Parapsychology

Until the 1960's evidence for psi-dreaming (including precognitive dreams, telepathic dreams, clairvoyant dreams and mutual dreams) consisted mostly of anecdotal reports. However, at that point researchers at Maimonides Dream Laboratory (1) took the next step, and in a series of controlled scientific studies demonstrated that subjects could repeatedly tune into randomly selected external targets in their dreams. A meta-analysis of post-Maimonides studies of psi-dreaming by other researchers confirmed this effect (2).

In a related area, research since the 1970’s in remote viewing has demonstrated that human beings in general have the ability to tune into designated targets outside of the range of their physical senses. In 1995 the CIA hired Dr. Jessica Utts, a professor of statistics at the University of California, Davis, to evaluate a series of remote viewing experiments done at the Stanford Research Institute. She concluded: "Using the standards applied to any other area of science, it is concluded that psychic functioning has been well established. The statistical results of the studies examined are far beyond what is expected by chance. Arguments that these results could be due to methodological flaws in the experiments are soundly refuted." (3) And it seems generally agreed that spontaneous dream-state psi occurs much more easily and often than waking-state psi.

For theories on the nature of dreaming, the validation of dream-psi seems the equivalent of the Michelson-Morley experiment in physics, with the exception that few have realized the profound implications. For example, psi-dreaming has made strictly subjective, solipsistic theories of dreaming outdated and untenable. We need to change how we think about dreams, and to understand that dreaming involves a kind of perception.

Friday, R., & Luke, D. (2017, September). Now see hear! Detecting being watched or listened to via extrasensory means. Paper presented to the 41st Society for Psychical Research International Annual Conference, East Horsley, 1st-3rd September.

Many people have turned to see someone behind them due to a ‘sense’ they were being watched. Others have 'inexplicably’ become aware of a conversation involving them, despite it being inaudible. There are many theoretical explanations for these events, one of which is that
extrasensory awareness is evolutionarily advantageous, and therefore may have developed during an era in which danger was ever-present with survival depending on such capabilities.

Evidence supporting the existence of extrasensory surveillance detection would have implications beyond purely scientific interest, yet the phenomena remains under-researched and may benefit from a fresh approach. New research being conducted at the University of
Greenwich is examining not only the possible existence of ‘psychic’ detection – but also which measures best predict this ability should it exist.

The ability to detect attention has previously been restricted to the psychic staring effect, also known as scopaesthesia - a phenomenon in which people respond via non-conventional means to being the subject of another persons’ gaze (Sheldrake 2003). However, a new investigation has been furthering the research by  incorporating the sense of being heard as well as seen, which we call acoustasthesia. The existence of these abilities was gauged in an initial experiment by the accuracy of participant’s self-reports of being watched or listened to, physiological reactions determined by electrodermal activity (EDA) which measures the
electrical conductance of the participant’s skin to indicate arousal, and differences in their behaviour under varying conditions a) not under any surveillance (control group), b) whilst being watched, c) whilst being listened to, and d) whilst being watched and listened to).

Results of the self-reporting aspect of the experiment suggested that whilst the data appeared to initially show participants were able to detect being watched and listened to, when reporting bias was accounted for the results were not significantly different from control conditions. Similarly, the participants’ EDA during the physiological reaction section of the experiment produced results that were not significant, however there were very interesting and highly significant differences between conditions when analysing changes in behaviour. These
differences were measured by participants’ increase or decreases in response time when undertaking a cognitive task.

To test whether this outcome could be replicated, the experiment was repeated. This time however improvements and amendments were made to the methodology as the first experiment hinted at aspects which may have accounted for both significant and not significant results.

Statistical power was improved by running more self-report trials to counteract the apparent reporting bias, and the EDA test was run in combination with the cognitive task that had previously yielded positive results to investigate the experimenters’ developing theory that the ability to psychically detect being watched or listened to may be determined by the necessity to access such phenomena.

