a deity that resonates with the location and the afflicted percipient is thus essential. Equally, it is possible that the IHD manifested aggressive phenomena in response to a particular form of religious provocation (e.g., it destroyed a statue of Shiva and ignored a crucifix) and such may suggest an appropriate form of deity which the entity fears (i.e., Shiva). Identification and banishment of the IHD. To identify the IHD, the exorcist must command the entity to truthfully identify itself, threatening the IHD with the wrath of the spiritual protector invoked earlier should the IHD fail to adhere to the request. Once the malefic IHD reveals its name, either through manifest communication or subjective perception, then the exorcist should use the name to reiterate and direct all commands for the entity to vacate the location and never to return. For those who work with mental perception, such as mediums and shamans, and are both aware and accepting

of the immense risks that such practises pose, then they may at this point proceed to guide the entity from the location. Test that the IHD has departed. It is essential to recall the treacherous and malevolent nature of a diabolos and thus the exorcist must never assume that the entity has adhered to their commands. To ensure that the IHD has adhered to the commands of the exorcist and is in no manner simply inactive so as to fraudulently portray its departure, then the exorcist must once again test for the IHDs presence. Religious provocation is the fastest and most effective means of drawing out any remaining and seemingly dormant entity. Purification of those present. At the conclusion of any exorcism, it is important to ensure that no entity has attached itself to any of those present. A simple blessing of the individuals is sufficient to ensure such. The anointment of individuals with holy oils and blessed water, and the recitation of a holy blessing upon each person are appropriate measures for such a purification. The removal of access points for any IHD. Where any items or practises which possibly attracted or facilitated the entrance of the IHD to the location are identified (e.g., Ouija boards, occult practises etc.), then it is essential to ensure that these are no longer present and that the practise of such actions ceases immediately. Monitor the location for further phenomena. It is vital that the exorcist never assumes complete success. Certain IHDs are immensely powerful and it is possible that they resisted the exhortation to leave the location and cease in the torment of the afflicted therein. Scheduled follow-ups allow for the monitoring of any possible and minute phenomena which may suggest that an entity remains or that those aspects which may have attracted the diabolos (e.g., the use of a Ouija board) have resumed.



All too frequently, a misunderstanding of the nature of magic leads to the erroneous assignment of blame for paranormal phenomena upon the performance of magical rituals at any given location. The fear of the occult[226] is no more than an anxiety resulting from an encounter with the unknown. In paranormal investigations, it is possible that the investigator will encounter symbolism and scripture associated with theistic systems of which they have no comprehension. To assign values, typically moralistic (e.g., of good or evil), upon the unknown is to impose a subjective bias upon such judgement and is thus likely erroneous. In order to prevent such failings, the conscientious investigator will devote time to the study and comprehension of a wide array of theology, philosophy, mythology, occult systems, and artistic movements. Until there is an adequate knowledge of such fields, the objective investigator will refrain from the imposition of any ill-informed judgement. The common misconception of the occult and symbolism with which the percipient is unfamiliar is typified by the pentagram and the errant belief that any usage of the symbol is wholly and only as a Satanic ritual device. Fortunately, such an interpretation is invariably far from the truth. The use of the pentagram pre-dates Christianity. In antiquity, the pentagram found use to denote man as the union of the five Aristotelian elements – the perfect balance of such leading to the state of a healthy being and Pythagoras employed the inverted pentagram as the symbol of health. Further, the association of the pentagram with, and the notion that it is exclusively used by, Satanists is responsible for a great deal of misconceptions where individuals encounter the symbol. As a result of the sheer number of religious adherents, the majority of those who make use of a pentagram at a location are far more likely to be Wiccan, thus invariably employing such as a symbol of protection. Otherwise, the individuals responsible for the use of symbolism such

as the pentagram may have done so as part of working with the goetic art of King Solomon. In both instances, the Wiccan and the ceremonial magician, the employment of pentagram is as a protective element with a ritual firmly grounded within JudaeoChristian theology. The assumption that the use of occult symbolism, such as a pentagram, is inherently evil and evidence of occult ritual sacrifices is then most likely erroneous and merely serves to impart the subjective bias of the percipient upon what they encounter. Whilst it possible to encounter the use of occult symbolism by someone who claims to be a Satanist, such instances typically reveal the actions of a rebellious youth who has merely copied the symbol from Anton Szandor LaVey’s Satanic Bible without any comprehension of the text and finds a thrill in proclaiming that they are a Satanist. Occult symbolism, such as the pentagram, is however intentionally used by Satanists. It is prudent then to here offer an insight into the practises and beliefs of Satanists in order to dispel the frequent misconceptions which otherwise occur when individuals encounter Satanists or those who simply claim to be such. The majority of contemporary Satanists are of the atheistic type and have a strong philosophical rationalisation for their position (i.e., they are able to reason for their views beyond mere rebellion against religious institutions). Their use of symbolism and ritual is mere psychodrama to dramatacise their psychological rebellion against religion; frequently, it is the religion that they had imposed upon them in their youth that they rebel against. Accordingly, the use of symbolism and ritual by such atheists is inherently devoid of any spirituality and thus, there is no reason to impart any evidence of such practise with the power to incite fear. However, there are theistic Satanists and they typically adopt an approach of either theistic Satanism, Luciferianism, or Setian philosophy. These theistic groups assign some significance to the pentagram and it may find use within their religious iconography – although such is far from consistent. To assume that a pentagram is indicative of the presence and activity of Satanists is then a vast leap in logic as it is also used by non-Satanists, whilst Satanists also employ different

iconography and notably, whilst the pentagram is present amongst Satanic religious groups, it is most commonly used by those associated with atheistic groups such as the Church of Satan. Like other religions, there are variations amongst Satanists and even amongst the theistic groups such as the Satanist, Luciferian, and Setian approaches. What is common to all however, is that each of these theistic left-hand path groups typically place an intrinsic value upon the sanctity of individual sovereignty and have a fervent opposition to sacrifice.[227] Only a minority of extremists, typically constrained to a specific group, will advocate the use of sacrifice within a ritual and such individuals and groups are subject to unanimous condemnation by the wider left-hand path community. Such an element of extremism is however an issue faced by all religions and thus it is unfair to assume that one individual, acting out of erroneous beliefs, represents a wider community and their religious philosophy. As is evident in the example of the pentagram, it is essential that the investigator of any instance of paranormal activity understands the mechanism and nature of any occult symbolism they encounter. More so, it is vital that the investigator resists the temptation to make rash, uninformed, and often erroneous, judgements as to the nature of any such symbolism. What one person may perceive as a symbol associated with evil may elsewhere have had use others as a focus point for positive energies (e.g., the goetic seals of Solomon are historically seen as constraining the demonic, yet the contemporary interpretation of such merely associates them with the presence of the infernal and thus deems them to be evil). Without a contextual understanding of the intent for the symbol’s usage, it is impossible for the percipient to discern purely from a single symbol as to the intention for such usage in a single instance. An applied knowledge of semiotics is then essential for any investigator. The context in which a symbol was originally employed is essential in order to decipher if the intention of any such symbolism is to attract either positive or negative energies, along with those entities which react to such. Any given marking upon a

floor or within a space may then have a variety of intentions and applications. Accordingly, the presence of a circle marked upon a floor, possibly in conjunction with a pentagram, has a variety of possible uses including as protection (for the magician in ceremonial magic or as a defined sacred space in some forms of neoPaganism), it may be an attempt at marking a ritual space for a Satanic ritual, or it may be no more than the graffiti of a rebellious youth – devoid of any and all spiritual significance. Equally, the investigator must never assume that the presence of markings which are unintelligible to themselves are thus a sign of a curse or the practise of the occult as to do so is merely a form of pareidolia. A contextual interpretation of any symbol is always essential. To an individual raised without any knowledge of Christianity, then the discovery of a crucifix may evoke repulsion at what could be seen as the glorification of a horrendous execution and the heretical mocking of the death of the divine. Just as a Christian may use artefacts such as crucifixes to bless their home, then the investigator must be mindful that alternative symbols may act as a similar form of blessing for non-Christians. In order to allow for the most accurate interpretation of any symbolism, including any spoken prayers or invocations, the investigator must approach such with the open-mind of an anthropologist – devoid of any cultural bias and open to the contextual interpretation of the environment and scenario in which they find themselves. In addition to a comprehension of the symbolism inherent to both alternative religions and occult systems, there is an inherent need, as previously stated, for the investigator of paranormal phenomena to have an understanding of the theories of magic (see Section 5.3.9 for a comprehensive insight into occult arts). The acquisition of knowledge, even a basic understanding, of magical theory and praxis will eliminate the potential for the misunderstanding of any occult practise or art which an investigation encounters.

6.1. Concerning the Notion that Pagans and Satanists Cause Paranormal Phenomena There is an all too common bias amongst many paranormal investigators, resulting from the commonplace misconceptions relating to the nature of the religious practises of neo-pagans and Satanists, including the erroneous notion that they are fundamentally identical, that sees investigators assume many instances of paranormal phenomena to result from the enactment of occult rituals. It is a common opinion [1] that both pagans and Satanists both intentionally and unintentionally unleash entities, including IHDs, through magical rituals. Moreover, [2] there is an argument that all magic is inherently evil. Any ritualistic performance of such is then directly in opposition to the will of God. Further, the practise of such magic then emits energies beyond the control of the operant and such may then attract entities that feed upon such. Further, [3] it seems that Satanists, in opposition to God and all that is good, seek to bring about the suffering of others and seek only their own glory and gain. The presence of malefic entities within the world is then, at times, directly the result of the intentional direction of such IHDs towards the affliction of the innocent by those who seek the suffering of others. Also, [4] it would appear that all pagans, regardless of what gods and goddesses they work with, are subject to the delusion enacted upon them by the Devil and so they, often unwittingly, engage in Satanism. Whilst James I, in his Daemonologie, suggested that witches willingly serve the Devil and that magicians succumb to the erroneous belief, as a result of the Devil’s deception, that they control him, there is an equal potentiality for any and all individuals to succumb to such deceptions. That a pagan is misled by the Devil into the belief that they are worshipping a benevolent nature goddess, whilst they are, in reality, party to a heretical covenant is then a reasonable presumption.

On the contrary however, reports of paranormal phenomena occur without isolation to any specific culture or location. It is possible to find tales of ghosts, demonic entities, vampiric beings, the living-dead, and many other phenomena in almost any culture throughout the world – at any point in history. To assume that diabolic activity is then the result of the conjurations of pagans or Satanists, with the intention to afflict Christians, is to then foster a mentality of victimhood which presupposes that such individuals are purely concerned with a form of spiritual vengeance against Christians. Whilst it is true that there are many neo-pagans and Satanists who hold a personal grudge against Christianity, often as a result of their own subjective experience or socially informed notions, to assume that such individuals proceed to devote time and energy into the conjuration and direction of energies against Christians is erroneous. Such a presumption fails to explain instances of paranormal phenomena in non-Christian countries. Neither does it explain why non-Christian cultures throughout history; including ancient Mesopotamia, Egypt, Greece, China, India, and the Americas; had a fear of paranormal phenomena and held many superstitions as to the nature of the afterlife. I answer thus, that the cultural interpretation of paranormal phenomena applies a relativistic gloss upon any theorisation, yet at their core, there is an underlying truth to the beliefs regarding such phenomena – regardless of cultural influence. Where such is evident, then there is a need to remove any theistic lens and eliminate the forced application of any beliefs upon the rationale for paranormal phenomena. The explanation for any given phenomena is applicable without concern for cultural bias – for the truth remains consistent without regard to the opinions and desires of society. The imposition of theistic systems and references upon the truth is only of value in aiding the comprehension of that otherwise incomprehensible truth. Such is the case herein, where the Qabalistic model I have posited as a means to explain how the consciousness of God is pervades throughout all being. The Qabalistic model of the Sephiroth, Otz Chiim, is in no manner the absolute reflection of our ontological reality. It is however the very

best model available by which to represent that which is otherwise incomprehensible. Hence, to [1] I answer that it is indeed true that pagans and Satanists may well conjure spirits. However, it is also true that those within the Abrahamic faiths engage in the conjuring of spirits. Lest we not forget that the authors of many of the classical grimoires[228] of antiquity were Christian, drawing heavily upon their knowledge of Christian rites and earlier Judaic traditions.[229] Regardless of the theistic system adhered to by the operant, it is possible for the individual to conjure spirits and empower them to the extent that they are able to interact directly with the causal plane of the living. Such a conjuration of entities or the opening of a gateway through which they may enter into our plane may be either intentional or intentional. The risk posed by the popular practise of pagan or Satanic evocation of entities is that individuals may perform such powerful actions without sufficient knowledge, training, and experience in performing such rituals. Whilst there exist occult schools which provide several years of magical training for initiates, the release of many such materials to be publicly available as books, on-line courses, and videos has created a situation where an individual may obtain a grimoire and summon entities without sufficient knowledge or experience of how to control such. The risks posed by such thus offer a sound basis for implementing the control of grimoires and magical knowledge. However, it is just as feasible that a Christian or atheist may effectively create an access point for entities and so it is unreasonable to solely target accusations and responsibility towards any one theistic group. Widespread control of the information, as comparable to the control of dangerous substances and weapons, is thus appropriate across society. To [2], I answer that: to assert all magic as inherently evil evidences a complete ignorance of the mechanics of magic. Before proceeding to define the magical mechanisms, it is prudent to here define good as that which is beneficial to the individual and in accordance with the will of God, whilst evil is that which is harmful to the individual and opposes the will of God.[230] Whilst there exist

many complex and often opposed views as to the nature of good and evil, it is this basic conceptualisation, distilled from thousands of years of philosophical debate, which is the position upon which we shall proceed. In terms of magical mechanics, it is possible to define three core forms of magical praxis: projection, theurgy, and thaumaturgy. These forms of praxis then seemingly occur in various guises then classifiable within the four-fold determination of the natures of magic previously outlined in Section 5.3.9 (i.e., with magic classifiable as either high or low in regard to its intention, and black or white in respect to its morality). Although the three mechanical forms of magical working are detailed above, it is prudent to summarise them here. Projection magic is essentially that which asserts the will of the operant, utilising only their internal energies, to exert their desire to manifest a change upon the manifest world. Theurgy is the work undertaken by an individual to increase their spiritual station or power. Thaumaturgy is the mechanism by which God works through the operant. As noted previously, the magical displays of Moses in competition with the Pharaoh’s magicians are a historic form of thaumaturgy, for God worked through Moses and Aaron to surpass those feats of the magicians. The Pharaoh’s magicians also provide a perfect example of how a diabolos may delude a magician. In such instances, the magician may succumb to the deception of a diabolos as it leads him into the belief that either the diabolos is a god (i.e., other than YHVH) who works through the magician (black pseudo-thaumaturgy) or that the magician is the source of their own immense magical energies and power (pseudo-projection). As there is only one source of all being, God, then there is only one true form of thaumaturgy and as such, it exists only within an Abrahamic context and are properly only those whereby God, being YHVH, works through the individual to produce a miraculous manifestation. As God only works for the good, then any results of thaumaturgy are inherently good – even if mankind may err in the perception of them. Any other purported acts of thaumaturgy believed to represent the

work of any other god through the operant are however heretical and false and are thus consequently evil in nature. With the three modalities of magical praxis thus defined, it is apparent that one of them, projection magic, is truly and wholly evil in nature. Thaumaturgy, where genuine and true, is inherently good and positive as it is the work of God through the agency of a mortal being. There is no possible form or manner in which to consider true thaumaturgy to be a work of evil. Only the deception and fallible interpretation of man may result in the erroneous notion that an act of true thaumaturgy is evil (e.g., where mankind fails to comprehend the reason why destruction may occur) as a result of them seeing only the micro-relativistic effects of such destruction, and thus deems the result of such destruction to be evil. Only God himself may perceive the long-term and macro-relativistic effects of such an act. Man, as percipient, must remember that the here and now is only a small part of a much grander plan and that it is often necessary to at first break apart something in order to then rebuild something greater.[231] Theurgy, as an alchemical process of distilling and refining the soul of man towards the comprehension and union with God is intrinsically good in nature. Whilst it is possible that the practitioner of the art of theurgy, including alchemy, may suffer from a heretical delusion towards a duality that positions the Devil as the polarised opposite to God, equal in power and divinity, such in no manner determines the practise of theurgy towards an erroneous goal to be intrinsically evil. With true theurgy, it is only possible to refine the soul of man as the alchemist seeks to purify the base material towards the attainment of gold. In refining the soul, it is impossible to do so towards something which is inherently evil for such constitutes the corruption of the soul. That which corrupts the soul is then evil in that it dissolves the divine within man. Actions which corrupt the soul are thus evil and it is therefore impossible to classify them as theurgy. Whilst the theurgist may themselves err or suffer delusion as to the nature of the being that they seek knowledge of and union with, if they are skilled at the art, then they will

unknowingly proceed towards God. Equally however, the individual who fails to engage correctly in the theurgical arts thus exposes themselves to erroneous praxis and may find themselves straying from the true art of theurgy and thus corrupting their souls. There is no evil form of theurgy, only delusional error which leads to heresy. Thus, of all forms of magical praxis, only those acts of the magical projection of the will may be deemed to be truly evil. In such projections, the will of the operant may seek to bring about that which is beneficial to all and as such their magic is good in intention, although it may in effect oppose the will of God and is thus effectively evil. Any projection of the will that seeks to bring about the harm or destruction of others is inherently evil in nature, as is any attempt to subvert the will of God enforce the will of the operant upon others. The operant who casts forth such evil projections of destructive magic, otherwise known as curses, thus engages in pure evil. The motivations for such malefic acts by the operant may be many, although they are most often based upon the emotions of anger and the lust. It is also possible that the operant may act as a result of their deception by a diabolos and honestly believe themselves to be acting in accordance with the will of God. The potential for such a delusion is the basis for the discrimination between witches and magicians as offered by James I in his Daemonologie.[232] Those who are deluded, sin in the eyes of God, whilst those who engage in such heresy and sin with full awareness of their actions are those whose sin is the greatest of all. Only through repentance and reconciliation with God may such individuals redeem themselves. It is the assertion of the individual’s will, the projection of such as a magical mechanism, which then presents the truly dangerous magic. Whilst intentional curses are inherently evil and the operant performs such in the acknowledgement of such, there is the potential that any such projection of the individuals will is the result of the deceit of a diabolos which has led the operant to engage in maleficia. Whilst there is always a danger of such a deceit, the willingness of the operant to project their will is the mechanism by

