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General soul research-Studying the classics of "Soulology" - "ghost hunters"

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發表於 2020-3-11 20:18:40 | 顯示全部樓層 |閱讀模式
本帖最後由 阿倫 於 2020-3-11 20:23 編輯

General soul research-Studying the classics of "Soulology" - "ghost hunters"

Author :Chang Kai-Chi  張開基

translation: 某君

(You are welcomed to share or reprint but please indicate the source and author)


The book "Ghost Hunters" is really a must-read for those who are interested in studying "Soulology ". It is a book of key abstracts written by modern writers in the search of relevant literature in the library, in the case of ordinary people or even those who are interested in studying "soul"-- although they cannot read all the relevant literatures completely and they are still one of the classic works of "soul", it is obvious that such books are not as popular as books such as "Harry Potter" and "The Lord of the Rings". I am also very impressed that such books and their subject matter have not been favored by the majority of readers. As a long-term "soul" researcher, in the same situation where it is impossible to see all the relevant literature, this book is really important for the author.

(Note: This book is a 1992 Pulitzer Prize winner, Deborah Blum, with a professional scientific vision and extraordinary narrative brushstrokes depicting a group of scientific elites at the end of the 19th century, including the founder of the American Psychological Society, William James, a study of ghosts and various phenomena. The research process not only triggers the three-way impact of natural science, religious beliefs, and the unknown world, but also challenges the scientific truth and supernatural power in people's concepts.)

Let's start with the original introduction and evaluation of this book to understand the subject matter and to pursue the respectable predecessors of the scientific and philosophical world more than one hundred years ago. Their rigorous experimental process generated precious results record for "Soulology ".

Ghost Hunters: Introduction and Evaluation

The English name of the book "Ghost Hunters" is like the naming method of Monster Hunter, Devil Hunter, etc. It is thought as a story about exorcism and ghosts. Many similar nouns are used in TV movies and trick games (See the wiki for details). In facts, these specific "Ghost Hunters" refers to those scientists who dedicated into the spiritual research in the early 20th century about the ghosts. They hoped to find out the solid scientific evidence to prove that there is still life after death and open the door to immortality.

It was not an easy task to study the phenomenon of ghosts. In terms of personnel, these "Ghost Hunters" not only faced the discrimination from traditional churches but also induced the blame of the orthodox scientific community. Even they "hunted the ghosts". Between the group was also full of contradictions. Among them, some did have the scientific spirit to discern the authenticity of the spiritual images, but more are enthusiastic believers who were only hoping to find any evidence that could support their own beliefs. These strong believers even attacked those who exposed the scams as serious betrayers.

Another problem is that it took a lot of efforts to distinguish the authenticity of phenomenon. On the one hand, the researching would need scientific knowledge and spirit, and he/she must be familiar with the masking method used by magicians and fake abilities. Most of time, they would put on masks to prevent the disclosure of identity (with the magicians style type). Sometimes, they had to adopt the near-perverted behaviors, such as personally tracking 24 hours, using confined and binding’s measures. For those scientists who died of accidents or illnesses in the middle of this researching, were admired about their intelligences, knowledge, determination and courage by us.

(The author's commentary: This is indeed the beginning of the new milestone. It shows the respectable predecessors in a straightforward manner. They were in a difficult environment that was unimaginable in the era of modern academic and conceptual openness. How to rigorously experiment and research, the situation in which various forces were constrained by various factors, were as difficult like changing into a evening dress in a narrow telephone booth, sandwiched between the so-called "orthodox scientific community" and "traditional religious circles" including the discrimination, oppression, irrational questioning of the public, and even magic tricks of the "fake psychic but real fraud". To see through the truth, concept, mind and the spirit of research plus the courage to sacrifice the "fate of truth"--it is worthy of our modern people's respectfulness.)

Another more important issue is that the samples and resources available for research are not enough. According to their analysis about these countless cases, 95% of the so-called spooky incidents could be explained by reasonable reasons. The remaining 5 % was mostly no conclusion. For example,
a loved one showed up before death, a premonition before a disaster, a dream or a sensation before dying--they were basically impossible to repeat experiments and applications. As a result, those scientists can only focus on one or two female psychics that seemed to be really "informative". In fact, they eventually had to focus on solely one.

It can be said that even if an ordinary person does not do any research, the illusion that he sees is regarded as an illusion or a deception, the accuracy will still reach 95%, and it is not only costly to study its authenticity, even if it is determined to be true. it can't get repeated nor the abilities could be taught to others. It can be said that this research must be effort wrestling but easily got attacked by all parties. The outcome became most scientists usually clam they must be fake. However, it may not be able to point out how to make a fake, or personally verify that some unexplained appearances are blinded by prejudice-- insisting that they must be fake and their jumping conclusion is rare (5%, equivalent to the least in G statistical generation rate) to be wrong.

In this case, their research results are quite limited and have no economic benefits. Therefore, the research expenditure depends on the researchers' self-sufficiency and a small amount of donations, and the “decline effect” (means that the abilities weakened with growing age) impacted the researching. In the end, these scientists did not completely deny that the female psychic had the power, but thought that she should get the early spiritual treatment. Instead of accepting a long-term ability test that is used as a machine for calling souls.

(The author's commentary: In fact, some "spiritual phenomena" or "psychic special abilities" may not be able to be verified repeatedly. In the author's long-term empirical research, for example, the psychic media with the "calling soul" ability has "reading mind" and able to correctly retrieve the people's past experience of old files in the brain-- these can be repeatedly verified, based on the basic ethics of academic truth-seeking. I (the author) can guarantee that it is true but the most precious resources of the "historical soul research" of human beings have not received any attention. They are invisible to the public, relying on this ability to seek living cost supports, and even have no willingness to study, let alone the scientific community has never bothered them. They are classified as "folk belivers": the psychiatric profession does not seek for truth, purely are documented as a very long-standing term such as very vulgar as - "Personality Dissociation" is filed in the narrow professional Cognition presupposes a way out for meaningless.

It is precisely because this is the dilemma that all relevant researchers have been facing for more than 100 years. So far, there has not been much improvement or a large scale of research funding. The government has never done it and can not expect it. Similarly, in a reluctantly relevant category, kind-hearted people are everywhere, but any money is more dedicated to churches, temples, or science-related foundations. Is human life limited to the survival of this raw body?

Can life still survive in the dead? Are some "soul phenomena" and "spiritual events" happening around people's lives true or false? Almost the vast majority of these people will care and at least want to know, and even the heart is actually very eager about "the soul is not perished" and "the existence of the post-mortem world", but any research in this area is not the scientific or religious world. Suppressing and negating exclusion is to invite irrational questions and perspectives, and thus it is even more difficult to obtain any substantial funding. )

The core researcher had passed away. The last core of the group, the "Ghost Chasing" activity also stopped in 1920. With more and more frustrations and the death of the core members, they ended up with no outstanding achievements in addition to the next pile of research literature, let alone any return.

The core researcher had passed away. The last core of the group, the "Ghost Chasing" activity also stopped in 1920. With more and more frustrations and the death of the core members, they ended up with no outstanding achievements in addition to the next pile of research literature, let alone any return.

(The author's commentary: Specially labeling this paragraph; it is to highlight this major issue, or the history of the development of human thoughts and minds, and even the greatest loss in the history of science. From 1920 onwards, research on "soul science", or like the protagonists in this book were so rigorous in their research; the research was suddenly stopped completely and quickly archived with no further pursuing. No one will continue to follow up, and no one will want to ask questions. I am not worried that it will be regarded as "boastfulness." The publicity here is confession; if there are still people who are willing to continue, they are willing to make a similar study on "Soulology" and the author is alone.)

 樓主| 發表於 2020-3-11 20:20:28 | 顯示全部樓層
1. Leonora Evelina Piper, A special Psychic with super memory


                               
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The most detailed female psychic in this book is Leonora Evelina Piper, whose surname Piper to be also similar "flute" (make me remember a big devil piccolo). She was born in New Hampshire, USA. She values ​​family, art, music and outdoor activities, and loves nature and beauty.

Her education is not high, but she has at least the ability to call the soul and psychology. When she touches the object, she can know the owner of the object. She can almost know the most secret secrets of the ghost and the people around her. Through oral or automatic writing, but because of this ability, it is not only not welcomed by the church, but also classified to the genus of monsters, she was isolated. Full of doubts about strangers, and didn’t let neighbors know when calling souls. In addition to the ghosts that are called (including some of the dead "Ghost Hunters"), there will also be a fictional agent of a doctor named Phinuit and a late Rekitt Roman soldier, which researchers sometimes use. "XXX Controller" (XXX is the name of a ghost or personality) to describe her mental condition.

But sometimes the ghosts called are not very clear about their own affairs, such as things involving professional academic thoughts (the ghost is an expert in this area), ghosts have wrong memories (such as character mismatches, but did not say but think have said), and even summon just a fictional niece of a scientist dead niece, cast doubt on its ability whether the problem (or affected by itself intelligent comprehension restrictions), or doubt their ability not to call the soul, but thought reading, using the ability to read the memory of others, and to simulate the ghost's personality, but use it without knowing it.