In our waking lives, we usually assume that other people experience the world pretty much the way we do, even though under normal circumstances we rarely - if ever - check to see if this actually seems the case. But do we really? Studies on the reports of people who witness the same event, routinely show wide discrepancies with respect to both minor-and major details. And if this proves the case for people in physical reality, what might one expect to happen in dreams? Do the Dream Entities (DEs) that we encounter in dreams experience the same dreamscapes that we do? Of course, many western psychologists still believe that dreamscapes, and the DEs that dreamers encounter in them, derive entirely from the dreamer's mind, a view which makes the issue of consensus in this context nonsensical. Because of this underlying assumption, even today dreamworkers typically describe the entities that appear in their dreams as "characters," which conveys the impression that DEs not only lack any sort of independent consciousness, but that they seem akin to fictional characters appearing in a book. However, the validation of psi-dreaming (1,2) has made strictly subjective, solipsistic theories of dreaming outdated and untenable. Dreaming can clearly involve a kind of perception. (3) And evidential accounts of mutual dreaming, where two or more people encounter one another in dreams, confirmed later through consensually matching details, demonstrates that dreaming can have an intersubjective component as well. (4-6)

Der Marxismus-Leninismus als die laut Selbstbeschreibung „einzig wissenschaftliche Weltanschauung“ war in der DDR (und in anderen sozialistischen Staaten) das theoretische und praktische Fundament der politischen Ideologie. Seine Grundidee ist die Verknüpfung von weltanschaulichen, philosophischen, ökonomischen und politischen Inhalten mit einem allumfassenden Begründungs- und Erklärungsanspruch. Die theoretische Grundlage des Marxismus-Leninismus bildet der sog. dialektische Materialismus, und eine seiner tragenden Säulen ist der Szientismus. Letzterer steht für eine Wissenschaftsauffassung, nach der die Welt in vollem Umfang rational erklärbar ist und die (Natur-)Wissenschaft als oberstes bzw. einziges Leitprinzip menschlichen Erkennens und Handels gelten soll. Der Szientismus legitimierte sich zwar explizit über naturwissenschaftliche Erkenntnistheorie und Methodologie, wurde aber als Instrument einer umfassenden Weltdeutung und Welterklärung verstanden und entsprechend auch außerhalb des klassischen Zuständigkeitsbereichs wissenschaftlicher Erklärungs- und Deutungsmodelle bis in den trivialen Alltag hinein zu vermitteln versucht. Anders als andere Wissenschaftskonzepte vertrat der in der DDR propagierte Szientismus die Haltung der absoluten Unvereinbarkeit von Wissenschaft und Religion. Religiöses Denken musste übergangsweise in engen Schranken akzeptiert werden, wurde perspektivisch aber als zum ‚Absterben verurteilt’ angesehen. Dies galt jedoch nicht nur für religiöse Überzeugungen, sondern bezog sich letztlich auf sämtliche im weitesten Sinne esoterischen, paranormalen, okkulten, alternativ-religiösen und -medizinischen Vorstellungen – im öffentlichen Diskurs der DDR unterschiedslos als ‚Aberglaube‘ bezeichnet. Vor dem Hintergrund der theoretischen und praktischen Bedeutung des Szientismus in der DDR wird jener vielschichtige Themenbereich des ‚Paranormalen‘ genauer in den Blick genommen und der Frage nachgegangen, welchen Status entsprechende Erfahrungen, Praktiken und Glaubenssysteme innerhalb der DDR-Gesellschaft hatten. Konkret gefragt: Welche Rolle spielten Themen wie Gedankenübertragung, Wahrträume, Ahnungen, Spuk-, Geister- und Jenseitserscheinungen, Parapsychologie, Spiritualität, Astrologie und Wahrsagepraktiken, Wunderheilungen oder UFOs im Alltagsleben der DDR-Bürger? Damit verbunden ist die Frage, wie genau der Szientismus als ‚Wirklichkeit‘ im öffentlichen Diskurs der DDR konstituiert (und natürlich: kommuniziert) und demgegenüber Themen aus dem Bereich des Paranormalen als ‚Unwirklichkeit‘ bestimmt wurden. Aus den Erkenntnissen in diesem Kontext lassen sich generelle Schlussfolgerungen über den offiziellen Umgang mit heterodoxen Wissensbeständen, Erfahrungen und Praktiken in der DDR sowie über die tatsächliche gesellschaftliche Tiefenwirkung des szientistischen Programms der DDR-Staatsführung ableiten.