which the sin occurs – for without the will to wield the weapon, there can arise no harm. Additionally, there is also the heretical aspect of projection that positions the will of the operant as superior to that of God – for even the act of attempting to heal an individual through occult means, although it may seem benevolent, is heretical in that it supposes either that God is unable to offer aid or that God is wrong and that the operant has the power to override what they perceive to be God’s error. It is in this respect, that those magical arts which seek to project the will of the operant are those most dangerous and such is the reason that they are forbidden. The remaining forms of magic (i.e., theurgy and thaumaturgy) are however acceptable to God as they are effectively no more than methodologies by which magicians, unless they are heretics, strive towards knowledge of and union with God. With regard to [3], it is necessary to clarify the conception of Satanists and in doing so, attain sufficient refutation of that which is inaccurate and affirm that which is correct within the popular notion. In order to comprehend the actions and motivations of a Satanist, it is first necessary to affirm the dominant theology of Satanists. Whilst historical Satanists may have been dualist in nature and aligned with the Devil as an entity they held to be independent of and equal in power to God, contemporary Satanists are typically atheistic – as typified by Anton Szandor LaVey’s infamous Church of Satan. Although LaVey and the Church of Satan made use of rituals of an occult nature, even some based upon historical accounts of black masses, the atheism of many Satanists renders the performance of such rituals to be mere autohypnotic psychodrama – performed solely for the intention of bringing about a psychological alteration within the psyche of the celebrant. By extension of the atheist’s refutation of the reality of God, they must therefore also rebut the reality of occult energies and the existence of both DCEs and IHDs. Indeed, to hold a belief in the existence of spiritual entities, that is IHDs and DCEs, whilst proclaiming an atheistic theology would constitute intellectual dishonesty and evidence the upmost contradiction. Given that there is no possibility for a valid contradiction, then any atheistic Satanist who believes that such

rituals call forth infernal IHDs is then delusional in their denial of the existence of God, for without God there is no Devil or infernal host. By extension, any atheist, Satanic or otherwise, who refutes the reality of God whilst holding a fear or belief pertaining unto the paranormal phenomena caused by DCEs and IHDs is then guilty of holding contradictory beliefs and such then invalidates the basis for their theological position. Atheistic Satanism, including those of a LaVeyan nature, is typically the dominant form of Satanism within our contemporary society. For the most, many atheistic Satanists subscribe to scientific theories of evolution and the creation of existence whilst wholly in denial of any role of God in the Creation. Typically, atheistic Satanists are generally well-rounded in their approach and many are able to offer well-structured arguments in support of their position. Thus, there is no possibility then that any genuine and wellrounded atheistic Satanist would engage in the intentional summoning forth of an IHD for reasons of afflicting maleficia upon a person or persons. Even amongst those theistic Satanists, including those who deem themselves Setian (i.e., members of the Temple of Set or the Order of Apep), the focus upon well-developed intellectual and moral excellence within membership bodies almost entirely nullifies the potential for a theistic Satanist to call forth an IHD for the purposes of harming another. The focus of many theistic Satanists is upon the development of the self – both intellectually and spiritually. The Satanism of such adherents is thus typically better definable by its psychecentric, rather than alleocentric, philosophical aims which seek the individuation and preservation of the self as opposed to union with God.[233] The intellectual basis of many theistic Satanists, especially those of a Setian approach, provides the means by which such individuals may bring about an effective curse or summon forth an IHD to afflict a targeted victim if they so desired. Such is however, as stated above, rendered unlikely by the morality inherent within many such groups. Thus, it is almost infeasible that any entity

at the centre of phenomena is the result of any intentional or erroneous ritualistic magic undertaken by theistic Satanists. However, there are two potential types of Satanist which may bring about the presence of a malefic IHD. Firstly, there are a small and isolated number of theistic Satanists who do place a value upon harm to others. Although there is a depth of occult knowledge within some such groups, the typical tendency for such groups is to focus upon the physical assault of a victim by the Satanist in order to test the limits of the Satanist’s morality. It is more likely that such individuals will thus resort to a physical attack rather than the incitement of a spiritual assault. Whilst such makes it unlikely, it does however remain possible that such individuals may deliberately call forth a malefic IHD purely out of mischief. Secondly, and the most likely of all Satanists to conjure an IHD into a presence at a location, is the inexperienced and ill-informed rebellious teenager. As a form of rebellion against church, parents, family, and society, the aesthetic imagery of Satanism may at first appeal to disillusioned youths. Accordingly, there is a sincere risk that such youths may then err in the performance of a ritual conjuration without any comprehension of either the mechanisms which they operate or the power of the entities they evoke. The ease of availability of occult texts and materials is then a very real concern, as noted previously above. Any instance whereby the investigator rightly believes that the presence of an IHD is the result of occult practises is thus most likely as a result of such rebellious and ill-advised actions. Fortunately, those IHDs which pay attention to the minor occult dabbling of youths are typically minor entities which the exorcist should have little issue with the disposal of. The only issue of concern is where an inexperienced youth may leave open a gateway for IHDs to enter into our plane of being – an action which may or may not be intentional. Such a gateway may then provide access for more powerful and harmful entities to follow minor IHDs and freely engage in maleficia. As for [4], I answer that any individual is capable of finding themselves deceived, regardless of their piety or intelligence. A witch may willingly enter into association with the Devil and offer her

service in exchange for that which they desire. Equally, a magician may enter into a similar pact in the belief that they control the infernal entity which they summon forth. The agreement of and entrance into such contractual agreements is however typically with full comprehension of their nature. It is however possible for otherwise good individuals to find themselves deceived into false perceptions. A good Christian may find themselves deceived into the belief that an IHD is an angelos, whilst its true nature is that of a diabolos.[234] Equally likely is the potential for fine and honourable individuals to find themselves deceived into pagan beliefs. Where an entity may lead such individuals to believe it to be a god and worthy of worship, such may be an elaborate deception by a diabolos with the intention to incite heresy and force the individual towards the rejection of God. It is essential to note however that there exists a significant body of occult lore and knowledge which is non-Abrahamic in nature and that as such, a pagan may have sufficient occult knowledge and experience to allow them to constrain an IHD and prevent it attaining free-access to roam within our world for its amusement. Pagans then are similar to Satanists in terms of their potential role in the accidental or intentional provision of access points and energies for a diabolos. As stated previously, it is the potential for individuals to access occult materials and perform conjurations of entities without an appropriate degree of knowledge or training that poses a greater risk than any intentional heresy and maleficia. This risk is then present in the performance of occult rituals by confused and ignorant individuals, regardless of if such individuals are theistic Satanists, atheists (who err logically in performing such rituals despite claim that there is no such thing as supernatural beings or energies), pagans, Jews, Christians, or otherwise. It is the access to the occult which is then of the upmost concern. In negligently aiding and encouraging individuals to perform such rites, many occult, Satanic, and neo-pagan groups may unintentionally induce a false confidence in individuals and lead them to err in the conjuration, constraint, and dismissal of IHDs – thus, this poses the greatest risk for the entry of any diabolos into our world.

6.2. Means of Dealing with the Paranormal Given that the goal of any paranormal investigator is typically to arrive at the truth as to the reality of the paranormal and by extension, that of our ontological reality and the role of God, it is thus essential to undertake all investigations in an appropriate manner. The aim of any paranormal investigation must be to arrive at a rational explanation for any given phenomena. The documentation of objective evidence for occurrences of phenomena is an essential component in dispelling any accusations towards the potential for an investigatory thesis to be the product of either fraud or mere eikasia. Thus, it is essential that objective data is assigned a greater value than that given unto mere subjective reports. Despite the powerful experience of an individual, a subjective account is always likely to be subject to a sceptical assessment and critique that will rightly question the potential bias and integrity of such experiential evidence. Such is the reason that objective evidence holds sway in a court of law, over and above the opinions of eye-witnesses. Wherever possible, the recording of empirical data should be verifiable as beyond tampering and it is necessary then to retain all original data files to enable independent examination at a later stage. Further support of the objective evidence for any phenomena is also highly desirable and such should take the form of secondary data sets (e.g., a second camera angle disproving any feasible camera malfunction or trickery). The corroboration of multiple subjective reports is also essential in the assignment of value beyond the limits of a single percipient. The variation between the philosophies of each investigator is also beneficial to an investigation if they are polarised in position, ideally with the sceptic balancing the views of the believer so as to produce a conclusion through Hegelian dialectic (i.e., thesis of the believer, antithesis of the sceptic, and the resultant synthesis within the conclusion). Where both parties then report a similar and

independent version of any perceived phenomena, such enhances the value of the subjective evidence and is then valuable in the support of a theory as to the cause of any given in phenomena. In a similar manner, all data, whether objective or subjective, should ideally be accompanied by the presence of ‘control’ data. Such data will allow for the identification of background noise, ambient light conditions, and the assessment of the original percipient for prior sensitivity to paranormal phenomena and ESP ability. The acquisition of control data is essential to any investigation – regardless of the nature of the phenomena. In the documentation of subjective or ESP phenomena, then there is a need to undertake a statistical analysis to assess the possibility of such phenomena occurring through chance.[235] Upon the conclusion of any investigation, it is essential that there is a comprehensive collation and storage of all data, including: subjective percipient accounts, environmental data sets, images and audio recordings, and any data that which may seemingly hold zero value. Further, it is essential that the investigation retains all raw data rather than allowing the disposal of such post-processing. Any independent assessor of the investigation and its methodology will expect to have access to all data to facilitate the determination of the validity of the theories and conclusions drawn by the investigation. During such independent assessment, the investigator is likely to find themselves, their methodology, and their theories questioned, criticised, and possibly ridiculed. It is important that such criticism takes place as it provides peer review. Any and all criticism, including sheer ridicule from those biased against the theory or reality of the paranormal, is of value for the investigator. The investigator can utilise each criticism as a point of refinement and address such within a subsequent revision of their theory. Any points which are beyond redress in terms of the specific investigation, retain benefit to the development of the investigatory method as they inform those measures undertaken in subsequent investigations and may later serve to aid the investigator in the attainment of decisive evidence or proof of theory.

Regardless of the apparent nature for any phenomena, it is essential that all investigations proceed with an appropriate degree of respect. Until proven otherwise, any investigator must proceed on the basis that the phenomena are possibly real, yet also balance this with the appropriate level of scepticism that drives their enquiry. In this manner, the investigation takes a sensible approach, avoiding bias towards atheistic scepticism or the other extreme of pure pistis. It is essential that, given the potential reality of any phenomena, the investigator treats those living individuals and any apparent entity, be such a DCE or IHD, with respect. Should a living individual manifest uncontrolled psychic projection, such as in instances of psychokinesis, then the investigator must approach them as a potentially volatile individual – whereby the inducement of anger within the individual may result in the unintentional damage to buildings or injury to persons from an expression of an uncontrolled emotional outburst. Equally, when dealing with distressed DCEs or powerful IHDs, then it is prudent to approach such entities in a respectful manner. The logical means of discernment as to the nature of phenomena are those presented previously. These methods of assessment are outlined by and applied through the use of Ansir’s Residual Filter, Sieve, Test for the Discernment of Miracles, and the AcID Test. The use of such then equips the investigator with a systematic methodology for discerning the cause of a phenomenon, thus allowing the application of the appropriate measures to then process and, where required, disperse of the cause of such. Where the nature of any entity is indeterminable, then it is prudent to approach the situation with the caution and respect otherwise afforded to an IHD – for there is every possibility that phenomena which appear minor may be only signifiers of the presence of such a powerful entity. A diabolos, as involved in an infestation, may well temper its activity in order to lure individuals into a false sense of security before selecting its intended victim and then proceeding towards obsession. Equally however, it is also advisable that the investigator should show caution in any interaction with what they may suspect to be an angelos. Without further digression into the theological debate

as to activities which an angelos undertakes upon this world for God, it is also feasible that the IHD is an angelos rather than a diabolos. Whilst it is possible that a deceitful diabolos may portray itself as an angelos, it is essential to remember that an angelos is a powerful being that can and will attack if there is reason for it to do so.



The depth of scientific study into ESP, comprised of over a century of research, affirms the existence and reality of ESP. However, a continual issue during such scientific investigations is the inability to effectively determine the nature of the ESP. Whilst such an issue affects the determination of the specific form of all ESP, it is most prevalent when investigating clairvoyance (remote viewing). Where individuals are tasked with the clairvoyant perception of information about a target, there exist multiple mechanisms through which they may achieve such. In any such instance, it is possible that the percipient receives information telepathically, either from the person who is aware of the answer to the question or from a person in the location of the target. Equally, it is possible that they may receive a precognition of the detail concerning the target as it will later be revealed (i.e., they perceive the future revelation of the correct information rather than a direct clairvoyance of the information). Despite various attempts to design controls which eliminate the potential for the percipient to utilise telepathy etc., such remains an issue. The solution of the issue is however other than the concern of this study, having instead a focus upon the overall explanation of that which enables all ESP. Whilst scientists attempt to engineer controls which eliminate the ‘bleed’ of one form of ESP into trials of others, the existence of the issue itself provides a valuable insight into the nature of ESP and the wider context of paranormal phenomena. The difficulties in discriminating between telepathy and clairvoyance reveal the underlying truth of such: that they are all interconnected, and so have a shared nature and singular source – the One. Telepathy, as direct mental communication between two individuals, is a specific form of the same mechanism which enables clairvoyance, psychokinesis etc. and is also at cause for DCEs and IHDs. The

mechanism which enables such phenomena is easiest explained through comparison with the spectrum of light. Just as there are visible and invisible wavelengths of light, there are variances within the unified field of consciousness – the astral light which facilitates ESP, DCEs, and IHDs. In the same manner that humans perceive visible light as colours and infra-red wavelengths as heat, then the astral light is equally perceivable in various forms of consciousness. This field of consciousness (i.e., the aether, quintessence, astral light) is the quantum field through which information passes at speeds in excess of the speed of light (as is increasingly evident in research into quantum entanglement). The source of this conscious field, the astral light, is none other than the consciousness is God – for all things have a connection as a result of and through their existence within, and thereby sharing in, the mind, that is the Spirit, of God. All that is, even inanimate objects, thus have a first and formal cause within the mind of God. Each person has a link to all others, including IHDs, through the presence of the divine consciousness within all. It is this interrelatedness within a unified field of consciousness that emanates from a single source which the Qabalistic Otz Chiim represents. The concept of a fragmented consciousness with a source in the over-mind of God is easy to comprehend through the visualisation of each individual human being a singular piece of coloured glass within a vast stained-glass window. The glass is the body. The colour upon the glass is the individual soul. The light which shines through each piece of glass, being coloured accordingly, is the spirit. The source of all light that shines through the whole window, providing a splendid display of colour and beauty, is the sun. Each individual is then as unique in their splendour as each coloured segment of a stained-glass window and together we form the beauty of humanity within creation. It is in this same manner that the spirit within man flows forth from its source – God. As a river may have many tributaries that all merge and proceed towards the ocean, the flow of consciousness is also such that each individual spiritual daimon (i.e., each man, angelos, and diabolos) has a link to all others as they all flow into each other and ultimately

return to God. Within the ocean, a wave is singular and unique, yet all waves are but a part of the ocean, whilst the ocean is greater than any wave. It is in this manner, with each individual being part of something more, that we may best interpret the relationship between individuated daimons with freewill and consciousness (i.e. man and IHDs) and the overall source and goal for that consciousness – the One, God. As the supernatural and acausal consciousness, God is at cause for the manifest universe. The theological basis for this hypothesis is found within the wisdom of the Talmud and the Kabbalah. The association between the Ruach, as the breath or spirit of God (Ruach Elohim), and the act of creation (linked to the manifestation of the divine will through the Holy Spirit – Ruach HaKodesh – is one already outlined above. The breath is that which links the consciousness of God (i.e., the Holy Spirit – Ruach Hakodesh) with the causal matter of the manifest world. As the agent by which the divine will is communicated unto the manifest realm, then the breath is that which is the basis of the Word – for it is through the breath that the Word is formed and spoken as the outward projection of the conscious thought. The breath is then the messenger that carries the conscious will into the world. The nature of the angelos is then identical with the Word, as they are the messengers and agents of God’s will. This notion finds further support in the idea that each Word spoken by God then creates an angel (see Section 5.3.2). As angels are themselves an individuated consciousness, a fragment of the divine, in a spiritual form, then the Word of God, the Ruach or breath, is thus again shown to be capable of the creation of life. Given that the breath is merely the medium that communicates the conscious will of God into the planes of existence, imbuing life and form as noted in the Bible,[236] then all that is, both material and spiritual, is the result of a thought within the divine over-mind. All that there is then, exists within God. Telepathy is possible as it is merely a means by which parts of the over-mind come to know each other. Similarly, the mechanism of psychokinesis is none other than the expression of the will of one part of the over-mind to enact

force upon the manifest. Whilst residual energies are mere echoes of once incarnate fragments of the divine consciousness, DCEs and IHDs are but individuated aspects of the divine that function as characters within the over-mind. As such, DCEs and IHDs are immortal and are thus ever present, in some form and upon some plane of existence. As they exist within the mind of God, for whom all time is but an instant and thus a permanent now, there is then no moment at which a DCE or an IHD has no existence. In the same manner as the interconnectivity of all consciousness may facilitate ESP, then the perception of DCEs and IHDs is also the result of the individual gaining an awareness of a non-manifest consciousness in their presence. The additional consequence of such a notion relating to an everlasting now, is that time travel is entirely possible as it requires only the adjustment in perception in order that the individuated consciousness of man is then able to perceive alternative realities from any one of the infinite number of many worlds extant within the over-mind. All beings, including all potential variations of such, are within the mind of God and thus they always have and always shall exist. To hold that all being, that is both the causal universe and the plethora of individuated acausal daimons and planes of being, exist within the mind of the One is thus to position such that all being, both causal and acausal, is but a thought within the mind of God. The consequence of such a realisation is a profound alteration in our perception of reality. There are philosophies that hold that this world is unreal; Hindu’s refer to the illusory nature of this world and life (maya) and the Neoplatonic scales of Plotinus demonstrate the relative non-being of this world in its degree of privation from God. Once the individual realises that they, that is the ‘self’ which is a fragment of the divine, are but an aspect of the divine over-mind and that they merely function as an agent of God’s will within the illusory reality that exists only within and through the will of God, then the opening of their minds to the truth of their ontological reality brings all paranormal phenomena within their ability to experience. The consequence of this cosmological hypothesis, the interconnectivity of our ontological reality where all being exists

within the divine over-mind, is that it is possible to know what another person is thinking directly as a result of the connection – the true nature of the Jungian collective unconscious – which flows through God and as such links all beings. It is possible then, to exert an inexplicable influence upon an object through psychokinesis as a result of the objects existence and origin within the mind of God. Likewise, precognition is explicable as a result of the non-linear nature of time – for all timelines, including those of parallel dimensions, exist only within the mind of God. It is possible to perceive all that is, was, and will be because all exists within the over-mind of God – to which each of us has a connection. The typical directionality of consciousness is that individuated beings, including both man and IHD, are the mere recipients of a fragment of such consciousness. As such, the individual being is but a receptacle for consciousness. Those able to reverse the flow and effectively transmit their consciousness upstream are thus able to perceive other aspects within the over-mind – with such being the aim of Qabalistic meditation which leads to profound personal revelation. Forms of ESP (i.e., telepathy and psychokinesis) are then simply the achievement of alternate connections achieved by those able to swim upstream and connect with other receptacles. Psychical phenomena, such as telepathy and even psychokinesis, are the result of the focus of the mind to open a direct channel between two points: the transmitter and the receiver. In instances of telepathy, the process is no different to that employed by any radio or electronic communication device. With psychokinesis and other similar phenomena, then the phenomenon is the product of a powerful focus of the mind upon an object which induces the manifest force – in this manner, the act is effectively a minor thaumaturgy where the individual channels their divine gift of the shared consciousness (i.e., the spirit) towards direct interaction with the inanimate which lacks the presence of the spirit in a comparable degree. As the development of a conscious motion towards man’s spiritual source, God, is the goal of Qabalists, it is thus proper to conceive of the Qabalistic teachings as guidance and training for the mind of

man, such that it may venture forth in an accelerated flow and proceed towards union with God and the realisation of its ontological reality. The development of ESP may then prove to be a hinderance that distracts from the true goal, union with God, as a result of the potential for ESP to facilitate a focus upon and fascination within the objective universe. Only those who develop such abilities as a direct result of their spirituality, as with the Hindu concept of attaining the Siddhis,[237] can consider the use of such gifts to be a divine gift – although even then, it is essential that such individuals then disregard any paranormal ability. Any utilisation of the miraculous other than in the enactment of thaumaturgy offers a distraction from the great work of returning to the source. Many individuals erroneously believe themselves to be special upon the development of such ESP abilities and such becomes a distraction from spirituality, leading to a selfish focus upon themselves as opposed to the glory of God. It is for this reason that many mystical masters counsel against the focus upon such magical powers. The hypothesis as to the interconnectivity of all consciousness within the divine over-mind then forces consideration as to the nature of reality. Whilst Descartes famously postulated that it is impossible to be certain of anything other than that you yourself are thinking, the real question is if it is possible to be certain that it is ‘you’ thinking. Within a dream, there is often interaction and dialogue between the percipient and another character. Additionally, there may be other characters present who merely fulfil the role of supporting actors in the background. The mind of the percipient is the assumed source of these dream characters and the entirety of their behaviour. The acceptance that the dreaming percipient is able to unconsciously create and enact the roles of other characters then posits an intriguing Cartesian query: are those ‘other’ characters aware of their source? Is it possible then, to be certain that you are an independent consciousness, or are you merely part of the dream of the One? Even if the origin of such ‘other’ characters within the percipient’s dream was within the collective unconscious, and therefore independent and external to the self, such serves to affirm

the interconnectivity of consciousness and again forces the consideration of if the dreamer is truly the creator of the dream, or if their independence is merely the product of a delusion and they merely receive the dream and the entirety of all that they perceive. Again then, there is a reason to suspect that the Hindu notion of the illusory nature of this world is a profound statement of the truth. This discussion as to the nature of our ontological reality, beyond the interconnectivity of all consciousness within the over-mind – the unified field of emanations, is however a vast digression from the subject of this work and is best isolated for exposition elsewhere. It is best then to conclude the digression with a question which also suggests the possibility that we, and all that is or was, is but a thought within the mind of God. The question we must ask then, paraphrasing the wisdom of Edgar Allan Poe, is thus: ‘Is it all but a dream within a dream?’.[238]



