Phsyical Mediumship Cumbria

Ambleside - Carlisle - Cockermouth - Coniston - Grange-Over-Sands - Kendal - Keswick - Penrith - Ulverston - Windermere - Workington -

Pathway to Spirit, via Joan Hughes is committed to promoting physical mediumship. Over the coming months we intend to expand the website to include articles on physical mediums, some well known, for example , and other mediums, less well know.

These county pages will be devoted to local groups where physical mediumship is of interest, and also provide a place for publication of physical circle activity.

Please feel free to send us an update from you circle's activities and let us have any news or articles you think relevant to physical mediumship. Contact Joan Hughes for advice on sitting in physical circles. See also information on the development circle at Swadlincote Spiritualist Church..

Notice Board for this Area

Nothing to post for this area as yet. In the meantime here is an extract from one of my favorite books, "The Power of Now".

In life-threatening emergency situations, the shift in consciousness from time to presence sometimes happens naturally. The personality that has a past and a future momentarily recedes and is replaced by an intense conscious presence, very still but very alert at the same time. Whatever response is needed then arises out of that state of consciousness.

The reason why some people love to engage in dangerous activities, such as mountain climbing, car racing, and so on, although they may not be aware of it, is that it forces them into the Now - that intensely alive state that is free of time, free of problems, free of thinking, free of the burden of the personality. Slipping away from the present moment even for a second may mean death. Unfortunately, they come to depend on a particular activity to be in that state. But you don' t need to climb the north face of the Eiger. You can enter that state now. Since ancient times, spiritual masters of all traditions have pointed to the Now as the key to the spiritual dimension. Despite this, it seems to have remained a secret. It is certainly not taught in churches and temples. If you go to a church, you may hear readings from the Gospels such as "Take no thought for the morrow; for the morrow shall take thought for the things of itself," or "Nobody who puts his hands to the plow and looks back is fit for the Kingdom of God." Or you might hear the passage about the beautiful flowers that are not anxious about tomorrow but live with ease in the timeless Now and are provided for abundantly by God. The depth and radical nature of these teachings are not recognized. No one seems to realize that they are meant to be lived and so bring about a profound inner transformation. The whole essence of Zen consists in walking along the razor's edge of Now - to be so utterly, so completely present that no problem, no suffering, nothing that is not who you are in your essence, can survive in you. In the Now, in the absence of time, all your problems dissolve. Suffering needs time; it cannot survive in the Now.

The great Zen master Rinzai, in order to take his students' attention away from time, would often raise his finger and slowly ask: "What, at this moment, is lacking?" A powerful question that does not require an answer on the level of the mind. It is designed to take your attention deeply into the Now. A similar question in the Zen tradition is this: "If not now, when?" The Now is also central to the teaching of Sufism, the mystical branch of Islam. Sufis have a saying: "The Sufi is the son of time present." And Rumi, the great poet and teacher of Sufism, declares: "Past and future veil God from our sight; burn up both of them with fire." Meister Eckhart, the thirteenth-century spiritual teacher, summed it all up beautifully: "Time is what keeps the light from reaching us. There is no greater obstacle to God than time."

A moment ago, when you talked about the eternal present and the unreality of past and future, I found myself looking at that tree outside the window. I had looked at it a few times before, but this time it was different. The external perception had not changed much, except that the colors seemed brighter and more vibrant. But there was now an added dimension to it. This is hard to explain. I don't know how, but 1 was aware of something invisible that I felt was the essence of that tree, its inner spirit, if you like. And somehow I was part of that. I realize. now that I hadn't truly seen the tree before, just a flat and dead image of it. When I look at the tree now, some of that awareness is still present, but I can feel it slipping away. You see, the experience is already receding into the past. Can something like this ever be more than a fleeting glimpse?

Phsyical Mediumship Cumbria

Extracts from Robert Monroe's Journey's out of the Body

When you have obtained the vibrational state, there are definite guidelines to follow. The utilization of this condition under conscious control is the goal you are seeking. To accomplish this, there are careful procedures to observe. They should, of course, be followed in sequence, in the order presented. There is no evidence to indicate that this vibrational state has a deleterious effect on either the mind or the physical body. Here, then, are some procedures that can be applied systematically. They are a distillate of literally hundreds of trial-and-error experiments. Acclimatization and accommodation. This is a way of saying that you should let yourself get accustomed to the feel of this unusual condition. All fear and panic must be eliminated when you feel waves like an electric shock without pain permeating your body. The best method seems to be to do nothing when they occur. Lie quietly and objectively analyze them until they fade away of their own accord. This usually takes place in about five minutes. After several such experiences, you will realize you are not being electrocuted. Try to avoid panicky struggling to break the paralytic condition. You can break it by sitting up with great force of will, but you will be disappointed with yourself for doing so. After all, this was what you were trying to achieve. Manipulation and modulation. Once you have eliminated the fear reactions, you are ready for control steps. First, mentally "direct" the vibrations into a ring, or force them all into your head. Then mentally push them down along your body to your toes, then back up to your head. Start them sweeping in a wave over your body rhythmically, from head to toes and then back again. After you have given the wave momentum, let it proceed of its own accord until it fades away. It should take about ten seconds â€”five down, five backâ€”for the wave to make the complete circuit, from head to toes and back. Practice this until the vibration wave begins instantly upon mental command, and moves steadily until fade-out. By this time, you will have noticed the "roughness" of the vibrations at times, as if your body is being severely shaken right down to the molecular or atomic level. This may be somewhat uncomfortable, and you will feel a desire to "smooth" them out. This is accomplished by "pulsing" them mentally to increase their frequency. Their original vibratory rate seems to be on the order of some twenty-seven cycles per second (this is the rate of the vibration itself, not the head-to-toe frequency). The pattern responds to this pulsing command very subtly and slowly at first. Your first indication of success is when the vibrations no longer seem rough and shaking. You are well on your way to control when they produce a steady, solid effect. It is essential that you learn and apply this speed-up process. The faster vibration effect is the form that permits disassociation from the physical. Once you have set the momentum of the speed-up, the acceleration seems to take place automatically. Eventually, you may sense the vibrations only as they begin. They will increase their frequencyâ€”like a motor starting upâ€”until the frequency is so high that you are unable to perceive it. At this phase, the sensory effect is one of body warmth, slightly tingling, but not excessively so. Consistent achievement of this stage is the sign that you are ready for the first physical disassociation experiments. Another word of warning is in order here. Beyond this point, I believe you cannot turn back. Ultimately, you will be committed to the reality of this other existence. How this will affect your personality, your daily life, your future, and your philosophies rests entirely with you as an individual. For once you have been "opened" to this other reality, you cannot completely shut it out again, try as you might. The pressure of material affairs may sublimate it for a time, but it will return. You cannot always stay on guard against its reopening. As you start to sleep or awaken, when you merely relax, the vibrational surge may come without call. You can shut it off, of course, but eventually you become too tired to botherâ€”and you are off on another excursion. You sense that you are fighting against yourself. And who wants to fight one's selfâ€”at the price of a good night's sleep!