This paper investigates the relationship between psychoactive substances and so-called paranormal phenomena falling within the study of parapsychology. It is primarily concerned with extrasensory perception (ESP)—telepathy, precognition, and clairvoyance—as well as out-of-body experiences (OBEs) and near-death experiences (NDEs). Psychokinesis (PK), aura vision, encounter experiences, and sleep paralysis only make a very limited contribution to this review as they are seldom related to psychoactive drugs within the parapsychological literature. The paper borrows widely, but by no means exhaustively, from parapsychology as well as transpersonal studies, anthropology, ethnobotany, phytochemistry, psychiatry, psychotherapy, psychopharmacology, and neurobiology, particularly neurochemistry. It is organized into neurochemical models of paranormal experience (section 1), field reports of intentional and spontaneous phenomena incorporating anthropological, historical and clinical cases, and personal accounts (section 2), surveys of paranormal belief and experience (section 3), experimental research (section 4), and a methodological critique of the experimental research with recommendations for further work (section 5).

Luke, D., & Spowers, R. (Eds.)(2021). DMT entity encounters: Dialogues on the spirit molecule. Rochester, VT: Park Street Press.

Available on Kindle from 2nd November, with paperback launches on 30th November (USA) and 9th December (UK). there will also be an audiobook version out shortly after...

With contributions from the late Ralph Metzner, Chris Bache, Whitley Strieber, Jefrey Kripal, Angela Voss, Bill Richards, Chris Timmermann, Michael Winkelman, Luis Eduardo Luna, Anton Bilton, Bernard Carr, Daniel Pinchbeck, Dennis McKenna, Ede Frecska, David Luke and many more...


https://www.innertraditions.com/books/dmt-entity-encounters

The Seven Seals of medieval Islamic magic, which are believed to constitute the Greatest Name of God, also feature in Jewish Kabbalah from the same period. While many Seal symbols make sporadic appearances in early Islamic amulets bearing Kufic script, the source of the symbols and their eventual ordering remains a matter of legend. As this topic was first – and last – examined systematically by Dr. Hans Winkler in 1930, a wider-ranging and more modern review is long overdue. The present survey focuses on potential sources for the symbols rather than on their exegesis. It first examines the possibility that a precedent for the Seal series exists in an undecipherable “seven signs repeated seven times” inscribed on a Late Babylonian amulet. It then considers the possibility that the Seals’ origins lie in other cuneiform symbols from ancient Mesopotamia; in Egyptian hieroglyphs or scripts; in paleo-Hebrew characters or the letters of ancient South Arabian scripts; in Libyco-Berber or Tifinagh letters from North Africa; or in the symbol repertoire of Late Antique magic, including the highly potent seven Greek vowels. The review also explores the possibility that at least some of the symbols originated in numerological ciphers or religious emblems, canvassing sources as diverse as Indian Hinduism and Byzantine Christendom. The article concludes by considering the recent suggestion that the Seal series may have acquired its privileged status because its symbols reflect “shape archetypes” that are hard-wired into the human nervous system.

The highly psychoactive molecule N,N -dimethyltryptamine (or simply DMT), is found naturally occurring in the brains of humans, mammals, and some other animals, as well as in a broad range of species of the plant kingdom. Although speculative, neurochemical research suggests that DMT may be made in the pineal gland, and it is hypothesised that, as much as melatonin helps activate sleep cycles, DMT activates dreaming, and may also be implicated in other natural visionary states such as mystical experience, near-death experience (NDE), spontaneous psi and psychosis. Amazonian shamans have made use of this chemical for its visionary properties for thousands of years, most likely, and take it as part of a decoction frequently called ayahuasca, which translates from Quechua as “vine of the spirits” or “vine of the dead”. The psychedelic brew is taken because it gives rise to extraordinary mental phenomena that have shamanic and supposed healing qualities, such as synaesthesia, ostensible extra-dimensional percepts, out-of-body experiences, psi experiences and perhaps most commonly, encounters with discarnate entities. When described by independent and seemingly naïve DMT participants the entities encountered tend to vary in detail but often belong to one of a very few similar types, with similar behavioural characteristics. For instance, mischievous shapeshifting elves, preying mantis alien brain surgeons and jewel-encrusted reptilian beings, who all seem to appear with baffling predictability. This opens up a wealth of questions as to the reality (i.e., the ontology) of these entities. The discussion of the phenomenology and ontology of these entities mixes research from parapsychology, ethnobotany and psychopharmacology – the fruits of science – with the foamy custard of folklore, anthropology, mythology, cultural studies and related disciplines. Hopefully however, given the varied readership of this journal, it won’t prove to be a trifle too interdisciplinary.