Volunteers for any investigation or experiment should be of 21 years of older and of sound mind. The emotional charge and lack of life experience renders those under 21 years of age to be a liability during any investigation. Despite the possibility for an inherent value assigned to the hormonal energies they possess, the risk that they may fail to rationalise any phenomena they may experience is far greater than any benefit. The youthful exuberance for any paranormal investigation is also likely to render them incapable of an objective approach to any work. The risk of them emitting negative energies and expectations, on either a conscious or subconscious level, and thus negatively shaping any manifestations is too significant to allow their presence. In order to provide any objective verification of any subjective experiences which may arise during an investigation, it is ideal that at least one person of any group is entirely unaware of the history of the location under investigation and the phenomena that have purportedly occurred therein. The result of their ignorance of the historic events is that any subjective experience they have, and their perception of said phenomena, is uncoloured by any preconceptions at either the conscious or subconscious level. Thus, if the individual thinks that they heard a noise, they may simply perceive a noise – as opposed to (if you will forgive the extreme and ridiculous example) interpreting the noise as that caused by an entity that legend assigns the name ‘the knocking ghost’.

8.1. Investigation Policy Templates Any society has need of formal policies upon which to structure its governance. These policies also form the basis for any registration

of the society as a non-profit organisation so that any collated funds for expenses (i.e., for rental of equipment or meeting rooms) may then be collected and stored in an appropriate bank account and reported for taxation (from which exemption should be achievable). A basic template for the incorporation and governance of an investigatory society is outlined below. Additionally, where investigators undertake field research, it is essential that both the individuals and the owner or legal representative of the location agree to and sign documentations clearly stating the rights and responsibilities of all parties. The least desirous development of an investigation is that the individual who requests that you investigate any phenomena then attempts to prosecute you for damage caused by phenomena they may claim that you provoked into causing such. Finally, where investigators record empirical data sets, including audio and imagery, then the issue of media rights is likely to raise itself upon publication of such media. A media release contract (see the template below) is sufficient to allay any issues with such and assert the ownership of any media to lay with the investigating society. What follows is then a series of templates upon which any formative investigatory society may base their articles of incorporation and policies for any field research. The inclusion of these documents at the conclusion of this study is however merely so as to provide an outline of how any society should address the process of formation and define its policies and procedures. Accordingly, the templates which follow are in no manner complete and any society should seek legal counsel to construct similar and legally binding articles prior to their usage. 8.1.1. Structure & Governance for an Investigatory Society Philosophy of Investigation The aim of the society is:

To both investigate paranormal phenomena and develop the skills, techniques, and theories applied to such work. To document any objective or subjective evidence towards the support of drawn conclusions as to the nature of any given phenomenon. To arrive at a rational explanation for phenomena based upon the weight of evidence, both subjective and objective, which is collated throughout the course of any investigation. The [INVESTIGATING SOCIETY] draws upon an array of skills within the body of its affiliates and therein makes use of all scientific, engineering, psychological, theological, and philosophical knowledge as made available unto it by its affiliates. To hold no bias as to any one scientific, philosophical, or theological position. Instead, it is the aim of [INVESTIGATING SOCIETY] to pursue the truth of all paranormal phenomena without concern for the validity of any one hypothetical position – for there is but one truth and such is valid for all, regardless of personal bias. Fields of Interest The investigation of Causal Paranormal Activity, including, but in no manner limited to: residual energies, OBEs, astral projection, ESP, DCEs, egregores, poltergeists, occult energies, and ley lines The investigation of Acausal Paranormal Activity, including, but in no manner limited to: angelic dialogues, miraculous phenomena, the actions of IHDs, and diabolic infestations and oppressions. Corporate Governance

The corporate name for this organisation is [INVESTIGATING SOCIETY]. The principal office for the [INVESTIGATING SOCIETY] is: The [INVESTIGATING SOCIETY] is strictly a non-profit organisation and exists purely to facilitate the collaboration between its members as pertains to research into the paranormal. As such, the function and legal structure of the society is one of a social club or gathering of hobbyists. Accordingly, no member of the society is salaried for their time or work undertaken and there is no recompense for any such donation. As a non-profit society, any donations of materials and resources including, although in no manner limited to: books, media files, and any equipment are to be received by one of the society’s officers. Upon receipt, the Executive Director shall then issue the donor with a certificate of donation to acknowledge and document their gift. All such donations are to then be recorded and logged as assets of the society. No member of the society is then able to remove any asset without prior approval from one of the Officers. The society shall make such assets available for the development of members and as resources for both research and investigation. Should any member fail to return an asset at the time agreed with the Officer who has authorised the loan, then the member will be promptly reminded of their duty to return said assets. In the event that the member continues to fail to return said asset, then the society shall issue an invoice to the perceived value of the asset and the individual’s membership of the society will be subject to a vote of termination at the next meeting of the Council. The Corporate Officers for [INVESTIGATING SOCIETY] are as follows:

The President of the society The Director of Investigations The Executive Director The Treasurer (N.B.: an individual may hold more than one of these offices until such a time where the membership body is sufficient in number and quality to allow the appointment of suitable individuals unto each office.) These four (4) officers form the governing Council of the society and meet at each convergence of the society to further discuss matters of governance. It is the duty of the President to oversee the governance of the society and guide the investigations and research undertaken by affiliates. The Director of Investigations has direct responsibility for the assignment of possible investigations unto appropriate society affiliates. Further, the Director of Investigations is tasked with ensuring that all investigators and potential clients have completed and filed the appropriate agreements and waivers prior to the undertaking of any investigation beyond an initial scoping visit and interview between the Client and a representative of the society for the determination of suitability to the enquiries of the society. The Executive Director is tasked with the maintenance of any media presence including websites and any server-based resources. The publication of any journals, research papers, or case studies is also directly under the remit of the Executive Director. As the officer responsible for external publications and media, the Executive Director shall also function with responsibility for any press relations and the response to any external queries other than requests for either affiliation or investigations. The Treasurer functions to manage the revenue and expense accounts held by the society as a non-profit organisation. The

Treasurer shall report on the status of all accounts, including expenditure for investigations, equipment, web-hosting, and any other out-goings in a formal written report which the Treasurer will then issue to the Corporate Officers on a quarterly basis. The Treasurer will compile a full annual statement and issue such to all affiliated members of the society within three (3) months of the conclusion of each tax year. Responsibility for the filing of annual tax returns for the society lays with the Treasurer who shall collaborate with the President in order to compile and file the annual account information and tax return as a non-profit organisation. Election to the roles of the society’s Officers is based upon the following criteria: Where there are four (4) or less affiliated members, then seniority of affiliation shall determine appointments, with the President being the most senior, followed by the Director of Investigations, the Executive Director, and lastly, the Treasurer. Where the number of affiliates exceeds four (4), yet is less than twenty (20), then appointment to any vacant Officer position shall be as the result of nomination and vote by other members of the council only. Should the number of affiliated members exceed twenty (20), then the entire membership shall receive the opportunity to nominate and vote upon the assignment of Officer positions. The Term for any Officer is one of a life-time appointment. Other than death, an Officer position is only vacant as the result of either an accepted resignation from said position or a unanimous vote amongst all other Officers of the governing council for the society to remove an identified Officer on the basis of their conduct and/or failure to adhere to the expectations of [INVESTIGATING SOCIETY]. Membership Policy

Membership to the society is subject to the approval of all extant members. Applicants require the full and unanimous approval of all members before they are approved and welcomed into the society as a full member. The rationale for this policy is that such negates the potential for personality clashes and the resultant fractionalisation of the society. It is the policy of the society that a cohesive and amiable environment is most conducive to the production of work of any value. The society therefore retains the right to preserve such a cohesive and amiable environment through strict adherence to its policy of unanimous approval for all membership applications. Whilst the society reserves the right to refuse affiliation where an extant member opposes the application, the society will in no manner tolerate the rejection of applications upon any grounds of ethnicity, nationality, religion, gender, age, or sexuality and neither will the society tolerate any discrimination or inappropriate and disrespectful behaviour by its members, either towards its members or towards external parties and clients, in respect to any such bias. The society therefore expects that any member who opposes an applicant to formally document their reasons for such a position in order to ensure that there can be no instances of discrimination upon grounds of race, nationality, religion, gender, age, or sexuality. Members of the society must be twenty-one (21) years of age or older and of sound mind. Any recent issues of depression or other psychological instability excludes an applicant from membership to the society until they both resolve such issues and evidence a period of at least three (3) years mental stability. Whilst [INVESTIGATING SOCIETY] is a non-profit social group formed around a shared interest in the paranormal and a desire to further mankind’s knowledge, there are costs which the society does incur. Although every effort is to be made to attain services free of charge (e.g., websites, e-mail services, and meeting spaces), all members accept that there are instances whereby it may be

impossible to find such services without charge. In this respect, there is an annual membership fee that is payable annually on 1st May of each year. Those applicants who are approved for affiliation with the society shall receive a notification of the dues payable by them on a pro-rata basis for the remainder of the society’s annual membership year. The rationale for this annual fee request and prorata calculation for new affiliates is to minimise the administrative burden upon the Treasurer and allow for easy financial planning of members who may then allocate annual funds in time for each payment. The Treasurer will notify all members of the forthcoming annual membership fee in the convergence of the society’s membership that occurs around and never less than three (3) months prior to 1st May. Any adjustment to the annual dues requires the approval of such a proposal by majority vote amongst all members. Frequency of Assembly Members of the society shall meet weekly/monthly/quarterly to review both complete and on-going investigations and to discuss potential future enquiries. Each meeting will also provide the opportunity for members to present lectures on and/or lead discussions on topics as are relevant to the interests of the group. The structure for each conference is as follows: Opening statement and any apologies. Review of previous meeting and updates on any tasks carried over from such. Statement of financial accounts (where applicable). Statement of any formal business as pertains to the society. Presentation of any research conducted since the prior conference.

Presentation of a lecture upon any topic aligned with the interests and work of the society. Open discussion. Tabling of pending items and investigations such as require address prior to the next conference. Opportunity for volunteers to take on said items and investigations. Proposal and agreement of both a date and location for the subsequent conference.

Research Methodology Policy for Continual Research In addition to scheduled conferences, it is the responsibility of all society members to undertake further research as relevant to the development of both the individual and the society. The scope of such additional research may include, without limitation to, the following: psychology, theology, mythology, philosophy, scientific research, historical study, and field research. Any investigations of paranormal phenomena other than those assigned at the prior conference require approval from the societies director of investigation in order to ensure that any and all works undertaken under the guise of the society are done so in accordance with the formal policies of the society. [INVESTIGATION SOCIETY] Policies INDEMNIFICATION: Members of the society are indemnified to the fullest extent of the law. Any losses or actions taken by the [INVESTIGATING SOCIETY] are in no manner the responsibility of

individual members. Equally, the [INVESTIGATING SOCIETY] is in no manner directly responsible or liable for the actions, behaviour, comments, or publications of individual members outside of those works formally undertaken or published under the guise of the [INVESTIGATING SOCIETY]. [INVESTIGATING SOCIETY] is in no manner liable for any damage or loss of personal possessions during the course of an investigation, nor is [INVESTIGATING SOCIETY] accountable and liable for any injury or health issue which arises as a direct result of any investigation or role undertaken by members in conjunction with [INVESTIGATING SOCIETY]. Members act at all times without duress and participate wholly of their own freewill, with complete responsibility for their own well-being and the safety of any personal belongings or possessions during any meeting or investigation. Other than any equipment loaned from those assets held by [INVESTIGATING SOCIETY], members are expected to utilise their own equipment (e.g., cameras, computers, audio recorders etc.) throughout the course of any research or investigation. As there is no guarantee that the society holds any equipment or that such is available at any given time, then members must expect to make use of their own personal assets at all times. [INVESTIGATING SOCIETY] is unable to guarantee the availability of any other equipment or resources beyond those personally owned by the individual member. INSURANCE: Investigations are to take place under strict criteria for volunteers. No member of the society is to be involved in any investigation whereby a waiver for any liability towards their welfare is absent from the records. No investigation may take place without the signed consent and liability waiver for any participant, including percipients and external observers, who holds no affiliation with the society. Further, an individual legally responsible for any premises investigated by the society must sign and file a waiver before the commencement of any research or work at the location.

LIABILLITY: No member of the society is liable for any injury, debt, damage to/by any persons or property as a result of any investigation. RECOMPENSE: Members of the society undertake investigations as volunteers and thus without compensation for time or costs incurred. The research undertaken by the society and its members is deemed to be for the benefit of the greater good and is the intellectual property of the society. DISCLOSURE: Research conducted by the society is nonconfidential. In accordance with data protection however, any publication of details of research must maintain the privacy of individuals, both researchers and otherwise, through the redaction of names in favour of anonymity. FINANCE: As a non-profit organisation, the society will register for a charitable body bank account. Any and all funds, both revenue and expenditure, will be processed through this assigned account. Signatories for the society’s bank account will be the Treasurer, the Executive Director, and the President. The Treasurer will present the Council with financial updates on a quarterly basis and further present an annual report to all members at the appropriate convergence as pertains to the end of the annual tax-year plus three (3) months. All members shall receive written copies of the financial report for the society via e-mail. DISPUTE: In the event of any dispute between members and/or the governing Council of the society, then the decision of the Council is deemed final and binding.

8.1.2. Template Affiliation Form for Members Legal name: Gender:


Place of Birth: Residential address: _____________________________________________________ _____________________________________________ _____________________________________________________ _____________________________________________ E-mail: Telephone: Mobile phone: Government identification submitted for record: Passport

Driver’s license

National ID

Birth Certificate

Do you have a criminal record? If yes, then please state what for:

_____________________________________________________ _____________________________________________ _____________________________________________________ _____________________________________________ Have you suffered mental illness or had need of psychological counselling within the last three (3) years? If yes, then please detail: _____________________________________________________ _____________________________________________

Background Investigation: I, the above-named individual, hereby consent and give permission for [INVESTIGATING SOCIETY] to perform a full background investigation and obtain a copy of any arrest or conviction record as pertains to myself now or in the future. I understand that [INVESTIGATING SOCIETY] may refuse my application for affiliation without need for explanation and that my criminal background may be deemed prohibitive to my affiliation. Acceptance or Rejection of Affiliation: I understand that [INVESTIGATING SOCIETY] reserves the right to accept or reject applicants as it sees fit. As there are no formal criteria for affiliation, I accept that the decision of [INVESTIGATING SOCIETY] will be based purely upon: the potential contribution I may make to the work undertaken by the society, the perceived compatibility of myself with the personalities of extant members within the society, and the unanimous acceptance of myself as an affiliate by all other members.

Proprietary Materials: I understand that [INVESTIGATING SOCIETY] holds the rights to any and all media and data as may be recorded throughout the course of an investigation. Additionally, any materials produced by myself, including written, digital, recorded media, presentation, or lecture, are the property of [INVESTIGATING SOCIETY] are to be deemed proprietary materials and are thus protected by copyright and intellectual property laws. I hereby assign all rights, titles, and interests to such materials to [INVESTIGATING SOCIETY]. I understand that such materials may be considered commercially valuable and proprietary and that [INVESTIGATING SOCIETY] therefore holds exclusive rights to any materials produced during investigations or as part of any associated work or publication undertaken for the [INVESTIGATING SOCIETY]. In addition, I agree that any materials issued by [INVESTIGATING SOCIETY] unto myself are solely for my own personal usage and research and I therefore agree that I shall abstain from the dissemination, reproduction, lending, or publication of said materials. Should I intend to publish my own works, including all forms of media (i.e., written or audio-visual), then I agree to acquire permission from the director of the [INVESTIGATING SOCIETY] prior to any such publication and submit to the negotiation of a royalty share agreement whereby I accept responsibility to apportion an agreed share of any royalties unto [INVESTIGATING SOCIETY]. Confidentiality: I understand that all materials produced either during investigations (e.g., data and evidence in all forms of media) or as hypothetical works, including written publication or oral presentation, is the property of the [INVESTIGATING SOCIETY]. In accordance with such, I hereby agree to abstain from the dissemination, reproduction, sharing, or publication of any such materials without formal written consent from [INVESTIGATING SOCIETY]. Arbitration: In accordance with the articles of governance for [INVESTIGATING SOCIETY], I hereby agree that the decision of any arbitration committee is to be deemed final and binding where such

pertains to any dispute, claim, or controversy as regards my work, conduct, or affiliation with [INVESTIGATING SOCIETY]. Liability: It is my understanding that [INVESTIGATING SOCIETY] shall undertake all reasonable measures to ensure the safety of myself throughout the course of any investigation and that my colleagues upon any given investigation will adhere to the expectations of [INVESTIGATING SOCIETY] as pertains to the safety of all parties on location during the course of any given investigation. I agree that, whilst the Client or their representative will act to ensure the safety of all investigators from [INVESTIGATING SOCIETY] during the course of an agreed investigation, the final responsibility for my own safety is wholly my own responsibility. In accordance with such, I hereby waiver and absolve [INVESTIGATING SOCIETY] from any responsibility or liability for my personal physical, mental, and spiritual wellbeing. In the event that I suffer any injury, stress, complication, or are subject to spiritual affliction, then I hereby affirm that such is my own responsibility and that I undertake any and all investigations with [INVESTIGATING SOCIETY] in full acceptance of the possible risks associated with the investigation of paranormal phenomena in unfamiliar environments. Data: I hereby consent to the retention of my name and details, including means of contact, by [INVESTIGATING SOCIETY]. It is my understanding that these will only be used by [INVESTIGATING SOCIETY] for the purposes of membership records and the dissemination of those materials relevant to the work of the society, with [INVESTIGATING SOCIETY] at no time sharing such details with other parties for the purposes of advertising or the generation of revenue. I accept that [INVESTIGATING SOCIETY] will retain my details for the duration of my association with the society, plus a period of twelve (12) months post any date of severance for my association with [INVESTIGATING SOCIETY].

