| Edited by HENRY REED, Ph.D. |
March 04, 2007
|
|
Back to Understand and Develop Your ESP
Chapter 2THE THEORY FROM THE EDGAR CAYCE READINGSFundamental Assumptions Any theory rests upon some basic assumptions. If we wish to construct a theory of how ESP works, we should begin by defining human nature itself. The theory of psychic ability given in the readings of Edgar Cayce is based upon a set of principles which create a foundation for understanding. They provide an explanation of human nature and of the mechanism of ESP and its potential usefulness in our spiritual growth. Perhaps the most basic of these principles or assumptions is the concept that there exists a universal awareness. This is a state of consciousness that is spiritual in nature-that is, it has the potential to express itself in matter, but it is not limited to time and space. Many terms have been used to describe this universal awareness, such as God, the superconscious and the Creative Forces. Our relationship to the universal awareness often seems paradoxical. In one way, we are a part of it, for we are part of the whole. And yet, on the other hand, we also experience ourselves as being unique individuals. One aim of spiritual growth is to reconcile this seeming contradiction. Perhaps the best way that we can do this is to begin to express in our individual lives the qualities of the universal. It is a matter of making finite (i.e., making applicable) our infinite nature. Except for those rare instances of psychic or spiritual experience, our existence as conscious physical beings usually seems to be cut off from the universal awareness. We frequently fail to see the unity of all life, and we tend to see ourselves as independent, although very limited, creatures. The Edgar Cayce readings suggest that when we see ourselves and life in this way, we are failing to take into account unseen, yet very real, aspects of life. One of Edgar Cayce's dreams provided the basis for a model that illustrates this condition.  That which cuts us off from the universal awareness is either some element of physical consciousness -such as a conscious attitude or an inharmonious condition in the body-or some aspect of the subconscious mind. By the term '(subconscious mind" we are referring to the storehouse of thought patterns which we have created. The word "created" is used here in a very specific way, to indicate that the mind has the capability of giving a shape or a pattern to energy. Although this may sound somewhat strange to us, these thought creations or thought forms are very real and continue to exist even after the thought has left consciousness awareness. The phrase "Thoughts are things," which is found throughout the readings, has special meaning to our understanding of how ESP works. If we consider our conscious experience in the material world as being three-dimensional, meaning we have a tendency to describe or understand our experiences in the earth in terms of three measurements, we can then assign these thought forms to a fourth dimensional existence. We find this idea in the Cayce readings as well as in the writings of the Swiss psychiatrist, Carl Jung.
The reader might wish to refer to Chapter Four of Herb Puryear’s Meditation and the Mind of Man for a further explanation of this topic. The creative capacity of the mind and the existence of its creations at a higher-dimensional level are principles very important to the theory of psychic ability. - We should not become confused or intimidated by the introduction of fourth-dimensional reality into the theory, for we all have experiences with our thought-form creations each day. The clearest example of this is dream experiences. We may have a very vivid dream of a place or a group of people that exists not in the physical world, but within our own mental world. At that moment of the dream, however, the experience with these people or that place seems just as real as any waking experience. The proposition that each individual has within himself universal (or superconscious) awareness depends upon the assumption that each individual is actually a soul. Only a portion of the soul projects itself into the limited dimensions of time and space. The physical body, conscious mind and personality are not apart from the soul, yet they are only a partial representation of it. The remaining aspects of the soul include unconscious elements of the mind, as well as access to universal awareness or the spirit. Perhaps the most important concept in the Edgar Cayce readings concerning psychic ability is that the phenomenon cannot be fully understood if it is approached from only a physical and a mental perspective. The psychic is of the soul. Paranormal experiences happen to us because we have a universal, or spiritual, dimension.
The soul forces within ourselves seek expression, and psychic ability is one form of such expression and should be viewed as a natural experience. It is not a matter of coaxing the soul to manifest itself and its capabilities, for the soul has a constant impulse to express itself in a variety of ways. The problem is to get rid of conditions within the physical consciousness and the subconscious mind that block this natural manifestation.
From the material in the readings we can isolate what seems to be the fundamental requirement for balanced, helpful psychic experiences: attunement. What is needed is an integration of body, mind, and soul. Attunement implies vibration, a term used to describe all of life. The body is a collection of energy made up of various patterns of vibration. Modern physical sciences agree with this point. The readings suggest that the mind and the soul are also expressions of energy that have taken on particular vibrational qualities. In most individuals the vibrational patterns of the body, mind, and soul are not working in an integrated, holistic fashion. Attunement involves the transformation of mental and physical energy conditions, or vibrations,, to those of the superconscious awareness of the soul. Whenever attunement is achieved a variety of experiences may arise, including ESP, astral projection and healing.