After you have achieved the state of vibration and some control of your stage of relaxation, one additional factor must be considered. It is probable that you have already obtained it, since it is ordinarily a product of the previous exercises. However, it should be emphasized. This factor is thought control. In the state of vibration, you are apparently subject to every thought, both willful and involuntary, that crosses your mind. Thus you must be as close to "no thought" or "single thought" (concentration) as possible. If one stray idea passes through your mind, you respond instantly, and sometimes in an undesirable manner. I suspect that one is never completely free of such misdirection. At least I have not been, which may account for the many inexplicable trips to places and people I do not know. They seem to be triggered by thoughts or ideas I didn't realize I had, below the conscious level. The only approach is to do the best you can. With this in mind, the first practices of disassociating the Second from the physical body should be limited in time and action. What follows is designed basically as a familiarization and orientation technique which should permit an approach to disassociation without fear or concern. Release of extremities. This serves to acquaint you with the sensation of the Second Body without full commitment. After relaxation and creation of the vibration state, work with either your right or left hand and arm, one at a time. This is important, as it will be your first affirmation of the reality of the Second. With one hand, reach for any objectâ€”floor, wall, door, or whateverâ€”that you remember as being beyond the reach of your physical arm. Reach for that object. Make the reaching process neither upward nor downward, but out in the direction your arm is pointing. Reach as if you were stretching your arm, not raising or lowering it. A variation is simply to reach out with the hand and arm in the same manner with no special object in mind. Often this method is better, as you then have no preconceived idea of what you will "feel." When you reach out in this fashion and feel nothing, push your hand a little farther. Keep pushing gently, as if stretching your arm, until your hand encounters some material object. If the vibration pattern is in effect, it will work, and your hand will eventually feel or touch something. When it does, examine with your sense of touch the physical details of the object. Feel for any cracks, grooves, or unusual details which you will later be able to identify. At this point, nothing will seem unusual. Your sensory mechanisms will tell you that you are touching the object with your physical hand. Here, then, is your first test. After acquainting yourself with the object with your outstretched hand, straighten out your hand and push against the object with your fingertips. You will encounter resistance at first. Push a little harder, and gently overcome the resistance you feel. At this point, your hand will seem to go right through the object. Keep pushing until your hand is completely through the object and meets some other physical object. Identify the second object by touch. Then carefully withdraw your hand, back through the first object, and slowly back to normal, so that it feels as if it is where it "belongs." With this, decrease the vibrations. The best way to do this is slowly to attempt to move the physical body. Think of the physical body, and open your physical eyes. Bring back your physical senses, deliberately. Once the vibrations have faded away completely, lie still for a few minutes for full and complete return. Then get up and make a notation of the object which you "felt," locating it relative to the position of your hand and arm when you were lying down. Note the details of both the first and second objects which you felt. Having done this, compare your description with the actual first object Make special note of small details which you could not have seen from a distance. Physically feel the object to compare it with what you felt under the vibrations. Examine the second object in the same manner. You may not have been consciously aware of its presence or position prior to the experiment. This too is important Test the line of direction from the place where your physical hand lay, through the first object and up to the second. Is it a straight line? Check your results. Was the first object you touched physically located at a distance it would have been absolutely impossible to reach without physical movement? Did the details of the objectâ€”especially the minute detailsâ€”coincide with the notes you have made? Make the same comparison for the second object. If your answers are affirmative, you have had your first success. If the facts do not check out, try again another day. Almost without qualification, if you have produced the vibrational state, you can perform this exercise. You can also practice the following quite easily. After producing the vibrational state, lying on your back, arms either at your sides or on your chest, gently lift your arms without looking at them and touch your fingers together. Do this quite casually, abstractedly, and remember the sensory results. Once you have clasped your hands above your chest, look at them first with your closed eyes. If you have moved easily enough, you will see both physical and non-physical arms. Your physical arms will be at rest at your sides or upon your chest. The sensory impressions will be with the non-physical arms and hands above your physical body. You should test this phenomenon as many times as you wish, however you desire. Prove to yourself that you are moving not your physical arms, but something else. Do it by whatever means are necessary to give you full assurance of this reality. It is important always to return your non-physical arms to full conjunction with their physical counterparts before "shutting off" the vibration state. Although there may be no severe aftereffect if this is not done, I think it best not to find out in the early stages. Disassociation technique. The simplest method to use in separating from the physical is the "lift-out" procedure. The intent here is not to travel to far-off places, but to get acquainted with the sensation in your own room, with familiar surroundings. The reason for this is that the first true experience will then be examined and explored with identifiable points of reference. In order to assist in this orientation, it is better that these first complete disassociation exercises be conducted during daylight. Test for yourself your needs in regard to the amount of light in the room. Avoid using an electric light if possible. To establish the condition, achieve the vibrational state, and maintain complete control of your thought processes. You are going to stay only in the confines of your familiar room. Think of getting lighter, of floating upward, of how nice it would be to float upward. Be sure to think how nice it would be, as the subjective associated thought is most important. You want to do this because it is something you will respond to emotionally; you react even before the act, in anticipation. If you continue to hold only these thoughts, you will disassociate and float gently upward from your physical. You may not achieve it the first time, or the second. But quite surely, if you have accomplished the preceding exercises, you will achieve it. A second method is the "rotation" technique, which has been mentioned elsewhere. Under the same prescribed conditions, slowly try to turn over, just as if you were turning over in bed to be more comfortable. Make no attempt to help yourself rotate with either arms or legs. Start turning by twisting the top of your body, your head and shoulders, first. By all means move slowly, exerting gentle but firm pressure. If you do not, you may become loose and actually spin like a log rolling in water before you can alter the pressure. Such action is disconcerting only because you may lose all orientation and be forced to find your way back carefully in rotation juncture. The ease with which you begin to turn, with no friction or sense of weight, will inform you that you have begun to succeed in disassociating. As this happens, turn slowly until you feel that you have moved 180Â° (i.e., face to face with your physical body). It is uncanny how you will recognize this position. This 180Â° about face is merely two 90Â° turns, and without orientation, it is easy to sense, Once you are in the 180Â° position, stop the rotation merely by thinking of doing so. Without hesitation, think of floating upward, backing up away from the physical body. Again, if you have reached the vibrational state successfully, this method will surely bring results. Of the two separation techniques, the first should be tried before the second. Then, after both have been examined and tested, the one that seems easiest to you should be utilized. Local experiments and familiarization. Once you have succeeded in the separation process, it is most important for your own objective continuity that you remain in complete control. The only possible way to do this seems to be by staying close to the physical in the early stages. Whatever you may feel emotionally, keep in close proximity to the physical. This admonition is made not because of any known danger, but so that you will maintain a step-by-step familiarity and thus perceive for yourself exactly what is taking place. Wild, uncontrolled trips at this stage may well produce uncomfortable situations and conditions that will force you to re-learn much of what you have already achieved. The process of mental acclimation will be different from any you have ever consciously experienced The gradual adaptation will greatly enhance your peace of mind and confidence. At this point, the principal exercise is to return. Keep your separation distance no more than three feet away, hovering over the physical. Do not make any attempt at this time to move laterally or farther "up." How do you know how far away you are? Again, this is something you sense. Your vision now is zero. You have conditioned yourself not to open your eyes, and let them remain closed for the moment. Stay close to the physical. The mental concept of this will keep you in proper range.