Applicant Signature: Date: ---------------------------------------------------------------------------------------Reviewed by: Date: Affiliation: Approved


Reviewer signature:

8.1.3. Investigation Methodology 1. Volunteers for any investigation, regardless of scope, must be approved by the society’s director of investigation. All members of an investigatory team are to be members of the society unless explicit exemption is given by the director of investigation for a non-member to accompany members on said investigation. In such instances as an exemption is made for non-members, then their role and presence is strictly limited to the scope approved by the director of investigation. At no time is it acceptable for an unapproved non-member to be present unless they are either: the percipient of the phenomena under investigation, the subject of the investigation, the owner or owner’s representative for





the property under investigation or are required to be present under a jurisdictional requirement. Prior to any investigation, a full evaluation of purported phenomena is to be undertaken by all members of the investigation. The review will include, as appropriate, discussion of the phenomena, historical research into the location, and interviews with the percipient so as to ensure that the investigating team is fully briefed as to what they are engaging. A full health and safety assessment is to be undertaken prior to the arrival of any investigatory team member on location. The assessment of risks posed by the location, environmental aspects, the phenomena, and any on-site personnel, including the percipient, is to be detailed and evaluated. This assessment is to be then signed off by the director of investigations prior to the commencement of any on-site field investigation. The investigation is to record both base and control data at all times. a. e.g., in ESP experiments, data is to be recorded of individuals prior to any attempt at increasing sensitivity, along with a control data set for an individual who is to take no part in an attempt at increasing ESP ability. b. e.g., in a field investigation, base data sets are to be recorded in both the location and a nearby control that is not a part of the investigation itself. All data is to be recorded within a short period to ensure validity. Where photographs are taken, then multiple images are to be taken and an array of angles selected in order to ensure that all possible explanations are covered. Where sound recordings are made, then control sounds prior to an experimental work are to be filed for comparison of background noise etc. Analysis of any findings is to firstly seek mundane explanations for any recorded or experiential phenomena. This analysis is to include the assessment of any collated

evidence against both the base and control data sets in order to ascertain the parameters for the mundane within the location. Additionally, a statistical analysis of any data is also to be performed in order to determine the potentiality for chance occurrences of any given phenomena. Where there is a failure to provide a rational objective explanation for a given phenomenon, then theorisation and investigation as to possible paranormal causes shall proceed. 6. All data and subjective experience is to be catalogued and filed accordingly. Objective data is to be held as of greater significance than individual subjective experience. Only where multiple subjective experiences display a sympathetic pattern; thus, they mutually substantiate each party, are they to be deemed of equal value to objective data.

8.1.4. Template Indemnity Form for Investigations

NAME OF INVESTIGATING SOCIETY Agreement to Perform Investigatory Services

Client name: Location: Proposed time & date of investigation: Name(s) of clients or representatives of to be present throughout the investigation (n.b.: any persons present must be of 21 years of age or older): __________________________________________ __________ ________________________________ __________________________________________ __________ ________________________________ Name(s) of those investigators present as representative of [INVESTIGATING SOCIETY]: __________________________________________ __________ ________________________________ __________________________________________ __________ ________________________________

This Agreement to Perform Investigatory Services (“APIS”) constitutes an agreement between (hereafter “Client”) and [INVESTIGATING SOCIETY], effective and binding as of the date upon which this agreement is signed. This APIS constitutes the terms and conditions of the agreement between the Client and [INVESTIGATING SOCIETY] and is made a part thereof. This APIS, effective as of the date of signing, is entered into by and between [INVESTIGATING SOCIETY] and the Client, and is subject to the terms and conditions specified below. The Exhibit(s) to this APIS, if any, shall be deemed to be a part hereof. In the event of any inconsistencies between the terms of the body of this APIS and the terms of the Exhibit(s) hereto, the terms laid forth in the body of this APIS shall prevail.

Period of Investigation [INVESTIGATING SOCIETY] shall undertake the investigation, in accordance with the terms contained herein, with regards to the phenomena specified below, although in no manner limited to those listed, at the above stated location on behalf of the Client as of: Date of commencement:


The investigation shall proceed under the direction of the representatives of [INVESTIGATING SOCIETY] until: Date of conclusion:


Scope of Investigation The phenomena to be the initial scope of investigation by representatives of [INVESTIGATING SOCIETY] are:

____________________________________________________ ________________________________ ____________________________________________________ ________________________________ ____________________________________________________ ________________________________ ____________________________________________________ ________________________________ Where phenomena arise, which are other than those specified above, the investigators, as representative of [INVESTIGATING SOCIETY], will seek verbal confirmation and agreement of the Client’s permission to deviate from the scope detailed in this APIS. This verbal agreement will be recorded electronically by the representatives of [INVESTIGATING SOCIETY] and is deemed to be legally binding. Responsibilities of Investigating Representatives The lead investigator(s) is responsible for ensuring that the Client is aware at all times of what is being investigated and as to what is detected or perceived. The lead investigator shall inform the Client of the proposals for any actions that are directed towards the control or removal of the issue identified by the Client and shall proceed only with prior formal authorisation from the Client. The investigators reserve the right to refuse commencement of the services or to terminate at any time should their health and safety become exposed to sufficient risk. Responsibilities of the Client

The Client is responsible for the welfare of themselves and any others in their property/premises. The Client shall provide adequate welfare provisions in the form of toilet and washing facilities and make refreshment available to the level of a glass of water or greater as required. It is the responsibility of the Client to inform the lead investigator of all hazards or risks present on location. Failure to do so may lead to Client liability for negligence in terms of ensuring of the health and safety of the investigators whilst present on location. The Client is responsible for ensuring adequate control of any children or pets present at the location during the performance of the services of the [INVESTIGATING SOCIETY]’s representatives. Failure to do so may result in the termination of the services without completion should the investigators consider there to be sufficient risk to their welfare. The Client retains all responsibility and liability for any damage to private property and/or buildings throughout the course of the scope of this APIS. The [INVESTIGATING SOCIETY] and its appointed investigators take no responsibility for damage to/loss of private property and/or damage incurred to the building during the course of the APIS works. Any and all incidental damage to a location that may occur during an investigation (including, although in no manner limited to: broken ornaments; damage to walls, floors, doors, ceilings, or windows) is the sole responsibility of the Client. The Client is responsible for ensuring that they hold the authorisation and rights to instruct the works of the APIS when providing confirmation to the [INVESTIGATING SOCIETY] to proceed with any planned works or investigations. The Client accepts full responsibility for any phenomena and subsequent damage/loss of/to property that may occur through the provocation of psychical entities through as a result of the Client requesting and authorising the presence of the [INVESTIGATING SOCIETY]’s investigators on location, regardless of if such phenomena result from deliberate provocation or otherwise. Where there is a need to induce a physical alteration to a

location (i.e., such as fixing a camera to a wall with a screwed bracket, digging within soil, lifting floorboards etc.), then such will only be undertaken with express permission from the Client or their appointed representative. In such an instance, investigators shall seek verbal permission and record such via digital media. Out of Pocket Expenses & Common Courtesies There is no expectation for the Client to reimburse the [INVESTIGATING SOCIETY] or its investigators for any out-ofpocket expenses. In accordance with the founding articles of [INVESTIGATING SOCIETY], the opportunity to both aid the percipient of any phenomena and also further research into said phenomena are considered of the upmost value. The only expectation upon the Client is to extend every courtesy appropriate for a host unto those investigators representing [INVESTIGATING SOCIETY] throughout the course of any investigation. It is considered reasonable for the investigators to be provided with basic welfare provision (i.e., toilet and washroom facilities) and access to drinking water and such is the basic expectation placed upon the client by [INVESTIGATING SOCIETY]. Any additional extensions of hospitality that the Client may desire to afford the appointed investigators, including meals and accommodation where appropriate, are beyond that which is expected of the Client and the decision to accept such offers of kindness is left unto the judgement of the appointed investigators. Inappropriate Conduct [INVESTIGATING SOCIETY] will in no manner tolerate violent or aggressive behaviour towards its investigators. In any instance whereby, an investigator is made to feel uncomfortable, threatened, or unsafe by the Client or those in their charge, then it is the policy of [INVESTIGATING SOCIETY] to immediately cease investigation and

remove all investigators and equipment from the location. [INVESTIGATING SOCIETY] and its affiliated investigators retain the right to inform local police of any incident and pursue prosecution where appropriate. Neither will [INVESTIGATING SOCIETY] tolerate attempts by the Client to coerce or manipulate investigators towards any conclusion as to the causality of any phenomena, regardless of if such is documented by the investigators or not. Attempts by the Client to manipulate either the hypothesis or conclusions formed by investigators are considered extremely immoral and contrary to the ethical standards upheld by [INVESTIGATING SOCIETY]. Any attempted bribery, coercion, or manipulation of the investigation will bring about the immediate cessation of the work undertaken on location. Consequently, the subsequent report into the phenomena will detail the reasons for the premature conclusion of the investigation and such may be published in accordance with the rights assigned unto [INVESTIGATING SOCIETY] by way of this agreement. Assumptions & Clarifications The Client understands that all investigations and any subsequent activities intended towards the control or removal of phenomena are a subjective praxis. The degree to which such may be deemed to be a success is subjective to both the Client and the [INVESTIGATING SOCIETY]. The Client understands that any esoteric works, such as those which may be offered post-investigation, are classed under the realm of ‘entertainment’ in a legal context within the United Kingdom. The [INVESTIGATING SOCIETY] and its representatives are as such only able to offer the performance of a ritual to alleviate any afflictions and distress caused by the perception of apparent phenomena. The interpretation and any attachment of value is thus entirely subjective to the Client. The successful performance of any

ritual aspects of the APIS shall constitute a success in terms of this agreement and the [INVESTIGATING SOCIETY]. IN WHITNESS WHEREOF, the parties hereto have caused this APIS to be effective as of the day, month, and year stated below. The Client and the signatory of the [INVESTIGATING SOCIETY] undertake to sign this APIS free from any duress and hereby confirm their comprehension and agreement to the terms stated herein. Client or representative’s signature: Client or representative’s name: Date: Lead investigator’s signature: Lead investigator’s name: Date:

8.1.5. Media Authorisation and Rights Release

Date(s) of recording/data collection: Location:

I hereby affirm that I am afforded the authority to grant release to [INVESTIGATING SOCIETY] and its operative investigators to record and collect environmental data (i.e., temperatures and magnetic field data), audio recordings, videos, and photographs of myself and all other persons authorized by myself to be present at location and date stated above. I further grant the [INVESTIGATING SOCIETY] and their representatives the rights to reproduce, use, exhibit, display, broadcast, and distribute and create derivative works of any and all recorded media and data now known or later developed. I acknowledge that [INVESTIGATING SOCIETY] owns all rights to all data and media recorded throughout the investigation and any derivative creations later produced. The [INVESTIGATING SOCIETY] and there approved agents and representatives may use any and all media or data recorded during the above noted investigation, including the likeness and voices of those approved to be present during said investigation, for education, research, public relations, publicity, promotion, fundraising, recruitment, and for commercial gain by any means, methods, and media (including, although in no manner limited to: print, digital content, and video files) now known or in the future developed. Waiver, Indemnity, & Release

I hereby waive any right to inspect or approve the use of the images, recordings, data, or of any written copy. I further waive all moral rights. I also waive any right to royalties or other compensation arising from or related to the use of the images, recordings, or materials. I hereby release, defend, indemnify and hold harmless the producers, being [INVESTIGATING SOCIETY], from and against any claims, damages or liability arising from or related to the use of the images, recordings or materials, including although in manner limited to claims of defamation, invasion of privacy, or rights of publicity or copyright infringement, or any misuse, distortion, blurring, alteration, optical illusion or use in composite form that may occur or be produced in taking, processing, reduction or production of the finished product, its publication or distribution. I understand that at no time is [INVESTIGATING SOCIETY] or their agents required to seek my permission before utilising any media or data covered by this document, nor is there any need for the [INVESTIGATING SOCIETY] to credit or attribute myself or my agents who may be present during the course of the investigation. I also understand that there is no requirement for [INVESTIGATING SOCIETY] to utilise any media or data recorded during the course of the stated investigation in any form. I am 21 years of age or older and I am competent to contract in my own name. I have read this document before signing below, and I fully understand the contents, meaning and impact of this consent, waiver, indemnity, and release. This consent, waiver, indemnity, and release is binding on me, my heirs, executors, administrators, and assigns.

Name of signatory: Signed:

Date: Phone number: E-mail:



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Abrahamic, 21, 22, 26, 30, 88, 127, 141, 149, 167, 178, 187, 201, 206, 207, 210 Abyss, 70 acausal, 13, 14, 15, 16, 17, 18, 21, 23, 27, 31, 32, 34, 35, 36, 37, 46, 48, 52, 59, 61, 62, 63, 64, 66, 68, 73, 74, 75, 77, 78, 79, 80, 105, 116, 128, 129, 130, 141, 146, 148, 153, 154, 161, 163, 164, 165, 171, 172, 173, 174, 181, 195, 197, 199, 214 Acausal Paranormal Activity (APA), 18, 74, 76, 161 adrenalin, 56, 85, 100, 186 aether, 76, 144, 213 aetheric, 20, 80, 127 afterlife, 13, 76, 128, 141, 142, 185, 206 Ain Soph, 29, 65, 69, 75 Akashic, 64, 72, 73 alchemy, 59, 177, 178, 179, 181, 207 aliens, 14, 16, 17 angelic, 14, 17, 18, 19, 20, 24, 25, 26, 30, 88, 95, 104, 111, 116, 161, 165, 167, 169, 170, 172, 181, 200, 201, 218 angelos, 25, 30, 37, 76, 161, 162, 165, 166, 167, 168, 169, 170, 171, 172, 176, 179, 182, 188, 192, 193, 195, 199, 200, 210, 212, 214 angels, 9, 10, 17, 18, 19, 20, 24, 25, 26, 30, 32, 46, 79, 161, 162, 164, 166, 199, 214 antinomian, 177 APA, 18, 30, 34, 46, 48, 51, 74, 75, 76, 96, 98, 99, 110, 111, 113, 118, 151, 152, 153, 157, 160, 161, 163, 164, 165, 174, 180, 186, 192, 193, 194, 195 apparition, 16, 24, 38, 39, 40, 54, 86, 95, 96, 100, 105, 108, 110, 112, 113, 121, 143, 144 apparitions, 185 Aquinas, 30, 52, 206 Aquino, Michael, 178 archaeoacoustics, 82 archaeology, 157 archetypal, 29, 69, 72, 73, 79, 103, 109, 163 archetypes, 21, 61, 68, 69, 70, 77, 80, 101, 105, 107 architecture, 49, 83, 87 Aristotle, 30, 52, 62, 80 asceticism, 154 Assiah, 69, 70 astral form, 41, 81, 105, 106, 107, 108, 143, 157 astral light, 39, 144, 213 Astral Light, 70 astral projection, 23, 41, 65, 68, 75, 80, 98, 103, 104, 105, 106, 107, 108, 109, 111, 112, 128, 146, 156, 181, 200, 218 Astral projection, 105 astrological charts, 179 atheism, 13, 34, 209 aura, 85, 96 Automatic communications, 145

automatism, 114, 145, 150, 151 automatisms, 133, 137, 151 Autoscopy, 99 Bardon, Franz, 106, 107, 121, 156 Bermuda Triangle, 129 bias, 10, 21, 25, 34, 35, 37, 38, 46, 50, 51, 55, 57, 58, 59, 78, 82, 84, 122, 127, 133, 180, 203, 204, 205, 206, 211, 212, 218, 220, 246 Bible, 134, 149, 161, 162, 168, 187, 188, 203, 214 Bilocation, 128 binaural beats, 82, 106, 153 Bio-PK, 148 Black, 57, 150, 176, 178, 179, 185 black magic, 176, 177, 179, 180, 181 black man, 185 Black Mass, 185 blasphemy, 185 blood, 185 Bohr, Niels, 19, 61 Brahma, 21, 27 brainwaves, 44, 82, 101, 132, 140 brass, 90, 93 Braud, William, 130, 148, 157 breath, 74, 81, 154, 155, 167, 169, 214 Briah, 65, 69, 105, 109, 128, 140 bruising, 143, 145, 185 Buddhism, 27, 64, 142 Buddhist, 88, 93, 141 Burr, Harold Saxon, 22, 31, 86 camera, 37, 38, 39, 40, 41, 45, 51, 54, 109, 110, 111, 211, 230 catalepsy, 135 causal, 13, 14, 15, 16, 17, 18, 20, 21, 23, 24, 27, 31, 32, 34, 35, 36, 37, 46, 48, 51, 61, 62, 63, 64, 66, 69, 70, 73, 74, 75, 76, 77, 78, 79, 80, 82, 84, 97, 98, 99, 100, 109, 110, 127, 128, 137, 144, 153, 154, 156, 160, 161, 163, 164, 165, 168, 169, 171, 173,174, 206, 214 Causal Extra-Terrestrial Activity (C-ETA), 18 Causal Paranormal Activity (CPA), 17, 73, 76, 161 causality, 16, 17, 18, 19, 34, 52, 61, 65, 75, 76, 78, 97, 113, 122, 126, 129, 154, 163, 171, 230 ceremonial magic, 9, 204 chakra, 133, 134 channelled communications, 146 Charles Darwin, 13 charms, 177 Cherubim, 25, 26 Christian, 24, 25, 27, 58, 59, 87, 93, 100, 152, 168, 177, 186, 188, 196, 197, 200, 203, 204, 205, 206, 210 Christians, 58, 152, 204, 205, 210 circadian rhythm, 186 clairaudience, 146