Because of the 18 years of research that used the body as a "calling soul/sleeping machine", the mystery of her ability could not be answered, and the "chasing ghost" Richard Hodgson experimented with excessive pressure. She once said, "I feel that this kind of life is enough." I intend to invest more in my real personal interest and give up all this, but then continue to participate until the 1909 hostile Clark University President Stanley. G. Stanley Hall publishes a scientific report that denies her ability (but his student Amy Tanner draw different conclusion in her book, Uncovering the Truth of Psychic, It said that Leonora may have had super powers, but it has gradually weakened because of the "regression effect", so that she ended the spiritual media career, but then came back, but no longer involved in scientific research, completely free to be old. She died at the age of 93 in 1950.

(The author's commentary: The author wrote the commentary after reading the book "Ghost Hunters" in detail. Therefore, the psychic ability and manner of "Leonora Piper" is quite strong. Understand that, according to the many examples and styles that the author has touched, Mrs. Piper was indeed a unique and outstanding person. What she wants to do for this group of "Ghost hunters" The results of research and long-term cooperation are definitely a lot of gains, and if we don’t want to be pre-emptive and scientifically supreme, God will look at Mrs. Piper omnipotently, regardless that she received any substantial rewards after she got very popular. She has contributed a lot. It is difficult for us to have another "psychic media" great as her after the 60 years after her death. In fact, "the soul does not die?" and "the spiritual world message?" Originally, it is dark and unclear. It can be said that no human being has ever been clear, completely seen or traveled, and "life and death" is like very different, how much can we ask for those who have "psychic powers"? Is it because "the soul is not extinguished?" and "spiritual message?" is so difficult to study and understand, so it is still confusing. If there is a different kind of foreign country, if it is a distant foreign country, whether it is a cruise ship 100 years ago or a jet airliner today, as long as there are passports, visas and travel expenses, we can go to travel and then see it immediately. "Is it right or wrong? Is there and nothing? Right or wrong?" All have the right answer? So why not be more patient, more humble to face what we know nothing about another world? Why? Why are you so close to the harshest? Why can't you just "go to the shackles", accepting the valuable knowledge we have gained from it, and gently discarding some of the fallacies or artificial unintentional or intentional emotional faults? Even if you can only get 10% or 5% of the truth, it is still very precious. Human accumulate wisdom and knowledge slowly. How can we ask so much for one person. Can a psychic media completely and correctly inform all the wisdom about “the soul is not extinguished?” and the “spiritual message?”

Rigorously engaged in the study of "soul science", never dare to over-eagerly prove what and relax the standard of recognition. It is so difficult find the truth, why will Miss Piper put false info to the result? Therefore, the author really respect to all the effort and research done by Miss Piper.)

2. Miss Palladino: Witch who can summon monsters


                               
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Another character is the female psychic Eusapia Palladino, born in Italy, easy to lose her temper, hot, passionate (especially after middle age), seems very sociable, using abilities afterwards, the lust is soaring. On several occasions, she tried to sit on the lap of the male customer. But most times the male often didn’t take it and just left, this made her frustrated.  Sometimes even in the middle of using the ability, she could enjoy of the thrill of trepidation. According to her, the ghost occasionally brought her a lover who could not be seen by others. When she vividly described the love scenario, a mysterious smile showed on her face.

She has telekinesis ability, can lift a very heavy object up to 2 feet, can also evoke the strange wind blowing the curtain, but also summon the ectoplasm, so could form some image/shape in the, which does not exist in the real world. Something that can be named can be applied to objects, such as white coarse hemp (flax fiber); straw rods, people who fly over the table after stretching; of spider webs Face; head, contoured and full face; black and long bulging strange tumor, white broccoli at the end; color white with yellow hand, can catch people, so powerful that people can feel the tip Nail; tangible and invisible touch; a short beam of fireflies that fly like a fire, parked on the palm of a observer’s palm, and when it hits the skin, it feels cold and cool, and it is close by hand (no matter how it looks like a magical girl) In the small circle, the witch will see things and monsters. In the meantime, the lights will flash, a steady blue-green light, or a yellow light, or a small sparkle like a flash of battery when the two poles touch, but whenever possible, use the masking method instead of magic. If she had the chance, she always cheats (Or she worried that if the magic is overused, she will become...), and many "ghost hunters" lost trust in her. She died in 1918, due to complications of diabetes.

(The author's commentary: The so-called telekinesis, in fact, there is no solid evidence so far, especially when a "psychic" summons "ghosts" to do so many things that normal people can't do, then there are enough reasons to suspect that she was acting in the dark by clever blindness or by some hidden associates. And what she shoed has little persuasiveness of "the soul is immortal" or "the existence of the spiritual world" and somewhat self-defeating, and the reason is simple. Assume that "ghosts" really have such amazing alien powers, so there are so many ghosts in the world. Such "spiritual phenomena" of monks should be easily visible anytime, anywhere, and why can they only happen through such unique psychics. Or, Ghosts did this; or show such miracle to help the psychic "endorsement", what benefits does the ghost have for himself? Just want to prove that it does exist? This is logically not standing at all. Therefore, for this famous but somewhat weird psychic, in the study of "soul", even if we don’t want to oppose it. However, the actual research was actually little help.)

………………………………
………………………………

Henry Sidgwick felt that he had the ability to "make the spirit look like a scorpion." All weird stuff seemed to disappear when he appeared, and even his colleagues felt the same. In the diary, he believes that he lacks the skills of other colleagues, including his wife Norah’s observation, his colleague Gurney’s judgment, and his student Myers’s diligence. However, he was good at listening and recruiting talents. A philosophical student, Hodgson, who is talented, optimistic, and cold-eyed, has also come in to join the "Ghost hunters" group.

 樓主| 發表於 2020-3-11 20:22:40 | 顯示全部樓層

                               
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In addition, he is kind and believes in fairness and justice. He is worried that if the only source of truth (and the ultimate truth) that human beings believe is modern science... the only answer to the recognition of the origin of life is random, mechanical material power; recognition of life norm is nothing but a physical conclusion. It is an "immoral universe" of silence and void. So where should humans go? He hopes to prove the existence of the law of moral cosmology from the scientific evidence of immortality. He once said, "When I found out how selfish I was," "I changed myself by willingness at the beginning." He later set the golden rule for himself, and he could not think of his time for more than half an hour in 24 hours a day. In the face of the scams of the scams, there is even a sense of "I have nothing to do except to understand the low side of human nature," but this did not hinder his enthusiasm for studying the spiritual image. At 1900, he died as 62 years old, because of cancer.

(Comments by authors: Everyone has his own view about the world/cosmos. In the deep place of our heart, we may have some expectation about the life form, or the universe form. However, once we decided to invest our life into the research of life/soul, we need give up our original expectation and opinion. We need make ourselves obey to the result of research/observations. Which also include the result from other experts? Then we could start think and analyze the result, the result may or may not same as our original expectations. What should we do if we found that “the universe is totally based on random organization, there is no morale or ethics standards. The universe is not organized base on some morale/ethics. In fact, it is better to accept it calmly, because the author’s research on "soul science", "natural life" and "spiritual world" is indeed close to this. In fact, the "accidental randomness" is definitely more than the "inevitable arrangement". It is easy to accept, unless you are a devout religious believer, preconceived to accept the "pre-determination" of "creation theory", and "creation theory" and "pre-determination" are the most inconsistent with reality. Almost everywhere, it will become an "exception", otherwise it will be difficult to explain; on the contrary, "accidental randomness" is not really so desperate or discouraged; instead, it provides a vast living space and unlimited development. Think about how much humanity can do if everything is "pre-determined"? Even if I bother to write this book, you spend money to buy this book. It is superfluous and meaningless to read this book. It is not because life has unlimited possibilities, so now, we can only open the space together or even beyond time. Thinking about this issue? I mean; maybe when you read this book, I have passed away for a long time! )

8. Ghost hunter: Frederic Myers, A special love story with ghost

Frederic Myers was a student of Sidgwick. He has a wife named Evie Myers, but there was someone more important in his heart. Annie Marshall, who is the wife of her cousin, but he has a mental illness that uses violence against his wife, and Myers loves her unilaterally during this comfort. However, Anne committed suicide shortly after her husband was admitted to the hospital. Although she married Evie, he still missed Annie. Later, he was able to engage with Anne through the spiritual power of the female spiritual agent Rosina (predicting that he would die and reunite with Anne). "There is no human spirit" (The contact should be limited to the spirit without physical). After dying from pneumonia in 1901, his wife discovered the relevant research documents and learned that her marriage failed. She was denied by the female ghost Anne (or Rohina).

EVIE MYERS WANTED every trace destroyed, every scrap of evidence, that her husband had been infatuated with a spirit. In that hated autobiography, “Fragments of an Inner Life,” Myers had actually counted the days with and without his beloved Annie. “Only on 426 days of my life—now numbering more than 18,000 days—did I look upon her face; but that was enough.” Even worse, following his epiphany during the Mrs. Thompson sittings, Myers added euphorically that “love has surmounted the sundering crisis” and that he could hardly wait to view that beloved face once more.


                               
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(The author's commentary: Myers is also a very important person in this book, because not only was he committed to this great study in his great research, but he even tried to use various methods to communicate with the like-minded partners before his death, even though it was through the spirit. The intermediary of the media, however, is also a very powerful proof of the fact that "life after death" has provided valuable evidence, which has greatly increased the confidence of future researchers.)