These psychic forces, which are of the soul, are operative not just during paranormal experiences such as ESP or spontaneous healing. The psychic pervades every aspect of living, although normally we are not conscious of the way in which we are drawing upon it. Some of the most exciting new findings of parapsychology indicate that we are using our ESP unconsciously in many ways each day. The readings express this principle in the following words.
If we accept the assumption that we are souls with the potential to bring universal awareness into conscious expression, then psychic ability is seen as a latent capability within everyone. In the words of the readings, "These psychic abilities are latent in each and every individual." (256-2) Although the two previously quoted passages from the readings indicate that the psychic is operative in all experience, we should not conclude that everyone has demonstrable ESP that can be called upon at will. This is clearly not the case. Even though
psychic perception may be a latent ability in each person, only some people
are able consciously to draw upon that potential in a consistent manner. The analogy with musical ability can be used in another way, to illustrate that there are many different types of paranormal capacities, just as there are many different kinds of instruments that can be played. Most likely, there is an underlying similarity in all forms of psychic expressions, just as there are underlying factors upon which is based the talent to play any instrument; however, in our exploration of psychic ability we must not overlook the fact that a particular individual may need to be given a specific kind of ESP task in order to demonstrate his psychic gift.
It may be tempting to suppose that ESP will result whenever we transcend physical consciousness and that part of the subconscious mind which contains our own thought-form creations. However, this is probably too simple an explanation. The problem arises when we consider more closely the nature of universal awareness. Up to this point in our discussion, universal awareness has been equated with the superconscious mind. The term superconscious (or the mind of the soul) will be used in the rest of this book to denote the highest state of awareness, which is totally unlimited. In addition to the superconscious, there are other levels of awareness that might be termed "universal" in the sense that they transcend time and space, and in the sense that they are universally accessible, available to all individuals. However, in contrast to superconscious awareness, which is defined as being unlimited and omniscient, each of these levels of awareness has distinct limitations. Some of these lesser levels of universal awareness are the collective unconscious, the astral plane, and the etheric plane, to name just a few. To depict this condition, we might redraw our original model as follows:  Psychic impressions can come from any of these levels. For example, we can have psychic experiences involving the astral level, like those in which we attune ourselves to another person's thought-form creations, which are at that level. Such experiences may include attuning oneself to discarnate souls, as demonstrated in mediumship. The Edgar Cayce readings emphasize the importance of attuning oneself to the consciousness of superconscious awareness, for it is at this level that the limitations and inaccuracies of the lower levels are transcended. A considerable amount of material concerning the actual development of psychic ability will be presented in this booklet. However, in this section on fundamental assumptions it will be helpful to consider two basic positions taken by the readings regarding psychic capacities. The first is that paranormal abilities are awakened as a natural result of the proper motivation: to grow in spiritual awareness and in service to others. This is in distinction to the common desire to develop psychic ability in order to be able to impress others or oneself with remarkable phenomena (for example, mind reading just for the sake of curiosity and without an altruistic purpose). We find the principle that ESP will be a natural outgrowth in the following passages from the readings:
The second basic position concerns the question of why some people have ESP and some do not. In the readings we find the theory of reincarnation as a part of the description of how souls evolve in consciousness. This theory helps us answer an obvious question raised by the first basic position on psychic development: How are we to account for people who have clearly demonstrable psychic ability and yet have no desire to use it for the benefit of others or for their own spiritual growth? The readings suggest that many individuals have developed psychic capacities in previous earthly experiences, especially during those time periods in which paranormal abilities were respected in the culture and used to benefit society. Although these experiences may not be consciously remembered, the qualities developed can be drawn upon, just as a child prodigy in music or mathematics, like Mozart or Pascal, is able to draw upon his or her previous development. A term used in the readings to refer to abilities that were developed in previous lives is "innate." This term should not be confused with "latent, "' which indicates the potential in everyone yet does not signify that the ability has been previously brought into conscious use.
