I’VE ALREADY SHOWN HOW important culture is to paranormal phenomena, but the environment itself is also vital. From thunderstorm to minute earthquake activity, electromagnetic changes occur.
There is now plenty of experimental evidence that such changes can affect brain chemistry.
Hallucinations have been produced by this process. This seems to be why ghosts are often associated with thunderstorms; and EM changes prior to earthquakes seem to lie behind the foreknowledge of animals, causing them to flee.
It is therefore rational to assume that similar responses could form part of the unconscious information store we all have, thus prompting premonitions. Similarly, evidence is growing that various sound waves can affect the eye, producing what appear to be illusions. Invoking the unconscious info store, could this account for ghost sightings in creaky old historic houses?
Storytelling could also add to the paranormal. Stories become imprinted in culture, and thus could have an effect on what is seen during hallucinations.
Looking to the history of the paranormal, this process could be behind the plethora of entity types which have all been prevalent in particular periods of history, such as ancient gods, nature spirits, demons, fairies, werewolves, vampires, spirits and aliens. All this suggests that phenomena are not of specific types or stimuli, but we can be affected by what I would call ‘psychic syndrome.’
One way to view it is by looking to ecology. An ecosystem is a fully interrelated thing. Individuality is subsumed into a collective, with one part having an effect on all the other parts, raising the oft used principle that the part and the whole are one and the same.
This interrelationship can be seen in action, but not measured in terms of its influence. Rather, there is meaning above any individual part. We can redesign the mind using this principle.
Central to this study has been the accumulation, in the unconscious, of a mass of information of the outside world we didn’t know we had in consciousness. Could this form, in the deep mind, a ‘cryptomnesic map’ of the reality outside – an inner reflection of reality, coloured, as it may be, by our own fantasies?
When we think of astral travelers, do they journey in the world ‘outside’, or does the mind roam through its own reflection of the outside? However, invoking the ‘part as the same as the whole’ idea, we must also ask: if the inner is as one with the outer, could what happens in the inner affect the outer in a physical way, producing what we know as psychokinesis, or mind over matter? In the final chapter, we will consider such a possibility.
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