9. Ordinary person who communicates with two ghosts Ms. Margaret Verrall

"Ghost Hunters Hodgson’s soul was often called up by Leonora because of research needs (the ghost once called her a tool), while Myers died through Leonora and two women: familiar with Greek The Latin Margaret Verrall and his daughter Helen conveyed the message that they were not psychic, but when they personally tested the ability "automatic writing", they signed the signature Myers and the usual strange handwriting, and found that sometimes the message is similar to that written by Leonora, so she took the initiative to contact those who chased the ghosts and cooperated to do experiments.

That night, Mrs. Verrall wrote: “Justice hold the scales. That gives the words but an anagram would be better. Tell him that—rats, star, tars and so on. Try this. It has been tried before. RTATS. Rearrange these five letters or again t-e-a-r-s ... s-t-a-r-e.”

Five days later, she wrote: “Aster [a star] ... the world’s wonder, And all a wonder and a wild desire/the very wings of her.... but it is all much the same thing—the winged desire, the hope that leaves the earth for the sky... Abt Vogler for earth, too hard that found itself or lost itself—in the sky. That is what I want, On the broken sounds, threads.”


                               
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Soon Nora discovered that it seemed to be a poem that Myers loved during his lifetime, and that Abt Vogler was a poem by Robert Browning (even EVA has mentioned his poems); telling the story of a German composer, included in Browning's 1864 book "Mr. Great Psychic Mud":

And the emulous heaven yearned down, made effort to reach the earth,

As the earth had done her best, in my passion, to scale the sky:

Novel splendours burst forth, grew familiar and dwelt with mine,

Not a point nor peak but found and fixed its wandering star;

Meteor-moons, balls of blaze: and they did not pale nor pine,

For earth had attained to heaven, there was no more near nor far.

Verrall had worried that the agent Grekt did not know the name of the poem. As a result, a few weeks later, Leonora wrote a few words in the state of drowsiness: "Abt Vogler", and the ghost of Myers seems that it is extremely difficult to express the message of the dead to the stranger by expressing Verrall’s pen In one of the boxes, Harry James found a sheet covered with Hodgson’s cramped scrawl, which he mailed to London. It was a practice for an anagram, and it read:

RATES

STARE

TEARS

TEARS

TARE

ARE ST

STARE

A REST

RESTA

STAR

TARS

RATS

ARTS

TRAS

(The author's commentary: It is also necessary to show my respect to these predecessors a hundred years ago. They not only tirelessly worked hard during their lifetime, but also tried to explore the unknown field after death. After the death, they still struggled to overcome difficulties and tried to report back. I have always used a lot of identifiable identities that I used to hide. I have left a lot of precious evidence. Even if I have been dusty for a hundred years, if I am willing to spread the information completely to compare the research, I believe that I will find clear evidence to make those Materialists and animists are speechless.)

 樓主| 發表於 2020-3-11 20:25:59 | 顯示全部樓層
10 The join of Alice Kipling Flemingand her frustration


                               
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The next ghost hunter is Ms. Alice Kipling Fleming. After reading Myers' book "Personality and Immortality", she started an automatic writing experiment. During the practice, she found the name of "Myers" behind a few lines of words. The message seems that want her to contact Margaret to let her know what she wrote. It is said that the message is almost 100% accurate for the description of the Verrall’s house. One day, Leonora hesitated to write the Greek word Sanatos, and then wrote Tanatos a few days later, and then correctly wrote "Thanatos, thanatos, thanatos", meaning "death, death, death", and Ms. Fleming sent a manuscript from India only one day ago. The text has "Maurice, Morris, Mor", the last one is the Latin word of death, and the "death shadow has shrouded him, his soul left. The sentence of his body, a week later, Verrall wrote "Pallida mors" in Latin (pale death), followed by "warming my hands before the fire of life, but it is useless, I am preparing for leave."

A series of cross-information experiments filled hundreds of pages, and the similarities in the content were not completely seamless and reasonable, but they had already made the ghost hunters believe that they were actually transmitting soul/ghost information, but because Fleming was too busy to write daily, which made it even difficult to interpret these messages. The ghost of Myers and the ghost hunters all say that it is difficult to continue to pass on more information that convinced the skeptics.

(Author’s comment: Any hypothesis, the researchers all hope to find 100% evidence to support their hypothesis, but almost no one can do this. Darwin's theory of evolution, Einstein's theory of relativity and Big bang theory, there are
always some flaws or exceptions. For the "soul" and "spiritual world" that we cannot feel or touch directly, it will be even difficult to prove it. Modern people are very picky to research of soul/spiritual world. We cannot get complete clear picture of spiritual world in one day, and let the research accumulate knowledge slowly in that field. How can we ask those predecessors to immediately answer the rude question: "Yes or No?")

11. William James, the core leader of ghost hunters


                               
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Last but not least, William James, the most important core figure in "Ghost hunters", is a well-known psychology professor at Harvard University and is almost the leader of "Ghost hunters." His comments on his psychology profession's contribution as "micro-branch, insignificant", but they have to bear a lot of pressure on the research of soul/ghost. He was not happy with the fact the team rely too much on Leonora, he thought the team need find alternative psychic to generate similar result, which will be more convincible. In order to prevent Leonora to collect fees from other sources, the British Society promised to pay her 200 dollar per year. Although James thinks that Leonora should take the money, but James thought that her character seems to be weak (receiving the reward after using the magic to damage the personality? What should Lenora do to be a “perfect witch"?)

(The author's commentary: In any case, "Williams James" has definitely contributed a lot in the entire research project. About the fact that Leonora took money from the British Society, James should be more considerate. She should not be blamed, but should be admired. In the history there has been only few psychic media that can be completely immune to fame and fortune, and even no one to make himself/herself as research topic without compensation.)

The barrier between Human world and spiritual world

In the following, the author selects a few very important "psychic spirits" in the book "Ghost hunters" to reinforce the rigor of "spiritual flow" to the "human and spiritual world"; "the general can see" The river is vast and not on the other side of the bank. The same is true of the "spiritual flow" that the author sees. The communication between the "human and spiritual world" is full of serious interference and obstruction. From the end of the 19th century to the beginning of the 20th century, during the vigorous development of the "Spirit Research Society" in the United States, the participating scholars obtained many valuable empirical results in the study of "Psychic Media's Translation". Therefore, they agreed to each other. If the members participating in the study pass away, they must try to send message back from the "spiritual world" and provide more authentic evidence to support the research. Later, several members have passed away, and indeed they have been sent back messages to different psychic media to prove that "the soul is immortal" and "the spiritual realm". All these souls/ghosts mentioned that it is very difficult to send message back from the "spiritual world" to the "human world". There are no any ghosts and gods interfere with the restriction, but from a natural limitation; from their narrative below, it can be seen that it should be the barrier and interference of the "Spirit of the River":

ON AN ICY NIGHT late in the fall of 1905, Dick Hodgson hurried with friends across the Boston Commons. The ground crunched underfoot; the night glittered around them, silver-frosted with stars. Suddenly, Hodgson stopped, tilting his head back to study the shimmering sky.

Hodgson’s funeral was held three days after his death. The ceremony took place at his beloved Tavern Club. His coffin was decked in ivy, violets, and white roses. Flowers were heaped around the room. After the formal service, his friends gathered round and sang the club song.


                               
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The rain that had begun earlier that week was still beating down, gray and cold against the windows.

IN THE MIDST of a written message from her trance personality “Rector,” Mrs. Piper’s pencil dropped onto the paper. Her fingers trembled convulsively, clutching whitely around the pencil when it was returned to her.

“What is the matter?” the sitter asked.

Her hand, still shaking, wrote the letter “H” on the paper, pressing so hard that the point broke. It then continued the word, wrote “Hodgson.”

“God bless you!” exclaimed the sitter.

“I am ...” and then the writing tailed away into wild scrawls.

“Is this my friend?”

The most dictatorial of Mrs. Piper’s trance personalities, Rector intervened: “Peace, friends, he is here, it was he but he could not remain, he was so choked. He is doing all in his power to return.”

A few days later, the H spirit flickered back again: “I am Hodgson.... I heard your call—I know you,” he wrote to a young woman sitting with Mrs. Piper.

“Piper instrument. I am happy exceedingly difficult to come very. I understand why Myers came seldom, I must leave. I cannot stay. I cannot remain today.”


                               
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………………………………

And then, another two weeks later, on January 23, Alice James and her son Billy came for a sitting. Why, there’s Billy! Is that Mrs. James and Billy? God bless you! I have found my way, I am here, have patience with me. All is well with me. Don’t miss me. Where’s William? Give him my best wishes.”

....................................

“Now, DEAR MRS. SIDGWICK, in future have no doubt or fear of so-called death, as there is none,as there is certainly intelligent life beyond it.”

Mrs. Verrall was writing messages, purporting again to be from Myers.

“Yes, it’s a great comfort,” Nora replied.

“Yes, and I have helped proclaim it for you all,” the Myers script continued, explaining that he had chosen the Browning poem because it best fitted his own life, wandering the stars. He had more to say, but it was so incredibly frustrating getting even the smallest shred of a thought across. Myers hadn’t realized in life how difficult it would be—even between old friends—to reach through the drawn curtains of death.

“You must patch things together as best you can. Remember we do not give odd or singular words without a deep and hidden meaning.”

....................................

Some of the messages signed by Myers seethed with frustration: “Yet another attempt to run the blockade—to strive to get a message through—how can I make your hand docile enough—how can I convince them?

“The nearest simile I can find to express the difficulties of sending a message is that I appear to be standing behind a sheet of frosted glass—which blurs sight and deadens sound—dictating feebly—to a reluctant and somewhat obtuse secretary.