clairsentience, 146 Clairvoyance, 130, 146 Clavicula Salomonis, 57, 59, 90, 167, 200 cold spot, 38, 110 cold spots, 39, 47, 113 collective unconscious, 21, 26, 61, 68, 69, 70, 72, 73, 84, 100, 101, 103, 104, 107, 109, 112, 120, 124, 126, 139, 140, 141, 146, 152, 215, 216 confirmation bias, 10, 33, 35, 97, 160 Copenhagen interpretation, 19, 61, 63 Corpus Hermetica, 66 CPA, 17, 18, 22, 23, 24, 30, 46, 48, 51, 57, 73, 75, 76, 84, 89, 94, 96, 97, 98, 99, 106, 110, 113, 115, 118, 121, 129, 136, 151, 152, 157, 160, 161, 163, 164, 180, 183, 186, 192, 193, 195 Crawford, Dr, 137, 143 Crowley, Aleister, 107, 146, 166 cryptids, 14, 16 cryptozoology, 16 crystals, 59, 177 daimon, 17, 18, 19, 20, 21, 23, 24, 25, 27, 30, 52, 59, 73, 95, 98, 105, 106, 109, 116, 123, 162, 165, 166, 171, 175, 188, 190, 191, 197, 214 daimonia, 165, 168 daimonic, 14, 15, 17, 18, 21, 22, 23, 25, 26, 47, 52, 65, 68, 70, 72, 73, 74, 76, 91, 95, 103, 104, 105, 109, 111, 115, 152, 153, 161, 162, 163, 165, 166, 168, 169, 171, 178, 180, 189, 190, 191 daimons, 9, 14, 17, 18, 19, 20, 24, 25, 26, 30, 46, 57, 58, 75, 76, 79, 88, 104, 149, 150, 161, 162, 163, 165, 167, 170, 174, 180, 190, 214 dark, 27, 30, 32, 42, 44, 48, 55, 56, 57, 69, 82, 83, 87, 144, 161, 162, 185, 186 DCE, 23, 24, 30, 39, 41, 43, 44, 45, 46, 48, 49, 52, 58, 76, 82, 89, 90, 91, 94, 95, 96, 97, 98, 99, 100, 103, 104, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 118, 120, 121, 127, 128, 129, 137, 138, 139, 141, 142, 143, 144, 145, 150, 160, 163, 164, 183, 186, 187, 188, 192, 195, 196, 197, 198, 212, 214 DCEs, 23, 39, 41, 46, 48, 50, 52, 55, 70, 81, 84, 91, 93, 95, 96, 98, 99, 107, 113, 114, 117, 128, 141, 142, 146, 150, 163, 164, 183, 186, 196, 197, 201, 209, 212, 213, 214, 218 Dee, 177, 179 deities, 9, 13, 26, 27, 46, 87, 108, 142, 158, 180, 185 déjà vu, 75, 124, 132, 133 demonic, 14, 24, 26, 27, 70, 162, 204, 205 demons, 10, 17, 18, 20, 24, 25, 27, 30, 90, 165 Devil, 20, 25, 26, 27, 28, 29, 30, 57, 70, 87, 111, 158, 161, 162, 165, 168, 169, 170, 176, 179, 180, 181, 182, 184, 185, 186, 187, 188, 189, 191, 192, 195, 197, 205, 208, 209, 210 diabolic, 56, 88, 161, 187, 188, 189, 190, 191, 200, 205, 218 diabolos, 24, 25, 26, 30, 37, 76, 90, 98, 103, 161, 162, 164, 165, 166, 167, 168, 169, 170, 171, 174, 175, 176, 179, 181, 183, 184, 187, 188, 189, 190, 191, 192, 193, 195, 196, 197, 200, 201, 202, 207, 208, 210, 212, 214 dianoia, 10 Dionysus, 185 discarnate conscious entity (DCE), 23 discarnate consciousness, 16, 46, 73, 95

divination, 13, 149, 150, 151, 176, 179 Divination, 179 divine, 10, 14, 16, 17, 19, 21, 23, 24, 25, 26, 27, 29, 30, 48, 52, 59, 63, 65, 70, 72, 73, 74, 75, 76, 78, 80, 81, 87, 93, 96, 105, 130, 134, 152, 155, 161, 162, 164, 166, 167, 168, 169, 174, 176, 179, 180, 185, 187, 188, 196, 197, 198, 204, 208, 210, 213, 214,215 divining rods, 150 djinn, 9, 90 DMT, 56, 57, 85, 100, 134, 186 DNA, 22, 23, 31, 38 dream, 65, 66, 75, 101, 102, 103, 105, 108, 109, 132, 148, 216 Driesch, Hans, 22, 31, 39 Druid, 158 dualism, 26, 30, 162, 182 dust, 41, 48, 54, 110, 111 Early Modern Period, 58, 169, 182, 197 ectoplasm, 114, 138, 139, 142, 143, 144 ectoplasmic, 138, 142, 143, 144 Edward Kelley, 141, 146, 166, 210 egregore, 107, 113, 118, 120, 121, 138, 143, 144 egregores, 9, 99, 120, 121, 138, 144, 218 Egyptian, 158 eikasia, 10, 211 electro-magnetic, 46, 47, 51, 82, 83, 84, 85, 86, 93, 113, 129, 131, 159, 164, 184 electromagnetic field, 37, 38, 46, 47, 86, 157 Ellison, Arthur, 67, 106, 112 elves, 9, 27, 79 EMF, 37, 38, 44, 45, 46, 47, 48, 51, 86, 93, 159 emotional energies, 49, 93, 98, 99, 183, 184, 201 Emotional energies, 94 empath, 144 Empaths, 144 empirical data, 34, 45, 47, 50, 51, 53, 58, 211, 217 energy lines, 158, 159 England, 59, 135, 144, 197, 246 Enochian, 26, 88, 166, 167, 169, 174 entelecheia, 23, 80 equipment, 37, 38, 40, 41, 42, 44, 50, 51, 82, 83, 84, 93, 97, 98, 109, 111, 113, 115, 164, 217, 218, 219, 222, 230 esoteric, 159 ESP, 10, 16, 17, 44, 65, 67, 68, 70, 76, 78, 84, 85, 98, 113, 117, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 139, 140, 141, 144, 146, 147, 150, 153, 154, 155, 156, 157, 161, 163, 164, 176, 211, 213, 214, 215, 218, 227 essential nature, 20, 24, 77, 161, 162, 165 Eve, 20 evocation, 9, 65, 88, 176, 201, 206 EVP, 37, 42, 43, 48, 98, 110 exorcism, 94, 190, 196, 198, 201, 202 exorcisms, 10

exorcist, 95, 166, 167, 169, 188, 193, 196, 198, 199, 200, 201, 202, 210 exteriorisation, 117, 145 extratemporal perception, 147 fairies, 9, 16, 26, 169 Fallen, 21, 165, 168, 169 Faraday cage, 45, 91 Father, 21, 198, 199 fear, 45, 49, 55, 56, 57, 58, 59, 85, 87, 88, 98, 99, 161, 168, 180, 182, 183, 185, 186, 189, 201, 203, 205, 209 fitting, 158 foreign accent syndrome, 152 Fortune, Dion, 158 fragment, 19, 21, 52, 59, 65, 73, 80, 196, 214, 215 Fraudulent Mediums Act, 144 freewill, 20, 26, 27, 66, 69, 73, 122, 123, 149, 161, 188, 189, 214, 222 Geller, Uri, 117, 147 Germanic, 158 ghost, 24, 37, 38, 39, 40, 42, 43, 46, 56, 58, 83, 95, 100, 108, 112, 116, 118, 121, 128, 129, 217 ghosts, 9, 10, 13, 14, 16, 17, 23, 30, 35, 37, 39, 57, 85, 96, 112, 127, 185, 205 glossolalia, 151, 152, 153, 166, 169, 190 goat, 185 God, 9, 10, 13, 17, 18, 19, 20, 21, 25, 26, 27, 28, 29, 30, 31, 32, 36, 59, 62, 63, 65, 66, 67, 69, 70, 73, 74, 75, 76, 79, 80, 81, 87, 88, 96, 123, 134, 141, 148, 149, 161, 162, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 176, 178, 179, 180, 181, 182, 184, 185, 187, 188, 189, 190, 191, 192, 199, 201, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216 Goetia, 88, 170 Goetic, 179 goetic magic, 9 golem, 107, 120, 138, 144 Greater Black Magic, 178 grimoires, 59, 182, 206 hallucination, 53, 56, 82, 83, 85, 159, 160 Hauntings, 16 healer, 177 heaven, 9, 28, 31, 128, 142, 166 Hegel, 65 Hegelian dialectic, 14, 211 Heisenberg, Werner, 19, 61 herbs, 177 heresy, 185 Hermes, 158 Hermetic, 121, 141, 166, 181 Hermeticism, 9 high magic, 59, 178, 180 High magic, 178 high-magic, 59

Hindu, 88, 93, 141, 214, 215, 216 Hinduism, 27, 66 Holy Spirit, 66, 73, 152, 167, 197, 199, 200, 214 Holy Water, 196, 197, 198 hormonal energies, 117, 140, 217 Horus, 27, 134 Hume, David, 171 hyde, 22 Hyperaesthesia, 153 Hyperamnesia, 153 Hypermnesia, 153 hypnosis, 56, 104, 132, 135, 136, 189 hypnotic, 57, 58, 102, 106, 126, 132, 135, 136, 141, 145, 151, 153, 155, 176 Hypoaesthesia, 153 hysteria, 56, 112, 135, 136, 152, 157, 159, 184, 189, 191 I-Ching, 149 ICT, 51 identification, 14, 40, 43, 44, 93, 147, 164, 165, 175, 188, 193, 195, 196, 200, 211, 224 ideomotor, 150, 151 IHD, 19, 30, 39, 41, 43, 44, 45, 46, 49, 50, 52, 58, 82, 89, 90, 91, 95, 96, 97, 98, 99, 104, 113, 114, 115, 116, 118, 120, 121, 128, 138, 139, 141, 143, 144, 150, 160, 163, 164, 172, 181, 182, 183, 186, 187, 188, 190, 192, 193, 195, 196, 197, 198, 199, 200, 201, 202, 209, 210, 212, 214, 215 IHDs, 18, 41, 46, 48, 50, 52, 55, 70, 80, 90, 91, 93, 96, 99, 111, 114, 116, 117, 138, 146, 150, 161, 162, 163, 165, 176, 186, 188, 193, 197, 200, 201, 202, 205, 209, 210, 212, 213, 214, 218 image, 22, 39, 40, 41, 51, 53, 54, 55, 65, 83, 109, 110, 111, 121, 130, 146, 148, 156 incarnate, 14, 15, 17, 19, 20, 22, 24, 30, 39, 47, 48, 59, 65, 66, 73, 74, 75, 77, 95, 96, 98, 112, 114, 129, 137, 138, 139, 140, 141, 161, 163, 183, 214 incorporeal, 15, 18, 20, 24, 30, 90, 121, 164, 168 individuated consciousness, 18, 21, 22, 23, 64, 178, 214 infernal, 17, 18, 20, 24, 25, 26, 30, 57, 70, 74, 87, 88, 91, 95, 96, 98, 99, 104, 111, 116, 138, 149, 161, 164, 168, 169, 170, 174, 175, 180, 181, 182, 183, 184, 186, 187, 191, 200, 204, 209, 210 Infernal Strategy, 164, 174 Infestation, 175 infra-red, 37, 40, 41, 45, 47, 143, 213 injuries, 183, 190 invocation, 9, 65, 88, 176, 201 ITC, 37, 42, 43, 47, 95 James I James VI, 178 John Dee, 88, 111, 116, 141, 166, 167, 180, 189, 200, 210 Judaic, 9 Judaism, 30 Jung, Carl, 26, 73, 100, 101, 109, 117, 126, 129, 130, 152, 156 Jungian, 29, 61, 67, 68, 69, 73, 84, 126, 140, 155, 215 Kabbalah, 9

Kali, 185 Kardec, Allan, 190 karma, 142 Kerner, Dr, 94, 136 Kether, 69, 79 Khat, 22 kinetic phenomenon, 39 Kulagina, Nina, 117, 147 Kundalini, 134, 141 La Voisin, 178 Lancashire, 158 Lawton, Arthur, 158 Lazslo, Erwin, 64 left-hand path, 69, 177, 178, 180, 204 Lesser Black Magic, 150 lesser daimon, 20 Lesser Exorcism, 94, 196, 197, 198, 200 Lethbridge,T.C., 84 Lévi, Eliphas, 59, 63, 70, 162, 180 levitation, 118, 137, 156, 164, 190 ley lines, 157, 158, 159, 218 L-field, 22, 31, 39, 41, 96 life-field, 22, 23, 31, 39, 80, 85, 106, 112, 127, 144 light levels, 40 Lodge, Sir Oliver, 84 Low magic, 177 low-magic, 58, 177 lucid, 100, 101, 102, 103, 104, 105, 112 Lucifer, 26, 111, 158, 168, 178, 180 luminous artefact, 96, 110, 113 MacGregor Mathers, S. L., 59 macro-pk, 147 magic, 9, 59, 76, 107, 121, 133, 143, 149, 158, 176, 177, 178, 179, 180, 182, 191, 203, 205, 206, 207, 208, 209 magician, 57, 87, 90, 91, 98, 107, 116, 120, 138, 169, 178, 179, 180, 203, 204, 207, 210 malefic magic, 104 maleficia, 177 maleficium, 177, 178 Malkuth, 65, 66, 69 Malleus Maleficarum, 149 Many Worlds, 36, 63, 64, 124 MAO enzyme, 56, 85, 186 Masak Maudil, 70 Masonic, 158 materialist, 13, 19, 32, 36, 82, 172, 173 Maxwell-Stuart, 178, 180 Maya, 66 Medieval, 176

meditation, 65, 68, 83, 107, 134, 136, 139, 140, 141, 148, 154, 155, 181, 191, 215 medium, 44, 51, 65, 70, 81, 91, 100, 109, 112, 114, 115, 118, 135, 137, 138, 139, 140, 141, 142, 143, 144, 153, 166, 169, 179, 200, 214 Mediumship, 137, 141 Megalithic, 159 mental illness, 127, 184, 224 Mental projection, 146 Mercury, 158 Merlin, 158 Michael, 178 micro-PK, 44, 147, 148, 191 miracle, 47, 171, 172, 173 Monroe, Robert, 105, 106, 107 Moses, 158, 180 mythology, 9, 20, 26, 78, 79, 122, 141, 149, 203, 221 natural magic, 177 nature spirits, 26, 27, 169 NDEs (Near Death Experiences), 100, 103, 106, 112 necromancy, 13, 142, 149, 150, 176 negative energies, 90, 93, 94, 195, 204, 217 Neolithic, 158 neo-pagans, 205 Neoplatonic, 9, 21, 25, 26, 27, 28, 29, 30, 61, 65, 66, 68, 69, 78, 141, 178, 179, 215 Nepesch, 81 Nephilim, 169 Neschamah, 28, 81 neurological, 97, 140 New Age, 158 night, 39, 40, 44, 45, 55, 57, 95, 105, 111, 184, 185 noesis, 10, 154 OBE, 99, 103, 105, 109, 112, 135, 145 OBEs, 23, 99, 100, 103, 105, 106, 112, 218 obesity, 140 obsession, 24, 99, 116, 118, 121, 175, 182, 183, 184, 187, 212 Obsession, 175 occult, 9, 13, 15, 57, 59, 66, 70, 87, 88, 93, 98, 99, 115, 117, 118, 120, 132, 133, 134, 136, 138, 141, 144, 146, 148, 154, 157, 158, 159, 169, 176, 180, 181, 182, 186, 191, 198, 202, 203, 204, 205, 206, 208, 209, 210, 218, 246 occult systems, 9, 136, 141, 154, 177, 186, 191, 203, 205 Ockham’s Razor, 38 Odin, 20, 27, 80, 134, 158, 185 One, 21, 26, 27, 29, 30, 31, 52, 62, 63, 65, 66, 69, 75, 76, 78, 100, 123, 136, 157, 162, 163, 171, 175, 181, 213, 214, 216 oppression, 24, 99, 170, 175, 182, 183, 184, 186, 188, 192 orbs, 23, 40, 47, 48, 76, 96, 109, 110, 144 organising field, 22, 85 Orléans, 185 Otz Chiim, 26, 65, 68, 69, 78, 79, 162, 206, 213

Ouija, 115, 133, 150, 151, 176, 202 over-mind, 20, 21, 29, 52, 62, 63, 73, 75, 100, 126, 196, 213, 214, 215, 216 pagan, 21, 27, 58, 87, 88, 108, 177, 180, 185, 186, 191, 205, 206, 210, 246 pagans, 205, 206, 210 panendeistic, 66, 148 Paraketh, 69, 151, 157 parallel dimension, 63, 76, 127 paramnesia, 124 paranormal, 9, 10, 13, 14, 15, 16, 17, 18, 30, 31, 32, 34, 35, 36, 37, 38, 39, 40, 41, 42, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 55, 56, 57, 58, 59, 61, 65, 66, 73, 75, 78, 80, 81, 82, 83, 85, 86, 88, 93, 97, 98, 105, 109, 110, 111, 112, 115, 116, 121, 128, 130, 133, 140, 142, 143, 148, 150, 151, 153, 157, 158, 159, 164, 175, 176, 180, 182, 187, 189, 192, 197, 198, 203, 204, 205, 206, 209, 211, 213, 215, 217, 218, 220, 221, 226, 227, 246 paraphernalia, 180, 182 pareidolia, 41, 42, 43, 55, 82, 97, 110, 111, 112, 114, 148, 152, 157, 160, 180, 204 pendulums, 150 pentagram, 59, 203, 204 peripheral vision, 24, 39, 75 Perkins, William, 178 Persinger, Dr, 82, 85, 106 personal unconscious, 21, 68, 69, 72, 103, 106, 107, 108, 124, 126, 145, 146, 151, 155, 190 phenomena, 158, 159 pineal gland, 56, 133, 134 pistis, 10, 212 place memory, 84, 117 Plato, 21, 25, 30, 52, 70, 80, 134, 142, 206 Plotinus, 27, 28, 52, 62, 69, 78, 162, 215 poltergeist, 9, 16, 47, 48, 58, 75, 76, 96, 98, 99, 114, 116, 117, 118, 128, 129, 133, 136, 140, 148, 163, 175, 186, 189, 191, 192 possession, 10, 24, 46, 56, 73, 74, 76, 80, 89, 104, 105, 106, 115, 128, 136, 138, 139, 141, 143, 153, 162, 166, 169, 170, 173, 181, 182, 183, 184, 187, 188, 189, 190, 191, 192 potentiality, 17, 30, 61, 62, 63, 66, 76, 79, 115, 132, 144, 147, 172, 183, 205, 227 Precognition, 127, 147 presentiment, 124 preternatural, 10, 14, 16, 17, 18, 46, 49, 73, 75, 86, 141, 159, 171, 177 Price, H.H., 84, 89, 112 Project Stargate, 107, 146 projection, 44, 62, 75, 82, 98, 99, 103, 105, 106, 107, 109, 112, 114, 117, 121, 128, 135, 138, 139, 140, 145, 146, 147, 148, 151, 156, 157, 179, 180, 191, 207, 208, 212, 214 Prometheus, 20 prophesy, 13, 132, 188 Pseudo-Dionysius, 25 psychic energies, 17, 62, 90, 117, 121, 140 psychic medium, 70, 200 psychical, 17, 51, 97, 98, 100, 107, 117, 118, 121, 138, 143, 144, 148, 168, 184, 191, 195, 230 psychodrama, 203, 209 psychogenic, 56, 88, 112, 145, 189