For the next three or four exercises, do nothing but practice getting "out" and returning to the physical. To return under these conditions, merely "think" yourself back into the physical, and you will return. If you have used the first method of separation, the reintegration is relatively simple. When you are back in exact alignment, you will be able to move any portion of the physical body and reactivate any or all of your physical senses. Each time you return, open your physical eyes and physically sit up so that you know you are completely "back together." This is to ensure orientation, to instill confidence that you can return at will, and most important, to assure yourself of continued contact with the material world in which you now belong. Whatever you believe, this reassurance is most necessary. If you have applied the rotation method, move slowly back toward the physical, again by thinking of it, and when you feel you have made complete contact, start your rotation back 180Â° to conjunction with the physical. It seems to make no difference whether you continue the circle of rotation or reverse and turn back in a motion opposite to that which helped you release. In both techniques, there seems to be a slight, clicklike jerk when you are again in conjunction with the physical. An exact description of this sensation is quite difficult, but you will recognize it. Always wait a few moments before sitting up after you have returned, primarily to avoid any possible uneasiness. Give yourself some time to readjust to the physical environment. The physical act of sitting up provides evidence of continuity in a demonstrable form; you will know that you can consciously, willfully act in a physical movement interspersed with experiments in the non-physical environment and retain conscious awareness throughout the process. You will have completed the cycle when you are able to separate, return to the physical, sit up and note the time, go back to the separation process, and return to the physical a second time, all without loss of conscious continuity. The notation of the clock reading will help in this. The next step in familiarization is to separate to a slightly farther distance, applying the same procedures. Any distance up to ten feet will do. Always keep mental concentration on a single purpose without stray thought patterns, especially in these extended exercises. After you have become accustomed to the feeling of being more "apart," mentally tell yourself that you can see. Do not think of the act of opening your eyes, as this may well transmit you to the physical and diminish the vibrational state. Instead, think of seeing, that you can seeâ€”and you will see. There will be no sensation of eye opening. The blackness will just disappear suddenly. At first, your seeing maybe dim, as if in half-light, indistinct or myopic. It is not known at present why this is so, but with use, your vision will become more sharp. The first sight of your physical body lying below you should not be unnerving if you have applied the previous exercises. After you are satisfied that it is "you" lying there, visually examine the room from the perspective of your position. Mentally move slightly in one direction or another, slowly and never violently. Move your arms and legs to reassure yourself of your mobility. Roll around and cavort in the new element if you wish, always staying within the prescribed range of the physical. At this stage, you may be filled with strong desires which can be almost overwhelming. This is the greatest problem you may face at the moment. These desires, appearing unannounced and unexpectedly, are subjective and emotional, and can easily submerge the deductive reasoning position you have built up so carefully. The most important clue is to understand that they must not be labeled evil or wrong. They simply exist, and you must learn to cope with them. The rule is do not deny the existence of these desires. Recognize them as a deep, integral part of you that cannot be "thought" away. Until you do this, you will be unable to control them. These desires include freedom (to revel in the release from physical limitations and gravitational effects), sexual contact (first with a loved one, then at a strictly sensory level), religious ecstasy (varying, based upon the intensity of early life conditioning), and others that may originate in unusual environmental experiences of the individual. The belief held here is that everyone will have these subjective desires despite the most stringent discipline and self-analysis. What we speak of are those elements far below surface consciousness that comprise your own fundamental character and personality. As has been explained earlier, these elements emerge because you are no longer just a conscious, intellectual self. You are, perhaps for the first time, an entirety. Every part of you will be heard from and must be considered in any action you take. The trick is to keep the conscious, reasoning you (the one most cognizant of the physical world) in a dominant position. It isn't easy. Therefore, you will run into problems if you attempt a denial of self. Instead, you must accept these sometimes surprising drives for what they areâ€”a part of youâ€” and go on about your business. You cannot eliminate them, but you can set them aside for the moment. Offer the promise of future fulfillment, and you will have no resistance. These needs can understand diversion, as they have been subjected to it for as long as you have lived! When you have reasonably dealt with these other parts of you, and have demonstrated this to your satisfaction five to seven times in a near-separation condition (in the same room at close vicinity), you are ready for more distant and specific voyages. All of the foregoing presumes that you have overcome most of the fears you have encountered up to this stage. If you have not, repeat the exercises which produce fear until familiarity washes it away. Infallible return signal. As noted, the fear of being unable to re-enter the physical is a basic deterrent to leaving the body. In my early experimentation, I encountered this problem many times. Happily, a solution was found whenever this difficulty presented itself. After careful analysis of hundreds of tests, an infallible technique was evolved. The only guarantee that can be given is that it has continued to work for me. First, if you have difficulty, don't panic. Above all, keep your rational thought processes dominant. Terror only aggravates the situation. Internalize this simple formula, and call upon it: to return to the physical from wherever you are, think of your physical body. Mentally begin to move some part of your physical body. Move a finger or a toe. Physically take a deep, deliberate breath of air. Reactivate your five physical senses, or any one of them. Move your jaw. Swallow, or move your tongue. Any act that must involve physical motion or use of physical energy will work. If one doesn't immediately take effect, try another. Without question, some such thought action will bring you back into the physical. It is merely a question of which one works best with you. When this technique is applied, return is virtually immediate. It is an automatic direction finder and rocket blast combined. Reintegration seems to be instantaneous when this is used. However, this immediate-return method eliminates your power of choice or decision. Once it is put into effect, you cannot stop it. You will return to the physical without any opportunity to know what is happening, and how it is taking place. Thus it should be thought of as an emergency reserve measure rather than a consistent step in your methodology. Under ordinary conditions, you should think of or feel the direction and location of your physical body. Then, with no urgency and in a calm, willful manner, start to return. The mechanics of movement. Now that you have set up the proper controls, including the emergency return signal, you are ready for the most momentous step of all: to "go" to a distant point and return. It is definitely not advisable deliberately to attempt this exercise before you have completed all previous tests and are at ease with them. It is quite possible that you may have inadvertently gone to a distant point during the early stages. If this is the case, you can recognize the importance of following a procedure. First, set your "aiming point" Remember the rule: you must "go" to a person, not to a place. It may be possible to achieve the latter if you have a deep emotional attachment to the locale, but the experiments to date have shown little success along this line. This, of course, may be due to the personality of the writer. Select the person (living) whom you desire to visit. Choose someone you know quite well. Do not inform this person that you are making the test This is most important so as to rule out any suggestion on his or her part Make this selection before you enter the vibrational state and before you start your relaxation process. Establish relaxation and the vibrational state. Use your chosen method to separate. Move away to near distance, six or seven feet from the physical. With your vision still in "blackness," cautiously "think" of the person whom you plan to visit. Think not only of the name, but of the personality and character of the person. Do not try to visualize a physical being, for it is the reflection of the inner person that will attract you, rather than the physical attributes. As you think in this pattern, turn yourself around slowly in a 360Â° rotation. Somewhere in the circuit, you will "feel" the right direction. It is an intuitive thing, a sureness that attracts you like a gentle magnet. Even so, you can check for verification. Go past this point in your turn, and come back to it. Again, you will sense it very strongly. Stop, facing this direction. Think that you have vision, and begin to see. To give yourself motion toward your destination, employ a total Second Body version of the "stretch," which you practiced in your first exercise with hand and arm. The easiest method is to place your non-physical arms over your head, thumbs latched together like a diver about to plunge into water. With your arms in this position, think of the person you wish to visit and stretch your body in that direction. You may move fast or slowly, depending upon the effort of this stretching action. The harder you "stretch," the faster you go. At your destination, you will automatically stop stretching without realizing it To return, apply a similar method. Think of your physical body, reach out and stretch, and you will return promptly. Usually no more is required than this. There is some speculation regarding the necessity of keeping your arms in the diver's position. Originally, it was assumed that this stance would break a path or ward off any encountered objects with the hands rather than the head. It does help create the stretching action better than keeping the arms at the sides. There you have it. The foregoing may seem ritualistic, but it is not intended to. It may appear no better than the magic formula of the Middle Ages. To date, there are no explanations of why the technique works. Perhaps in the years to come, interested and curious physicists, chemists, neurologists, and other scientists will develop workable theories to fit the action. If enough people undertake to examine it empirically, perhaps a new science will result. In the meantime, the boundaries can disappear for you, too, if you have courage and patience. The only way you can accept and know this extended reality is to experience it yourself. Good luck !