“A terrible feeling of impotence burdens me.”

 樓主| 發表於 2020-3-11 20:27:17 | 顯示全部樓層
Alfred Russel Wallace

IN 1858, BOTH Darwin and his fellow naturalist Alfred Russel Wallace were presented to the British scientific community as coauthors of the theory of natural selection。


                               
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Wallace was thirty-five when he was declared a coauthor of the theory of evolution. He was tall, thin, energetic, with bright blue eyes framed by wire-rimmed glasses. From the middle class and largely self-educated, Wallace had become intrigued by plant species and their habitats while working in his brother’s surveying business. Leaving that work, he helped to organize two collecting expeditions, one to South America and the second to Malaysia, then known as the Malay Archipelago. His travels kept him mostly out of England between 1848 and 1862. Wallace’s paper arguing for natural selection was read in England while he was still in Malaysia, assembling a collection of more than 125,000 specimens.

Darwin only read Wallace's manuscript once and knew that he need go further; otherwise he would lose his voice on his baby theory. A year later, Wallace's paper and Darwin's own paper were jointly presented at a scientific conference in London. One year later, in 1859, the "Source Start" was issued at a price of fifteen shillings, and was sold out immediately after publication.

Uplifted by this new and growing sense of purpose, Wallace attended his first seance in 1865. As he would explain, Wallace thought of this as a scientific expedition into the dark jungles of spirit phenomena, worth the risk of giving ammunition to critics eager to discredit him. Pondering a dizzyingly radical new theory, he thought he might find the way to an integration of science with spirit.

Wallace’s new idea was that natural selection had its limits, at least with regard to human beings. It could account for the physical body, yes, for skin, hair, muscles, the thump of the heart, flex of the lungs, shape of the hands, curve of the spine.

But the mind, he proposed, was different. Perhaps intelligence, morality, that ephemeral thing called the human soul, developed along other lines. Perhaps our better nature was crafted by direction, by a power yet to be discovered; perhaps the design of the universe was such as to encourage spiritual development.

Perhaps, Wallace proposed, even “the material imperfections of our globe” were not random at all, but purposeful, planned by a higher power. Perhaps “the wintry blasts and summer heats, the volcano, the whirlwind and the flood, the barren desert and the gloomy forest, have each served as stimuli to develop and strengthen man’s intellectual nature; while the oppression
and wrong, the ignorance and crime, the misery and pain, that always and everywhere pervade the world, have been the means of exercising and strengthening the higher sentiments of justice, mercy, charity, and love, which we all feel to be our best and noblest characteristics, and which it is hardly possible to conceive could have been developed by any other means.”

(The author's commentary: It is the same as "Darwin".  Certainly Wallace was a great scientist. However, from the above narrative, he tries to explore the "human mind" and the "post-mortem world". I think, there is still a strong shadow of "creation theory." No matter how he views "creation theory" and "evolution theory" in his heart, he is still influenced by "creation theory", and there will be such a contradictory view.

It occurred to Wallace that evidence for such an artful planner could only be found by investigating the supernatural realms. As he saw it, his first move should be a feasibility study, an exploration into whether evidence could be gathered at all. He needed to know, for instance, if one could reasonably expect to gather information about spiritual powers. In his first sittings with London mediums, Wallace saw nothing that approached the level of scientific proof. But the seances were just weird enough to be encouraging. If nothing else, he could argue that he’d seen inexplicable things happen, things that had not—and perhaps could not—be explained by the laws of science.

In his notes, Wallace said he was particularly impressed by one tabletilting demonstration in which “a curious vibratory motion of the table commenced, almost like the shivering of a living animal. I could feel it up to my elbows.” He was several times startled by the information provided by mediums. For example, a medium spelled out the names of a visitor’s deceased relatives, backward and forward, even though the visitor had arrived at the seance anonymously. The cleverness of the spelling seemed to Wallace to be evidence of survival of intelligence after death. And, like so many before him, he found a seance with Daniel Dunglas Home particularly unsettling. A few of the phenomena “give me a solid basis of fact,” he concluded, urging his fellow scientists to continue with him in this inquiry. After all, Wallace said, other intelligent men must be troubled, as he was, by mysteries “which science ignored because it could not explain.”

(The author's commentary: This is obvious. For the various "mysterious phenomena" and "spiritual events" that have not been solved for various sciences so far, and the "scientific can't explain and thus turn a blind eye" is still a hit. The usual way in the scientific world is to simply abandon a plausible term that is plausible or even arrogant. Otherwise, it simply "turns a blind eye." No scientist can humbly admit that he does not understand the knowledge of the field, or keep it open, or even say: Maybe it is possible!).

As Charles Darwin promptly warned him, Wallace was sending the wrong message to their critics and lending unwarranted credibility to the concept of spirit powers. Darwin feared that Wallace now gave the impression that one of evolution theory’s founders had abandoned science in favor of superstition.

“You write like a metamorphosed (in retrograde direction) naturalist,” Darwin wrote furiously. “I defy you to upset your own doctrine.” In his outrage, though, Darwin missed a crucial point. Alfred Russel Wallace had not and never would turn away from the theory of evolution. He promoted it and worked to refine it all of his life, even into the twenteeth century, long past the time Darwin—who died in 1882—was around to scold him.

It wasn’t that Wallace rejected his theory. It was that he found it less than satisfying. Basic survival and mechanical evolution, he decided, were not enough.
(The author's commentary: On the "rational attitude" and "open mind", Wallace was definitely better than Darwin. He did not abandon evolution, and the research on spiritual science was only another way, because of this, his efforts and achievements were always known for his history.)

“I FEEL CONVINCED that English religious society is going through a great crisis now,” wrote a Cambridge University lecturer in 1867. “And it will probably become impossible soon to conceal from anybody the extent to which rationalist views are held, and the extent of their deviation from traditional [Christian] opinions.”

The writer was Henry Sidgwick, a respected member of the classics faculty at Trinity College, Cambridge. Within the following decade he would publish his book Methods of Ethics, hailed as a major work of moral philosophy in the tradition of John Stuart Mill and Immanuel Kant. And in 1882 he would found, along with two friends, Frederic Myers and Edmund Gurney, the British Society for Psychical Research. Gurney would in turn recruit William James into their cause, as an extension of an easy friendship between the two men.

 樓主| 發表於 2020-3-11 20:29:08 | 顯示全部樓層

                               
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This movement, known as the exploration of the soul, originated in the United Kingdom, was initiated by Wallace, and was later stirred up by the arguments of the bishops of Huxley and Wilberforce, and in the religious world and science. Under the increasingly sharp and militant stance of the leaders of both circles, it became a refuge for those caught in the middle. It was the age of Darwin believers against the defenders of the Bible. The two sides refused to admit that there was a middle ground, and because of this, both sides lost a certain degree of credibility and the trust of the people. The two sides are deadlocked, and the mind research movement came into being. Its creators believe that an objective and sober review of extraordinary phenomena can provide answers to many disturbing supernatural questions of that era. They believe that these answers are crucial.

The movement—some would call it a quest—began first in England, fomented by Wallace, stirred by the kind of hostile debates staged by Huxley and Bishop Wilberforce, sought out by those who craved a refuge from the increasingly belligerent stands taken by both religious and scientific leaders. In an era when Darwinians faced off against the defenders of Genesis—neither side allowing for a middle ground—both groups lost a measure of credibility and trust. The psychical research movement rose in response to such rigidity, built by those who believed that objective and intelligent investigation could provide answers to the troubling metaphysical questions of the time—and that those answers mattered.

(The author's commentary: The so-called "time-making heroes", after the "evolution theory" was proposed more than a hundred years ago, human beings entered another era of knowledge explosion, although the "creationist", especially the basic teachings of religion, and even The Holy See has regarded the "evolutionary theory" as a viper, a heresy, and a heresy. It must be quickly removed. However, at that time, the Holy See did not have the supremacy of the middle ages, nor could it use the "Inquisition" and "Fire Column". To serve "Darwin", "Wallace" and many of its followers; in fact, it is really another great leap forward in the history of human civilization, directly urging humans to have more space for speculation and exploration of nature and life. Therefore, the subject of "soul and spiritual world" is a small fireball produced under the severe impact of religious "creation theory" and scientific "evolution theory".

Although it did not cause a raging fire, it also attracted much a large group of famous scientists or world famous people have joined.)

His cousin Edward White Benson (later archbishop of Canterbury) first enlisted Sidgwick in the latter cause. Having helped found a “Ghost Society” at Cambridge, the outgoing Benson drafted his quiet cousin to visit some local mediums and psychics. From the first, Sidgwick approached the subject with characteristic tough-mindedness, easily detecting the use of mechanical devices and sleight of hand, writing to his sister, “I gained nothing but experience in the lower forms of human nature.”

But the idea of being able to prove that there was something more, a spirit existence, a power beyond that of human grasp, intrigued him. And as he continued to investigate, he thought he glimpsed, only occasionally, a glimmering spark of something unexpected. In another letter to his family he wrote of his sense of grasping at handfuls of smoke while somewhere within the billows burned a genuine flame.


