* Parapsychology: Is a fringe science because it involves research that does not fit within standard theoretical models accepted by mainstream science. Scientists such as psychologists Ray Hyman and James A. Alcock, among others, are critical of the methodology and results of parapsychology. Skeptical researchers suggest that methodological flaws best explain apparently successful experimental results, as opposed to the paranormal explanations offered by many parapsychologists. Some critical analysts argue that parapsychology crosses the line into pseudoscience. To date, no evidence has been accepted by the mainstream scientific community as irrefutably supporting paranormal phenomena.
* The term parapsychology: Was coined in or before 1889 by psychologist Max Dessoir. It was adopted by J.B. Rhine in the 1930s as a replacement for the term psychical research, to indicate a significant shift toward laboratory methodologies applied to the study of psychical phenomena. Early psychical research. American psychologist and philosopher William James (1842-1910) was an early psychical researcher. American psychologist and philosopher William James (1842-1910) was an early psychical researcher. The Society for Psychical Research (SPR) was founded in London in 1882. The formation of the SPR was the first systematic effort to organize scientists and scholars for a critical and sustained investigation of paranormal phenomena. The early membership of the SPR included philosophers, scholars, scientists, educators and politicians, such as Henry Sidgwick, Arthur Balfour, William Crookes, and Charles Richet.
* The SPR classified its subjects of study into several areas: telepathy, hypnotism, Reichenbach's phenomena, apparitions, haunts, and the physical aspects of Spiritualism such as table-tilting and the appearance of matter from unknown sources, otherwise known as materialization. One of the first collaborative efforts of the SPR was its Census of Hallucinations, which researched apparitional experiences and hallucinations in the sane. The census was the Society's first attempt at a statistical evaluation of paranormal phenomena, and the resulting publication in 1886, Phantasms of the Living is still widely referenced in parapsychological literature today. The SPR became the model for similar societies in other European countries and the United States during the late 19th century. Largely due to the support of psychologist William James, the American Society for Psychical Research (ASPR) opened its doors in New York City in 1885.
* The parapsychology experiments at Duke: Evoked much criticism from academic psychologists who challenged the concepts and evidence of ESP. Rhine and his colleagues attempted to address these criticisms through new experiments, articles, and books, and summarized the state of the criticism along with their responses in the book Extra-Sensory Perception After Sixty Years. The administration of Duke grew less sympathetic to parapsychology, and after Rhine's retirement in 1965 parapsychological links with the university were broken. Rhine later established the Foundation for Research on the Nature of Man (FRNM) and the Institute for Parapsychology as a successor to the Duke laboratory. In 1995, the centenary of Rhine's birth, the FRNM was renamed the Rhine Research Center. Today, the Rhine Research Center is a parapsychology research unit, stating that it "aims to improve the human condition by creating a scientific understanding of those abilities and sensitivities that appear to transcend the ordinary limits of space and time.
* Establishment of the Parapsychological Association * The Parapsychological Association (PA): Was created in Durham, North Carolina, on June 19, 1957. Its formation was proposed by J. B. Rhine at a workshop on parapsychology which was held at the Parapsychology Laboratory of Duke University. Rhine proposed that the group form itself into the nucleus of an international professional society in parapsychology. The aim of the organization, as stated in its Constitution, became "to advance parapsychology as a science, to disseminate knowledge of the field, and to integrate the findings with those of other branches of science". Under the direction of anthropologist Margaret Mead, the Parapsychological Association took a large step in advancing the field of parapsychology in 1969 when it became affiliated with the American Association for the Advancement of Science (AAAS), the largest general scientific society in the world. In 1979, physicist John A. Wheeler argued that parapsychology is pseudoscientific, and that the affiliation of the PA to the AAAS needed to be reconsidered. His challenge to parapsychology's AAAS affiliation was unsuccessful. Today, the PA consists of about three hundred full, associate, and affiliated members worldwide and maintains its affiliation with the AAAS. The annual AAAS convention provides a forum where parapsychologists can present their research to scientists from other fields and advance parapsychology in the context of the AAAS's lobbying on national science policy.
