Supernatural case studies
SUPERSTITIONS IN AUSTRALIA
The following first hand accounts of the supernatural are included here on this site courtesy of Robb Tilley who sent me these case studies. Robb prepared the paper and participated in the investigations. ….Warren Fahey
Poltergeist Disturbances and Hauntings
brought to a lasting successful conclusion some failures too.
The spirit hypothesis that individual consciousness survives physical death and can be communicated with by living persons, especially by spirit mediums, as well as by discarnate entities is evidenced in this paper.
This research, covering a seven-year period, details eight cases where spiritualist were completely successful in bringing to an end hautings and poltergeist disturbances. The research also details a further eight cases where spiritualists were unsuccessful, due primarily to the psychological state of those seeking help.
The procedure that spiritualists use to clear hauntings and poltergeists is as follows: .
- Firstly visit the site of the disturbance, usually a house, and interview the living persons about their experiences, the chronological order of events and the frequency at which they occur.
- Secondly, through questioning the individual persons discover which individual person is psychically sensitive or who seems to be the focus of the disturbances, sometimes there is no individual focus.
At this point a pattern will emerge, usually the disturbance has been ongoing for some years before it reaches crisis and help is sought.
- Thirdly spiritualists would check every part of the house, every room, garage, garden, to psychically check for energy wells or interdimensional tunnels that connect here to somewhere else.
At this point the spiritualist has gained enough impressions of the site to know what is causing the disturbance, and this information is matched to the verbally acquired information indicating who the discarnate spirits are and why they are troublesome. The clearing ceremony is a solemn and mysteriously impressive, somewhat sacred procedure.
The spiritualist leading the ceremony is only the intermediary asking for help.
The clearing of unwanted entities is done by spirits, by non-physical beings not by the spiritualist. In the same way that there are ghosts or hauntings caused usually by angry and confused individuals who are now dead. There are also kindly and wise spirits who enjoy the helping work they do. It is these good spirits who do the clearing.
The clearing ceremony usually takes the form of a seance with the living persons forming a circle, seated in full daylight or subdued light, it makes little difference.
The sitters are asked to visualise the room as being filled with white light of a brilliant intensity, there is a cleansing procedure followed by an invitation specifically to spirit entities who are able and willing to help resolve the disturbance. These spirit entities are usually well known to the spiritualist because they have worked together before on many occasions.
The troublesome spirits are invited to to go the light an experience similar to that described in the near death experience of a light at the end of the tunnel toward which the individual is drawn, next the experience of love and peace that surpasses all understanding followed by the free-will choice to either stay or return. The references to this light are indeed voluminous (Sutherland (1995 and 1997) Ring (1980 and 1984) Sabom (1982) Wilson (1987) and Moody (1988)) et.al.
This tunnel of light is quite visible psychically to the skilled spiritualist.
Spiritualists learned these skills in the same way that all pre-scientific cultures learned them taught verbally and experientially from teacher to student and rarely written down. As we know the written form is the poorest form of communication, it is the poverty of language made more difficult when attempting to describe psychic information exchange, this language that cannot be spoken is a form of instant knowing a visual / emotional / intuitive information exchange.
The orally taught hand me down skill enabled its survival from Christian persecution over two millennia.
Moreover this telepathy between humans and discarnate intelligences appears to be the lingua Franca of the universe (Klimo 1987).
The development of Transpersonal Psychology, begun some 30 years ago, provides a framework within which an understanding of spiritual psychology is possible. Central to this is the work of Ken Wilbur in his book the spectrum of consciousness (1977). Wilbur describes how consciousness unfolds in a fixed identifiable developmental sequence. This understanding is further developed in the Atman Project (1980) and up from Eden (1981). In this autography of the Psyche, Wilbur identifies a stage he calls the lower subtle level of awareness. At this level individuals are able to transcend the limits of the body and access telepathy, clairvoyance, precognition and psychokinesis, Psi to us Parapsychologists. Out of body experiences, auras and astral travel occur at this level together with related phenomena.
Beyond this stage the Higher Subtle Levels give access to intuition, symbolic visions, perception of divine beings, archetypal images and forms, awareness of sensed higher presences, divine light and sounds.
Communication with non-physical beings in order to gain accurate and useful information from intelligences that have no physical substrate is possible at this stage of awareness. This ancient technology of appealing to a higher power for help, guidance and protection is very similar to the twelve step procedure developed in the international organization Alcoholics Anonymous. In this model of consciousness, if you are not hearing voices, you are not making progress. Transpersonal Psychology has for the first time in human history had access to the mystical sects at the origin of all religions and they are essentially the same, an attempt to map consciousness, a cartography of the psyche.