The theory of reincarnation has another significant role in our examination of the fundamental assumptions about psychic ability, in that it can provide us with a more enlightened historical perspective. The readings suggest that an ancient civilization called Atlantis was destroyed more than 12,000 years ago-destruction due at least partially to the misuse of psychic abilities. Many individuals who received readings from Edgar Cayce were told that they had had incarnations in this society at the time of the destructions. This information seems pertinent to our consideration of psychic ability, because the readings indicate that mankind once again stands at a crossroads. Once more we have the technology with which to destroy ourselves. We are also discovering the tremendous psychic powers of the mind, which can be used constructively or destructively. Every helpful influence possible must be brought to bear on conditions in our world if we are to avert another destruction of a major portion of mankind. The importance of modern man gaining a thorough understanding of the mechanism and purpose of psychic ability cannot be underestimated. The spiritual implications of psychic ability may well provide one of the most stabilizing and healing forces possible. The Mechanism of Psychic AbilityIn this section we will turn our attention to a theory of how psychic ability operates. Here we will be interested in defining the primary factors that are involved and the ways in which these factors can relate to each other. When we finish, we will have a rather complex model which (a) takes into account the theory given in the Edgar Cayce readings, (b) accounts for many previous parapsychological findings, and (c) predicts the nature of certain parapsychological relationships that have not yet been researched. Any model is, of course, only an approximation of reality. It is very likely that every factor within our model of psychic ability has some kind of influence on every other factor. However, for our present purposes, we will be concerned with only those relationships which seem to have a significant, direct bearing on psychic experiences. Physical consciousness
Our normal waking physical consciousness is produced primarily by our bodies and especially by the sensory input that they receive from the physical environment. Research studies have shown that under conditions of sensory deprivation, in which the body's senses are able to receive virtually no stimulation, normal physical consciousness is interrupted and an altered state of consciousness is produced. We might conclude, therefore, that an important factor in maintaining normal waking consciousness is the reception of outside stimuli by the senses of the body. Of course, this waking state of consciousness is necessary because it allows us to make our behavior appropriate to daily life in the physical world. However, we must remember that the five senses do not actually function at the conscious level. They operate in a relatively unconscious and automatic way, and we become aware of only a small portion of what they receive. For example, as you were reading the previous paragraph,, your senses undoubtedly received sounds, smells and sights that did not pass into your conscious awareness. If we were to draw a model of our normal waking consciousness, it would look something :  According to the readings, the senses have another important role in addition to helping us to become aware of what is happening in the outer world: They also help us to become conscious of inner events, including psychic impressions.
Awareness of subjective, inner events
Of course, our awareness is not always focused upon the outside world; we can also become aware of impressions that come from within. The variety of these inner impressions is extensive, ranging from memories of recent events to accurate psychic impressions. The readings tell us that the senses, together with special parts of the nervous system located mainly in the brain, form a receiver that can Pick up both environmental stimuli and inner impressions. What frequently happens, however, is that information from the physical environment overrides or cuts off our awareness of impressions from within. For example, imagine that you are driving through heavy traffic in an unfamiliar part of town. It is unlikely that in such a situation you would be consciously attending to random memories or other subjective, inner impressions. You would be primarily concerned with evaluating information coming to you from the environment. One exception to this would be a memory that is directly helpful to you in dealing with your current situation, like, for instance, remembering that a particular traffic sign has a special meaning. What determines or selects the information that is allowed to pass into our conscious awareness? As we have noted,, this receiver is constantly being bombarded with environmental stimuli as well as inner impressions. Among the major factors in this selection process are our ideals, attitudes, purposes and motivations. The situation is illustrated in the diagram below, in which solid arrows indicate the movement of information and dotted arrows indicate controlling or directing influences.  