Etheric Terrorism

PSYCHIC SELF-DEFENSE

T is with a sense of the seriousness of the issues involved that I set myself to the task of writing a book on psychic attack and the best methods of defence against it. The undertaking is beset with pitfalls. It is hardly possible to give practical information on the methods of psychic defence without at the same time giving practical information on the methods of psychic attack. It is not without reason that initiates have always guarded their secret science behind closed doors. To disclose sufficient to be adequate without disclosing sufficient to be dangerous is my problem. But as so much has already been made known concerning the esoteric teachings, and as the circle of students of the occult is becoming rapidly wider every day, it may well be that the time has now come for plain speaking. The task is not of my seeking, but as it has come into my hands, I will do my best to discharge it honourably, making available the knowledge which has come to me in the course of many years' experience of the strange by-ways of the mind which the mystic shares with the lunatic. This knowledge has not been attained without cost, nor, I suspect, will the divulging of it be altogether free from cost, either. I have endeavoured to avoid, as far as possible, the use of second-hand material. We all know the person who has a friend whose friend saw the ghost with her own eyes. That is not of very much use to anybody. What we need is to have the eye-witness under cross-examination. For this reason I have not drawn upon the vast literature of the subject for illustrations of my thesis, but have preferred to rely upon cases that have come within the range of my own experience and which I have been able to examine. I think I may fairly claim to have practical, and not merely theoretical, qualifications for the task. My attention was first turned to psychology, and subsequently to occultism as the real key to psychology, by the personal experience of a psychic attack which left me with shattered health for a considerable period. I know for myself the peculiar horror of such an experience, its insidiousness, its potency, and its disastrous effects on mind and body. It is not easy to get people to come forward and bear witness to psychic attacks. Firstly, because they know there is very little likelihood of their being believed, and that they will be more likely to earn themselves a reputation for mental unbalance than for anything else. Secondly, because any tampering with the foundations of the personality is an experience of such peculiar and unique horror that the mind shrinks from the contemplation of it and one cannot talk about

2007

British Journal of Psychotherapy, 1999

Paranormal Review, 2015

The science of spirit is an oxymoron in most people's perception-or the opposite ends of a dichotomy. But not to Frederic Myers, one of this Society's founders. Myers declared that everything is subject to scientific scrutiny and his tertium-quid approach sought to bring matters concerning the spirit into the realm of scientific inquiry. In this lecture, I shall explain how I discovered Myers and why his methods and scientific framework are so vital to research into Spirit Release Therapy's efficacy, a clinical way of relieving people of the discarnate spirits that trouble them. Then I shall focus on just two of the many essential concepts within Myers' scientific framework: (a) the continuum of spirit influence vulnerability model and (b) the importance of telepathic hypnosis and why modern researchers ignore it. Then we shall briefly look at possible research avenues with examples from my case files. In 1998, as a hypnotherapist, I was invited by a GP to attend to his chronic patients. Following several cases' successful treatment, I encountered instances that challenged accepted psychological and psychodynamic theories. These cases were not only challenging to my training in hypnotic suggestion but were threatening to me personally, both physically and emotionally. These cases were so confusing and emotionally traumatic that I could no longer work as a therapist. I started reading earnestly about multiple personalities, dissociation and borderline personality. The thought of spirit possession passed fleetingly across my mind, and I mentioned it to a colleague who dismissed it immediately, and so did I.

Altered States of Consciousness and the Occult

The phenomenon that we have come to know as the paranormal is far from modern. Many identical stories and similar strange events and practices can be found in all cultures and ages. There are many types of occult practices such as, hypnotism, transcendental meditation, astral projection, channeling, necromancy, alien abduction.poltergeist activity, visionary experiences, demon possession,Shamanism, Transcendental Meditation (TM), Unitive Consciousness, Ego-Transcendence, Cosmic Consciousness, Zen , Nam Sumran, Tantristic, Spiritualism, Astral Projection, Remote Viewing etc.In this well researched book SC Sayles presents a definite connection between Altered States of Consciousness and the Occult.

2011

We present a basic primer for paranormal enthusiasts on the current state of parapsychological research and perspectives relating to phenomena traditionally labeled “poltergeist.” Topics such as case characteristics, experimental approaches, theoretical aspects, and the similarities and differences between poltergeist and haunt cases are discussed and supplemented with illustrative examples and anecdotes from the published case literature.

