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Cases we couldn’t help

Case One

n February 1999 A.I.P.R. received a request for help from a South American woman in Sydney’s eastern suburbs who was experiencing sexual encounters with non-physical beings and enjoying them very much but was also fearful of the control they were exerting over her and she couldn’t decide which she preferred.

Medieval literature speaks of sexual intercourse with incubi and succubi as being more pleasurable than normal intercourse and results in a more powerful possession than simply having voices talk to one.

On my visit to her home with two other A.I.P.R. members she was taught how to protect herself psychically and how to cleanse and protect her home. I recommended a book to her for this purpose (Goldberg 98). She was peaceful and relieved when we went home. Some few days later she telephoned me to return and rescue her again because she was unable to say no to the incubi.

I explained to her that there is nothing more we can do. We had fully explained to her the rituals of cleansing and protection, and how to avoid thoughts of incubi, and not invite them back into her life. We are not able to help those who will not help themselves, as recently as June this year she was still telephoning A.I.P.R. for help.

Case Two

A similar case where spiritualism is unable to help until basic psychological counselling and therapy will be accepted occurred in January 2000.

A feuding family distributed across Sydney’s western suburbs were practicing psychic assault on each other using Black Magic or Sorcery.

The family members I spoke with by telephone failed to understand they would need to remedy the personality disorders and dysfunctional family behaviours before any enlightenment will be possible. I refused to involve A.I.P.R. in this case. Such persons are clearly in need of guidance and society has yet to provide it.

Case Three

Continuing on the topic of unskilled use of psychic functioning, two young women in the Gosford area of NSW were sharing a house with their very young children and working as tarot card readers and clairvoyants to supplement their income. They moved into a house that they knew had been used by a group who practiced witchcraft and other assorted technologies to attract lower intelligence entities. Their vocabulary was littered with new age notions of sweetness and light about the God within us. Both of them were very frightened when they telephoned A.I.P.R. for help.

During the daytime cupboard doors and draws were opening, doors slamming, lights flashing on an off as well as what was shown to me as blood spattered across several walls. When Mathew and I arrived at the house we found two clergymen, one a Methodist, explaining to these young women that if you don’t understand what you are playing with then avoid it completely until you do have a knowledge.

The Methodist Minister’s understanding concurs closely enough to spiritualist concepts and I enjoyed listening to his words to these two young mothers. Mathew and I withdrew back to Sydney leaving the local churchmen to counsel.

I am not a Christian nor am I ever likely to become one. Having read back issues of the British publication the Christian Parapsychologist dating back two decades there is not one account of successfully dealing with poltergeists or hauntings in the way that spiritualists have. There appears to be a repeated conflict in that publication between the reported disturbances and being able to reconcile that detail with the dogma and Theology of each Christian group – much religion and not much spirituality. Having said that quite occasionally I have met churchmen who successfully clear hauntings but request that it be kept secret from the church because of the politics.

Philosopher Bertrand Russell (1957) makes the point that Christianity has never been interested in human happiness, its purpose was power and control, social regulation, winning the hearts and minds, a branch of government.

Despite this I know of one Catholic Priest who clears hauntings and poltergiestry, he asks to remain anonymous because he doesn’t want the disapproval of the church.

Another fellow who is a career soldier in the Australian Army has a psychology degree but risks discharge on grounds of psychologically unfit if it were known of his spiritualist activities.

Science is the new theocracy yet its best efforts and most recent publication Hauntings and Poltergeists Multidisciplinary Perspectives ignore the work of spiritualist. (Lange and Houran 2001).

In the afterword Gertrude Schmeidler asks “What research could lead us to a meeting of minds and a new hypothesis?”

My answer is, training in Psychic Functioning. It is notable in the foreword that John Beloff “has never seen an apparition nor been present at a poltergeist disturbance”.

The work of Lange and Houran is a highly technical re-interpretation of second and third hand data based around the Psychiatric model, which, while intellectuality interesting is of no practical use.

Spiritualists themselves just tend to get on with the job of helping people and they don’t charge a fee for service because it’s the “good spooks” who are doing the clearing so it would be unethical to charge a fee.

I found the spiritualist churches generally lack intellectual curiosity and didn’t like me asking so many questions, it’s a bit frustrating. Generally, spiritualists wouldn’t waste their time trying to convince anyone of the authenticity of their work, more the attitude of when someone is ready for this level of knowledge and understanding they will be open to it. Until then it’s a waste of time and effort trying to convince anyone of this reality of experience, parapsychology’s perspective on spirituality.is mostly historical with few recent revisits to the subject in text books (Irwin 1989) also (Edge, Morris, Palmer, Rush 1986) and scant interest.

Our editor Dr Michael Thalbourne assures me this is the very first published parapsychology paper to claim success in dealing with hauntings and poltergeists.

I find this most surprising.