A considerable amount of research has been done on the question of how awareness is related to attitudes and motivation. However, when we examine motivations it is often difficult to determine which are conscious and which are unconscious. It may well be that most experiences of the conscious mind are in fact built upon influences that remain unconscious. An example of this can be seen in the case of a person who tries overly hard to do well at his job, but whose drive comes from an unconscious motivation to make up for feelings of inadequacy from childhood. We have probably all had some experience with the way in which an attitude or a motivation can clearly affect our conscious awareness. For example, suppose you are taking an important test and you need to remember some obscure name or date. If you are motivated to do well on the test, you will probably minimize for a few moments the attention you give your physical environment, while you allow subjective memories to occupy your awareness. However, the Edgar Cayce readings go further and suggest that if you hold in mind particular attitudes and purposes, you may make it more likely that you will become aware of another category of subjective impressions: accurate psychic information. In the above example, this information might come as thought transference from a person who knows the correct answer or from superconscious awareness, where all knowledge is available. The question, of course, arises as to the nature of those particular attitudes and purposes that will facilitate psychic ability. The most carefully researched answer to this question is "the belief that ESP is possible." It has been clearly demonstrated in many studies that subjects who believe in ESP are more likely to do well on ESP tasks. It could be argued that some of this effect is due to the fact that many people who believe in ESP do so because they have had frequent personal experiences with it, and hence they would be more likely to perform psychic tasks well; however, it is unlikely that this accounts for all of the effect. It is also important to remember that simply our openness to the possibility of an experience can make it more likely that the experience will be recognized when it stands at the threshold of our conscious awareness. For example, suppose you had a dream in which you saw an old friend in a crowd of people. If you intuitively felt that this was actually a precognitive or prophetic dream, and that this old friend might very well be in your town soon, then you might keep an eye out for him. Walking through a crowded store several days later you might actually pass near him, and you would be more likely to notice him because you were open for the experience. Your conscious attitude and motivation would make you especially alert to a particular kind of impression. In this case the impression was visual (the face of your friend), but the same principle holds true for more subjective impressions, such as psychic ones. The Edgar Cayce readings suggest another conscious attitude or purpose which will facilitate psychic ability: a desire to help others. This principle has already been discussed. We cannot claim that this desire is a sufficient condition in itself for the awakening of psychic ability. Nevertheless, it may influence the selection process that takes place as a wide variety of impressions impinge upon the sensory system. The desire to help will probably make it more likely that information coming from universal awareness or from another person's mind will be allowed to pass into conscious awareness. In the following passage one individual is counseled that unless he is grounded in universal motivation, unless his goal is to serve and to experience the unity of all life, the subjective impressions he expects to be accurate psychic information actually are more likely to be elements of his own imagination.
A second important reason for holding a conscious attitude of service is that without such a selfless motive the awakening of psychic ability is more likely to be a confusing or disorienting experience. So many of our life experiences that seem confusing have this quality because they do not have a purposefulness which seems meaningful. For example, an individual who gets intoxicated every Saturday night may begin to find that this experience is no longer fun and has become confusing and disorienting. One possible reason for his feeling of confusion is related to a lack of purpose behind this particular activity. In the following reading we find the advice that we should have a purpose beyond ourselves as we work with psychic ability (which is referred to here as expressing our "super-selves").
The previous diagram from our model illustrates how important the sensory system is to understanding how psychic ability works. One key to the development of psychic ability seems to be to interrupt the way that impressions are usually sorted at this point. We have just examined one way of effecting this kind of alteration: through our conscious attitudes and motivations. Another method-perhaps more straightforward-is to change the amount of sensory stimuli coming from the physical environment. This is called sensory deprivation, and it was mentioned briefly in the section on physical consciousness. Sensory deprivation usually does not refer to blocking stimuli from just one of the senses. For example, someone who is blind has the input channel of sight cut off but usually makes an adjustment by becoming more sensitive to one of the other channels, such as the sense of hearing. Sensory deprivation experiments usually involves cutting off as many of the senses as possible; this can be done by floating a person in body temperature salt water in a sound- and light proof room. John Lilly (1972) and others have reported paranormal experiences under such conditions. An alternative method to blocking out all environmental stimuli is to alter the nature of the stimuli. There is some evidence to indicate that a repetitious input from the environment serves to interrupt the way in which the senses operate, and this may allow psychic impressions to come into awareness. Charles Honorton and Sharon Harper (1974) have reported significant telepathy scores for subjects who received a constant visual and auditory stimulus. Meditators who chant their mantra for a long period of time, thus providing themselves with a repetitive auditory stimulus, report attaining an altered state of consciousness, although it is not clear that this results in verifiable ESP. The Edgar Cayce readings support the principle that paranormal experiences can result from (a) altering the input of environmental impressions and (b) using the senses as a vehicle of expression for inner events.