psychokinesis, 9, 17, 44, 48, 62, 76, 99, 114, 116, 117, 118, 128, 130, 137, 140, 147, 148, 151, 164, 179, 189, 212, 213, 214, 215 Psychokinesis, 147 psychokinetic, 48, 62, 114, 117, 147, 148, 156, 163, 189 Psychometry, 89 purgatory, 31, 128, 142 Qabalah, 9, 69, 74, 80, 179, 207 Qabalistic, 20, 26, 65, 66, 68, 69, 71, 78, 79, 80, 81, 105, 128, 141, 177, 181, 206, 213, 215 Qabalists, 146, 162, 179, 215 Qi, 148 quantum bleeds, 9, 46, 86, 112, 129, 147, 160, 161 quantum entanglement, 16, 32, 64, 130, 131, 148, 213 quantum mechanics, 19, 31, 61, 75, 123 quantum physics, 31, 32, 36, 37, 61, 62, 65, 66, 171 Quantum physics, 36 quantum theory, 62 Rabbi Judah ben Loew, 120, 138 racial, 185 radiesthesia, 150 rapping, 116, 137 raps, 137, 150 regression, 108, 126, 151, 153 reincarnation, 21, 23, 106, 122, 125, 126, 127, 142 REM cycle, 9, 101, 108 residual energies, 14, 16, 73, 75, 81, 82, 84, 85, 86, 87, 88, 89, 90, 91, 93, 94, 95, 112, 127, 129, 145, 160, 195, 214, 218 Residual energies, 84 residual energy, 22, 46, 76, 84, 86, 88, 90, 91, 94, 95, 112, 116, 117, 129 resonance, 9, 82, 83, 87, 93 Rhine, Dr J.B., 129, 130, 131, 132, 137, 147, 156 Richet, Charles, 137, 142 right-hand path, 178 ritual, 59, 86, 87, 88, 94, 121, 132, 133, 135, 136, 156, 157, 169, 176, 178, 181, 187, 197, 203, 204, 210, 231 Rodes Buchanan, Joseph, 89 Ruach, 74, 81, 167, 169, 214 Ruach HaKodesh, 74, 81, 167, 169, 214 runes, 9 Runes, 149, 150 Russell, Bertrand, 26, 32, 168, 185, 188 Russell, Jeffrey Burton, 185 Sabbat, 185 Salem, 111, 117, 135, 141, 180, 189, 197 Satan, 25, 26, 162, 168, 170, 181, 188, 190, 204, 209 Satanic, 59, 182, 197, 203, 204, 206, 209, 210 Satanists, 203, 205, 206, 208, 209, 210 Schmidt, Dr, 147 Schrödinger, Erwin, 31, 61, 62, 63

Scientism, 33, 34 scrying, 57, 116, 141, 149, 156, 169 séance, 114, 115, 137, 138, 139, 143, 144, 157 secular, 158 sensory deprivation, 44, 56, 57, 83, 130, 132, 154 Sephirah, 65, 69 Sephiroth, 65, 69, 70, 79, 162, 206 Seraphim, 25, 26 Set, 20, 27, 209 sexual, 185 shaman, 107, 135, 141 shamanism, 98, 106, 139 Shiva, 27, 133, 134, 185, 201 sleep, 9, 44, 53, 100, 101, 103, 104, 108, 116, 184 social conditioning, 97, 145 Socrates, 10, 70, 80, 206 sorcery, 177, 178 soul, 10, 13, 14, 16, 17, 18, 19, 20, 21, 22, 23, 30, 31, 32, 36, 39, 41, 70, 73, 74, 80, 85, 96, 104, 105, 106, 127, 128, 130, 134, 142, 144, 167, 171, 175, 179, 180, 191, 192, 207, 213 soul-lore, 21 sovereignty, 171, 184, 188, 204 spear, 158 spectral, 24, 40, 41, 86, 95, 128, 197 spells, 177 spirit, 10, 14, 16, 17, 18, 19, 20, 21, 22, 23, 24, 28, 30, 31, 37, 39, 41, 42, 52, 57, 59, 65, 73, 74, 75, 77, 80, 81, 96, 98, 99, 100, 104, 105, 113, 114, 118, 127, 128, 137, 138, 139, 143, 150, 152, 161, 162, 169, 171, 174, 191, 200, 201, 213, 214, 215 spirit-box, 37 Spiritualists, 137, 139, 141 St Augustine, 180 staff, 158 Stonehenge, 159 Stone-tape theory, 84 straight track, 158, 159 Structured Light Sensor (SLS), 41 subconscious, 41, 43, 44, 49, 68, 97, 101, 108, 132, 140, 141, 145, 150, 151, 154, 155, 217 subjective experience, 10, 42, 45, 47, 49, 50, 53, 55, 56, 57, 58, 59, 83, 85, 86, 106, 126, 128, 205, 217, 227 subliminal, 153 Summers, Montague, 177 supernatural, 10, 14, 16, 18, 21, 36, 46, 49, 73, 86, 104, 141, 172, 173, 176, 210, 214 superstitious, 35, 36, 160 Superstring theory, 76 symbolism, 59, 65, 72, 108, 133, 158, 162, 168, 176, 203, 204, 205 symptomology, 49, 56, 136, 183, 189, 191 table tipping, 133, 137 Tandy, Vic, 82 tarot, 9, 179

Tarot, 141, 149 telekinesis, 70, 147 telepathic, 105, 127, 130, 132, 133, 136, 137, 139, 145, 146, 188 telepathy, 17, 70, 76, 130, 131, 134, 136, 137, 139, 144, 156, 166, 213, 215 Telepathy, 130, 136, 137, 213, 214 temporal rifts, 129 thaumaturgy, 176, 179, 181, 201, 207, 208, 215 the One, 21, 29, 30, 62, 65, 66, 76, 78, 162 Theosophy, 142 theurgy, 179, 180, 181, 207, 208 Thoth, 158 trance, 68, 82, 103, 105, 106, 107, 124, 126, 132, 135, 136, 139, 141, 142, 145, 152, 155, 176 Tyrrell, G.N.M., 24, 112, 137 UFO, 18, 159 ufology, 16 unidentified flying objects (UFOs), 14 veneficium, 178 vibration, 88, 93, 100, 140, 153 Victorian, 13, 138, 140, 143 video, 9, 37, 41, 45, 50, 53, 55, 109, 232 violent phenomena, 187 Watchers, 26, 163, 168, 169, 174, 188, 192 Watkins, Alfred, 157, 158, 159 white magic, 176 Wiccan, 203 Wilson, Robert Anton, 72, 116, 118, 125, 140, 190 witch, 56, 58, 59, 98, 107, 111, 117, 135, 169, 177, 179, 181, 182, 189, 197, 210 witch trials, 56 witchcraft, 56, 58, 59, 107, 135, 149, 158, 177, 178, 179, 180, 182, 189, 191 Witchcraft Act, 144, 149, 178, 179 witches, 178, 185 Xenoglossia, 151 Yetserim, 30, 162 Yetzirah, 21, 63, 65, 69, 70, 104, 105, 107, 109, 128, 138, 140 Yggdrasil, 78, 79 YHVH, 30, 59, 180, 207 yoga, 154 Zener, 131, 156 Zeus, 20

10. ABOUT THE AUTHOR Ansir Levi has a lifelong interest in the paranormal. A number of instances throughout his life led to a fascination with the idea that there was more to our reality than that which is readily perceivable. Whilst some turn to science in the quest for answers, Levi turned towards philosophy, theology, and the occult. Through the study of an array of philosophical and theological systems, Levi eventually formulated his own theological position after being raised without the impartment of any theological position or bias. During the course of Levi’s philosophical pursuits, he has been a member of numerous groups, including some of a pagan nature. As an adept student of the occult arts, Levi draws upon his knowledge, both theoretical and practical, to inform his philosophy. Levi presently resides in a cold and damp part of northern England with his wife Sophia, his daughter, and the two cats who have sat with or on him throughout the production of this work. [1] A system of Judaic mysticism which analyses texts and words through

numerology, applied magic, and also provides a structured system of thought in order to allow the individual to comprehend the mysteries of God and an array of other theological issues. The spelling with a ‘q,’ as here in ‘Qabalah’, typical denotes the syncretic form of the system as employed within the philosophy of Hermeticism, thus incorporating Neoplatonic philosophy, that we shall later encounter. It is more appropriate to spell the form of traditional Judaic mysticism as ‘Kabbalah’ and such also refers to what is a received tradition. [2] Charles Darwin published his On the Origin of the Species in 1859. Whilst its origins in the 1840’s, Spiritualism surged in popularity during the 1880’s in what is reasonable to consider a spiritual response to the surge in materialism inadvertently fuelled by Darwin’s work.

[3] A term which is devoid of moralistic polarisation and the assignment of

gender. As such, the term daimon refers to an acausal (spiritual) entity, with both angels and demons qualifying as daimons. Further explanation for the term is found below. [4] As per the Copenhagen interpretation of Niels Bohr and Werner Heisenberg. [5] Genesis 6:3 sees God state that it is His spirit which is present within man. [6] The term over-mind here is the Anglicised form of the German übermind. Specifically, the usage of the term here refers to the Hegelian concept of the universe as the manifestation of the mind of God as it seeks to experience itself. The consequence of such is that the Hegelian philosophy thus further supports the Qabalistic notion that all is within the mind of God, yet God is ever greater than all within the objective and causal universe. [7] It is notable here that ancient, non-Abrahamic cultures, often conceived as the soul as comprised of a number of components. Thus, several aspects of the soul may combine within the incarnate person. Each component of the soul fulfilled a specific role, typically comprising: a life-field or organisational field, the conscious ego (the spirit), the karmic aspect, the animating life-force, the aspects of memory and thought, and a personal daimonic form (Holy Guardian Angel, spirit guide etc.). [8] For further detail on Norse soul lore, the works of Dr Stephen Flowers (Edred Thorsson) are highly recommended. The hyde is described in a number of works, including his The Nine Doors of Midgard (2003, p. 24). [9] (Aquino, 2014, p. 142). [10] In addition to guiding the continual cellular replacement of the body, the bioelectrical circuit of the body has also shown a role in the development of the foetus. The work of Michael Levin and Celia Herrera-Rincon has shown that the form taken by the anatomical cellular growth of the embryo is dependent upon a bioelectrical signal, rather than upon DNA coding. [11] (Apparitions, 1953). [12] The infernal strategy of infestation – obsession – oppression – possession is the subject of significant detail in section 5 below. [13] As a spiritual entity, daimons lack a defined gender. The use of any pronoun in addition to the term daimon is thus purely based upon the relative context of the usage. [14] From the Greek for ‘messenger’. [15] From the Greek for ‘accuser’ or ‘slanderer’ as is used to refer to the role of the Devil as the Satan.

[16] Pseudo-Dionysius was a Syrian monk who lived around 500 CE. [17] The Principalities function as guardian angels of cities and states; the

Virtues oversee the functionality of the manifest universe; whilst the Powers fend off the influence of evil. [18] That there is a common truth which underlies all world religions is a theory offered by the likes of Joseph Campbell in his the Hero with a Thousand Faces (2008) , Manly P. Hall (across the body of his work), the theories of Carl Gustav Jung as pertain to a collective unconscious as the cause of a common core of religious experience, and by Aldous Huxley in his the Perennial Philosophy (2009). [19] Jefferey Burton Russell summarised the role of the Devil within the timeframe of the New Testament, including the aspects of his role as personification of evil, the tempter unto sin, and the punisher of sinners as key functions of the Devil (The Devil, 1993, p. 256). [20] The association of the Devil with the manifest world is affirmed within Revelation 12, where the great dragon, being the Devil, is cast down from heaven (Rev. 12:9). The gifting of the wings of the eagle unto the woman (Rev. 12:14) then further affirms the ascendancy of man over nature – for such is the means by which the individual may rise above the material world and return to the spiritual plane. The separation of the physical and spiritual aspects of man is further noted by the earth’s absorption of the river of emotion and death which emanates from the mouth of the Devil (Rev. 12:16) – with such signifying the return of the physical and mortal nature from whence it came, leaving the spirit or Neschamah of man to return to God. [21] Exodus 3:14. [22] Neoplatonic dualism represented evil as degrees of privation from the One. It is also conceivable that there was consideration for the aspects of One which embodied ‘good’ and ‘evil’ to comprise forms of the Rabbinic yetserim with the One. Such a notion would identify Jesus as the form of the good yester ha-tob and the Devil as the form of the evil inclined yester ha-ra, with the combined good-evil, light-dark, thus comprising the totality of the One. [23] Thomas Nagel explores the failures of material reductionism and the need for a revised ontological theory which incorporates consciousness in his Mind & Cosmos (2012). [24] The implications of quantum physics is highly suggestive of the need for a consciousness external to the objective universe – with that spiritual entity otherwise being referred to as God. The implications of quantum physics and the theories of how consciousness effects the manifest universe are discussed in excellent detail by Rosenblum and Kuttner in Quantum Enigma (2011).

[25] A 2011 report from NASA was an effective admission of the loss of over

five-hundred samples (the Telegraph, 2011). [26] Examples of such ‘conspiracy theories’ include: the existence of a C.I.A. mind-control programme (revealed to be MK-ULTRA); the plot to conceal the carcinogenic aspects of smoking tobacco; and the Gulf of Tonkin incident. [27] Instrumental Trans Communication. [28] The psychology of such angles was used to create unease by German Expressionist film and is most notable in films such as Nosferatu (Murnau, 1922) and The Cabinet of Dr. Caligari (Wiene, 1920). [29] See the work of Rick Strassman (DMT: the Spirit Molecule, 2001). [30] (Harner, 2013). [31] See section 5.3.16 below for a more in-depth discussion of the mechanism by which the mind produces physical symptomology in-line with its subjective experience and belief. [32] Ibid., the works of Chadwick Hansen and Äsruþr Cyneaþsson that are referenced in section 5.3.16 below detail the ruthless power and illogical nature of social hysteria within the European and North American witch trials of the early modern period. [33] (ANON, Clavicula Salomonis: the Key of Solomon the King, 2001, p. 80). [34] See the discussion on the associations between evil and darkness, including how such informed the conceptualisation of the Devil as the ‘Black Man’ in section 5.3.12 below. [35] A detailed analysis of witchcraft, magic, and the witch-trials of the seventeenth century is included within The Wizard & the Witches (Cyneaþsson, The Wizard & the Witches: John Dee & the Witches of Pendle & Salem, 2018). [36] See the excellent work of Stephen Pollington (Leechcraft: Early English Charms, Plantlore and Healing, 2011) for an insight into such works and the historic knowledge of methods for healing. [37] (ANON, Clavicula Salomonis: the Key of Solomon the King, 2001). [38] The Copenhagen interpretation posits that a particle exists in all possible states until the interaction of an observer collapses the potentiality into a singular possibility. [39] The requirement of quantum physics for an acausal consciousness in order to explain the existence of the manifest and causal universe is the subject of the excellent work by Kuttner & Rosenblum (Rosenblum & Kuttner, 2011).

[40] Theological support for the origin of multiple dimensions, i.e., the Many

Worlds, within the mind of God is found within the Kabbalistic concept that there exist multiple universes and that each then manifests through the hairs of the beard which originate upon the head of God. The concept is present within the analysis of the Sefer Yetzirah by Aryeh Kaplan (Sefer Yetzirah: the Book of Creation, 1997, p. 239) and Eliphas Lévi’s work on the Zohar (The Book of Splendours, 1984, pp. 33-60). [41] The concept of the Akashic records was noted by Helena Blavatsky, although she was effectively describing extant mythological concepts which record the actions of all beings, such as the Norse Web of Wyrd. The term itself was coined later by Alfred P. Sinnett when he referenced records in the Akasha during his study into Buddhism. [42] Each Sephirah has a specific nature, yet all are consubstantial with Ain Soph and merely reflect aspects of the Being of One. The best analogy is that of the sun as it shines through the stained-glass window of a church. The sun illuminates the varied colours of glass and so presents varied appearances of the overall artwork which are then intelligible to the percipient. Regardless of how the light is coloured by the stained glass or which part of the image they form; the source and true nature of the light is one – the Sun. Within the Qabalistic model then, the source for each of the ten sephirah is one, the nothingness which is unintelligible and beyond definition – Ain Soph or the One – God. [43] Hebrew for the Tree of Life. [44] As so excellently stated by Ayn Rand in Atlas Shrugged. [45] There are some researchers who postulate that quantum physics, in an increasing advance towards panpsychism, offers an explanation for paranormal phenomena, whilst offering that such is a ‘new’ theory. Such claims of them having identified a ‘new’ theory are grandiose egotism and merely display an ignorance of both ancient philosophy, theology, and extant studies into the links between quantum fields and paranormal phenomena. [46] Panendeistic/Panendeism: a Neoplatonic conceptual term coined by the author to represent the combination of deism with panentheism. Deism is the belief that a supreme creator exists, although they have no concern, or direct involvement, with the entirety of the physical and causal universe. Panentheism is the idea that the entire universe is a part of the supreme being, although the supreme being is greater than the universe. In this respect, panentheism allows for the causal universe to be a construct within the mind of the One, without the One being defined as the universe – rather than mere panpsychism which merely holds that everything, including the

universe itself, is conscious. Panendeism then offers that the physical universe, along with its variant iterations and dimensions, is likely to be but a product of a psychic process within the consciousness of the One. Like background characters in a film or a dream, it is unlikely that the One has any concern with events which occur within the causal universe as we perceive it – to believe otherwise is little more than arrogance. Individuals experience a similar relationship with their own biological functions: your heart beats continually in order to circulate blood throughout your body, yet you have no conscious concern over its activity until there arises an instance, indicated by pain or heart failure etc., which draws the attention towards the heart. Individual humans may then only experience that which is within either the consciousness or unconsciousness of God. [47] Arthur Ellison is a former president of the Society for Psychical Research. His work the Reality of the Paranormal (1988) is a fine introductory study into the field. [48] Sita Ahra is an Aramaic term referring to ‘the other side’ or the demonic realm. [49] Dean Radin provides an excellent summary of the relationship between field consciousness, quantum fields, and ESP in his the Noetic Universe (2009, pp. 173-191 & 309-321). [50] (Lévi, Magic: A History of Its Rites, Rituals, and Mysteries, 2006, p. 39). [51] (Prometheus Rising, 2012, pp. 33-41). [52] BIOS: Basic Input/Output System is a computer firmware stored within a specialised chip (often flash-memory) within a computer’s motherboard. The BIOS is the first initial software to be activated when switching a computer on and oversees the data exchange between various components to allow the operation of the system. [53] The Jungian concept of archetypal inflation of the psyche was discussed by Jung during his lectures on Nietzsche’s Thus Spoke Zarathustra (Jarrett, 1998). [54] Gen 6:3 states the affirmation of God that his spirit will no longer remain within man indefinitely. It is at this point that the longevity of man, as typified by Noah who lived nine-hundred and fifty years, alters from hundreds of years to periods comparable with contemporary life-spans. It is notable however that it is specifically God’s spirit which is with man – a clear affirmation that there is a spark of the divine within man. The notion that the retraction of the spirit also reduces the life-span of man also supports the association between the presence of the spirit, the divine aspect of man, and the continuation of life – for without the spirit within, then man ceases to live.