These are learned skills. They are human potentials. Jeffrey Mishlove’s book Psi Development Systems (1983) is a revised version of the dissertation for which he received his doctorate in parapsychology. Mishlove describes the three common ways of Psi development, accidental or spontaneous, it is not sought, non-intentional, as a by product of meditation or yoga for example and the intentional category refers to these disciplines, traditions and programs purported to directly cultivate Psi abilities.
I am pragmatic about this spiritualist technology simply because it is effective and lasting, quite simply it works.
- Case Study Bankstown – July 1994
- Case Study Central Coast – June 1994
- Case Study Roseville – April 1994
- Case Study Crows Nest – 18 October 1994
- Case Study Double Bay – March 1995
- Case Study – 19 August 2001
The hearing of voices needs to be discussed at this juncture.
In spiritualist circles it is said that if you are not hearing voices then you are not making progress. The skilled spiritualist is swimming with delight in the same ocean of consciousness that the schizophrenic is drowning in.
My own experience here during meditation to develop this skill was quite startling.
In the psychiatric model of consciousness “auditory hallucinations” are mental illness schizophrenia. Psychiatrists only get to meet individuals who are not coping at all well with these voices. Spiritualists by contrast get useful accurate information from these “auditory hallucinations”.
Spiritualists generally are high functioning individuals who hold well paid jobs, run their own businesses and are successful parents, they are not mentally ill.
Further insight into this understanding is provided by Clinical Psychologist Wilson Van Dusen (Van Dusen 1974) who worked for 16 years in Mendocino State Mental Hospital in California.
Now returning again the importance of being careful what you ask for we must consider
the Case of Kelly Cahill.
I shall next discuss a most unusual case we were unable to bring to an end, followed by two ongoing cases where success is slowly coming about. But before this a brief description of a trouble free haunting of an old large wooden house in the Sydney suburb of Guildford The house was being rented by one of our A.I.P.R. “ghost busting” team Mathew and his wife. At night they would hear shrieks of laughter and joy from small children racing about the house chasing a billy goat and other animals, occasional mischievous poltergeist tricks were played.
Mathew and his wife would talk to these small children, open up a circle of light for them to move on but most of them seemed to be having so much fun they stayed! Mathew and wife didn’t mind, it was fun. Research showed that their home had been an orphanage/school during the 1916 influenza epidemic that killed millions of people worldwide.
More Successful Cases
- Case Study Campbelltown – January 2001
- Case study Petersham – August 2000
- Case study Caringbah – December 2000
- Case study Far west New South Wales – November 1996
Individuals mentioned in this research paper are willing to be interviewed by serious researchers on request and where appropriate.
The names of some people and places have been falsified to preserve confidentiality. Almost all participants in this study particularly Simon, who is a very private individual, request privacy and confidentiality.
Adding further to our knowledge is summoning apparitions of deceased people, the work of Raymond Moody in his book Reunions (1993 Moody).
Moody details the history of using mirrors and other highly reflective surfaces for the purposes of scrying.
He then describes how to build an apparition chamber; a room dedicated for the purpose of visionary encounters with deceased loved ones.
Next he describes the psychological process of summoning the specific individual in a session where memories are activated by re-reading old letters from that individual, viewing photographs of them and the handling of items of memorabilia, such as jewellery, clothing items, perhaps a locket of hair.
This activates the unconscious mind and mobilises the emotions, and as we know the best psychic functioning always has a high emotional content. Once in this state of mind we are instructed to sit in the apparition chamber, or psychomanteum, and wait, alone, with quiet confidence the arrival of the deceased loved one through the mirror and into the room. Moody does not use the spiritualist protocols of protection or cleansing.
Moody reports that approximately 25% of subjects saw a different deceased loved one than whom they were seeking. This is described in his own experience with his paternal grandmother. He comments that we get to see who we need to see not always whom we want to see. About 10% of subjects experience taking a journey into the mirror, and equally about 10% of the apparitions seemed to come out of the looking glass and into the room. In almost 50% of cases complex communications were reported as a sort of telepathy. “As though the apparitions and the subjects immediately understood each other’s thoughts and feelings without the need to speak”.
In about 15% of such cases subjects reported actually hearing voices of deceased loved ones.
Moody reports that roughly 25% of those seeking reunions don’t have them until after they have left the psychomanteum, usually within the next 24 hours.
I’ve had very good experience this past seven years that psychically gifted and skilled individuals are able to clear poltergeists and hauntings using only psychic functioning in collaboration with their spirit friends.
Nothing else is of any use.
This is a learned skill, a human potential. These experiments in clearing hauntings and poltergeist are repeatable, testable and are confirmable. This is the only way the reader will ever know for sure the truth about this psycho-spiritual phenomena by direct experience to learn these skills.
Otherwise the debate will proceed with predictable banality and no one will arrive at a meeting of minds no matter how clever the science employed.