To summarize this section, we have explored the concept that at least two important mechanisms must be operative in conjunction with the senses if we are to experience conscious psychic ability. First, we must allow subjective impressions to enter our awareness. This can be facilitated by sensory deprivation or by making the relationship between the senses and the physical environment repetitive or automatic. Secondly, we must select from the wide variety of subjective impressions that are available those that are actually coming from beyond our own imaginings or memories. Among the factors important in this selection process are our conscious and unconscious attitudes, purposes and motivations. Other factors no doubt are involved as well. One that we will explore later is the condition of the physical body. A higher-dimensional receiver
This section will describe one of the readings' most significant concepts concerning how our ESP works, a concept that relates to the nature of the physical body. According to the Cayce material, at least two aspects of the physical body are involved in ESP. First there is the "flesh body," which, because it is easily measured and its presence easily detected, is very familiar to us; we can see our own bodies or the bodies of others, and, even if we are blind, we can become aware of the flesh body through one of the other senses. Secondly, the readings indicate that each flesh body is accompanied by another aspect of the physical body, referred to as the "finer physical body." Like the flesh body, the finer physical body is an energy system. The two energy systems are closely related, and together they work in an integrated manner to make up the physical person. The fact that most people cannot see this finer physical body should not lead us to the conclusion that it does not exist. Traditional science has provided us with some evidence of the finer physical body. Medical doctors are frequently baffled by cases of so-called "spontaneous remission," in which there seems to be no justification within the flesh body for a healing to have taken place. It may well be that such cases involve the direct activity of the finer physical body. As further evidence of the existence of this structure, several psychics have been well documented in laboratory settings in their ability to diagnose patients accurately, simply by observing this finer physical body. They describe seeing energy patterns surrounding and interpenetrating the flesh body, a phenomenon that is often referred to as the "aura" (see Karagulla, 1967). Another significant area of research involves out-of-body experiences. These studies seem to indicate that each individual has a higher-vibrational body, which is normally invisible to human vision and can separate from the flesh body and undergo experiences in a relatively independent manner. Although there is not yet enough evidence to convince everyone of the reality of these out-of-body experiences, a growing collection of research findings supports this notion. It may have far-reaching implications for medicine as well as for our understanding of how psychic ability works. The finer physical body plays an extremely important role in our theory of psychic ability. The readings suggest that it is capable of receiving impressions that are not of the material world. The reader will recall that some theorists have proposed a physical explanation for ESP. If these theories are accurate, we would need to find some aspect of the flesh body capable of receiving a wave or particle carrying ESP information. Up until now, the search for such a receiver has been fruitless. The Edgar Cayce readings suggest that the transference of psychic impressions does not take place at the level of the material world and that something other than the flesh body receives such impressions. The finer physical body can be thought of as that receiver. It is sensitive to energy patterns of a higher-dimensional level: fourth dimensional, thought-form creations. Although such a concept may seem rather abstract to many readers, it helps to explain much of the mystery of psychic ability. The finer physical body extends beyond the limitations of time and space, as do certain psychic phenomena. Most simply stated, the theory given in the Edgar Cayce readings suggests that a finer physical body (closely related to the flesh body) can receive or is sensitive to thought, either one's own thoughts or those of others. Of course, this would explain only telepathy, and we will see that another source of information is also accessible to the finer physical body. At this point an illustration might be helpful. Since some of the qualities of the finer physical body are fourth-dimensional, it is extremely difficult to depict them in a two-dimensional diagram. To help us understand the finer physical body, we might use an analogy. In this analogy we can suppose that the three-dimensional world of time and space, in which we normally operate, is like a two dimensional piece of paper. Contained within that world of time and space is the flesh body. The finer physical body, which is depicted on the right-hand side of the diagram below, is of one greater dimension than the flesh body. Notice that in a sense the finer physical body interpenetrates the flesh body; it is as if one cross section of the finer physical body roughly corresponds to the flesh body. This diagram clearly illustrates an important point: Whereas the flesh body is relatively limited in sensitivity and would usually receive impressions from only the material level of time and space, the finer physical body has far greater sensitivity. We might imagine, in our diagram, other two-dimensional pieces of paper intersecting the finer physical body. These would represent other planes or dimensions of consciousness from which the finer physical body could receive psychic impressions.  Of further interest is the relationship of the finer physical body to health. The cross section of the finer physical body that exists in the material realm very closely approximates the conditions of the flesh body. It is often a precursor of conditions experienced in the flesh; in other words, a disturbance within the finer physical body would probably lead to a disturbance in the flesh body at a later time, seconds or even months later. Another characteristic of the finer physical body is that it is always fully intact, whereas the flesh body may not be. For example, even though an individual may have had an arm amputated, the corresponding arm in the finer physical body would still be there. The readings suggest, as well, that prayer for healing affects another person first through the finer physical body, with the effect then moving to the flesh body. If, in fact, the finer physical body is capable of receiving information not accessible to the flesh body, we should consider the possible sources of that information. The readings describe three sources from which such information can be received. First is universal awareness, or, more specifically, that portion of it that we have labeled the superconscious mind. The second possible source is an individual's own thought forms-for example, impressions that we receive from our own imaginations. The third source is the thought forms of another person. However, as illustrated in the diagram below, this information must first pass through the personal thought forms of the receiver. Such a transmission may take place at lower levels of universal awareness, such as the collective unconscious or the astral plane.  As we might expect, the readings state that the most accurate and helpful form of psychic ability involves the finer physical body receiving information from the superconscious. This is because at the superconscious level we are free of the limitations and distortions that characterize the lower levels of the mind. By attuning ourselves to the superconscious we may in fact receive divine guidance and direction from the soul. When the information being received by the finer physical body comes only from an individual's own thought forms, the result is not psychic ability but the possibility for conscious awareness of memories or imaginings. We find this condition described in a passage we considered earlier.