[55] Aldous Huxley offers his assessment of evolution within his discourse on

the nature of good and evil as relates to the biblical Fall (The Perennial Philosophy, 2009, pp. 182-184 & 228-229). The discussion is also notable for Huxley’s assertion that the manifestation of the objective universe is the Fall of form into matter – thus, Huxley offers support for the Neoplatonic notion of privation and the Qabalistic emanation of being from the Being of the One. [56] (LeShan, 1980). [57] LeShan’s model includes: Sensory Reality (the physical universe as detectable via our senses), Clairvoyant Reality (the connection to a unified field which enables ESP through the concept that all are one and there is no such concept as past, present, or future), and the Transpsychic Reality (the knowledge that all is part of the One, yet able to direct energies and attention towards another part of the One). It is appropriate to consider LeShan’s model in the terms: empiricism (sensory reality), pantheism (clairvoyant reality), and panentheism (transpyschic reality). [58] The modelling of Yggdrasil is based upon that of Äsruþr Cyneaþsson (The Left-hand of Odin, 2016, p. 116), which is itself a development of the prior model offered by Edred Thorsson (The Nine Doors of Midgard, 2003, p. 44). [59] Within Norse mythology, the dwarven smiths fabricate the natural riches found within the earth. Amongst their ‘natural’ products are all precious metals and stones etc. [60] As with Hel’s function as the domain of the deceased in a comparable manner to that of the Hebraic Sheol. [61] The notable variance to the Qabalistic Otz Chiim is that the Norse Yggdrasil model has only nine worlds in comparison to the ten Sephirothic emanations. The variance between the theological models offers an explanation for this: the Sephiroth are emanations from God (Kether is merely the first emanation and is never to be considered to represent God); equally, Yggdrasil has only the domain of the deific (Asgard) and has no representation of the supreme deity. The attribution of the crown to a throne is present within the theology of the Qabalah (represented by Kether) and within the Norse throne (Hlidskjalf) of the supreme deity (Odin). The additional representation of Hlidskjalf within the modelling of Yggdrasil would then offer greater parity between the ontological models. [62] Ruach is a Hebrew term which translates as breath or wind. It is widely held to refer to spirit within a theological context (e.g., where it appears within Job 33:4 and Genesis 2:7; also the interpretation of ‘spirit’ in Genesis 1:2 is often translated as ‘…the breath of God moved over the waters.’). The

conceptualisation of Ruach as the divine breath (Ruach HaKodesh) or spirit is one which we encounter later in Sections 5.3 and 7. [63] The study by Susan A. Reedjik, Anne Bolders, and Bernhard Hommel

found that binaural beats, the variance between two separate frequencies, is able to induce a change in the brainwave function of test subjects. It is notable however that the results varied between subjects. (The Impact of Binarual Beats on Creativity, 2013). [64] (Fazenda, 2012). [65] (Mediterranean Institute of Ancient Civilizations, 2014). [66] (Popular Archaeology, 2012). [67] (Man and the Universe, 2011 (orig. 1909)). [68] See: the Psychic Ether Hypothesis II, (Price, 1995). [69] See Lovecraft’s essay Supernatural Horror in Literature. [70] It is possible to experience such in any type of site. The author has personal experiences of such in St. Peter’s Basilica and at a number of Neolithic stone circles such as Castlerigg. The comparable experience suggests that is either an underlying energy at the location or the nature of the practises enacted there, although it is possible that a combination of both sources is at cause. The variance between the religious association of such sites eliminates any notion of a specific pagan or Christian nature to such energies. [71] (ANON, Lemegeton Clavicula Salomonis, 2001). [72] Buchanan (1814-1899) was an American professor of physiology. [73] A djinn (alternatively jinn) is an Arabic conception of an IHD. [74] The historic grimoire attributed to the biblical Solomon and which claims that the wise king bound an array of demons within a vessel. [75] (ANON, Lemegeton Clavicula Salomonis, 2001, pp. 46-47). [76] (Hall, The Secret Teachings of All Ages, 2003, p. 437). [77] Named after the scientist Michael Faraday, Faraday cages (also known as shields) act as a shield that protects the area it envelopes from electromagnetic fields, electrical discharges, and electromagnetic radiation. [78] Kerner (1786-1862) was a physician and author. The account is documented in the Pioneers of the Spiritual Reformation: Life and Works od Dr. Justinus Kerner Adapted from the German; William Howitt and His Work for Spiritualism; Biographical Sketches (Watts, 1833, pp. 90-105).

[79] In order to interact with an object, there must be a prior interaction

between the residual energy and the object. Examples of such may then include the opening and closing of doors which were present at the time of the event from which the residual energy originates. There is no plausible mechanism by which the residual energy may interact with an object introduced at a later stage (e.g., an ITC device) and any such interaction with an otherwise foreign object suggests that either a DCE or IHD is at cause. [80] IHDs will also draw upon the energies of living persons where they have need to do so. [81] See section 4.2.10 for further discussion of poltergeist phenomena and section 4.4.11 for detail concerning psychokinesis. [82] The projection of egregoric forms within occult practise and their potential to manifest CPA is the subject of section 4.2.12. [83] See the techniques for enabling lucid dreams as described by Muldoon & Carrington (The Projection of the Astral Body, 1929, pp. 99-109) and the detailed guide offered by LaBerge & Rheingold (Exploring the World of Lucid Dreaming, 1990, pp. 35-116). [84] The variance between the mental projection of a dream or trance state and that of a full astral projection is discussed below in the section concerned with astral projection. [85] See Arthur Ellison’s discussion of Monroe’s work (The Reality of the Paranormal, 1988, pp. 76-78). [86] The description of the cord and its effects are detailed by Muldoon (The Projection of the Astral Body, 1929). [87] Bardon (Initiation into Hermetics, p. 283) asserts that the physical death of the projected individual results when another person touches the vacant body. He also offered that the form of death would present as a form of heart failure, with the physical body evidencing no signs of cardio-vascular activity whilst the individual is projected from such. The severance of the astral matrix, the cord which joins astral and physical bodies, then prohibits the reunion. In such an instance, the projected individual finds themselves trapped within the astral and such may account for an array of CPA. [88] (The Projection of the Astral Body, 1929). [89] (Initiation into Hermetics, 2015 (orig. 1956)). [90] A body of work undertaken by the Stanford Research Institute on the behalf of the U.S. government. A number of documents released under the Central Intelligence Agency’s adherence to the Freedom of Information Act are available from the C.I.A.’s Electronic Reading Room (2018).

[91] The focus of psychical energies through meditation so as to form an astral

body external to the magus is a likely mechanism for the production of a golem and is the subject of Aryeh Kaplan’s analysis in his discourse on the techniques of Rabbi Eliezer Rokeach and those contained within Emek HaMelekh (Sefer Yetzirah: the Book of Creation, 1997, pp. 125-136). [92] Franz Bardon describes such processes as the means by which to develop skill in astral projection. The combination of skills in the creation of externalised energy forms (Initiation into Hermetics, pp. 285-287) and the transfer of consciousness to animal forms, (ibid., (pp. 122-125)) such as pets, thus provides an effective manner in which to assume an astral form other than that of a human being. [93] Further discussion around Jung’s hypothesis of inflation is present in Section 4.4.17 below. [94] Strange lights, often appearing to the preceptor whilst they lay in their beds at night, feature within the witch-trials of Salem as well as in many other such trials. Notably, they also feature in the life of the Elizabethan magus, John Dee. In no such instance are the luminous artefacts perceived to be representative of the DCE of deceased persons, but they are considered to be the spiritual forms of either witches or daimonic entities. For further detail on the instances in Salem and at Mortlake, home of John Dee, see my The Wizard & the Witches: John Dee & the Witches of Pendle & Salem (2018). [95] (Watt, 2016, pp. 112-113). [96] See the discussion of both mediumship and ectoplasm below in Sections 4.4.4 and 4.4.5 respectively. [97] The infamous scrying mirror which appeared as an apport to the Elizabethan magus John Dee and his scryer Edward Kelly is one of few such documented instances where a daimon, an IHD of angelic association, presents a manifest object to a magician. Dee received a shewstone, a scrying lens, after Kelly had seen an entity known to them as King Camara within another scrying mirror. Dee found the apparent apport upon the window within the room where Kelly and he had engaged in their angelic dialogues. For more detail on Dee’s work, see The Wizard & the Witches (Cyneaþsson, The Wizard & the Witches: John Dee & the Witches of Pendle & Salem, 2018). [98] A common pattern of phenomena identified by Colin Wilson (Wilson C. , 2011, p. 175). [99] As in the cases of: Esther Cox (aged 18), a youth associated with the Fumero family (aged 13 and described as very tall by Cesare Lombroso), the young cousin of Carl Gustav Jung (who led Jung to realise links between her puberty and phenomena in the home), and many others. Where poltergeist

phenomena occur, there is almost invariably a pubescent youth who may be struggling with either a repressed or suppressed sexuality. [100] As postulated by the psychiatrist Nandor Fodor (Haunted People: The Story of the Poltergeist Down the Centuries, 2010), who held that pubescent youths, especially girls, unconsciously projected repressed emotions into a violent externalised form via psychokinesis. [101] See the analysis of the psychological causes of the phenomena which began the Salem witch-trials of 1692 in Äsruþr Cyneaþsson’s The Wizard & the Witches (2018). [102] Montague Summers wrote extensively upon the history of the vampire (The Vampire in Lore and Legend, 2001) and a number of cases are highly suggestive of a psychical aspect (ghostly apparitions, choking rather than biting, an energy drain etc.), although Summers offers the view that the vampire is in no manner a spirit, but retains the possibility that a spirit may have vampiric traits (Vampires and Vampirism, 2005, p. 179). Colin Wilson provides an efficient summary of a number of accounts and studies as pertaining to vampires in his Supernatural (2011, pp. 460-478). [103] The occult author Konstantinos offers a treatise on the potential for psychic vampirism in Vampires: the Occult Truth (2003, pp. 112-158). [104] See Aryeh Kaplan’s excellent analysis of the Kabbalistic techniques for

the creation of a golem (Sefer Yetzirah: the Book of Creation, 1997, pp. 125136). [105] Sometimes referred to as phantasmata. [106] Franz Bardon posited these four classes of egregore as part of his teachings on Hermetic magic (Initiation into Hermetics, pp. 164-173). [107] Huxley presents a concise overview of the many theological positions as to the timelessness of the Godhead in his the Perennial Philosophy (pp. 184200). [108] The possibility of mental time-travel, as opposed to the physical alteration of a spatio-temporal position, is one which was posited by H.G. Wells in the Time Machine. As noted by Colin Wilson (Supernatural, 2011, pp. 419-419) the hypothesis of psychic time-travel is one which Wells failed to retain a focus upon. Likewise, it is also negated by those who have drawn inspiration from Wells both in the pursuit of scientific advancement and in the production of science-fiction. [109] The growth of the world population during the twentieth century also poses a direct contravention to the notion of reincarnation. With a growth from

two to nearly eight billion living humans within the second half of the century, there is no possible explanation which includes the means to allow for the reincarnation of every prior living soul at once, or to facilitate the continued reincarnation of those extant souls as a result of the population boom. [110] As a temporal rift is an effective merging of two realities (time-frames) within a larger quantum field, the term quantum bleed shall hereafter be employed to refer to both instances of temporal rifts and where alternate dimensions merge. [111] (Synchronicity, C.W. Vol. 8, 2011, p. 5). [112] (Synchronicity, C.W. Vol. 8, p. 98). [113] The physicist Sir William Barrett experimented with telepathy over distance in 1883; the psychologist John E. Coover tested the transmission and reception of telepathic signals with playing cards in 1917; Leonard Troland, a psychologist at Harvard University, conducted experiments into telepath with an automated machine around 1920; Upton Sinclair and his wife, Mary Craig Sinclair, documented telepathic image transfer in 1928 and published the details in Mental Radio; Professor Joseph Banks Rhine and his team used various methods, including Rhine’s infamous ESP card designs, to test ESP between 1920 and 1965; the psychiatrist Montague Ullman and the psychologist Stanley Krippner tested the relation between dreams and the enhancement of ESP between 1966 and 1972; during the 1970s, Charles Honorton, William Braud, and Adrian Parker each began to experiment, separately, with the Ganzfield effect (as partial sensory deprivation). The work continues in an array of institutions around the world, most notably in the work of Dean Radin and his team. [114] For a concise overview of the history of scientific investigation into ESP, Dean Radin’s presentation in the Noetic Universe (2009),originally titled the Conscious Universe, provides the very best summary of the experiments and their works. [115] Karl Zener designed the cards, comprising a pack of twenty-five cards of five repeating symbols, for the study with the Rhines. [116] The increased receptivity of the percipient to ESP is evident in an array of scientific research that looks at the influence of brainwaves, dream-states, and sensory deprivation. The presentation of the result and the meta-analysis of such, including the discussion of the reliability and significance of them, by Dean Radin (The Noetic Universe, 2009, pp. 67-92)is recommended for those who wish to analyse the results. Radin also presents detail on the efficacy of trance, including hypnotic, in the improvement of ESP through the suppression of consciousness (pp. 111-115).

[117] Within India, the third-eye is most often termed the divya chakshu (divine

eye) or the jnana chakshu/netra (eye of knowledge). [118] “The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.” Matthew 6:22. [119] (Blake, 1790). [120] Within India, such psychic abilities are called siddhis when referring to the powers which result from the opening of the Ājñā chakra. [121] Recommended guidance for such approaches: The Serpent Power (Avalon, 1974), A Systematic Course in the Ancient Tantric Techniques of Yoga and Kriya (Saraswati, 2013), Tantra: the Path of Ecstasy (Feurstein, 1998), and Tantra: Yoga of Ecstasy (Hurley, 2012). [122] It is also notable that a significant number of occult schools merely replicate systems they harvest from elsewhere and accordingly have no comprehension of the true aim for such: the realisation of the ontological truth which is revealed only through the receipt of illumination. [123] See Äsruþr Cyneaþsson’s examination of the possible presence for such a mechanism of suggestion within the seventeenth century witch-trials of both Pendle, England and Salem Village, Massachusetts – specifically the instance which led to Ann Putnam Jr., accusing George Burroughs of witchcraft (The Wizard & the Witches: John Dee & the Witches of Pendle & Salem, 2018, p. 202) [124] In one experiment, Puységur and Madeleine attended the home of a sceptic, Mitonard. After the induction of a trance state, Madeleine perceived the telepathic instructions of Mitonard, even retrieving three small screws from his pocket that he had placed there as a direct means of testing the ESP which resulted from such a depth of trance. [125] Spiritualism is a religious movement that arose out of events in midnineteenth century New York, where the Fox sisters, Margaret and Kate, first began communication with spirits through rapping and other noises. In 1888, Margaret exposed both her story and the spiritualist movement as fraudulent. She later retracted the statement and continued to promote spiritualism, although the nature of the retraction is questionable as it was handed to a wealthy spiritualist who allowed the impoverished Margaret to live at his home. The Spiritualist movement became extremely popular between the 1850’s and the 1920’s, in both the United States and in the United Kingdom. [126] Research by Bergson, the Curies, Pierre, and Richet evidenced such applied forces in Paris at the start of the twentieth-century. Dr Crawford, of Queen’s University in Belfast, obtained comparable results.

[127] As inferred in Rabbinic texts such as the Bahir, passages of the Sefer

Yetzirah are employed by Rabbi’s in imbuing life into the clay golem. The most famous case is that of Rabbi Judah ben Loew, who created a golem to protect the Jewish population of Prague during the sixteenth-century. [128] The role of mediums allowed Victorian women to find themselves in a position of power, influence, and respect. See the work of Alex Owen (The Darkened Room: Women, Power and Spiritualism in Late Victorian England). [129] As noted by others, including Colin Wilson (Supernatural, 2011, p. 156). [130] The works of John Dee and Edward Kelley are detailed in The Wizard & the Witches: John Dee & the Witches of Pendle & Salem (Cyneaþsson, The Wizard & the Witches: John Dee & the Witches of Pendle & Salem, 2018). [131] The musings of Manly P. Hall offer a concise and valuable assessment of reincarnation, the after-life state of being, and the concept of Karma (Questions & Answers: Fundamentals of the Esoteric Sciences, 1979, pp. 8694). [132] The most popular film to have such a role in shaping public ideas concerning ectoplasm is of course Ghostbusters (Reitman, 1984). [133] The fifth element, aether, is otherwise termed the astral light within some occult approaches. It seems increasingly likely that aether will reveal itself to be the dark matter theorised by scientists as an explanation required by some fields of theoretical physics. [134] The analysis of the experiments and the results by Dean Radin (The Noetic Universe, 2009, pp. 101-115) offers the best guide to navigating the minefield of documents otherwise now available under the Freedom of Information Act. [135] Where the resultant force of an object exceeds the applied motivating exertion, such as the slight touch of a spoon resulting in the bending of metal, then such is often termed parakinesis. [136] The true story of the research is the basis for the film The Men Who Stare at Goats (Heslov, 2009). [137] Deuteronomy 18:9-11. [138] Divination is included amongst the three forms of superstitions discussed in Part I, Question 2 (Kramer & Sprenger). The forms of divination are detailed further in Part I, Question 16, where divination is assessed in three forms: that achieved through the communication with daimons or forms of necromancy; forms of observation such as astrology and auguries; and thirdly, the casting of lots etc. [139] See Book II, Chapter 1 (Tyson, 2011 (1597), pp. 105-108)

[140] See paragraphs 2115-2117 of the Catechism of the Catholic Church

(Interdicasterial Commission, 1995, pp. 569-570). [141] See the study of predictive eye motion and the influence upon ideomotor responses in the production of Ouija phenomenon by Marc Andersson and others at Arhaus University (Predictive minds in Ouija board sessions, 2018). [142] Also referred to as xenoglossy. [143] Occurrences of foreign accent syndrome, first noted by Pierre Marie in 1907, is a form of aphasia which typically presents as the individual speaking their native language with an alteration in their inflection so as to suggest they have acquired a foreign accent. Such instances as typically associated with stroke and head trauma, although migraines are also a possible cause. [144] Such instances are most often mistaken for fluency in a language. The combination of an otherwise unconscious knowledge of the language (such as an attempt to learn Latin at school) with the acquisition of the inflections and intonations associated with Latin languages may promote audio-pareidolia in the percipient. [145] As detailed by Jung in his example as contained within his essay the Concept of the Collective Unconscious (Jung C. G., The Archetypes and the Collective Unconscious: vol 9, part 1 of the Collected Works, 1990, pp. 50-53). [146] The works of Swami Vivikenanda (Raja Yoga), Israel Regardie (Foundations of Practical Magic, pp. 85-111) and Swami Satyananda Saraswati (A Systematic Course in the Ancient Tantric Techniques of Yoga and Kriya) all provide excellent and detailed guidance in the required techniques. [147] WARNING: only those persons in suitable health should undertake such workings. Those with heart conditions, other similar ailments, or taking medication for psychiatric issues should seek medical advice prior to attempting any alteration of heart rate or the state of consciousness. The author assumes no responsibility for individuals who fail to heed this guidance. [148] Jung posited that the failure to acknowledge the external source of such inspiration or inflation may have led to the psychological breaks of many individuals. Jung held that the inspiration of Friedrich Nietzsche during the writing of Thus Spake Zarathustra was one such instance where insanity later followed after Nietzsche’s failure to acknowledge the external source for his inspiration. (Jarrett, 1998, pp. 39-41, 69-70, 85-86, 161-162, 258-259). [149] Paul Huson (How to Test and Develop Your ESP)provides an excellent introduction to a number of exercises by which to enhance ESP and details how to perform a statistical evaluation to determine what is mere chance ‘guessing’ and what is the result of genuine ESP.