How did all of this happen? Was there some avenue or approach that made sense? The best answer seemed to lie in data analysis. This precluded use of the underground, the only area that considered or accepted my "problem" as something beyond hallucination, since much of the underground data dealt principally in vague generalities. I wanted specifics. I reasoned that there must be some way to organize the conflicting data I was accumulating. So I began to extrapolate sound possibilities and probabilities from what was known. The accepted method is to keep one foot in the light and on solid rock as you step cautiously onto dark, shifting grounds. The known data were sequence of events, symptoms, and results. The sum of my experience and experimentation fell easily into four chronological stages.

PRELIMINARY STAGE This includes all events and activities prior to the symptom of solar plexus cramp described earlier. Early life patterns disclosed two instances of unexplained paradoxes that seemed relevant to this research. The first incident occurred when I was eight years old. I reported to my parents a dream in which I sat in a room paneled in red-brown wood. In one corner was a cabinet from which came music and voices, which looked much like a vic-trola. In the front of the cabinet was a window, and there were moving pictures in the window. The voices from the cabinet matched what the people in the window seemed to be saying. It was like the moving pictures shown at school except that the people's words were heard rather than spelled out on the screen. Also, the moving picture in the cabinet was colored just as people and things really were. (Thirty years later I sat in a mahogany-paneled room and watched color television for the first time.) As best as can be recalled, I had never seen any color motion pictures at the age when the dream took place. The second unusual event happened at the high school level at about age fifteen. On a given Friday night, I had been looking forward expectantly to a parry the next night I had estimated that my cash requirements for the coming event were two dollars. The problem was to find a source for the two dollars before Saturday night. There had been no work available during the week to earn the money. For one reason or another, my parents had been exhausted as a resource. No prospect for work on Saturday was in sight. I went to bed Friday night worrying over this immediate problem. Upon awakening Saturday morning, I had an immediate vivid conviction that two dollars were under an old plank lying outside on the ground beside the house. I knew of the existence of the plank, as it had been there for some time. However, I dismissed the idea as a wishful dream and went down to breakfast. After eating, still preoccupied with the dire financial problem, I thought again of the board and the two dollars under it. Idly, in order to dismiss the idea, I went outside and around the house to where the plank lay on the ground. It looked undisturbed, half-covered with dirt and leaves. It was impossible that someone could have inadvertently "lost" some money or placed it under the board. Still, as long as I was there, it wouldn't hurt to look just to get rid of the compulsion. I pulled at the plank and raised it upward. There were hundreds of ants and bugs on the damp dirt underneath, running frantically in all directions. Also on the wet earth, in the center of the area where the board had lain, were two folded, crisp, dry one-dollar bills. I did not stop to consider how the money happened to be under the board. I made no mention of the incident at the time, except to a friend. I was too concerned that someone might claim the money. The problem for the night was solved. The incident had been forgotten completely until recalled under the personal history search. There was nothing more. No great traumas, just a basic American upbringing in a scholastic family. In view of the fact that it was a "mental" problem, psychiatry seemed to be the answer. Still, no outward evidence of the strong repressions, compulsions, anxieties, and/or phobias which normally show up in mental illness could be found. Close examination of the events leading up to the first out-of-the-body symptom (the severe cramps) brings to light several factors which deserve consideration. In the year immediately preceding the first incident, there was only one relatively unusual physiological change. During that year I had seven lower teeth capped in a rather lengthy dental process. This was examined in detail in relation to the later symptom of "tuning" the Second State condition by movements of the jaw. It is possible that the bits of assorted metal comprising part of the tooth-capping fabrication acted electrically or in some other fashion on the brain. This still remains an unexplored possibility. Physicists, physiologists, and electronics specialists have no theory relating to this. Proper research could prove or disprove the hypothesis. There are hundreds of thousands of people walking around with bits of metal in their teeth, and other such incidents have been reported. A survey might prove interesting. There were no other physiological changes significant enough to be recalled consciously. The only above-ordinary nutritional factor was that of vitamin intake. Since my wife believed strongly in nutrition, daily dosages of vitamins A, B complex, C, and E, plus mineral tablets, had been a norm for several years. Again, a cumulative effect could have been the cause, but no reports or research studies indicated any factors resembling the Second State. Other than this, a normal diet was the rule, with no major changes for five years at the least. At the psychological and physical activity levels, there is much to be noted. It is quite conceivable that the causes of the phenomenon lie here. The first consideration might be termed the anesthesia episode, which took place some six months prior to the first symptom. The beginning came when I noticed an unusual "heady" effect from the fumes of a gallon can of contact cement. I was installing a cubbyhole desk top in the wall of a bedroom at home when I became aware of the sensation. The can clearly stated on the lid that the cement should be used in well-ventilated areas. I correctly assumed that this was a fire-hazard warning from the manufacturers. The sensation reminded me of the strange effect I had experienced in the past just as I was "going under" from anesthesia. Curious, I experimented with the effect of the fumes a number of times in the following month, with very significant results. Upon learning that the fuming agents were toluol (a common commercial hydrocarbon detergent) and acetone (once used as