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70. Progoff, Ira. The role of parapsychology in modern
thinking. International Journal of Parapsychology, 1959
(Sum), 1 (1), 5-18. 16 refs. - Discusses why "a holistic depth
psychology contains the means not only with which para-
psychology can grow as a science but with which it can play an
exceedingly creative role on modern thinking." Depth
psychology teaches "that the knowledge which the deep psyche
derives from its contact with the cosmos is transmitted in sym-
bolic form." In dealing with thestatements of mediums and sen-
sitives we must discipline ourselves not to take the messages
literally. "On the other hand this does not mean at all that the
material coming through the deep psyche in the form of
spiritualistic readings is 'nothis but psychological' in the sense
of being derived from person i material, conflicts, complexes,
etc. Quite the opposite-veryoften such material is derived
from tt impersonal depths where the psyche reaches out
beyond @self and contacts ai ways it does not know truths it
does not understand. Heref-arapsychology and holistic depth
psychology are moving upor common ground. Their researches
complement each other. Thisone investigates the processes and
symbolismwith which maysexperiences and represents his rela-
tion to the cosmos. The offer can use this information to fulfill
the prophetic meaning of name and uncover ways of perceiv-
ing truth that are tulny
beyond the ordinary sensory
channels." - DHL
71. Huxley, Frasmis. The miraculous Virgin of
Guadalupe. International Journal of Parapsychology, 1959
(Sum), 1 (1), 19:3, 18 redes .- Provides a history of the Virgin of
Guadalupe, the Mexica muequivalent of Lourdes. Discusses the
miracles associated with the shrine and their symbolic
meaning. - R.A.W
72. Omez, RE, Reginald. The Catholic Church and
parapsychology. (In french.) International Journal of
Parapsychology, 1959 (Sum), 1 (1), 32-46-To the Catholic
Church, a miracle iser menomenon directly produced by God,
and one which canmis be created by any being, even one
superior to man. Consequently, before acknowledging the reali-
ty of a miracle the Cheath must establish that it could do
been produced by nawal cause. In view of this, the Church
looks toward the redun ches of parapsychology, which are
directed toward a naturezexplanation of extraordinary happen-
ings the natural cause of which are not yet well known.
While the parapsyo tolo ist remains within his scientific do-
main, without excluding the possibility of a miracle, which is
outside his competere, the Catholic Church, far from con-
demning him, approvesof hiswork and utilizes his conclusions.
Even Pope Benedict V ha autilized the findings of science
when he established osteria for the recognition of true miracles,
required for the canovation ofthe beatified. Today, the Con-
gregation of Rituals follows the same principles.
At Lourdes, the Bureau of Med mal Findings, composed solely
of physicians, is entrusted with thestudy, under the most rigor-
ous scientific control, to the reality of cures and of the impossi-
bility to explain them nientifically these natural inquiries are
necessary before ec lesiastical authority may recognize a
miracle. Since 1858, chaty 55 have been thus recognized.
The Catholic Church sencourages in clergy to undertake the
study of parapsycholoss or to publish books and articles on the
subject, as it seeks to tablish increasingly higher criteria that
will screen out false miracles. In recent years, the Church re-
jected a certain numberof false miracles, regardless of the pub-
ceived in the press and public. It appre-
licity which these had
ciates the work of scieists who make it possible to define more
clearly the frontiers t
separate what is truly from what is
falsely marvelous. - D.
73. Nicol, J. F. er. The statistical controversy in
quantitative resear
psychology, 1959 (Su
International Journal of Para-
1 (1),, 47-63. 12 refs. - Discusses the
criticisms of probability theory as applied to parapsychological
experiments as set forth by G. Spencer Brown. Examines some
traditional ESP experiments to see if target peculiarities may
have accounted for some of the results. The implications for
repeatability in parapsychology experiments are
discussed. - R.A.W.