[150] The systems offered by Franz Bardon in Initiation into Hermetics (2015

(orig. 1956)) and by Muldoon & Carrington in the Projection of the Astral Body (1929) are exemplary. [151] The system of Franz Bardon, explained within his Initiation into Hermetics, provides an excellent insight into this technique. [152] The 1988 study into intercessory prayer by Randolph Byrd evidenced a positive effect upon patient wellbeing as a result of collective prayer. Byrd’s results are supported by the work of William Braud and Marilyn Schlitz. For an overview of the study of interactions between focussed thought and living organisms, see the Noetic Universe (Radin, 2009, pp. 159-169). [153] (Radin, 2009, pp. 199-209). [154] (1987). [155] Paul Devereux (The New Ley Hunters Guide, 1994) offers an expanded view of the etymology of ‘ley’ linking it to the Latin lucus (grove) and thus to lucere (to shine). Given the shared root with Lucifer, then it is perhaps fitting that we find such a conglomeration of ley-lines and events associated with witchcraft, magic, the paranormal, and the Devil in Lancashire. [156] (The Old Straight Track, 1987, pp. 84-90). [157] With Hermes having a role as a messenger, Watkins further states that the deity is also associated with trackways and is a wanderer and a psychopomp. The Norse deity Odin is also a wanderer who fulfils the role of psychopomp. That Odin carries a spear, often disguised as a staff when he appears as a peasant wanderer, further links the two deities, and explains why the Hermes was held to be one with the Roman Mercury, the Egyptian Thoth, and the Germanic Odin (Wotan). [158] The Bible evidences the ability of angels to carry out destructive acts within: 1 Chronicles 21:15, Psalm 78:49, 1 Corinthians 10:10, Genesis 19, Isaiah 37:36, and in 2 Samuel 24:15-17. [159] As described within the Rabbinic text of the Zohar. The basis for such an assertion is other than dualism – offering instead that both the light and dark gods are but aspects of the One. In order to allow the perception of the divine, it is necessary for such to be veiled in forms which facilitate its comprehension. Even the Devil is a being created by the shadow that results from the absence of God’s spirit, the negative product of God’s definition of that which is good, and is thus ultimately extant within the mind of God. [160] The need for the dark to further the splendour of the light, along with evil to allow for both the comprehension and subsequent appreciation of the good, is espoused within the Zohar. Eliphas Lévi offers a clear and concise insight

and translation with regard to this concept in his the Book of Splendours (1984). [161] See Isaiah 14:12-15, Jude 1:6, Revelation 12:4 & 7-9, and 2 Peter 2:4. [162] Satan is a title meaning ‘adversary’ or ‘opposer’ and is most commonly applied in reference to the Devil. [163] As is evident in tales of the lust of the daimons known as the Watchers which desired to mate the females amongst mankind and so descended unto the causal plane. See Genesis 6:1-4 and the Book of Enoch. [164] A term originally employed to denote an individual who conversed with spirits. [165] (Davidson, 1971, p. XIX). [166] Rather than the Ethiopic Book of Enoch, Dee’s desire was to read the Book of Enoch copied by Enoch whilst in heaven – thus, it was written in the divine language and held the account of all creation. [167] As there is already an extant body of study into Dee’s Enochian language, then there is no need to reproduce such here. Recommended texts include: The Complete Enochian Dictionary (Laycock, 2001), The Enochian Evocation of Dr. John Dee (Dee, 2009), and the analysis of Stephen Skinner in the notes to Dr John Dee’s Spiritual Diary (1583-1608) (2011). [168] Amongst such are the Hermetic Order of the Golden Dawn and Aleister Crowley. [169] See both James’s preface to the Weiser Edition and the original preface to his work as both editor and translator of The Enochian Evocation of Dr. John Dee (2009, pp. xii & xxii-xxiv). [170] Recommended reading for the exorcist includes: Gustav Davidson’s Dictionary of Angels (1971), Rosemary Ellen Guiley’s The Encyclopedia of Demons and Demonology (2009), and the Solomonic grimoire of the Lemegeton Clavicula Salomonis. A wide study of folklore from across the world will also afford the scholar an insight into a number of variants upon the forms of entities which act in similar functions to those of the angelos, diabolos, and daimons. [171] Psalm 91:11, Psalm 34:7, Luke 4:10, Hebrews 1:14, and Exodus 23:20. [172] See above note at the commencement of Section 5. [173] Judith Lang (Lang, 1997)attributes the functions of mediator, messenger, ministers to mankind, and as the agents of the work of Christ. [174] (Kaplan, 1997, p. 169).

[175] See the association of breath (as the Ruach which is also a component in

Judaic soul lore as seen above in Section 3.2) as the link between consciousness and the mouths production of inarticulate sound, with the divine breath or Holy Spirit (Ruach Hakodesh) and the creative will of God in Kaplan’s analysis of the Word of God (1997, pp. 70-71); also Job 33:4 and Genesis 2:7. [176] (Kaplan, 1997, p. 170). [177] See Genesis 6:2; the Watchers are otherwise known as the Fallen Angels and the sons of God. [178] Exodus 25:20. [179] Isaiah 6:2. [180] Throughout a number of mythologies, the presence of wings is often associated with the function of divine messenger. It is then notable that both the Roman deity of Mercury and the Greek form of Hermes are associated with communication and are symbolically represented by wings and that both forms wore wings upon hat and shoes. The role of both Roman and Greek cultures in the formation of early Christian symbolism then likely informed such an appropriation of the symbolism of the wing in association with the function of divine messengers. [181] The many forms taken by the Devil, including the origins of such, are detailed in the excellent works of Paul Carus – The History of the Devil and Jefferey Burton Russell: The Devil (1993), Satan (1991), Lucifer (1986), and the conclusion to the study, Mephistopheles (1990). [182] Technically, the nature spirits hold a position between man and the lowest ranks of the infernal hierarchy. In the polarised inversion of the heavenly host, the Devil is the supreme diabolos and thus is afforded the lowest ranking. Thus, the nature spirits are effectively above the diabolos, yet below man. It is correct however to describe such as a lesser rank, within the infernal hierarchy that is, to the nature spirits and it is therefore possible to describe the nature spirit as both lower-ranking that a diabolos yet above the diabolos as relates to the overall spiritual hierarchy. [183] Most frequently transliterated as ‘giants’ (e.g., Genesis 6:4). [184] The Norwegian nökk, or Swedish näck, is a malevolent water spirit that has counterparts across norther Europe. The spirit dwells in lakes and rivers and is associated with the taking of lives as an annual sacrifice (Gundarsson, 2007, p. 50). [185] (ANON, Lemegeton Clavicula Salomonis, 2001, p. 57).

[186] See Section X – of Miracles in Hume’s An Enquiry Concerning Human

Understanding. Hume presents his definition of a miracle as a violation of natural law therein (1993, p. 76). [187] See Section 5.3.12 below for a further discussion of the association between the Devil and the colour black. [188] Summers (Witchcraft and Black Magic, 2000, p. 17) includes the use of planetary influences within his definition of ‘leechdom’, although without citation or reason. The extant body of leech books focus upon the use of herbs, trees, verbal charms, amulets, and the deciphering of omens and dreams, as seen within the excellent study of leechcraft undertaken by Stephen Pollington (Leechcraft: Early English Charms, Plantlore and Healing, 2011). That the extant leech books rely so heavily upon the use of spoken charms serves to evidence the acceptance and belief in magic that was formerly present across all aspects of society. It is notable however, that the use of spoken charms and amulets, such as included within the leech books, were prohibited by the witchcraft laws of the seventeenth century should they cause harm. The use of such charms then was at the risk of the practitioner – should their client decline in health, then they could easily find themselves accused of maleficium. [189] A term employed in reference to the manipulation of energies within the natural world. Although unseen, the influences of the planets was acknowledged through the astrology of men such as John Dee. In the employment of natural energies, the practioner of natural magic produced medicinal and alchemical works which had no requirement upon the aid of spirits, thus they were clear of accusations of witchcraft. Like other forms of magical practice, natural magic has both its low (herbalism) and high (Qabalistic and alchemical) forms. [190] A term meaning harm or injury inflicted upon a person through touch, words, daimonic operation or the introduction of a poison. Such was a key feature in the infamous case of La Voisin. The word veneficium is derived of venenum (poison). [191] (A Discourse of the Damned Art of Witchcraft, 1618). [192] Maleficia/ maleficium: (Latin), meaning: misdeed, crime, injury; although specifically employed in witchcraft cases as a reference to acts of harmful magic. Malefici/ maleficae are the terms employed for workers of such harmful magic. [193] Maxwell-Stuart (Wizards: a History, 2007, p. 83) has offered that the time, expense, and education required in order to practise the arts of high ritualistic magic placed such beyond the masses. Accordingly, he further notes that its

frequent practise by the aristocracy, such as the Marques de Villena and Gilles de Rais of the early fifteenth century. [194] See the work of Michael Aquino (The Temple of Set: Volume I, 2014, pp. 209-219). [195] All forms of divination, including those of tarot and the use of astrological charts for such ends, were classified as witchcraft under the English Witchcraft Act. The classification here of such as a form of low-black magic denotes the power which the practioner gains. In divining the future, the individual acquires the power of knowledge and is such able to manipulate forthcoming events. Such is applicable regardless of if they perform the divination for themselves or others. It is this reasoning why it was considered treason to cast the astrological charts of the monarch – an instance which arose in the case of John Dee, as investigated below. [196] (Summers, Witchcraft and Black Magic, 2000, p. 17). [197] See the assessment by Maxwell-Stuart (Maxwell-Stuart, 2007, p. 63). Others, such as Éliphas Lévi (Lévi, Magic: A History of Its Rites, Rituals, and Mysteries, 2006, p. 40) have also asserted the validity of the magic practised by the Pharaonic magicians whilst supporting the notion of it deriving its powers via the daimonic – with such allowing Moses to overcome and surpass the feats of the magicians as a result of his magics derivation from YHVH. [198] Further insight into the nature of magic, as well as the distinctions between witches, wizards, sorcerers, and magicians is provided in Äsruþr Cyneaþsson’s The Wizard & the Witches: John Dee & the Witches of Pendle & Salem (2018). [199] A conjuror is one who purposely evokes an IHD with the intention of forming a covenant between parties. A witch is historically one who is recruited into such a pact by an IHD – frequently the Devil himself. (Cyneaþsson, The Wizard & the Witches: John Dee & the Witches of Pendle & Salem, 2018, p. 24). [200] Many of those tried for witchcraft during the witch-trials of the Early Modern Period were innocent victims of slander and misunderstanding of alternative theological positions and practises. It is vital to note however, that such historical errors in judgment are far from impossible within our contemporary society and the Satanic Ritual Abuse panic of the 1980’s-1990’s affirms the continued potential for fear and superstition to ruin innocent lives. [201] (Brittle, 2002, p. 35). [202] See Russell’s discussion on the associations of the colour black (Russell, The Devil, 1993, pp. 65-67). Russell also notes that the association of black with evil is far from racial in origin and suggests that the a priori view of the

colour as denoting evil may have caused racist views, as opposed to having been caused by them. [203] (Russell, The Devil, 1993, p. 141). [204] The devil was first described in the form of the ‘tall black man’ in the accounts given by the eleventh century Orléans heretics (Russell, Witchcraft in the Middle Ages, 1984, p. 87). The heresy of Orléans is also notable for its association with blasphemy and sexual orgy which would form aspects of the witches Sabbat and the later Black Mass. [205] Forms of deity associated with death and destruction often take on a blackened form. Such is evident in the deities of Anubis, Shiva, and Kali. Elsewhere, gods such as Odin, as a psychopomp, take on an association with dark blue and black as such relates to death. [206] (Brittle, 2002, p. 104). [207] (Cyneaþsson, The Left-hand of Odin, 2016, pp. 247-250). [208] The influence of external stimuli (e.g., daylight) upon the trainable nature of the circadian rhythm is responsible for some variance in the exact timing. [209] See Carl Sagan’s excellent overview of the physiology and function of the human brain (The Dragons of Eden, 1978, pp. 57-59). [210] Fire and brimstone are continually associated with divine punishment, the wrath of God, throughout the Bible; see Gen 19:24, Psalm 11:6, Rev 14:10. Rev 19:20 and Rev 20:10 specifically mention that the beast, the Devil, is within a lake of fire and brimstone. [211] As written in the Book of Enoch. [212] The Greek goddess Nemesis is the likely source of such an association, linking the Serpent in Eden with the role of punisher for those who transgress divine law. Nemesis is associated with the apple tree (Carus, 2008, p. 194) and thereby provides the likely source for the notion that the forbidden fruit took the form of an apple. The additional role of Nemesis as punisher of sinners likely informed the development of Christian diabology as it evolved in Greece. The Devil’s role as both tempter of man and the punisher of those who sin is evident in the New Testament as noted by Jefferey Burton Russell (see section 2 above). [213] The role played by hysteria in the witch-hunts is discussed by Chadwick Hansen, in his Witchcraft in Salem (2001), and by Äsruþr Cyneaþsson in The Wizard & the Witches: John Dee & the Witches of Pendle & Salem (2018). [214] A concise and effective summary of Cannon and Richater’s work is presented by Chadwick Hansen in his Witchcraft at Salem (2001, pp. 81-86) where Hansen details how the manifestation of physiological symptomology as

a result of emotions such as fear may have produced some of the historical deaths attributed to witchcraft – with the fear of a witch and their curse being the causative agent rather. [215] See: The Spirits’ Book (Kardec, 2012 (1857)) and The Presence of Other Worlds (Van Dusen, 2017). Colin Wilson offers an excellent overview and comparison of the varied studies into the nature of daimonic possession, including the discussion as the psychological and theological origins for such, in his Supernatural (2011, pp. 327-358). [216] (Russell, Satan, 1991, p. 191). [217] Such as in the instance of Grace Sowerbutts who claimed that she and other women were carried across the River Ribble by four black ‘beings’ in Lancashire, England, during the early seventeenth-century (Cyneaþsson, The Wizard & the Witches: John Dee & the Witches of Pendle & Salem, 2018, pp. 90-92). [218] Ibid., p. 225, 245, & 251. [219] Ibid., p.116-117. [220] As these prayers are widely known and available, there is no requirement to reproduce them in full here. [221] There are many diverse and detailed spirit catalogues for both angelos and diabolos. With the inherent heavenly origins of many of the now infernal spirits, it is essential that the exorcists is mindful of the potential for any given entity to alter its allegiance. Thus, what may be recorded as an angelos in a eighteenth century text is to be questioned on the basis that it may no longer be such. Amongst those works recommended to the exorcist for their study are the following which will both function as spirit catalogues and guides as to the nature, as well as the discernment of allegiance, of any given entity: Lemegeton Clavicula Salomonis (ANON), Dictionary of Angels (Davidson, 1971), Three Books of Occult Philosophy (Agrippa, 1533 (2012 edition)), Dictionnaire Infernal (Collin de Plancy, 1862), Encyclopedia of the Undead (Curran, 2006), The Encyclopedia of Demons and Demonology (Guiley, 2009)and John Dee’s works on dialogue with the angelic in Dr John Dee’s Spiritual Diary (1583-1608) (2011) and John Dee’s Five Books of Mystery (2003). [222] The guidance here is specifically towards the invocation of the powers of the entity, rather than the evocation of the entity towards manifestation. The intention is to be that the entity works through the exorcist, channelling their powers in an act of thaumaturgy. [223] Gods such as Vishnu, Thor, Apollo etc., that are typically benefactors and protectors of mankind are suitable for such an invocation.

[224] Although the malefic IHD is a diabolos, the inherent Abrahamic origins for

the term function as an obstacle for those of alternative theistic positions. In order to eradicate such obstacles, the diabolos is referred to as an IHD within this section. [225] Blessed water is obtainable from priests. Other de-centralised religions, such as neo-Paganism, have their own rituals to create blessed water. Again, the exorcist should select the appropriate method for the theistic system which provides the base for the exorcism. [226] Occult: term originally meaning the secret or hidden. [227] As it stands, only one left-hand path group openly supports ritualistic murder and it is essential to note that this group is very much underground and extreme. [228] Grimoire is a term that is French in origin and means ‘grammar’. Within occult terms, it is applied in reference to texts which describe and detail the appropriate means, the ‘grammar’, of conversing with spirits and performing other magical works. [229] Aaron Leitch discusses the Christian origins of many of the grimoires in his Secrets of the Magickal Grimoires and outlines the reliance upon ecclesiastical knowledge, a literate audience, and access to parchment as evidence that only clergy and monks had the means to produce the grimoires (2013, pp. 7-10). [230] Socrates defines that which is ‘good’ as being pleasurable in Plato’s Protagoras and as that which is desirable in the Symposium. For wide ranging discussion on the nature of good and evil, see: Plato’s Protagoras and Symposium, Augustine’s Enchiridion, Thomas Aquinas’s Summa Theologiae, Thomas Karlsson’s Qabalah, Qliphoth and Goetic Magic (2012), Benedict de Spinoza’s Ethics, and Friedrich Nietzsche’s works of Beyond Good & Evil and On the Genealogy of Morals. [231] The ancient alchemical maxim of ‘Solve et Coagula’ embodies precisely this concept, yet such destruction may at first seem evil until the final good result if revealed (e.g., the breaking of an egg may at first seem destructive until such facilitates the emergence of life or the creation of alternative food stuffs). [232] See Book I: Chapter VI (2011 (1597)). [233] (Cyneaþsson, The Left-hand of Odin, 2016, p. 15). [234] The spiritual diaries of John Dee contain many such instances where the finely tuned intellect of Dee, along with his scryer Edward Kelley, found

themselves uncertain as to if the entities they conversed with were either divine or infernal. [235] See the work of Dean Radin (The Noetic Universe, 2009) for an insight as to the manner in which such a statistical analysis is ideally undertaken. [236] See: Job 33:4, Genesis 2:7, Genesis 1:2. [237] A Sanskrit term that means the attainment of paranormal powers, with such generally held to be the result of the enlightenment that a Hindu mystic, a siddha, attains. [238] Poe made a suggestion as to the illusory nature of our perceptual reality within his poem A Dream Within a Dream (The Complete Tales and Poems of Edgard Allan Poe, 1982, p. 967). The concluding lines of the poem ask the question: “is all that we see or seem, but a dream within a dream?”