                               
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(The author's commentary: The Archbishop of Canterbury, "Edward White Benson" set up the "soul society" without violation of his own Lord or religious belief. On the contrary, he is actually verifying In the "Ghost Phenomenon" under the basic doctrine of the religious "immortality", however, the results of later development and research will inevitably make him very scared, because it is obviously not what he expected, but the author believes that later generations are willing to "soul" The researcher still has to thank him for his ascendant in the past, because of his initialization, it promote the subsequent experimental research of many predecessors of the "Ghosts", leaving at least a lot of precious documents and record)

One of Sidgwick’s students, Frederic Myers, was quick to see the real purpose in his forays into the occult—and to follow. Born in 1843, Myers was, like Sidgwick, the son of a well-to-do Yorkshire clergyman and an unusually clever child. Myers expressed his first doubts about his qualifications for heaven at the age of two, wrote his first sermon at five, and entered Cambridge when he was seventeen, still fired with faith, praying to be stronger, wiser, to “have a strength not my own infused into me.”, Yet the more Myers studied, the more he learned of science and history, the more heaven seemed to slip from his grasp—or his sense of reality. The Anglican Christianity of Yorkshire and Cambridge began to look frail and dusty. It seemed to him more suited to the static past than to the dynamic present. Darwinian science troubled Myers, but it troubled him more that the church was so resistant to new ideas, even ones that might improve lives.

Their conversation naturally flows to other less popular interests of Sidgwick. In his spare time, Sidgwick has been identifying the Ghost Society and filtering evidence for the communication of the soul. The strange phenomena that occur in those dark rooms make Myers attracted; there is life after death? He saw a path from this tiny possibility, and he wanted to try to walk around to solve the doubt that his heart was always depressed. And by the identification of these supernatural phenomena, Myers saw the appearance of a larger goal: "Exploring the ultimate truth of human destiny."

(The author's commentary: These respectable predecessors a hundred years ago, although the background and starting point are not the same, but the impact is not great, even if it is inevitable that there are serious differences, but the point is "What is the truth?", who It doesn't matter what you advocate or what the mainstream religion says. Only the "factual truth" has an absolute say. Look at "Fredrick Myers" is the best example. I believe he must start as a religious believer. The position is added, but the facts of "the soul and the spiritual world" have led him to find a correct path, and a big goal that still seems to be correct now, regardless of whether the evidence is so rare or such "accidental" However, as long as the evidence is true and correct, a cell's DNA can also detect a major murder. Therefore, "positive soul science" will inevitably be the mainstream of "soul research" in the future, and the "theoretical soul of philosophy" "Can only retreat to the auxiliary position."

Years later, describing his part in building an organization dedicated to psychical research, Myers put his role in self-deprecating perspective. He was the dreamer of the group: “Edmund Gurney worked at the task with more conscientious energy; the Sidgwicks [Henry and, later, his wife, Nora] with more unselfish wisdom; but no one more unreservedly than myself... staked his all upon that distant and growing hope.”

FOLLOWING HIS SPIRITUAL insights, Alfred Russel Wallace in the late 1860s invited a series of respected scientists—including a noted physiologist and rather brilliant physicist named John Tyndall —to attend private séances at his home and investigate the phenomena. As he explained to another invitee, T. H. Huxley, Wallace hoped that his colleagues would consider such study “a new branch of Anthropology.”


                               
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(The author's commentary: This is definitely the most "real insight" in the history of human spiritual development; the research path of "soul science" is indeed "long and far", but it must also be "the dawn of light" and eventually form an independent As for whether or not to become a "new branch of anthropology", the author is not convinced, and may not be affiliated with any department at all. It is directly independent and becomes a science. It is less susceptible to academic anthropology or religious studies. There is always invisible repression from religious.)

 樓主| 發表於 2020-3-11 20:31:07 | 顯示全部樓層

                               
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As might be expected, Huxley’s response was more barbed than the other rejections. Huxley had been to a few seances earlier in his life, and he’d found them ridiculous. Wallace might be onto something, but Huxley wasn’t impressed by whatever it was: “It may all be true, for anything I know to the contrary,” he wrote in reply to the invitation, “but really I cannot get up any interest in the subject.”


                               
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But Wallace wasn’t sorry. He had failed to win over Darwin or his illustrious group of allies, but he was moving on to better prospects. At long last, Wallace had persuaded another of Britain’s more acclaimed scientists—the chemist and inventor William Crookes—to conduct a serious investigation of the ever-elusive D. D. Home.

WILLIAM CROOKES was a thirty-nine-year-old Londoner, a big man with narrow blue eyes in a narrow, high-cheekboned face, a dark beard, and a splendidly imperious manner. A designer of scientific equipment and a gifted chemist, Crookes had recently discovered a new element, which he named thallium. A soft, malleable metal, thallium was also a neurotoxin so potent that later generations of scientists would speculate that Crookes became involved in spirit research only because of work-related brain damage.


                               
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As Crookes told it, though, he hadn’t found Wallace’s arguments particularly convincing. He thought he might be able to help straighten out the errant naturalist. Crookes’s initial plan was to scrutinize a few so-called mediums and finish the subject off. One of the first mediums that Crookes visited was a thin, intense, small woman who held sittings in her neat little parlor. She seemed simple enough in technique, using one of the more popular devices of the time for spirit communication, a planchette.

A planchette was a heart-shaped piece of wood, mounted on small wheels so that it rolled. At its narrow end it held a pencil, point down so that it just brushed a piece of paper placed underneath. To operate a planchette, users put a hand on the wood, concentrated, and allowed “spirit energy” to flow through their fingers. As the planchette rolled, the pencil scrawled its way across the paper, sometimes tracing meaningless scribbles and sometimes what appeared to be written messages.

The medium, Crookes observed, shut her eyes, placed her fingers on a planchette, and waited for it to slide. As the chemist told the story, he was prepared to be entertained.

psychic could not?

“Yes,” wrote the planchette.

Crookes stepped backward. He had noticed the Times tossed upon a small occasional table.

“Can you see to read this newspaper?”

“Yes,” was the reply of the planchette.

“ ‘Well,’ said I, ‘if you can see that, write the word which is now covered by my finger and
I will believe you.”’

Standing with his back to the newspaper, he reached behind him, and pressed the tip of his right forefinger down on the newsprint.

The planchette hesitated unden the woman’s fingers.

“Slowly and with great difficulty the word ‘however’ was written. I turned round and saw that the word ‘however’ was covered by the tip of my finger.”

Crookes wasn’t the kind of man to be coy about his findings. In the winter of 1871 he published his planchette story—and his conclusion that it suggested some inexplicable power—in the Quarterly Journal of Science, a publication at which he served as editor. A few months later, Crookes published a more detailed and even more provocative report, the results of a series of tests he’d conducted on Daniel Dunglas Home.


                               
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(The author's commentary: "William Crooks" is one of the great scientists of the 20th century. His "psychic planchette" experience and his testimony in the future are definitely credible, not just the key experiences he described. And his objective mentality of "seeking truth from facts" is more worthy of our admiration. This is the proper style of a true "scientific person". Since science is to study the so-called "visible objective phenomenon", it is not for the pursuit. What "truth", then, what you see and hear and all objective evidence in any experiment can only be accepted with humility, therefore, he is granted and publicized that "some kind of "mind power" that is still difficult to explain" is enough. Otherwise, like other "scientists" who are mostly self-proclaimed sciences, they simply ignore the existence of "mind power" by subjective and localism, but they cannot explain the phenomena and abilities that exist, and they cannot propose convincing counter-evidence to crack. In addition to showing their own paranoia and short-sightedness, more or less will always hinder the development of "soul theory" and hinder many ambitions. In the footsteps of the people, even today, the study of "soul" can only be carried out in the name of "super psychology" and is excluded from the prejudice of "edge science" or "pseudoscience". However, the author is not pessimistic. This is a common problem of human beings. I always like to judge in a way that I have not yet understood or used the "straight line thinking" way. Think about it; before the invention, how many "body is heavier than air, so people can't fly in the air..." type puzzles? But the strange thing is that these people haven’t seen birds, bats or butterflies, bees in their flight? Which kind of body is lighter than air? Before Robert Fulton’s invention of the iron-shell steamship, there were not many so-called scientists who thought that “iron is heavier than water, so it is impossible for the iron-shell ship to float on the water...” even they described his boat as "Fulton's stupid thing", but haven't they seen the metal dishes or heavy ceramic dishes float on the water, and both of them are heavier than water! So, I think today research of soul is ridiculed as "pseudoscience", it will become serious science in the future, and will become "common sense course" of primary and secondary schools.)

 樓主| 發表於 2020-3-11 20:33:58 | 顯示全部樓層
The establishment of the "Spirit Research Society"

THE BRITISH SOCIETY for Psychical Research formally convened for the first time on February 20, 1882, representing a branch of science so new that the organizers had felt compelled to invent a name for it. They’d argued over the proper term, settling only with some dissatisfaction upon “psychical research.”

“We could find no other convenient term,” explained Myers, “under which to embrace a group of subjects that lie on or outside the boundaries of recognized science.”

Henry Sidgwick, the first president, began on a chiding note, declaring that he and his colleagues had been left no choice but to invent a science, to create a support system for those who wanted to do the work. The SPR came into existence by necessity, Sidgwick said, founded because there were questions—of immortality and of humanity-that demanded investigation. And it was founded, he said, because conventional science had tried to block even the most modest of inquiries along those lines. The normally soft-spoken Sidgwick called that interference “a scandal to the enlightened age in which we live.”