74. Hall, Trevor H. and Hall, Kathryn E. An Appraisal
Parapsychology, 1959 (Sum), 1 (1), 64-78. 2 refs .- The aim of
the present essay is to examine more closely than has hitherto
been possible certain curious aspects of the table-tipping and"
planchette seances which were conducted" at night in Borley
Rectory. The seance statements are given and the authors try to
verify them. Their findings demonstrate "how seance messages
regarding matters known to sitters can be influenced by sugges-
tion ... It is of great interest that the answers they obtained con-
firmed their beliefs in every particular, despite the fact that the
stories had no foundation in truth."-DT
75. Amadou, Robert. The situation of para-
psychological activity in France. (In French) International
Journal of Parapsychology, 1959 (Sum), 1 (1), 79-88 .- A con-
cise account, with bibliographic citations, of recent para-
psychological activity in France. References are made to
societies, periodicals, and books. The book section comprises
translations, proceedings of international congresses, and
original works in French. Particular paragraphs are devoted to
literature on important questions, such as unorthodox healing,
Catholicism and parapsychology, etc. - DA
76. Kline, Milton V. Soviet and Western trends in hyp-
nosis research. International Journal of Parapsychology,
1959 (Sum), 1 (1), 89-105. 5 refs. - Surveys trends in Russian
hypnosis research as reflected in a series of six papers published
in the transactions of the I.P. Pavlov Institute of Physiology in
1956. Also discusses current Western research, with emphasis
on studies of the nature of hypnosis itself as a psychological
phenomenon. He deals with hypnotic alterations of con-
sciousness and age regression. - R.A.W.
77. Nash, Carroll B. The unorthodox science of para-
psychology. International Journal of Parapsychology, 1959
(Aut), 1 (2), 5-23. 37 refs. - General overview of the scientific ap-
proach to studying parapsychology through classifying spon-
taneous psi experiences and tests of ESP, including precogni-
tion. Emphasizes experimental evidence for ESP and responds
to specific criticisms. Reviews the characteristics of psi as
revealed by experiments. Discusses the implications of psi for
religion, philosophy, and medicine, and the possible practical.
applications of psi. Likens the significance of parapsychology's
establishment of the nonphysical nature of mind to Darwin's
theory of evolution and Freud's discovery of the
unconscious. - R.A.W.
78. Lansing, Gerrit. Psychic elements of poetic
creativity. International Journal of Parapsychology, 1959
(Aut), 1 (2), 24-38. 14 refs. - Parapsychologists can profit from
the study of the process of poetic creation, more than any other
form of literary creation. This is because the poet while compos-
ing is often drawn out of him -- or herself in a state of poetic
trance. There is a connection, moreover, between writing
poetry and casting magic spells. The poet has no choice but to
cultivate the unconscious and poets have been pioneers in ex-
ploring "the peculiar relationship between the conscious ego
and the unconscious levels of the psyche." The level of emotion
that is touched in poetic creation is also associated with spon-
taneous psi and prophecy. Some instances are cited of the possi-
ble transmission by ESP of images, symbols, and in one case, an
entire poem, between poets working separately. Less impor-
tantly, the study of poetry may also benefit parapsychology by
providing documentation of the historical occurrence of types
of psi phenomena. - R.A.W.
79. Rose, Ronald. Samoa: Society without_magic.
International Journal of Parapsychology, 1959 (Aut), 1 (2),
39-50. 9 refs. - Magic is practically nonexistent on Samoa, as are
spontaneous psi experiences, despite widespread belief in
magical principles. Administered standard ESP and PK tests to
Samoan subjects with only chance results in spite of their great
interest and enthusiasm in the experiments. The single outstan-
ding psychic or pseudo-psychic phenomenon common in Samoa
is ma'i aitu or "spirit sickness," which apparently involves
possession. Compares the culture and environment of Samoa
with that of the Australian aborigines and New Zealand Maoris,
who provide evidence of both spontaneous and experimental
psi. Concludes that among native peoples, magic arises only
where it is a cultural or environmental necessity, that is, where
there is a considerable uncertainty in daily activities, in the
struggle to survive, and in relation to other people. Magic is
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resorted to in an attempt to influence the environment of the
course of events only where there is considerable doubt as to
the outcome. Changes underway in Samoan society are describ-
ed which may eventually be psi-conducive. - R.A.W.