This also seems to be the condition described in the following statement to an individual who sought advice about being more psychic. In this case, the reference to "mental-material visioning" can be interpreted to mean that this individual was not allowing himself to become receptive to outside information. Instead, he was making guesses based primarily on his own efforts to use the physical conscious mind to imagine the target.
In a later section, as part of an investigation of the role of the sender in telepathic communication, we will consider the factors that influence the creation of thought forms. At this point in our discussion,, however, the primary concern is the variety of sources from which the finer physical body can receive information. The thought forms of another person are one such source, but access to them is not direct. Psychic information that comes from another person rather than from the superconscious of the receiver must be interpreted through the thought forms of the receiver; therefore, in a sense it must "match" one of his or her own thought forms. The precise mechanism of this "matching" is not clearly spelled out in the Edgar Cayce readings. However, we are given the basic principle that the information being directly received from another person must be translated into terms that the receiver can consciously understand. If we imagine that there is a language of the unconscious, then each person speaks a different dialect of that language. To the extent that the message being transmitted involves words that are pronounced in a similar way in the dialects of the sender and the receiver, the message is more likely to be accurately received. Here is one reason why we might expect greater ESP between family members. Not only is it probable that they will be motivated by love, but they are also likely to have had similar experiences and thus, to a large degree, to have similar thought forms available. Attunement of the finer physical body
We have seen that there are three primary sources of information from which the receivers within the finer physical body can draw. There are, in addition, at least two important factors that determine which of these sources is drawn upon. The first is the individual's conscious attitudes and purposes; the second is the attunement level of the spiritual centers. We have already explored the first factor and found that the readings suggest that self-centered attitudes and purposes tend to orient these receivers towards one's own thought forms. On the other hand, a conscious ideal and purpose of service and caring for others makes a person more likely to be able to psychically draw upon information from the superconscious or from another person. The spiritual centers (or chakras, to use Eastern terminology) are located within the finer physical body. These centers are the seven locations within the body that especially control the integration and alignment of the physical, mental and spiritual aspects of our being. Many books based upon the Edgar Cayce readings and many other sources have been written concerning the spiritual centers. Anyone who wishes to explore this area in greater depth will find many resources available, including Meditation Gateway to Light and Meditation and the Mind of Man, both available from the A.R.E. Press. However, for purposes of understanding how ESP works, the following three points are most significant: 1. The spiritual centers act as a bridge between our conscious, physical selves and the psychic or spiritual parts of our being. They act as a mediator between our finite lives in materiality and our infinite lives as souls. 2. Each of the seven spiritual centers relates to a different aspect of consciousness and experience. In terms of our understanding of ESP, a particular type of psychic experience is related to each of the spiritual centers. Of course, in any type of experience, psychic or otherwise, there is likely to be a combination of the activities of several centers. However, specific forms of psychic ability have often been associated especially with a particular center. For example, as the third spiritual center, located in the area of the solar plexus and adrenal glands, is awakened or "opened," we are likely to observe mediumship abilities. Similarly, poltergeist phenomena may be related to the cells of Leydig and/or gonad centers, and glossolalia (speaking in tongues) seems to be related to the thyroid center. Ideally, these seven spiritual centers will operate in an integrated, cooperative fashion. When this happens, the resulting psychic ability is more likely to come from superconscious awareness. 3. Thought creations of our minds have a special relationship to the individual spiritual centers. Some people have even used the expression that our thought forms are "stored within the centers." We have probably all observed that through our conscious attitudes and our behavior in daily life, we tend to activate or awaken particular memories. These memories can be thought of as examples of our thought forms, and the readings suggest that specific types of thought-form memories tend to be associated with particular spiritual centers. This concept may have a direct bearing on our ability to receive information psychically. For example, the second spiritual center relates to our consciousness and experience of the male-female balance, including our attitudes and physical expression in sexual activity. Male college students often spend a considerable amount of time focusing on this subject, so from our theory we would predict that their own thought forms about sexuality would be particularly accessible and easily able to come into their conscious awareness. The reader will recall that one phase of the finer physical body's reception of telepathic impressions involves having the