(The author's commentary: It is also quite appropriate to name it "spiritual research" because "soul" is indeed a product of human "spiritual civilization". Many phenomena or clear events could not be judged by science or scientist. The "black hole" has existed for more than 10 billion years. Before the reasoning was confirmed and confirmed, did "science" admit it? Henry Sidgwick said that it is indeed a hit, as long as "soul," "Psychic, psychic media, spiritual world" and so on, the traditional science must also attempt to block and interfere. If this is a "scandal", this "scan" has never changed. However, the author thinks that it’s insignificant, because there’s a sequence of news, and the profession has a specialization. For those who are interested in investing in “soul studies”, it’s a new discipline, and today’s “scientific approach” is just a tool. Not a presiding judge. No research on "soul science" needs to be approved by the "scientific world" today. It should be fortunate that we live in modern times. There is no "inquisition" and "fire column" threatening us, and we don't have to rush to any science or any scientific institution. As long as we continue to study, one day it will become a very common subject of the philosophy system).

But he didn’t waste undue time on the past; they all agreed that a formidable job lay ahead. Tasks were assigned, with Frederic Myers and Edmund Gurney responsible for investigating apparitions and William Barrett heading the thought-transference committee. Nora Sidgwick was put in charge of investigating ghosts, though privately confessing to her husband that she didn’t believe in them.

William Crookes attended that first meeting, as did Alfred Russel Wallace, although the latter had expressed some concern over Sidgwick’s too-skeptical approach to the field. In addition to Nora, the Balfour family was amply represented by Gerald and Arthur Balfour, their sister Evelyn, and her husband, Lord Rayleigh. Aside from the familiar supporters, the society also attracted an impressive array of new faces. The SPR’s membership list grew rapidly to more than two hundred. It included painters, clergymen, politicians, spiritualists, and a cast of writers that ranged from Alfred, Lord Tennyson (at the time Britain’s poet laureate) to Leslie Stephen, editor of the voluminous and influential Dictionary of National Biography (and father of a baby girl, born less than a month earlier, who would become the novelist Virginia Woolf). The society also attracted the essayist and social critic John Ruskin and the Reverend Charles L. Dodgson, who wrote his Alice in Wonderland and Through the Looking Glass fantasies under the pseudonym Lewis Carroll.


                               
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(The author's commentary: This is really an unprecedented historical event in the history of the development of "Spiritual Research". At that time, the world-famous masters were eager to participate in the grand event. It is indeed exciting and unimaginable. Let us see When it comes to celebrities who are almost cross-border, experts and scholars are actually "everybody have the same mind/goal" and they want to know the "answer" - whether "the soul is not destroyed after death"? It is just that there is no heavyweight. It’s a pity to come out ascending; but it’s also regrettable; since then, it’s been more than a hundred years since then, and there’s never been the same event again, and the road is getting lonely. For each independent researcher, it will be really difficult to find peer in the late stage.")


                               
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The American writer Samuel Clemens joined as well. Clemens had gained international acclaim for his 1876 novel of unruly boyhood, The Adventures of Tom Sawyer, written under the pen name Mark Twain. The novelist had a specific purpose in joining, entirely removed from his chosen career. He wanted an explanation for a dream that had haunted him for twenty-four years:

In 1858 the Clemens brothers, Sam and Henry, were training to be riverboat captains, working the Mississippi River together on a big, steam-powered paddle-wheeler called the Pennsylvania. On an early June evening, the boat docked in Saint Louis, and the brothers went ashore to visit their sister. After dinner, Henry went back to the Pennsylvania. Sam stayed the night at his sister’s house.

Just as Sam Clemens started to slide into sleep, an image formed, a horrifyingly detailed dream in which he saw his younger brother’s body tucked into a casket. The coffin lay balanced across two chairs. Flowers sprayed across Henry’s unmoving chest, a cascade of white roses with a single red bloom in their center.

Samuel Clemens sat up in bed, gasping, his heart pounding. He stumbled downstairs, half awake, the dream still so real that he was braced against the sight of his brother’s body in the parlor. He’d been almost shocked to find the parlor quiet and dark, its chairs empty of dead men, its air unscented by roses.

Just a dream, he told himself, just a dream.

When Sam returned to the Pennsylvania that morning, his brother was waiting—whole, healthy, a little sleepy in the morning light. But they were separated again; the captain transferred Sam over to help on a companion boat, one that trailed behind by a day. Three days later, the Pennsylvania’s boiler exploded, just as the boat cruised south of Memphis. One hundred and fifty people were killed or injured. As soon as the news reached him, Sam Clemens left his boat, hired a fast horse, and rushed to Memphis, where survivors were filling the local hospital.

Henry Clemens died that night with his brother sitting beside him. In the morning, Sam walked numbly down to a room where the bodies of the dead were awaiting burial. Henry lay in a metal casket, balanced across two chairs.

As Sam Clemens stood, blinking against the memory of his dream, a volunteer nurse stepped up to the coffin and gently laid across it a bouquet of white roses with a single red bloom in their midst.

(The author's commentary: It is easier to understand his life with the "Mark Twain"; of course, his mournful "predictive dream" is impossible and unnecessary to be fake or exaggerated; but, so clear and able the "predictive dream" that can be verified after the fact is so puzzling. If we want to explore from the standpoint of the author's disagreement with "creation theory", "pre-conclusion" and "arrangement theory", it is obviously a serious conflict. Otherwise, "How can Mark Twain dream about the details of the death and funeral of the younger brother in the "horrible dreams of picturesque paintings"? Of course, you can't use "coincidence" to solve the problem. If you have to be stubborn, you must insist that "it is just a coincidence." Then, the door to the study of "soul science" will be closed to you. The only answer is that it can only be answered by the "reincarnation" blue print arrangement. This part will be followed by other chapters.).

 樓主| 發表於 2020-3-11 20:35:54 | 顯示全部樓層
Super psychic Mrs. Piper

LEONORA EVELINA PIPER was twenty-six years old in 1885. The wife of a Boston shopkeeper, she was slightly chubby, neatly dressed, her light brown hair caught carefully up into middle-class respectability. The Pipers were middle-class respectable. Leonora, her husband William, and their one-year-old daughter, Alta, lived with his parents in a tidy house in the Beacon Hill neighborhood.

But the neighbors whispered that young Mrs. Piper wasn’t quite as ordinary as all that. She could tell people things about their lives that she couldn’t have known. Sometimes she told them family secrets that they didn’t know themselves. The rumor was that she could hear the voices of the dead.

According to Leonora’s parents, the first hint of any such ability occurred during her childhood in Nashua, New Hampshire. At the age of eight, while playing in the garden, Leonora felt a sudden, sharp blow on her right ear and heard a sudden sibilant hiss. The child stood shocked as the snakelike sound slowly resolved itself into an S, then the name Sara, then a sentence.

Screaming, she ran into the house, calling for her mother, holding the side of her head. At first her mother could get no sense from the hysterical girl. Finally, the child stammered, “Oh, I don’t know! Something hit me on the ear and Aunt Sara said she wasn’t dead but with you still.” She was so upset that she scared her mother, who wrote up the incident, the day, and the time in her diary that night. Several days later, they received a letter from the aunt’s husband, telling them that she had died, on the day, about the time that hissing voice had spoken into the child’s ear.

Young Leonora (then Symonds) and her family wanted nothing to do with any of it—the whispering voices or the whispering neighbors. There were children celebrated for psychic gifts; the notorious Fox sisters came to mind. The Symonds family had no intention of seeing Leonora become such a freak. They put the eerie little moment behind them and raised their daughter as an upright member of the Methodist Church. She married William Piper when she was twenty-two, and if it hadn’t been for a troubling illness, she might have left it at that, a moment of otherworldly fright in a country garden

(The author's commentary: The description of the background of the family of "Super Psychic Miss Piper" is a very important part of the book "Ghost Hunters", because she is not an old widow who stumbles on her way, and she needs to rely on her gods to make money. If she is not born with “psychic” abilities, she is not so kindly willing to provide the "Spiritual Research Society" members with great assistance. She does not need to be questioned and monitored like this. She doesn't have to spend so much mentality, energy, or even health to help them to do "Psychic Communication" research. This alone is worthy of the tribute to her later generations, not to mention she is "spiritual." The ability to excel and the contribution to "mind research" is even more impressive, and it is enough for those who do not want to study but do everything possible to obstruct others' research; or those who are only cold-speaking and swear words can be ashamed to be self-sufficient. When she was eight years old, she first heard the voice of the "undead"; I can see the first thing that some undead are after death. It seems that I am eager to tell my family that "I still exist." I believe that the horror must be mixed with incomparable ingredients. However, the result is mostly disappointing, because normal people cannot hear any "dead." Speaking, or perhaps after the undead loses the body and the main vocal organs such as the throat, vocal cords, and tongue, they may still be based on the "habits" of long-term habits during their lifetime; they think they are talking or even yelling at the relatives and friends of human world, but in fact, it is just a kind of "ideas". Generally speaking, normal people are used to talking about their feelings. They do not need to rely on "ideas" to convey messages. Therefore, whether it is limited to the natural closure of the body or simply not used from birth. Therefore, it is not surprising that the message in form of "idea/mind" cannot be accepted.)

From her sixteenth year, Leonora had walked with a slight limp, the result of an ice-sledding accident. Another child’s sled had crashed into her on a snowy hill, damaging a knee and, more seriously, causing internal abdominal bleeding. In the years after, she’d been conscious of a dull ache across her midsection, and now, after the birth of her first child, the pain grew sharper.