ProQuest / UMI, 2001

This dissertation documents a variety of supernatural assault or paranormal harming phenomena as experienced by 16 college-educated European-Americans. The English terms used to describe the experience are problematic, perhaps because post-industrial culture does not generally recognize its existence. The study was done primarily through a hermeneutic narrative approach, using semi-structured interviews. Using grounded theory, patterns of theme and generalized plot were identified across the narratives. The emergent material was then compared to existing anthropological literature on cultures for whom sorcery and other forms of spiritual harming are a documented part of accepted reality. Somatic, psychological, and synchronistic symptoms; etiological interpretations of the experience; and methods employed for healing from paranormal trauma were examined. The most commonly reported symptoms were extreme fear accompanied by sensations of being pierced, weighted down, or impacted. It is speculated that these symptoms may comprise fluctuations in the boundaries of the self, a perception which is uncomfortable for North Americans. Participants attributed causation to both humans and noncorporeal spirits. Nature- based and shamanistic societies commonly consider certain forms of supernatural harming to be a reflection of societal or ecological imbalance – specifically, a lack of attention to maintaining reciprocally beneficial relationships. Similarly, participants attributed supernatural assault to disharmonious relationship with other people, noncorporeal spirits, and the natural environment. Similarities between indigenous and ecopsychological interpretations were discussed, as were the potential psychospiritual benefits of traumatic supernatural experience. Reported methods of healing involve strengthening the self’s vitality, integrity, and boundaries, often by forging connection to powerful sources of aid or by distancing from the inimical energies. Because of previous cultural silencing, telling their stories also proved therapeutic for many participants. Issues around languaging were discussed. A shared narrative was examined as a clinical case study in spiritual emergency, and suggestions for possible treatment put forth.

The International Journal of Psychoanalysis, 2019

Journal of Scientific Exploration

A defining aspect of Spiritual Emergency (SE) is ‘psychic opening’ which may predict psi performance. This study tested paranormal (psi) performance of individuals who have or have had experiences of spiritual emergency (i.e., ‘SE-Experients’), and compared their performance against controls. The study also assessed psychological aspects of SE to differentiate it from psychosis and other proposed psi-inhibitive symptoms—namely, alogia (i.e., poverty of speech), depression, anxiety, and stress. Two groups of participants were formed: controls (mainly Psychology students) and SE-Experients. Participants either completed the study on computer in the laboratory or online. Questionnaires on spiritual emergency (which includes a subscale on psychic opening), positive symptoms of psychosis, alogia, spiritual identity, paranormal belief, mysticism, depression, anxiety, and stress, were administered to participants, who then completed the Imagery Cultivation (IC) picture-identification psi t...

Journal of Scientific Exploration, 2024

A growing database of the key features of 'poltergeist' cases enables researchers to discover important patterns that might hold insights about the nature and dynamics of these events. The objective of this paper is to propose a reference point in the phenomenology of poltergeists either for people who want to know more about these phenomena or for researchers looking for cases and sources associated with some particular phenomenon. In parallel, an ongoing work is conducted aimed at building a global case repository of poltergeist cases with their phenomenological characteristics and their sources, which will be available soon at www.macropk.org. A historical view of the 50+ qualitative and quantitative studies of the poltergeist phenomenon is presented along with the different authors/researchers and the publications associated. The different types of phenomena observed are studied from four angles: the physical impacts on the environment, the interactions with people, other features such as duration, focus effect, and contagion, and how the phenomena ended. Each type of event is illustrated through different cases extracted from our case repository (about 1250), often with a short extract from (one of) the sources describing some key characteristics. A discussion about the validity of these data is then developed, looking in particular at testimonials, fraud detection, legal impacts, and the similarity of description of unconnected people. These elements tend to give a strong plausibility to the diverse phenomena observed, even the more “bizarre” ones. Considering all these cases and the details associated with them could help to build a more global picture of the phenomenon. This could provide more ideas based on facts to develop current and new hypotheses, as well as new psychophysical models, in order to make progress in comprehending the phenomenon. A list of the 105 cases used in the description of the phenomenology is provided along with their sources and their distribution across historical periods and geographical areas.