thought form of the sender "match" accessible thought forms of the receiver. Considering this statement in combination with the preceding one, we might expect male college students to do better on ESP tests when the target pictures are erotic in nature rather than of a more commonplace type; research findings have indicated that this is, in fact, frequently the case. We might suspect that this principle could be shown to hold true for female college students as well. The concept that memory patterns may be especially important to the mechanism of telepathy has been pointed out by parapsychologists. Honorton and Harper (1974) found that telepathic impressions were often received in images that matched available memories. They write, "Memory, in particular, seems to serve as a vehicle for psi-mediation" (1974, p. 164). This discussion of the spiritual centers may help us to understand why the readings suggest that meditation would help an individual to develop psychic ability. In the first place, meditation tends to awaken the activities of the spiritual centers, particularly those of the three highest ones. These three highest centers are directly related to our awareness of ourselves as souls. Since all of the centers are mediators between our physical, conscious selves and the more unlimited levels of the soul, the awakening of their activity in meditation may result in psychic experiences. This is especially true if we meditate upon a spiritual ideal, which would help to integrate the activities of all seven centers. Second, psychic ability may be developed as our attitudes and purposes are transformed through proper meditation. We may move from self-centeredness to love, which will help us to attune to information which comes from beyond our own imaginings and desires. And third, meditation may help to awaken constructive, helpful experiences of psychic ability as we realign and integrate the activities of the spiritual centers and their corresponding thought forms. Many schools of meditation teach that such a reprogramming of the activities of these centers is an important byproduct of meditation. When such attunement and integration has taken place in all of our centers, we might expect to be sensitive to a wider range of psychic impressions than were the ma A summary of factors affecting the attunement of the finer physical body is shown in the following diagram. Once again, the dotted lines indicate controlling or directing influences. The solid lined arrow between "thought forms" and "spiritual centers" represents the concept that particular thought forms are directly associated with specific spiritual centers.  Filtering factors
This portion of our model relates to unconscious factors within the mind that lie between the receivers of the finer physical body and the sensory system of the flesh body and conscious mind. The unconscious mind has access to information received by the finer physical body, just as the conscious mind can get information through the flesh body's senses. However, certain stages must be passed through for this unconscious material to reach conscious awareness. These stages, or filtering mechanisms, are often advantageous because we probably would not want to become aware of every psychic impression available to us. Our awareness would be swamped, just as it would be if we became aware of every possible sensory stimulus that reached the flesh body. What are the stages involved in a psychic impression moving from the receiver of the finer physical body to conscious awareness? Karlis Osis and Edwin Bokert (1971) have proposed an excellent model for understanding this internal processing. There is nothing in the Edgar Cayce readings to suggest any modifications of their proposal, and it is incorporated into our overall model as is.  The relevancy filter "protects the organism from information overload" by screening out irrelevant or unnecessary information. For example, at this moment you may potentially have access to telepathic information concerning the activities of a neighbor. However, if those activities don't really have a bearing on your own life at this moment, the relevancy filter may be screening out that information. The defense filter protects an individual from threatening or Painful information he might receive psychically, such as, for example, the knowledge that someone else has thoughts of disliking him. The relevancy and defense filters probably work together. For instance, if something catastrophic were happening to a family member hundreds of miles away, the awareness of that event might be quite painful; but the tremendous relevancy of the occurrence could override the unconscious reluctance to become aware of painful information. It is likely that another mechanism blocks many ESP impressions, not because they contain distressing news about others, but because they threaten the world view that is usually held. For example, if I were to become aware that I can tune in on other people's thoughts, I could not ignore the implication that they can potentially tune in on mine, as well. Since I may not want to have to face the fact that my secret thoughts can be known, it may be safer to block my own ESP impressions and preserve the traditional world view that ESP is impossible. We can call this aspect of the process "psi-blocking." The same mechanism that causes psi-blocking-which we can label the "gating mechanism"-could also prevent accurate psychic impressions from coming to conscious awareness by distorting the impressions. The most straightforward way this could take place in the unconscious mind would be for one's ESP to be used to miss the' correct target in a consistent way-that is, "psi-missing." This is not to say that every time a person tries to demonstrate ESP and is wrong it is psi-missing. We use this term only to describe a situation in which a person is wrong so frequently that it is statistically very unlikely to be due to chance. For example, if a person is asked to telepathically guess a standard deck of ESP symbols card by card, and he misses every one, this is a meaningful demonstration of psychic ability. It is very unlikely that chance alone would cause him to miss continually. It has been found that when a subject has an unsympathetic attitude towards ESP in general or towards the specific ESP task at hand, psi-missing is likely to occur. In addition to psi-blocking and psi-missing, a third possibility exists at the gating mechanism: psi-hitting, or allowing the impression to come through undistorted. It is this possibility that we will continue to focus our attention upon as we develop our model of how psychic ability works. Attunement of the flesh body