anesthetic), 1 made several experiments with the subjective effects of light anesthesia, utilizing a less volatile and relatively safe inhalant, Trilene. In retrospect, the results of these experiments seem to parallel closely the reports of those who have undertaken the LSD experience. Intensely vital and not at all unpleasant, the effects may well have triggered an inner desire or need for experiences beyond those I had had to that date. Reluctantly, I stopped the experiments, as there seemed inherent dangers of physiological side effects if they were continued. Although I had set up rigid controls, there was no certainty that they would always work. However, I did find out some interesting facts about anesthesia to satisfy my curiosity. In Ireland, it seems, ether was sold by the spoonful by peddlers who ladled it out at streetside each morning. In the early days, medical students often had "ether parties," much like the parties of the "black market" LSD users today. Doctors have reported that ether addiction has been quite common through the years. Captains of gasoline tankers have problems with a seagoing version of the wino. When signed on as crew, these men appear completely normal, until they are found unconscious alongside a cargo vent. I understand they are labeled "sniffers." Further, I learned the relationship between alcohol and other anesthetics. Any anesthetic produces a trail from consciousness to an unconscious state beyond which is death. The job of the anesthetist is to "put down" or place the patient in a deep unconscious state as quickly as possible, avoiding any "violent" intermediate condition (which is the area I evidently explored). The technique then is to hold the unconscious patient just above death. The major advantage of ether when it was first introduced was that it had fewer possible side effects than alcohol and offered greater control of the degree of unconsciousness. The period of consciousness following administration was quite short, and the unconscious state was quite extended before the terminal point (death) was reached. The period of consciousness following the administration of alcohol, on the other hand, is quite long. When deep unconsciousness is reached, the distance to the terminal point is much shorter. The margin is so narrow that continued administration of alcohol to a patient after he has "passed out" can well cause death. Another fact I discovered is that archaeological and geological studies of the sites of several ancient Greek and Egyptian temples of worship, where many visions and miracles took place, have indicated the probable escape of underground gases, including nitrous oxide, at and around the particular spot sometime in the past Nitrous oxide is one of the present-day anesthetics, odorless and tasteless. Some three months after this "drug" experience, which by then was almost forgotten, I developed an interest in the possibilities of data learning during sleep. I do not know what brought about this interest. Perhaps it was an outgrowth of an early academic environment coupled with my immediate observation of the teaching methods applied in the primary grades to my own children. To explore the potential of this interest, I made some studies of past and present concepts of the waking-unconscious mind. There was supporting evidence that the unconscious recorded all sensory input data while awake and asleep. The problem was to introduce intelligent and organized data during sleep and to provide conscious recall when desired. The limited formal research material available showed contradictory conclusions. Simple reading of data to a sleeping subject produced only fragmentary and erratic results. No comparative studies between induction during deep (delta) sleep and the dreaming state (now termed REM sleep) had been made. Nor had any attempt been made to create deliberately a receptive sleep state with a Pavlovian type of conditioned reflex induced to bring recall at will. To carry out this research in a convenient pattern, I made autohypnotic sound recordings to test various approaches to a workable technique. This seemed to be the first logical step, as results had been obtained along similar lines utilizing hypnotic sleep instead of the natural sleep state. The reason for the use of tape recordings was to depersonalize the technique and to ensure identical tests among different subjects. The tapes were designed for use in a booth isolated from light and sound. The tapes used were deliberately simple in content. There was a period for induction to create hypnotic sleep. Following this, a series of direction-suggestion units were incorporated into a continuing pattern. These varied according to the test and the results desired. Data learning, for example, was confined to multiplication tables (from twelve to twenty-four) and to Spanish and French vocabulary and idiomatic phrases. These were always accompanied by suggestion of full and complete memory and by posthypnotic suggestion that recall could be obtained in the conscious state by a mental-physical cue (such as thinking of the number 555 and tapping fingers on a table five times simultaneously). Each induction tape recording also included a suggestion that the subject would improve both physically and mentally. This affirmation was somewhat more than a generality. No details were suggested as to how this improvement would take place. Yet each functional area of the bodyâ€”the nervous, circulatory, glandular, and digestive systemsâ€”were to be completely "normal," according to the instructions given the subject Both the health and recall suggestions, then, were reinforced with each induction or use of the tape. In light of later incidents, this may have been important Each experimental tape was carefully annotated, with every spoken word identically following a prepared script and routine. The tapes closed with a pattern to bring the subject back to complete and normal wakefulness. Suggestion here was extremely simple and effective, with no elaborate words that might be misinterpreted by the subject. The tapes were played to about eleven subjects, ranging in age from seven to fifty. The results implied a definite potential value, with some improvement in techniques. It must be stated here that I applied the tapes experimentally first and most frequently to myself. This quite naturally brought them into the greatest area of suspicion in relation to the out-of-the-body experimentation. All the tapes have been examined word by word, sound by sound, and at low background level for clues to a possible later "effect" No clues seem evident, yet the suspicion remains. Such experimentation terminated with the appearance of the first symptom.