Frustrated by the inability of doctors to diagnose the cause, she visited a clairvoyant, an elderly blind man who claimed that he could contact spirits to aid in healing. When the psychic touched her, she grew almost immediately dizzy. “His face seemed to become smaller and smaller,” she said, and to the shock of the other sitters and the psychic himself, she tumbled to the floor.

Voices were ringing in her head. She could hear only one of them clearly. She gathered herself up, went directly to a table, scribbled a note, and handed it to an elderly gentleman waiting his turn with the psychic. The gentleman, a Cambridge judge, said it was a message from his dead son, “the most remarkable I ever received.” She went back several more times to the psychic’s parlor, but she found she was becoming the attraction.

Strangers were now coming to the Pipers’ home and asking Leonora to go into a trance for them. Alarmed, she retreated. She didn’t want to be a medium. She was expecting a second child. She wanted to be a mother and a respectable wife. Still, she had to wonder if this was some God-given gift. Leonora Piper prayed over it. She couldn’t quite bring herself to turn away all the callers. In the late summer of 1885, she let a friend talk her into sitting with a Boston widow.

(The author's commentary: "Is it God's will" is not the point, because not everyone, not even many people have this special "psychic ability", the focus is on her "accuracy", not ambiguity, not a set of words It’s not for money or fame. It’s not so much that people need her. It’s better to say that those who are eager to tell the family that “you still exist” need her more, and she doesn’t even worry about the failure to sneak out. Proactively telling the "Judge of Cambridge" about the message sent by his deceased son, it also shows that she not only has extraordinary abilities, but also has confidence in her abilities, and of course proves that "the soul is immortal" It is indeed credible.)

The widow was Eliza Gibbens, the mother-in-law of William James.

As James recalled it, some two months after Herman’s death his mother-in-law came to visit, fizzing with excitement and disbelief. The young Beacon Hill medium had told her about family members, both names and facts, “the knowledge of which on her part was incomprehensible without supernormal powers.” It was so impossible that Mrs. Gibbens determined to investigate further. She sent her daughter Margaret to visit Mrs. Piper the following day with a tougher test, a letter in a sealed envelope.

Don’t open it, Margaret said to Mrs. Piper, just tell me something about the person who wrote it.
Reading sealed letters was an easy trick for mediums of the time. They could conceal an alcoholsoaked sponge in a hand or sleeve and surreptitiously soak the paper with it, rendering it transparent —and decipherable—until the alcohol evaporated. They had only to briefly distract the visitor until they could return the envelope and reveal its contents. With a good distraction, most mediums also showed a flair for opening and resealing envelope flaps in time to avoid detection.

But Mrs. Piper kept things simple that day. She held the letter in front of her. And then she slowly described the writer—where she lived, why she had moved across the Atlantic. Even if she had somehow been able to sneak a look at the letter, Margaret had deliberately chosen from a correspondence written only in Italian, which Mrs. Piper definitely did not know. Margaret Gibbens and her mother decided to tell Alice about their find. She was still so thin and pale after the whooping cough and Herman’s death; like William, she had found it difficult to let the little boy go. Perhaps this would intrigue her, cheer her up a little, perhaps she could ask this odd medium about her lost son.

“I remember playing the esprit fort on that occasion before my feminine relatives,” James wrote later, “and seeking to explain by simple considerations the marvelous character of the facts which they brought back.” He considered himself something of an expert on psychic performances. He and the Reverend Minot Savage, of the ASPR, had been visiting the more notable mediums of Boston, meticulously attending seance after seance, and learning lessons in what both men considered to be brazen fraud. “This did not, however, prevent me from going myself, a few days later, in company with my wife, to get a direct personal impression.”

Mrs. Piper met them in the front parlor of her in-laws’ home, offering the couple seats in a pair of stiff wingback chairs. They had not given her their names, and to James’s relief, his mother-in-law and sister-in-law had earlier refused to disclose their identities.

He’d emphasized to Alice that she must follow strict psychical research rules. They wouldn’t mention any connection with the earlier visits. They wouldn’t provide any information about their family at all. They wouldn’t ask leading questions. They wouldn’t answer such questions, either. They would listen politely and, he predicted, be bored senseless until they returned home for dinner.

Leonora Piper settled herself into a fatly stuffed armchair, leaning back into a nest of pillows. They began talking about the weather. It had been an unusually gentle autumn. Late-afternoon sunlight glazed the room. Her eyes began to drift shut. Her head turned sideways against the pillows; a faint tracing of goose bumps rose on her skin. She would always describe the sensation of slipping into a trance as like descending into a dense and chilly fog.

Her voice seemed to deepen a little. Mrs. Piper began repeating the names she had given to Alice’s mother and sister. And then she began fumbling for other names, mumbling them, getting them not quite right. “The names came with difficulty and were only gradually made perfect. My wife’s father’s name of Gibbens was pronounced first as Niblin, then Giblin,” before the right name was fumbled out. It was as if she couldn’t pronounce the words at first, or couldn’t quite hear them right.

As Mrs. Piper added details to the names, James, as he later wrote a friend, became increasingly uneasy. It could be that the young psychic knew everyone in his wife’s family on sight. She could be incredibly lucky in guessing about the domestic life of strangers and their relatives. Or it could be that most improbable, scientifically impossible conclusion—that this woman “was possessed of supernormal powers.”

Before coming out of her trance, Mrs. Piper did ask about a dead child. But that too could be an easy guess. Many couples had lost children to illness. He watched the medium’s entranced face, her closed eyes, and the slight frown between them. It was a boy, she said, a small one. Herrin? Herrin ? No, she would finally conclude the boy’s name sounded more like Herman.

The author's commentary: In the book "Ghost Hunters", this "Psychic" story is stopped here. There is no more description. The following will jump to some conference issues. For this content, They first identified Miss Piper did not sneak a peek at the sealed Italian letter, and correctly described the general outline of the letter. Such performance, if there is no explanation from the parties, it is really difficult to imagine how she did it; first she doesn't rely on "Gifted eye", because even if she can see through, she does not understand Italian so still in vain. Second, there should be no ghost helper to read the contents of the letter and then tell her. Third, the letter is a human object, and has nothing to do with ghosts and undead. The content of the letter has nothing to do with death or soul. Fourthly, therefore, it is more likely that it should be similar to "reading material" or "reading mind". It is her ability to have the ability to read things. She can read the message that the writers have left on the letters. "Ideas message", or she is able to read the mind of Ms. Margaret who came with the letter, because Margaret must have read the letter, know the content and store it in in memory.

With regard to the description of the psychic process in the second half, it is almost the same as the author's research on the famous Taiwan media Qiandai Lin. Lin will also close her eyes and concentrate on listening, after that, she began to read one and another names of "approximation" one by one, until the correct family and some people responded, Even the names family members not presented were almost correct. It is really unbelievable to "read" it. It is not inexplicable or incomprehensible. But, apart from the fact that the true deceased relatives really came to the scene, how can they explain it? What's more, with the author's witnessing experience and video evidence, you can see that from the 3 pm every day, to the "Soul summon" ceremony lasting around 8 pm, one day often has to deal with more than a dozen cases, that is, at least a dozen. The undead will come to "occupy the body", and the initial process is that the "undead" will call the names of the relatives and friends of still in human world. Until the call is complete, the psychic will determine that the "Soul" was correct and then let the undead possess Converting the identity, lending the body to the ghost/soul to seeing and talking with family and friends, then a dozen cases a day, each calling the names of ten relatives and friends on average, at least one hundred names must be correct The performance of such achievements, can you use "coincidence" or "speculation" to explain. What is even more peculiar is that it seems that the spirits of the East and the West still have commonalities, and it really seems that the undead is gradually approaching from a very distant place, so the names of the relatives and friends of the undead are slowly changed from vague to Clear and correct, this is also a feature that deserves more in-depth study. )

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THE INVENTION OF ECTOPLASM

THE WINTER OF 1892 howled across the Atlantic coast of North America like an ill-tempered spirit, spitting snow across the landscape. In hard-hit New York, where a seemingly perpetual crystalline haze veiled the air, horses struggled along Fifth Avenue, heads down against the wind, wading through a treacherous mire of slush over ice.

George Pellew, a thirty-two-year-old philosophy student and writer, was among that season’s many victims. He was riding along an icy path in Central Park one bleak February day when his horse lost its footing. Pellew died in the resulting tumbling fall.

Dick Hodgson came down from Boston for the funeral, mourning another friend gone too young. The Australian had been on a lecture visit to New York when he’d met Pellew, an outspoken skeptic on the subject of psychical research. Hodgson enjoyed a good argument, and they’d struck up a friendship, as much because of Pellew’s prickly stance as in spite of it. On his subsequent visits to the city, the pair would meet for beer and talk, occupying a tavern table for hours while they debated immortality and the odds of life after death.

The prospect of floating around after death as some ill-defined energy field or specter seemed to Pellew an unlikely idea, even a ludicrous one. Hodgson had agreed, to a point. He was willing to concede that spirit life was improbable, yes, but not impossible.

A few months before his death, Pellew had made a half-joking promise. If Hodgson was right, Pellew was willing to prove it. If he died first, he would return and “make things lively.” He would make himself so obvious, Pellew threatened cheerfully, that his friends wouldn’t be able to deny him.

Hodgson had laughed.