* The affiliation of the Parapsychological Association (PA) with the American Association for the Advancement of Science: Along with a general openness to psychic and occult phenomena in the 1970s, led to a decade of increased parapsychological research. During this period, other notable organizations were also formed, including the Academy of Parapsychology and Medicine (1970), the Institute of Parascience (1971), the Academy of Religion and Psychical Research, the Institute of Noetic Sciences (1973), the International Kirlian Research Association (1975), and the Princeton Engineering Anomalies Research Laboratory (1979). Parapsychological work was also conducted at the Stanford Research Institute (SRI) during this time. The scope of parapsychology expanded during these years. Psychiatrist Ian Stevenson conducted much of his controversial research into reincarnation during the 1970s. Psychologist Thelma Moss devoted time to the study of Kirlian photography at UCLA's parapsychology laboratory. The influx of spiritual teachers from Asia, and their claims of abilities produced by meditation, led to research on altered states of consciousness. Physicist Russell Targ coined the term remote viewing for use in some of his work at SRI in 1974. During this period, academics outside parapsychology also appeared to have a general optimism towards this research. In 1979, a survey of more than 1,100 college professors in the United States found that only 2% of psychologists expressed the belief that extra-sensory perception was an impossibility. A far greater number, 34%, indicated that they believed ESP was either an established fact or a likely possibility. The percentage was even higher in other areas of study: 55% of natural scientists, 66% of social scientists (excluding psychologists), and 77% of academics in the arts, humanities, and education believed that ESP research was worthwhile.
* The surge in paranormal research continued throughout: the 1970s and into the 1980s. By the end of the 1980s, the Parapsychological Association reported members working in more than 30 countries. Additionally, research not affiliated with the PA was being carried out in Eastern Europe and the former Soviet Union.
* Parapsychology today: Since the 1970's, contemporary parapsychological research has waned considerably in the United States. Early research was considered inconclusive, and parapsychologists were faced with strong opposition from their academic colleagues. Some effects thought to be paranormal, for example, the effects of Kirlian photography, disappeared under more stringent controls, leaving those avenues of research at dead-ends. Many university laboratories in the United States have closed, citing a lack of acceptance by mainstream science as the reason, leaving the bulk of parapsychology confined to private institutions funded by private sources. After 28 years of research, Princeton Engineering Anomalies Research Laboratory (PEAR) retired their laboratory in 2007. Two universities in the United States still have academic parapsychology laboratories: the Division of Perceptual Studies, a unit at the University of Virginia's Department of Psychiatric Medicine, studies the possibility of survival of consciousness after bodily death; the University of Arizona's Veritas Laboratory conducts laboratory investigations of mediums. Several private institutions, including the Institute of Noetic Sciences, conduct and promote parapsychological research. Britain leads parapsychological study in Europe, with privately funded laboratories at the universities of Edinburgh, Northampton, and Liverpool Hope, among others. Parapsychological research has also been augmented by other sub-disciplines of psychology. These related fields include transpersonal psychology, which studies transcendent or spiritual aspects of the human mind, and anomalistic psychology, which examines paranormal beliefs and subjective anomalous experiences in traditional psychological terms.
* Parapsychologists study a number of ostensible paranormal phenomena: Including but not limited to:
* Telepathy: Transfer of information on thoughts or feelings between individuals by means other than the five classical senses. * Precognition: Perception of information about future places or events before they occur. * Clairvoyance: Obtaining information about places or events at remote locations, by means unknown to current science. * Psychokinesis: The ability of the mind to influence matter, time, space, or energy by means unknown to current science. * Reincarnation: The rebirth of a soul or other non-physical aspect of human consciousness in a new physical body after death. * Hauntings: Phenomena often attributed to ghosts and encountered in places a deceased individual is thought to have frequented, or in association with the person's former belongings.
* The definitions for the terms above may not reflect their mainstream usage: Nor the opinions of all parapsychologists and their critics. Many critics, for example, feel that parapsychologists are engaged in the study of phenomena that disappear under stringent experimental conditions and are thus normal processes.
* According to the Parapsychological Association: Parapsychologists do not study all paranormal phenomena, nor are they concerned with astrology, UFOs, Bigfoot, paganism, vampires, alchemy, or witchcraft.
* Parapsychologists employ a variety of approaches during the study: of apparent paranormal phenomena. These methods include qualitative approaches used in traditional psychology, but also quantitative empirical methodologies. Their more controversial studies involve the use of meta-analyses in examining the statistical evidence for psi.
* Participant of a Ganzfeld experiment which proponents say may show evidence of telepathy.The ganzfeld (German for "whole field") is a technique used to test individuals for telepathy. The technique was developed to quickly quiet mental "noise" by providing a mild, unpatterned sensory field to mask the visual and auditory environment. Isolating the visual sense is usually achieved by creating a soft red glow which is diffused through half ping-pong balls attached to the recipient's eyes. The auditory sense is usually blocked by playing white noise, static, or similar sounds to the recipient. The subject is also seated in a reclined, comfortable position to minimize the sense of touch.