Abbeytown-Cumbria (Near Silloth) - Appleby In Westmorland-Cumbria - Arrad Foot-Cumbria (Near Ulverston) - Askam In Furness-Cumbria (Near Millom) - Bampton Grange-Cumbria (Near Penrith) - Bandrake Head-Cumbria (Near Ulverston) - Barrow In Furness-Cumbria (Near Ulverston) - Barrow Island-Cumbria (Near Ulverston) - Beck Foot (Boot)-Cumbria (Near Kendal) - Beck Foot (Lowgill)-Cumbria (Near Kendal) - Beck Side-Cumbria (Near Ulverston) - Bennet Head-Cumbria (Near Penrith) - Blackpool Gate-Cumbria (Near Carlisle) - Bolton Low Houses-Cumbria (Near Wigton) - Bolton New Houses-Cumbria (Near Wigton) - Boustead Hill-Cumbria (Near Gretna) - Bowland Bridge-Cumbria (Near Windermere) - Bowness On Solway-Cumbria (Near Annan) - Bowness On Windermere-Cumbria (Near Windermere) - Bretherdale Head-Cumbria (Near Kendal) - Broad Oak-Cumbria (Near Ulverston) - Brough Sowerby-Cumbria (Near Appleby In Westmorland) - Broughton Beck-Cumbria (Near Ulverston) - Broughton Cross-Cumbria (Near Cockermouth) - Broughton In Furness-Cumbria (Near Millom) - Broughton Mills-Cumbria (Near Millom) - Broughton Moor-Cumbria (Near Maryport) - Burgh By Sands-Cumbria (Near Gretna) - Burton In Kendal-Cumbria (Near Carnforth) - Calder Bridge-Cumbria (Near Whitehaven) - Canal Foot-Cumbria (Near Ulverston) - Cartmel Fell-Cumbria (Near Kendal) - Castle Carrock-Cumbria (Near Carlisle) - Chapel Stile-Cumbria (Near Windermere) - Church Brough-Cumbria (Near Appleby In Westmorland) - Cleator Moor-Cumbria (Near Whitehaven) - Clifton Dykes-Cumbria (Near Penrith) - Cockley Beck-Cumbria (Near Windermere) - Common End-Cumbria (Near Whitehaven) - Corby Hill-Cumbria (Near Carlisle) - Crosby Garrett-Cumbria (Near Appleby In Westmorland) - Crosby Ravensworth-Cumbria (Near Appleby In Westmorland) - Dale Bottom-Cumbria (Near Keswick) - Dalton In Furness-Cumbria (Near Ulverston) - Dragley Beck-Cumbria (Near Ulverston) - Duddon Bridge-Cumbria (Near Millom) - Eamont Bridge-Cumbria (Near Penrith) - East Woodside-Cumbria (Near Wigton) - Eden Mount-Cumbria (Near Grange Over Sands) - Ennerdale Bridge-Cumbria (Near Whitehaven) - Eskdale Green-Cumbria (Near Whitehaven) - Far Arnside-Cumbria (Near Grange Over Sands) - Far End-Cumbria (Near Windermere) - Far Sawrey-Cumbria (Near Windermere) - Fell Foot-Cumbria (Near Windermere) - Fell Side-Cumbria (Near Wigton) - Ferry Nab-Cumbria (Near Windermere) - Forest Head-Cumbria (Near Carlisle) - Garnett Bridge-Cumbria (Near Kendal) - Garsdale Head-Cumbria (Near Kendal) - Garth Row-Cumbria (Near Kendal) - Goose Butts-Cumbria (Near Whitehaven) - Grange Over Sands-Cumbria (Near Carnforth) - Grayson Green-Cumbria (Near Workington) - Great Asby-Cumbria (Near Appleby In Westmorland) - Great Blencow-Cumbria (Near Penrith) - Great Broughton-Cumbria (Near Cockermouth) - Great Clifton-Cumbria (Near Workington) - Great Corby-Cumbria (Near Carlisle) - Great Crosthwaite-Cumbria (Near Keswick) - Great Langdale-Cumbria (Near Windermere) - Great Musgrave-Cumbria (Near Appleby In Westmorland) - Great Ormside-Cumbria (Near Appleby In Westmorland) - Great Orton-Cumbria (Near Carlisle) - Great Salkeld-Cumbria (Near Penrith) - Great Strickland-Cumbria (Near Penrith) - Great Urswick-Cumbria (Near Ulverston) - Green Quarter-Cumbria (Near Windermere) - Hall Dunnerdale-Cumbria (Near Millom) - Haltcliff Bridge-Cumbria (Near Penrith) - Harras Moor-Cumbria (Near Whitehaven) - Hawkshead Hill-Cumbria (Near Windermere) - Heads Nook-Cumbria (Near Carlisle) - Hesket Newmarket-Cumbria (Near Wigton) - High Bankhill-Cumbria (Near Penrith) - High Biggins-Cumbria (Near Carnforth) - High Borrans-Cumbria (Near Windermere) - High Casterton-Cumbria (Near Carnforth) - High Crosby-Cumbria (Near Carlisle) - High Green-Cumbria (Near Windermere) - High Harrington-Cumbria (Near Workington) - High Hesket-Cumbria (Near Carlisle) - High Ireby-Cumbria (Near Wigton) - High Knipe-Cumbria (Near Penrith) - High Lorton-Cumbria (Near Cockermouth) - High Newton-Cumbria (Near Ulverston) - High Row (Hutton Roof)-Cumbria (Near Keswick) - High Row (Matterdale)-Cumbria (Near Keswick) - High Scales-Cumbria (Near Wigton) - High Seaton-Cumbria (Near Workington) - High Side-Cumbria (Near Keswick) - High Stott Park-Cumbria (Near Windermere) - High Wray-Cumbria (Near Windermere) - High Wreay-Cumbria (Near Carlisle) - Highlaws-Cumbria (Near Silloth) - Holme St Cuthbert-Cumbria (Near Silloth) - Hornsby Gate-Cumbria (Near Carlisle) - How Mill-Cumbria (Near Carlisle) - Hutton End-Cumbria (Near Penrith) - Hutton In The Forest-Cumbria (Near Penrith) - Hutton John-Cumbria (Near Penrith) - Hutton Roof (Kendal)-Cumbria (Near Carnforth) - Hutton Roof (Keswick)-Cumbria (Near Penrith) - Inglewood Bank-Cumbria (Near Penrith) - Kents Bank-Cumbria (Near Grange Over Sands) - Kings Meaburn-Cumbria (Near Appleby In Westmorland) - Kingside Hill-Cumbria (Near Silloth) - Kirkby In Furness-Cumbria (Near Millom) - Kirkby Lonsdale-Cumbria (Near Carnforth) - Kirkby Stephen-Cumbria (Near Appleby In Westmorland) - Kirkby Thore-Cumbria (Near Appleby In Westmorland) - Kirkland Guards-Cumbria (Near Wigton) - Lady Hall-Cumbria (Near Millom) - Lane End (Waberthwaite)-Cumbria (Near Ulverston) - Lane End Corney-Cumbria (Near Ulverston) - Lees Hill-Cumbria (Near Carlisle) - Lindal In Furness-Cumbria (Near Ulverston) - Little Arrow-Cumbria (Near Windermere) - Little Asby-Cumbria (Near Appleby In Westmorland) - Little Bampton-Cumbria (Near Wigton) - Little Blencow-Cumbria (Near Penrith) - Little Clifton-Cumbria (Near Workington) - Little Corby-Cumbria (Near Carlisle) - Little Crosthwaite-Cumbria (Near Keswick) - Little Langdale-Cumbria (Near Windermere) - Little Musgrave-Cumbria (Near Appleby In Westmorland) - Little Ormside-Cumbria (Near Appleby In Westmorland) - Little Salkeld-Cumbria (Near Penrith) - Little Strickland-Cumbria (Near Penrith) - Little Town-Cumbria (Near Keswick) - Long Marton-Cumbria (Near Appleby In Westmorland) - Low Braithwaite-Cumbria (Near Carlisle) - Low Cotehill-Cumbria (Near Carlisle) - Low Crosby-Cumbria (Near Carlisle) - Low Harker-Cumbria (Near Carlisle) - Low Hesket-Cumbria (Near Carlisle) - Low Knipe-Cumbria (Near Penrith) - Low Lorton-Cumbria (Near Cockermouth) - Low Moresby-Cumbria (Near Whitehaven) - Low Newton-Cumbria (Near Grange Over Sands) - Low Rogerscales-Cumbria (Near Cockermouth) - Low Row (Banks)-Cumbria (Near Carlisle) - Low Row (Crookdale)-Cumbria (Near Wigton) - Low Row (Millhouse)-Cumbria (Near Wigton) - Low Stott Park-Cumbria (Near Windermere) - Low Wray-Cumbria (Near Windermere) - Lower Hawthwaite-Cumbria (Near Millom) - Lowick Bridge-Cumbria (Near Ulverston) - Lowick Green-Cumbria (Near Ulverston) - Matterdale End-Cumbria (Near Keswick) - Maulds Meaburn-Cumbria (Near Appleby In Westmorland) - Meal Bank-Cumbria (Near Kendal) - Mill Side-Cumbria (Near Kendal) - Moor Row (Bigrigg)-Cumbria (Near Whitehaven) - Moor Row (Dundraw)-Cumbria (Near Wigton) - Moresby Parks-Cumbria (Near Whitehaven) - Mosser Mains-Cumbria (Near