The ATransC publishes an occasional update email to a list which you may join using the form in the right column of each atransc.org page.

The focus of the update is current information about transcommunication from the perspective of the ATransC. It is interesting to note that the directors have been expanding the association's focus to include more of the "So what" of the lessons learned from transcommunication.

Previous issues can be read at http://atransc.org/forum/forum-27.html

There are a number of unusual behavioral tendencies amongst humans which appear to challenge the plausibility of a DNA basis.  Some of these behaviors show up in the intellectual realm; others show up in the realm of gender orientations; and still others show up in the form of apparent paranormal abilities.  Together these challenges - two from the accepted literature and the other from the paranormal literature - will be touched on here.  The associated challenges form a concise statement of the excessive expectations placed on DNA.  These challenges resonate with the missing heritability crisis and also an associated opportunity to appreciate life’s mysteries.

Current events in science imply that a new scientific revolution in physics is unfolding. This new revolution will be as much about mind and consciousness as it is about matter and physics. It will bring a new theory of physical reality that includes the consciousness that senses, interprets and interacts with physical reality. The new theory of consciousness will lead to explanatory models of the paranormal as well as explain how consciousness survives death. This prediction is not an optimistic 'pipe dream', but our present and future. A theory of this type has already been developed. It is based on a five-dimensional Einstein-Kaluza model of the space-time continuum. ‘Single field theory' or SOFT can easily account for paranormal phenomena and the survival of consciousness. Whatever theory finally succeeds in bridging the gap between mind and matter, indications are that it will have many of the characteristics of SOFT if it is not SOFT. Whatever the case may be, a valid theory that combines physical reality and consciousness is truly a theory to die for!

ABSTRACT: In the present study, we compared directly the efficacy of two types of hypnotic induction instructions on a forced-choice clairvoyance task in a sample of participants selected for their medium to high absorption or transliminality scores. The first kind of instructions (ESP) emphasized the capacity to visualize a remote picture, freeing the mind from any thinking activity. The second kind of instructions, the out-of-body experience (OBE), emphasized leaving the body and allowing the mind to go where the target was presented ...

The importance of fire in human evolutionary history is widely acknowledged but not fully explored.  Fires involve flickering light, crackling sounds, warmth, and a distinctive smell.  For early humans, fire may have extended the day, provided heat, helped with hunting, warded off predators and insects, illuminated dark places, and facilitated cooking.  Recently scholars have proposed that campfires also provided a social nexus and relaxation effect that could have enhanced prosocial behavior (e.g., McClenon 2006; Wilson 2012; Wrangham 2009).  According to this hypothesis, calmer, more socially tolerant people would have been advantaged via the necessity of fireside interactions relative to individuals less susceptible to fireside relaxation.  In this study, I test the presupposition that the properties of a campfire are universally relaxing.  Using a randomized crossover design, blood pressure, skin conductance, and EEG data were collected from 134 adults from Tuscaloosa, AL with respect to viewing a muted digital fire, a digital fire with sound, and a blank computer screen for 5 minutes each.  Student’s t statistic was used for within-subject comparisons of the degree of change in blood pressure from pre- to post-test among conditions.  ANOVA was used to test between-subject influences on skin conductance and alpha/theta brain wave ratios.  Preliminary results indicate that simultaneously watching and listening to a fire influences the greatest relaxation response while the control condition influences the least.  These findings have significant contemporary applications, as understanding the psychophysiological influences of fire may “shed light” on our species’ captivation with television and other similarly multi-sensory phenomena.

Reincarnation research in the Netherlands into spontaneous memories of previous lives that occur in a state of waking consciousness needs to have the following priorities:

- Research of adults should for the time being remain concentrated on déjà-vu cases.
Apart from that, research into other types of cases among adults may be justified in the sense that it can produce knowledge of the psychological structure of people who confabulate about previous lives.

- Research into memories of cases of children should continue without limitation.
However, it is important to give more publicity to verified cases of the reincarnation type so that Dutch parents loose their prejudices and can thus become more useful partners during the investigation.