* In the typical Ganzfeld experiment: A "sender" and "receiver" are isolated. The receiver is put into the ganzfeld state, and the sender is shown a video clip or still picture and asked to mentally send that image to the receiver. The receiver, while in the ganzfeld, is asked to continuously speak aloud all mental processes, including images, thoughts, and feelings. At the end of the sending period, typically about 20 to 40 minutes in length, the receiver is taken out of the ganzfeld and shown four images or videos, one of which is the true target and three are non-target decoys. The receiver attempts to select the true target, using perceptions experienced during the ganzfeld state as clues to what the mentally "sent" image might have been. According to parapsychologists such as Dean Radin, Charles Honorton, and Daryl Bem, the results of ganzfeld experiments collectively gathered from over 3,000 individual sessions conducted by about two dozen investigators world wide indicate that, on average, the target image is selected by the receiver more often than would be expected by chance alone. Because these meta analyses of ganzfeld results are said to be statistically significant, they have sparked debates within mainstream academic psychology journals over how to properly interpret the data.
* Remote viewing experiments test the ability: To gather information on a remote target consisting of an object, place, or person that is hidden from the physical perception of the viewer and typically separated from the viewer at some distance. In one type of remote viewing experiment, a pool of several hundred photographs are created. One of these is randomly selected by a third party to be the target. It is then set aside in a remote location. The remote viewer attempts to sketch or otherwise describe that remote target photo. This procedure is repeated for a number of different targets. Many ways of analytically evaluating the results of this sort of experiment have been developed. One common method is to take the group of seven target photos and responses, randomly shuffle the targets and responses, and then ask independent judges to rank or match the correct targets with the participant's actual responses. This method assumes that if there were an anomalous transfer of information, the responses should correspond more closely to the correct targets than to the mismatched targets. Several hundred such trials have been conducted by investigators over the past 25 years, including by the Princeton Engineering Anomalies Research Laboratory (PEAR) and by scientists at SRI International and SAIC, under contract by the U.S. government. The cumulative data was interpreted by Professor of Aerospace Science Robert G. Jahn and psychologist Brenda Dunne at PEAR as indicating that information about remote photos, actual scenes, and events can be perceived beyond chance expectation.
* Psychokinesis on random number generators: The advent of powerful and inexpensive electronic and computer technologies has allowed the development of fully automated experiments studying possible interactions between mind and matter. In the most common experiment of this type, a random number generator (RNG), based on electronic or radioactive noise, produces a data stream that is recorded and analyzed by computer software. A subject attempts to mentally alter the distribution of the random numbers, usually in an experimental design that is functionally equivalent to getting more "heads" than "tails" while flipping a coin. In the RNG experiment, design flexibility can be combined with rigorous controls, while collecting a large amount of data in very short period of time. This technique has been used both to test individuals for psychokinesis and to test the possible influence on RNGs of large groups of people.
* Major meta-analyses of the RNG database: Have been published every few years since appearing in the journal Foundations of Physics in 1986. PEAR founder Robert G. Jahn and his colleague Brenda Dunne say that the effect size in all cases was found to be very small, but consistent across time and experimental designs, resulting in an overall statistical significance. The most recent meta-analysis was published in Psychological Bulletin, along with several critical commentaries. The meta-analysis was composed of 380 studies, which some researchers say has produced an overall effect size that was very small but statistically significant.
* Direct mental interactions with living systems: Formerly called bio-PK, "direct mental interactions with living systems" (DMILS) studies the effects of one person's intentions on a distant person's psychophysiological state. One type of DMILS experiment looks at the commonly reported "feeling of being stared at." The "starer" and the "staree" are isolated in different locations, and the starer is periodically asked to simply gaze at the staree via closed circuit video links. Meanwhile, the staree's nervous system activity is automatically and continuously monitored. Parapsychologists have interpreted the cumulative data on this and similar DMILS experiments to suggest that one person's attention directed towards a remote, isolated person can significantly activate or calm that person's nervous system. In a meta-analysis of these experiments published in the British Journal of Psychology in 2004, researchers found that there was a small but significant overall DMILS effect. However, the study also found that when a small number of the highest-quality studies from one laboratory were analyzed, the effect size was not significant. The authors concluded that although the existence of some anomaly related to distant intentions cannot be ruled out, there was also a shortage of independent replications and theoretical concepts.
