Just because spirits can come to me doesn’t mean they are in control — I am. I wasn’t so disciplined at the beginning, but then I was more inexperienced and possibly a little naïve. As an example, I do remember one time when I was at a party where no one knew me. I was mingling with the guests when a young man walked in and pushed past me to get a drink.
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Many spiritual works exhort us to form the “human”; that is, to become the best version of ourselves. To form the spiritual side of us is to draw us deeper into communion with Our Lord. The intellectual aspect is important; we have to know what we believe. It is not opposed to the spiritual side; why would God have given humans such a remarkable intellect if He didn’t intend for us to use it? Lastly, I’d change “pastoral” to “vocational” for those of us among the laity. Vocational books on being a parent, spouse, father, mother, etc. have been coming up more and more.
Here's what happened: The experienced psychographers showed lower levels of activity in the left hippocampus (limbic system), right superior temporal gyrus, and the frontal lobe regions of the brain during psychography compared to their normal (non-trance) writing. The frontal lobe areas are associated with reasoning, planning, generating language, movement, and problem solving, which means that the mediums were experiencing reduced focus, lessened self-awareness and fuzzy consciousness during psychography.
A great starting book in this area is Ralph Martin’s The Fulfillment of All Desire. He makes the case for the Catholic faith in an accessible way—relying heavily on the writings of the spiritual masters of our tradition. Another profitable path to pursue is reading biographies of Jesus Christ. They deepen our understanding of Scripture, the Mass, and develop our personal relationship with Him. Pope Benedict XVI recently wrote a three-book series entitled Jesus of Nazareth. Although it has some theological insights that might challenge a reader unschooled in theology, he has many profound reflections that would be valuable to anyone who read it. Fulton Sheen, Frank Sheed, and Romano Guardini also wrote excellent works on the life of Jesus.
All of Kerouac's work constitutes a dialogue between his Buddhist and Hindu learning and the residues of his Catholic upbringing. This autobiographical novel, his most joyous and optimistic work, centers on his meeting and friendship with Gary Snyder (here called "Japhy Ryder"), the American poet and student of Chinese and Japanese culture and Zen Buddhism. Kerouac, the child of immigrants and raised in a Massachusetts mill town, is guided by Gary Snyder, Oregon mountain man and anthropologist, in treks up mountains toward "heaven," and in his first steps toward an ecological view and a path of personal independence. Kerouac, in turn, becomes our guide to the spiritual possibilities inherent in the grandeur and beauty of the great American Northwest. As Kerouac and Snyder trade Buddhist one-liners and bring Eastern thought into contact with native American influences like Walt Whitman, Henry David Thoreau, and John Muir, we realize we are witnessing a rebirth of American transcendentalism. The book is filled with a youthful energy and idealism that makes you wish you were there with them during a time when anything seemed possible for young Americans and for the American novel. See also5 Must-Read Summer Books
Many 19th century mediums were discovered to be engaged in fraud. While advocates of mediumship claim that their experiences are genuine, the Encyclopædia Britannica article on spiritualism notes in reference to a case in the 19th century that "...one by one, the Spiritualist mediums were discovered to be engaged in fraud, sometimes employing the techniques of stage magicians in their attempts to convince people of their clairvoyant powers." The article also notes that "the exposure of widespread fraud within the spiritualist movement severely damaged its reputation and pushed it to the fringes of society in the United States."
Mediumship must under no circumstances to be taken lightly. Years of training and development, personal balancing and tuning are required. You are dealing with other people's emotions after all, it's a big responsibility. A good spiritual medium stands for truth, love and light, with the highest intent to serve. Spiritual mediumship is a selfless act. A good professional medium may require a fee to put food on the table, but mediumship should not be undertaken with excessive profit as the main driver, instead it should be the will to help others, provide healing, understanding, reassurance and comfort.
I work for the highest good, consider myself a child of God, and believe in a Higher Power; therefore, I wouldn’t attract this type of energy. I’m not that keen to call them “bad spirits,” as I’d rather refer to them as spirits that exist at a lower vibration and dwell in the lower spheres of the Spirit World. They’re just farther away from the Divine Source, so it will take longer for them to reach a higher level.
In 1876, William Eglinton was exposed as a fraud when the psychical researcher Thomas Colley seized a "spirit" materialization in his séance and cut off a portion of its cloak. It was discovered that the cut piece matched a cloth found in Eglinton's suitcase. Colley also pulled the beard off the materialization and it was revealed to be a fake, the same as another one found in the suitcase of Eglinton. In 1880 in a séance a spirit named "Yohlande" materialized, a sitter grabbed it and was revealed to be the medium Mme. d'Esperance herself.
It is claimed that the telepathic communications come from highly evolved spirit beings existing in the normally invisible realms of the spirit dimension. Sometimes the medium will have a vision in which he or she sees the spirit in a visible form, manifested in the imagination faculties of the medium’s consciousness. The spirit guides are said to sometimes wear white robes and often radiate brilliant, golden-white light. Channelers claim that the messages received represent divine wisdom and truth, and have beneficial value for mankind.
Some scientists of the period who investigated spiritualism also became converts. They included chemist Robert Hare, physicist William Crookes (1832–1919) and evolutionary biologist Alfred Russel Wallace (1823–1913). Nobel laureate Pierre Curie took a very serious scientific interest in the work of medium Eusapia Palladino. Other prominent adherents included journalist and pacifist William T. Stead (1849–1912) and physician and author Arthur Conan Doyle (1859–1930).