80. Ehrenwald, Jan. "Non-Euclidian" models of per-
sonality. International Journal of Parapsychology, 1959
(Aut), 1 (2), 51-68. 17 refs. - Several attempts have been made to
provide a theoretical framework capable of accomodating psi
phenomena but few have taken into consideration the main
source of the epistemological difficulties involved in the con-
troversial observations on human personality. Ehrenwald
focuses on various hypothetical models of personality structure
and on the corresponding world-views or modes of experience
which, it is assumed, are isomorphic with or attuned to these
variegated world-views or experimental modes. He constructs
various psychological models of personality without claiming
anything like empirical reality or even probability of their ex-
istence, thus calling them "non-Euclidian" models of personali-
ty. View A considers personality as a closed system. B conceives
of personality as nonexistent as in the Zen doctrine of
"no-mind." C sees personality as a supra-individual, collective
organism. With C, psi would be viewed as an intro-psychic com-
munication. Theorizes about temporal anomalies such as
precognition and retrocognition as well as spatial anomalies
such as telepathy. Psi need not be simply a vestigial remnant of
the past but could be a viable function pointing toward the
future. - R.A.W.
81. Osmond, Humphry. A call for imaginative theory.
International Journal of Parapsychology, 1959 (Aut), 1 (2),
69-83. 12 refs .- Thoughts on parapsychology stimulated by
reading the Ciba Foundation Symposium. a Extrasensory Percep-
tion (Little, Brown, 56). In science themethod of investigation
cannot be divorced tom what is being investigated, and this
method depends largerszon one's theos tical assumptions. Most
science starts with beldwork, then classification, then
hypotheses tested by experiments. The notion that the scientific
method is applicable only to the world of sensation or to the
measurable is based only on the achievements of science to
date, not on any fundamental mons eration of the possibilities
inherent in the scientific method We tend to forget that the
direction a science takes is depend it on the questions it asks. If
we would have new knowledge, . must have new questions.
Are we asking the right questions mn parapsychology? Para-
psychology is hindered by excessiveempiricism, one of the
greatest deterrents to its general receptare. Due to their failure
to wrestle with theory, every x-neratio of parapsychologists
seems doomed to repeat, in mereasing outail, earlier work.
Overpreoccupation with fraudlo deception allows many para-
psychologists to fall into one of the pitfalls of rience- common
sense. This must be avoided, fe by its very naure science con-
sists of uncommon sense. Para sychologists arc touchy enough
about their own work, but are not always too thoughtful of the
gifted people they investigatef.Psi may be more akin to artistic
inspiration than to radio transmission. If so, the investigator.,
should discover the conditions most conducive to creative effort
and adapt his methods to the a. If sensitives prove difficult for
parapsychologists to work with, parapsychologists should
become sensitives themselv.
. Perhaps the time has come for
them to forsake exclusive empiricism and, like the physicists,
unleash their imaginations. R.A.W.
82. Van de Castle, Robert L. A review of ESP tests car-
ried out in the classroom
psychology, 1959 (Aut), 1 (1)
of ESP in the classroom,
International Journal of Para-
84-102. 18 refs .- Reviews studies
viding them into three broad ex-
perimental programs: the sa dies of Van Busshbach, the studies
of Anderson and White, sted miscellaneous studies which at-
tempted to repeat or modi the research reported in the first
two. Summarizes what hal been learned from the experiments
as a whole, indicates their? aortcomings, and discusses promis-
ing leads for future resear
.- R.A.W.