* Today, the SPR and ASPR continue the investigation of psi phenomena: The SPR's purpose is stated in every issue of its Journal - being "to examine without prejudice or prepossession and in a scientific spirit those faculties of man, real or supposed, which appear to be inexplicable on any generally recognized hypothesis."
* The term supernatural (Latin: super "above" + natura "nature"): Pertains to entities, events or powers regarded as beyond nature, in that they cannot be explained by the laws of the natural world. Religious miracles are typical of such “supernatural” claims, as are spells and curses, divination, the belief that there is an afterlife for the dead, and innumerable others. Supernatural themes are often associated with magical and occult ideas.
* Adherents of supernatural beliefs hold that such occurrences exist just as surely as does the natural world: Whereas opponents argue that there are natural, physical explanations for all such occurrences, summed up as: Measure what is measurable, and make measurable what is not so." Galileo Galilei If we subject everything to reason, our religion will have nothing mysterious or supernatural in it. If we violate the principles of reason, our religion will be absurd and ridiculous." Blaise Pascal According to the strict materialist view, if something "supernatural" exists, it is by definition not supernatural. Are there forces beyond the natural forces studied by physics? Are there ways of sensing that go beyond our biological senses and instruments? Certainly there may always be things outside of the realm of human understanding, as of yet unconfirmed and dubious in existence, and some might term these "supernatural". Argument and controversy has surrounded the issue on both sides. One complicating factor is that there is no exact definition of what “natural” is, and what the limits of naturalism might be. Concepts in the supernatural domain are closely related to concepts in religious spirituality and metaphysics or spiritualism. The term "supernatural" is often used interchangeably with paranormal or preternatural the latter typically limited to an adjective for describing abilities which appear to exceed the bounds of possibility. See the nature of God in Western theology, anthropology of religion, and Biblical cosmology. Likewise, legendary characters such as vampires, poltergeists and leprechauns would be considered supernatural.
* Views on the supernatural: Speculative views on the "supernatural" include that it may be: Distinct from nature. Some events occur according to natural laws, and others occur according to a separate set of principles external to nature. For example God (in most definitions) is considered to be the ultimate creator of the universe and the natural laws. Those who believe in Angels and Spirits generally assert that they are super-natural entities. Some religious people also believe that all things which humans see as natural only act the same way consistently because God wills it so, and that natural laws are an extension of divine will.
* A higher nature: Others assert that God, miracles, or other putative supernatural events are real, verifiable, and part of the laws of nature that we do not yet understand.
* A human coping mechanism: Others believe that all events have natural and only natural causes. They believe that human beings ascribe supernatural attributes to purely natural events (eg. Lightning, Rainbows, Floods, the Origin of Life).
* Magic: Many people have sought to use both magic and science in hopes of empowering humanity for improvement and to achieve a clearer picture of humanity's place in the cosmos. In the earliest Christian art (from the 3rd century) Jesus Christ is portrayed as a bare-faced youth holding a wand as a symbol of power (See: Images of Jesus). There may be a persistent link between supernaturalism, the paranormal, and the desire for immortality.
* A word for unexplained events: Before the scientific method was used, everything was believed to have a supernatural cause. "Supernatural" today is in this sense merely used as an inspiration for more scientific knowledge tomorrow, through observation and analysis.
* Another part of a larger nature: This is a view largely held by monists and process theorists. According to this view, the "supernatural" is just a term for parts of nature that modern science and philosophy do not yet properly understand, similar to how sound and lightning used to be mysterious forces to science. Materialist monists believe that the "supernatural" consists of things in the physical universe not yet understood by modern science, while idealist monists reject the concept of "supernatural" on the grounds that they believe "nature" is the non-material. Neutral monists maintain that "nature" and "supernature" are artificial categories as they believe that the material and non-material are both either equally real and simultaneously existent, or illusions that stem from the human mind's interpretation of reality.
* Arguments in favor of a supernatural reality: Many proponents believe that the complexities and mysteries of the universe cannot be explained by naturalistic explanations alone and argue that it is reasonable to assume that a nonnatural entity or entities resolve the unexplained. By its own definition, science today is incapable of examining or testing for the existence of things which are untestable and illogical. Science concerns itself with what can be measured and seen through observation, logic, and scientific reason. Proponents of supernaturalism claim that their belief system is more flexible, which allows them more diversity in terms of epistemology (ways of understanding knowledge). William Dembski writes: For the theist attempting to understand nature, God as creator is fundamental, the creation is derivative, and nature as the physical part of creation is still further downstream.