4. President’s Letter
New SPR President, Prof. John Poynton, asks whether the tide has turned for psychical research.
  6. The Medium
Dr Leo Ruickbie talks to Kai Mügge about his life and work as a physical medium, including the question of investigation.
12. The Séance
After the table levitated, what happened next? Dr Leo Ruickbie details his recent experience of a séance with Kai Mügge and the Felix Circle.
16. Listening to Tea Leaves
Ann R. Winsper asks whether electronic voice phenomena are genuine spirit communications or ‘audible tea leaves’.
19. Voices from Pennsylvania
Dr Peter McCue details his analysis of audio files purporting to be communications from the spirits of the deceased.
|22. Auditory Hallucinations
Dr James Paul Pandarakalam poses the question whether the source of auditory hallucinations lies beyond the material brain.
26. The Enfield Saga
Guy Lyon Playfair chronicles the history of the Enfield poltergeist from This House is Haunted to the TV drama The Enfield Haunting.
28. Macfadyen on Enfield
Actor Matthew Macfadyen reveals what it was like to play Guy Lyon Playfair in the recent Sky Living mini-series The Enfield Haunting.
30. The Enfield Effect
SPR Council Member John Fraser considers the increased interest in the SPR and asks what should be done about it.
31. No Coincidence
What happened when the Centre for the Study of Anomalous Psychological Processes went to Crete? Callum Cooper tells all.
33. Ex Libris
SPR Librarian Karen Patel reveals what is new on the library shelves.
34. Ghosts in the Machines
Brandon Hodge searches for the remains of the famous spirit room of Jonathan Koons.
36. Letters
Prof. Peter Mulacz responds to criticisms of his article in PR74.
39. Contributors
40. Events

The research will include the exploration of possibilities & boundaries of human and extraterrestrial communication in 21st century.

Pioneer 10 & 11 Plaque / The Ways to the New Plaque / Current ET Contacts will be the main linguistics topics covered.

We will base our research on the possibilities & limits of Universal Grammar by Noam Chomsky, discoveries of the traditional science then to pass to unconventional / heretical / non-ortodox research areas as xenolinguistics, higher spirituality, parapsychology, mysticsm & current spirituality.

Harvey Irwin, in 2014, published the results of an online survey of members of the Parapsychological Association concerning the views of parapsychologists about paranormal phenomena and parapsychological research. The current study is a conceptual replication with a German version of the questionnaire that is partly adapted to the special demands of the two particular survey groups, members of the Wissenschaftliche Gesellschaft zur Förderung der Parapsychologie (WGFP) [Scientific Society for the Advancement of Parapsychology] and the Gesellschaft für Anomalistik (GfA) [Society for Anomalistics]. 25 WGFP members and 57 GfA members took part in the survey. The results are compared between the groups as well as with the data of the survey conducted by Irwin. Despite many parallels, some remarkable differences were found. In general, it became apparent that parapsychologists and interested persons in anomalistics do not form a homogenous group with regard to the assessment of the evidence and the opinions on research-specific issues. Thus, they are not credulous ‘sheeps’ who adopt, without thinking, every paranormal claim or ‘evidence’, but rather a group of individuals whose assessments often demonstrate a high degree of variance.

Подтверждена геомагнитная гипотеза полтергейста и мысль о том, что этот феномен может быть некой формой природных явлений, связанных с геофизическими факторами. Причём связь эта носит универсальный характер независимо от его географии. Выявление подобных взаимосвязей в каждом конкретном случае может служить маркером достоверности ПГ-процесса и дает ценную информацию психиатрам и психотерапевтам, оказывающим помощь жертвам полтергейста.


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The geomagnetic poltergeist hypothesis and the idea that this phenomenon may be a form of natural phenomena associated with geophysical factors have been confirmed. Moreover, this connection is universal, regardless of its geography. The identification of such relationships in each specific case can serve as a marker of the reliability of the PG-process and provides valuable information to psychiatrists and psychotherapists who provide assistance to victims of poltergeist.

Anthropologists, historians and philosophers such as Levy–Bruhl, Evans Pritchard, Robin Horton and W. Hegel questioned the rationality of African world–view. Such denigration is espoused in the denial of African history, philosophy, logic and thought systems in general. An important instance of this denigration that lingers on today is the claim that African concept of witchcraft is mystical and irrational and lacks scientific warrant. We argue, first, by presenting the acceptance of parapsychological abilities unsupported by science in Western culture; that the Western scientists and scholars are emotionally biased in accepting the existence of such phenomena and denying the phenomenon of witchcraft in Africa.