Cockermouth) - Near Sawrey-Cumbria (Near Windermere) - Nether Row-Cumbria (Near Wigton) - Nether Wasdale-Cumbria (Near Whitehaven) - New Cowper-Cumbria (Near Silloth) - New Hutton-Cumbria (Near Kendal) - New Rent-Cumbria (Near Penrith) - Newbiggin On Lune-Cumbria (Near Appleby In Westmorland) - Newby Bridge-Cumbria (Near Ulverston) - Newby Cross-Cumbria (Near Carlisle) - Newby East-Cumbria (Near Carlisle) - Newton Arlosh-Cumbria (Near Wigton) - Newton Reigny-Cumbria (Near Penrith) - Newton Rigg-Cumbria (Near Penrith) - North Dykes-Cumbria (Near Penrith) - North End-Cumbria (Near Carlisle) - North Row-Cumbria (Near Keswick) - North Scale-Cumbria (Near Ulverston) - North Side-Cumbria (Near Workington) - North Stainmore-Cumbria (Near Appleby In Westmorland) - Oakshaw Ford-Cumbria (Near Carlisle) - Old Hutton-Cumbria (Near Kendal) - Old Tebay-Cumbria (Near Kendal) - Old Town (Aiketgate)-Cumbria (Near Carlisle) - Old Town (Kearstwick)-Cumbria (Near Kendal) - Oxen Fell-Cumbria (Near Windermere) - Oxen Park-Cumbria (Near Ulverston) - Park Broom-Cumbria (Near Carlisle) - Park Head-Cumbria (Near Penrith) - Penny Bridge-Cumbria (Near Ulverston) - Plantation Bridge-Cumbria (Near Kendal) - Plumpton Head-Cumbria (Near Penrith) - Pooley Bridge-Cumbria (Near Penrith) - Port Carlisle-Cumbria (Near Gretna) - Prior Rigg-Cumbria (Near Carlisle) - Pull Woods-Cumbria (Near Windermere) - Ratten Row (Allerdale)-Cumbria (Near Wigton) - Raughton Head-Cumbria (Near Carlisle) - Red Dial-Cumbria (Near Wigton) - Roa Island-Cumbria (Near Ulverston) - Roger Ground-Cumbria (Near Windermere) - Salkeld Dykes-Cumbria (Near Penrith) - Sandwith Newtown-Cumbria (Near Whitehaven) - Santon Bridge-Cumbria (Near Whitehaven) - Scale Houses-Cumbria (Near Carlisle) - Scaleby-Cumbria (Near Carlisle) - Scarrow Hill-Cumbria (Near Carlisle) - Skelwith Bridge-Cumbria (Near Windermere) - Skelwith Fold-Cumbria (Near Windermere) - South Stainmore-Cumbria (Near Middleton In Teesdale) - Sowerby Row-Cumbria (Near Penrith) - Spark Bridge-Cumbria (Near Ulverston) - St Bees-Cumbria (Near Whitehaven) - St Helens-Cumbria (Near Maryport) - Stone House-Cumbria (Near Settle) - Tacket Wood-Cumbria (Near Appleby In Westmorland) - Temple Sowerby-Cumbria (Near Appleby In Westmorland) - The Green-Cumbria (Near Millom) - The Hill-Cumbria (Near Millom) - Thomas Close-Cumbria (Near Penrith) - Thwaite Head-Cumbria (Near Windermere) - Tindale Fell-Cumbria (Near Carlisle) - Tor Hill-Cumbria (Near Penrith) - Town End (Finsthwaite)-Cumbria (Near Ulverston) - Town End (Grasmere)-Cumbria (Near Windermere) - Town End (Kirkby Thore)-Cumbria (Near Appleby In Westmorland) - Town End (Witherslack)-Cumbria (Near Kendal) - Town Head (Troutbeck)-Cumbria (Near Windermere) - Troutbeck Bridge-Cumbria (Near Windermere) - Ulcat Row-Cumbria (Near Penrith) - Unthank End-Cumbria (Near Penrith) - Upper Denton-Cumbria (Near Haydon Bridge) - Wall End-Cumbria (Near Millom) - Wall Hill-Cumbria (Near Penrith) - Warwick Bridge-Cumbria (Near Carlisle) - Warwick On Eden-Cumbria - Wasdale Head-Cumbria (Near Keswick) - Water Yeat-Cumbria (Near Ulverston) - West End-Cumbria (Near Carlisle) - West Hall-Cumbria (Near Carlisle) - West Woodside-Cumbria (Near Wigton) - White Moss-Cumbria (Near Windermere) - Wreaks End-Cumbria (Near Millom) - Wythop Mill-Cumbria (Near Cockermouth) -

Pathway to Spirit 7 Princicpal of Spiritualism

Phsyical Mediumship Cumbria

Phsyical Mediumship Cumbria

Pathway to Spirit
7 Princicpal of Spiritualism