* Arguments against a supernatural reality: * Many thinkers suggest that if a phenomenon is by definition outside of the realm of science, it therefore cannot be experienced and has by definition no impact on our lives.
* Our knowledge of the world is continuously increasing. Some occurrences, once assumed supernatural, can today be explained by scientific theories. * Many claimed supernatural phenomena vanish when they are examined closely. There have been, for example, various studies on astrology, most of them with negative results (a single positive result cannot outweigh many negative ones, as it can be expected by mere chance). * Supernaturality may be a remnant of a static world view. It comes from a time when the growth of human knowledge was appreciably slower than at present. As another example, the Aristotelian Mechanics were considered valid for more than a thousand years. * Some naturalists argue that the process of observing an event contradicts the definition of "supernatural", therefore, no event that can be observed can actually be described as supernatural. This leads to the conclusion that if there were supernatural events and beings, we would not be able to know about them. * A majority of supernaturalists of any given supernatural religion only believe in a very narrow subset of all supernatural explanations of reality when all the supernatural beliefs of all supernatural religions, past and present, are taken together. The vast majority of Christians today do not think that we are reincarnated, nor do the vast majority of today’s Hindus think that everyone permanently goes to heaven or hell when they die. This differentiates a Hindu from a Christian. Since for both groups in this example the reasons for their particular choices do not differ in any discernable way, to then make claims about the "truth" of their own beliefs and the "untruth" of the opposing beliefs would not be fair and honest. Thus some say either accept all religious claims for the same reasons or reject all religious claims for the same reasons.
* Naturalization vs. supernaturalization:
Some people believe that supernatural events occur, while others do not.
* Naturalization: The neologism naturalize, meaning "to make natural", is sometimes used to describe the perceived process of denying any supernatural significance to events which another presumes to be supernatural. This perceived process may also be referred to as reductionism or deconstructionism. It rests on the believer's presumption that supernatural events can and do occur; thus, their description as "natural" by the skeptic is seen as a result of a process of deliberate or unconscious denial of any supernatural significance, thus, "naturalization" (this should not be confused with naturalization, the process of voluntarily acquiring citizenship at some time after birth. Also, plants, for example many wildflowers and bulbs including lilies, will "naturalize"; that is spread and develop beds without extra cultivation).
* Supernaturalization: The neologism supernaturalize, meaning "to make supernatural", is sometimes used to describe the perceived process of ascribing supernatural causes to events which someone else presumes to be natural. This perceived process may also be referred to as mythification or spiritualization. It rests on the presumption of the skeptic that supernatural events cannot or are unlikely to occur; thus, their description by the believer as supernatural is seen as the result of a process of deliberate or unconscious mysticism, thus, "supernaturalization". Supernaturalization can also mean the process by which stories and historical accounts are altered to describe supernatural elements.
* The subjective nature of the issue: Two people may come to completely different conclusions based on identical evidence. One may automatically "screen out" possible explanations simply because they conflict with one's paradigm, or world view, and create cognitive dissonance. There can also be many other motivations, conscious or unconscious, for this selective awareness. For example, to make oneself "look good" to others and thus avoid isolation, or perhaps the desire to imitate personal heroes. Generally we criticize and question the picture of reality held by others; it is rare to question one's own, rarer still to admit our own is distorted.
* Competing explanations and criteria of preference: For some people it is not a matter of supernatural events versus natural events; they are all events, but there may be many competing explanations. The question then becomes what criteria shall one use to prefer one explanation over another, and one must be careful not to confuse the phenomenon with the explanation.
* We may agree that a bush has burst into flames: Where we may differ is in the explanation for the cause of that event. The supernaturalist in that instance prefers the supernatural explanation based on one or more criteria of preference. It could be because the explanation includes constructs such as an immortal soul and other purported phenomena, such as the soul rising to a place of great joy upon being released at death, and they find this very attractive. The naturalist may prefer the natural explanation because such explanations are required to have predictive power, and being able to predict in a reliable way what will happen when a certain set of circumstances is present is something they find attractive. There are many people that are comfortable with accepting both explanations to satisfy several preferences; a supernatural explanation that provides comfort from the thought of death, and a natural explanation because of its utility in reliably controlling fire. For example, a Christian may accept the theories of Evolution and the Big Bang, but still explain reality as a deliberate creation of their god. One person may be a naturalist because they are driven by a preference for predictability, rather than comfort; another person may be a supernaturalist because they prefer an explanation that makes them feel better about their eventual death, rather than how useful it is in explaining actual reality.