(The author's commentary: "Among so many important members in the ghost hunters, George Pellew was not that important while he was alive. He even didn’t believe that "the soul is eternal", and his attitude to soul was more like ridiculing。After death, he became a “ghost” and played an important role. I believe he must have experienced a period of extreme shock and inevitably a little shyness about his ignorance during his lifetime, especially it’s so stubborn about things that he was completely ignorant, but fortunately, he didn’t hide because he was so shy that he didn’t dare to show up, but he turned into a most positive attitude and became the most positive.  He had the most frequent contact with Hodgson and other "ghosts hunters" members. It can be guessed that he should be deeply apologetic to "Richard Hodgson" and the gentleman's demeanor, so the positive legend comes back. Really, as he was alive, he said, "He will do it very obviously, let his friends want to deny and can’t deny it." However, it’s really not a bit. What is controversial is that he turned out to be a slang, and unfortunately, he only lived for thirty-two years, and he died unexpectedly. Therefore, when he started the communication through the psychic "Mrs. Piper", he began to interact with human world for a long period. For this, George Pellew has changed his attitude after his death; and such a sharp contrast provides information from the post-mortem world for humans. It is indeed a great contribution to the study of "soul theory.

THE BITTER FEBRUARY gave way to a bitter March. Then, five weeks after the fatal accident in Manhattan, a new voice interrupted one of Mrs. Piper’s trances. The personality identified itself as George Pellew. Soon, and persistently, this new presence would alter the very nature of a Piper sitting.

Although G. P—as Hodgson came to call the personality—manifested himself at first as a voice, he preferred to communicate through automatic writing. Early on came a few bizarre and hectic trances in which Phinuit answered one question verbally, while the medium’s right hand wrote G.P’s answer to another on a paper tablet. Gradually, though, the familiar Phinuit began to fall silent. When Hodgson asked a question, the medium’s only response would be the scratchy sound of her pencil (pens were never used because of the need to continually dip them in ink) moving across a page.

(The author's commentary: The psychic Mrs. Piper was really very special. Imagine; don't say that the message received from the "spiritual world" is not clear, even if it limits the scope to the daily life of the human world. She needs speak about the recent trivial things and wrote at the paper at same time, which was not easy to achieve. Mrs. Piper’s psychic skills was very special.)

It was G.P’s arrival that provided the concluding note of optimism to Hodgson’s report on Mrs. Piper. Hodgson wasn’t convinced that this new personality was a spirit. Perhaps it was no more than another peculiarity of Leonora Piper’s subconscious. But unlike the dubious Dr. Phinuit, G.P claimed to be someone Hodgson knew personally. That fact offered a realm of possible tests to determine who or what—if anyone or anything—was communicating through the baffling medium.

Hodgson began by making a list of old friends and family members of the dead writer. He would invite them, as many as would agree, to come anonymously and check their knowledge against that of the trance personality. Maybe they would confirm that this new spirit guide really was George Pellew. Maybe they would not. As always, the investigative strategy was as interesting to Hodgson as the possible results.

(The author's commentary: We really know too little about the "immortality of the soul" and the "world after death". In the case of the case of George Pellew, it is quite peculiar. When he first came back to human world, He obviously did not directly report his name and information. He only hinted that he was "Hodgson’s personal relationship." In the original book, there was not much ink on it. However, according to the author's personal inference, it should not be his intention. Like to be jokes, there must be special reasons for us until now, or are there any restrictions? Because we will observe them later; in the latter part, the contents of contact and communication show that he is indeed George. Then why not reveal his identification earlier directly? This is also a questionable one. It is worthy of our future research.)

His investigation of the so-called ghost of George Pellew was based upon a simple idea, with a twist. He would bring more than a hundred visitors, eventually, to sit with Mrs. Piper. Some would be friends of the dead man; some would be strangers to him. But she would be given no relationship clues. No participants would be allowed to tell their names or whether they had any connection toG.P. They would be allowed to improvise personal tests, but they would not be allowed to give any explanation for them.

One visitor brought a photograph of a building.

“Do you recognize this?”

“Yes, it is your summer house.”

Which it was.

Another woman placed a book on the medium’s head.

“Do you recognize this?” she said to G.P

“My French lyrics,” he answered.

That was right too.

Another visitor, a man, simply asked, “Tell me something, in our past, that you and I alone know.”

As he spoke, Mrs. Piper sat slumped forward into a pile of pillows on the table, her left hand dangling limply over the edge, her right hand coiled loosely around a pencil. Next to her right side, a pad of paper sat on the table. Suddenly, her fingers tightened and she began to write, wildly, filling pages, ripping them off, thrusting them away from her.

Hodgson moved to the other side of the room. The man began flipping through the pages. He paled and folded the papers. They were too private to read aloud, he told Hodgson.

But he was “perfectly satisfied, perfectly.”

(The author's commentary: From the above descriptions, we can see that the psychic "Mrs. Piper" was almost no hesitation or ambiguity. Playing with any "fake psychics" tricks is simply a straightforward "live broadcast". In the words or words, the reply of George Pellew was transmitted, and not only was it correct, but the subject of the question was even "very satisfied, with the absolute satisfaction." Even if it could not be said that this is complete evidence. At least, it is quite powerful. For those so-called experts and scholars who are extremely negating or questioning "the soul is not destroyed," can such evidence provide them with something more humbly to look at in the field of their own ignorance?

“I COULD NOT distinguish anything at first,” G.P told a friend during one of the sittings. “Darkest hours just before dawn, you know that, Jim. I was puzzled, confused.”

“Weren’t you surprised to find yourself still living?” his friend asked in return.

“Perfectly so. It was beyond my reasoning powers. Now it is as clear to me as daylight.”

(The author's commentary: George Pellew‘s confession is indeed very pertinent and honest, and it is also completely in line with the facts of the mind reaction, which is also a feature discovered by the author's long-term research; especially for the "completely disbelievers" and some "religious believers" found themselves "always still exist!" or "not even a paradise that they have always believed in!" but a "unfamiliar space but a familiar self!" It’s definitely a shocking experience, and it takes a considerable amount of time to adjust. But here, for George, it’s like: “It’s like the dark moment before the dawn... This fact is clear as the sky” is generally clear. " Of course the sky here doesn’t refer to the natural landscape of the post-mortem world, but to the transformation between himself and his understanding of the environment."

IT WAS IN the summer of 1893, while still traveling abroad, that William James received an unexpected letter from a colleague at Harvard, a researcher who’d decided to sneak a visit to Leonora Piper, Boston’s most famous medium. The professor had contacted Hodgson using a fake name. Even after the sitting, he’d not offered his real one. Mentally, he’d been snickering as the medium slumped into her trance, as her hand began to write.

“I asked her barely a question, but she ran on for three-quarters of an hour, telling me names, places, events, in the most startling manner.” Someday, he promised he would tell James what she had revealed; for now, he’d just say it was information not meant to be shared.

Still, there were a few interesting details that he wanted to pass along. Once again, Mrs. Piper had revealed her peculiar psychometric gift, as if she could read a story from a material object. It made no physical sense, but there it was:

The professor had brought a single circle of gold, one that once belonged to his dead mother. The ring had been one of two, a set that he and his mother had exchanged one Christmas.

Each ring had been engraved with the first word of the recipient’s favorite proverb. Long ago, he’d lost the one she’d given him. But the previous year, when his mother died, the ring he’d given to her had been returned to him.

The professor was holding that ring in his hand during the sitting, hiding the word as he inquired, “What was written in Mamma’s ring?”

“I had hardly got the words from my mouth till she slapped down the word on the other ring—the one Mamma had given me, and which had been lost years ago.

“As the word was a peculiar one, doubtfully ever written in any ring before, and as she wrote it in such a flash—it was surely curious.”

As an educated man, a scientist, no believer in the silly afterlife ideas of the spiritualists, the professor would admit only to being curious, as he explained carefully to James.

(The author's commentary: In the above paragraph, some key points were revealed: First, the professor "is a knowledgeable person and a scientist". He first went to observe "Mrs. Piper" with the intention to dismantle and ridicule the “scam”. However, just before he secretly snickered in his heart; "Mrs. Piper" wrote forty-five minutes on the vibrating pen and "told him many names, places and events, and scared him out of his body." With "Readings", the correct reading has lost the same set of rings, and almost no one can know and can't guess the sentence. Although this is enough to make the professor and the future generations feel shocked. But what is the performance of this professor? He "does not believe in the ghosts of the soul believers who lived in the past." He is still paranoid and does not want to believe. This is definitely not a rational scientist with responsiveness and attitude, but an irrational act that a self-contained narrow "scientific supremacy" paranoia. This kind of attitude has always existed in the so-called scientific world. Too many people like this, including those who intend to retain their own scientific authority, and those who fear that they are "nonsense" that believes in "the soul is not destroyed" to those who attract laughter or even shake their position, and are worried about being seen by others. People who are really ignorant of their own make the study of "spiritual science" or "soul science" difficult to get the right attitude from the scientific community, not to mention any moral recognition and support.)

FRED MYERS AND OLIVER LODGE were coming to America. They were to present the latest SPR research at the Congress of Psychical Research. Both were looking forward to visiting Chicago in August 1893, especially because the city was hosting the newly opened World’s Columbian Exposition.

Myers’s only disappointment was that, despite his pleas, James refused to cut short his sabbatical to join them, even with the added lure of the new World’s Fair.

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