83. Birge, Raymon
T. Telepathy experiments in
Wales. International Journal of Parapsychology, 1960 (Win),
2 (1), 5-23 .- Analysis of t ESP experiments with the Jones
boys reported by S.G. Soal and H.T. Bowden in The Mind
Readers (Doubleday, 1960). Summarizes many of the sessions in
run and a CR of 47. "Evidently the Welsh boys have introduced
us to a whole new psychic world, if their results are free of
fraud, and much of this review must be concerned with this
possibility." Describes sessions in which the boys were caught
cheating as well as some of the opportunities for fraud that had
been set forth since the experiments were conducted, such as
the use of supersonic whistle. Calls for renewed testing in
which thesey ossibilities are ruled out. - R.A.W.
84. Chai, C.T.K. Parapsychological studies and
literature in India. International Journal of Para-
psychology, 1980 (Win), 2 09, 24-36. 14 refs - Reviews academic
investigations for parapsychology in India. "Parapsychology in
India today, with its increasing rigid standards, may yet bring
about long-needed reforms in all Indian science even as it con-
tinues to pioneer and entich India with new discoveries in the
newest of the belnavioral sciences." Phenomena mentioned are
poltergeists, stigmata, dowsing, reincarnation, premature
burial, and ESP and PKJexperiments. - R.A.W.
85. Clark, WWWalto Houston. Religious aspects of
spiritualism. International Journal of Parapsychology, 1960
(Win), 2 (1), 37-46. 6 ret. - Spiritualism is seen to be a religion
though, like all religions, with an admixture of magical
elements. More thanany st religions, it expresses the death urge,
the need for security - assurance, comfort, and passivity. Part-
ly because of this, the piritualistic believer is conscious of his
isolated in-group positionand shows high defensiveness. On the
other hand, the type : social scientific investigator tends to
maintain an oppositena , namely that such phenomena as
telepathy, clairvoyaume, Poitation, and contact with the spirit
world could not possibly e ist. These facts make it difficult for
the researcher to maintain , neutral, objective attitude toward
any form of associated psyces phenomena, and the facts are
most difficult to establish. Ah Religions serve many functions.
One approach is thatof the stud at of religion whose first task is
to establish the facts Because @ the complication of the faith
commitment of the winvestigato along with that of the in-
vestigated, all datasassociated with religion in any form tend to
be hard to establish. With the data associated with the
Spiritualistic religions the difficulty of the investigator's task
becomes doubly compounded. These considerations must be
kept in mind as we pursue and evaluate. parapsycological.
research. - DA
86. Amadou, Robert. Superstition in the Sancerrois.
(In French) International Journal of Parapsychology, 1960
(Win), 2 (1), 47-8 - I. Parapsychology and Superstition. By
"superstition" we mean here the survival, in our "civilized"
. modern Western world, of beliefs and practices belonging to an
archaic cultural saucture. Although the number of cases of
superstition reporta in urban areas is quite high -higher than
many think-they are much more frequent in the country,
where they exist in urer form and are more closely linked with
community . life. In contrast to phenomena of parapsychol-
ogy - ESP, PK, etc.
which are subject to observation and con-
trol, practices of superstition are difficult to observe "in their
natural state." Hen , this study, and the one on Southern Italy
undertaken by Pro assors Servadio and de Martino. We chose
the Sancerrois district because it was an agricultural region and
because important spadework had already been done in study-
ing superstitious practices there. In what follows, individual
points are illustrated by numerous detailed case-histories. II.
"Healers." a. Les Rebouteux (Bonesetters). Many bonesetters
achieve remarkable results in using rational experimental
methods. But these successes are of no special significance to
parapsychology. b. Les persigneux (Faith-healers who use prayer
and the sign of the cross). These are by far the most numerous
and the most interesting group of "healers" in the area in ques-
tion. Three of the best-known Persigneux, described in some
detail, are shown to have traits in common. In general, they
treat all kinds of human and animal sicknesses, without any
clear distinction between those that are "natural" and those in-
duced by sorcery or witchcraft. c. Urban-type faith-healers.
These have of late penetrated the countryside and look askance
at the "primitive" techniques of the traditional rural healers.
Many of them use magnetism and radio-electric detection. They
claim to be able to cure most diseases except cancer and tuber-
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