* Alleged instances of supernaturalization:
* The Tunguska Event reported as an instance of supernaturalization through an examination of the Bible and compared to historical events published in the contemporary public record. * English Protestants believed that the defeat of the Spanish Armada in 1588 was a sign of God's favor for their cause. * Some fundamentalist American Evangelicals have interpreted the attacks on the World Trade Center in New York on September 11, 2001 as a sign of God's anger at various and sundry things, including secularism. * In Japan the scattering of aggressive Mogul-Korean fleets in 1274 and 1281 was attributed to the kamikaze or "divine wind". * Some "fringe" religious groups such as the Westboro Baptist Church routinely expound supernatural explanations for contemporary events, such as the September 11, 2001 attacks, the 2004 Indian Ocean earthquake and even soldier deaths in the Iraq war, typically framed as some form of divine punishment.
* Believers respond to the many instances of supernaturalization: By arguing that the fact that supernaturalization often occurs does not refute the existence of the supernatural any more than the fact that scientists often make errors refutes the existence of the natural universe; and that the supernatural by its very nature cannot be explored through science, and must therefore be explored through different means, such as spirituality. Nonbelievers counter that the two forms of explanation cannot be equated, because erroneous naturalistic claims, such as those made for the existence of phlogiston or N-rays, are routinely and often rapidly corrected by reference to nature, while erroneous supernaturalistic claims such as the above are impossible to correct by reference to supernature or by any other widely accepted objective means.
* Supernatural in fiction:The supernatural is also a topic in various fictional genres, especially horror fiction and fantasy fiction.
* Part of a series of articles on the Paranormal:
* Dualism, the view that the mental and the physical have a fundamentally different nature as an answer to the mind-body problem. * Idealism, any theory positing the primacy of spirit, mind, or language over matter. It includes claiming that thought has some crucial role in making the world the way it is. * Monism, the view that the mental and physical are ultimately part of the same super-reality which both the physical and non-physical world(s) compose. The view that differing realities are not the end-all-be-all in themselves. Monism can involve material monism, the view that only the physical is real and all else are manifestations of the physical; idealist monism which holds that only the mental is real and all else are manifestations of the mental; or neutral monism. * Miracle * Vitalism, the doctrine that life cannot be explained solely by mechanism. Often, the nonmaterial element is referred to as the soul, the "vital spark", or some kind of spiritual energy. * God of the gaps, events originally ascribed to a supernatural cause move into the natural realm when explained by science. * Ex nihilo * Naturalism, which rejects the validity of explanations or theories making use of entities inaccessible to natural science. * Materialism, the view that the only thing that can truly be said to 'exist' is physical matter and energy; that fundamentally, all things are comprised of 'material'. Materialism is typically contrasted with dualism, idealism, and vitalism. * The scientific method, a meticulous means of building a supportable, evidenced understanding of our natural world. The ability to repeat an experiment and obtain the same observed results is held in high regard. * Scientism, a worldview that rejects the supernatural and the non-physical on the grounds that science is inherently materialistic; rejects anything which cannot be immediately scientifically tested or verified or not currently accepted by the scientific mainstream. Sometimes used in the pejorative.
Resources: (MedTerms): - Medical Dictionary definitions of popular medical terms easily defined on MedTerms. (NCCAM) - The National Center for Complementary and Alternative Medicine. (Wikipedia): - Wikipedia: The free encyclopedia Main article: Complementary and Alternative Medicine; Energy Therapies. (NIH) - National Institutes of Health. (MWD) - Merriam-Webster Dictionary. (IPL) - Internet Public Library: Health Medical Sciences. (Kofutu's CAM): - Glossary of Spiritual Terms. (Scared Texts) - The Internet Sacred Text Archive. (Search Kofutu)
Links in this Category: Paranormal: Abductions - Realms are merely experiential divisions based upon consciousness energy directors.densities, which exist for balance to the three higher levels, are. http://www.think-aboutit.com
Children of Artemis - Witchcraft & Wicca Witchcraft, Witches, and Wicca in the UK - The Children of Artemis. http://www.witchcraft.org/
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Direct Voice - Direct voice is a form of physical phenomena where a voice speaks without using the medium's mouth to do so - it just "comes out of thin air". http://www.xs4all.nl/~wichm/index.html 120607
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