The authors studied retrospectively 78 reports of "near-death experiences using subjects narratives and questionnaires, interviews, and medical records. Prior experiences suggestive of transcendence of death were more common among these subjects than among control populations, but prior experiences suggestive of extrasensory phenomena were less common. Subsequent changes in attitudes were more common than among subjects in other studies who had had psychic experiences. The influence of cultural and psychological factors, sensory deprivation, and reflex adaptive responses to stress explain some but not all of the features of near-death experiences. Their potential value to our conceptualization of dying and to suicide prevention and the care of the terminally ill justifies further investigation.

Vitulli, Tipton, and Rowe (1999) report evidence of age and sex differences in the strength of paranormal beliefs. An alternative interpretation of their data is offered in terms of differential item functioning. It is suggested that respondents' interpretation of paranormal belief test items may vary with age and sex, and that such differences in the strength with which such beliefs are endorsed has not been conclusively established by Vitulli, et al.

This article follows the development of physicist Oliver Lodge's religio-scientific worldview, beginning with his reticent attraction to metaphysics in the early 1880s to the full formulation of his “ether theology” in the late 1890s. Lodge undertook the study of psychical phenomena such as telepathy, telekinesis, and “ectoplasm” to further his scientific investigations of the ether, speculating that electrical and psychical manifestations were linked phenomena that described the deeper underlying structures of the universe, beneath and beyond matter. For Lodge, to fully understand the ether was to force from the universe an ultimate Revelation, and psychical research—as the most modern and probatory science—was poised to replace religion as the means of that disclosure. © 2007 Wiley Periodicals, Inc.

Philosophers and thinkers have been theorizing on life after death, and, several theories have emerged on the intriguing topic, as to, what happens after we die. As there are extensively reported discarnate communications, Survival theory asserts there is extension of life beyond death and discarnate spirits communicate. Super psi theory's view is that, there is no extension of life; the reported communications from dead may be through handiwork of a refined form of psi, called Super psi. But wherefrom the communication is extracted; is answered by theory of Radical Survivalism, which stipulates, that the Knowledge form stays in existence after death (there is no extension of life though). It keeps all past events, and all information in storage and this knowledge form becomes a part of Absolute Knowledge form; the communication gets extracted from Absolute Knowledge form through psi or super psi by living people. Some questions still remain unanswered-does the Knowledge form stop here; is there no further manifestation? How, then, we explain new births, can there, still be, life and death cycles? The reincarnations and manifestations of apparitions who communicate with living people are not dealt in the theories other than survival theory. What about life after death of non-human living forms? There are reported existence of living forms in other planets, what happens to them? Can we traverse anywhere in Cosmos after death? If there is survival after death, does manifestation of life in next cycle is in same living speci form or humans can manifest in non-human living forms and vice-versa? The suggested Energy Survival Theory attempts to find answers to some of above questions. The theory is based on the concept of Energy which cannot be created or destroyed; it can, only, undergo transformation.

Entheogenic Plant Sentience – A private symposium. Tyringham Hall, September 2015. (Curator and compère)

Video trailer for the event: https://vimeo.com/156248371

Anton Bilton, Dr David Luke & Rory Spowers
Introduction from the hosts and curators

Dr Graham St John
The Pineal Enigma: The Dazzling Life and Times of the ‘Spirit Gland’

Dr Dennis J. McKenna
Is DMT a Chemical Messenger from an Extraterrestrial Civilization?

Dr Jeremy Narby
Amazonian Perspectives on Invisible Entities

Peter Meyer
Concerning the Nature of the DMT Entities and their Relation to Us

Dr Erik Davis
How to Think about Weird Beings

Dr Ede Frecska
The Second Foundation of Knowledge, True Visions, and Plant Sentience

Dr Andrew Gallimore
The Neurobiology of Conscious Interaction with Alternate Realities and Their Inhabitants

Dr Rupert Sheldrake
Morphic Resonance, Psychedelic Experiences and Collective Memory

Dr Rick Strassman
The Nature of the DMT Beings: Perspectives and Prospects

Graham Hancock
Psychedelics, Entities, 'Dark Matter' and Parallel Dimensions

Dr Rick Strassman
The Nature of the DMT Beings: Perspectives and Prospects

Dr David Luke
Entheogenic plant sentience and DMT entities: A summary of what we think we know