As we have already seen in developing the theory of psychic ability found in the readings, the sensory system of the physical body has an especially important role to play. A previous description was given of two basic types of information which can be received by the sensory system: stimuli from the physical world and mental impressions (some of which might be psychic) from inner, subjective levels. It was also pointed out that a person's conscious ideals, purposes and motivations have a controlling influence on the type of impressions that are selected to come into conscious awareness. Another extremely important controlling factor is the general health and balance of the physical body. This concept is depicted in the following diagram:  Seven of the endocrine glands-the gonads, cells of Leydig, adrenals, thymus, thyroid,, pineal and pituitary glands-have a special relationship to the spiritual centers of the finer physical body: Each of these glands serves as a part of one of the centers. For example, the pineal is the expression in the flesh body of the sixth spiritual center. The nonflesh components of the center are found within the finer physical body. This concept is symbolically illustrated in the following diagram:  As we can see from the above diagram, anything which affects the endocrine gland is likely to influence the total functioning of that particular spiritual center, and vice-versa. Furthermore, as the research findings of endocrinology have shown, the general condition of the physical body, especially of the nervous system, has an extensive effect on the operation of the endocrine centers and the sensory system. In order to understand how the flesh body can be attuned and how that attunement might affect psychic ability, it is necessary to consider first three different ways in which psychic ability can arise. The following distinctions are undoubtedly one of the most significant aspects of the theory of psychic ability found in the readings. The Cayce material is one of the few sources to differentiate clearly between a variety of conditions that can produce a psychic gift. 1. Making use of the theory of reincarnation, the readings suggest that psychic ability may be related to experiences in previous lifetimes. By working with such attunement procedures as meditation, an individual may have developed a psychic gift during a former incarnation. That soul would still have memory patterns related to this ability and would perhaps be capable of drawing upon those patterns during the current lifetime, even though a conscious attitude of service or spiritual seeking may no longer be held; thus we would have a type of residual effect. Apparently the spiritual centers and the associated thought forms retain, at least temporarily, the memory of functioning in such a way as to allow accurate psychic impressions to come through. 2. An imbalanced condition in the flesh body can also cause psychic ability. This is especially true of situations in which stress is placed on one of the endocrine glands. This stress results in the activation of the corresponding spiritual center of the finer physical body, thus potentially opening a channel in that individual for psychic experiences to occur. Unfortunately, these experiences may be imbalanced or confused, as are the physiological conditions that create them. This theory gives us a way of interpreting the psychic experiences that may occur under the influence of hallucinogenic drugs. Through the activity of these drugs on the chemistry of the brain and related endocrine glands, a temporary stressful or hyperstimulated condition, which can have a direct effect on the spiritual centers, may come about. This theory is further illustrated in the case histories of individuals who have developed psychic ability immediately after incurring an injury to the nervous system. The classic example of this is Peter Hurkos, who became aware of his psychic gift after an accident in which he fell on his head. Our theory would suggest that the injury created an imbalanced or stressful condition in one of the endocrine glands, most likely the pineal or pituitary. 3. A balanced and attuned condition among the various aspects of the flesh body can also have a direct, positive effect on the development of psychic ability. This effect can be twofold. First, an attuned, balanced body will make for a more sensitive, alert condition in the five senses. In addition, the integrated, harmonious operation of the endocrine glands allows the spiritual centers to function in a corresponding way. When this is the case, the psychic experiences that may result are more likely to be balanced and helpful. They come not from the awakening of just one center, but from a holistic, healthy state of being. Specific recommendations from the readings for the attunement of the flesh body are found in the next chapter of this book. They include dietary procedures, exercise and other activities designed to create a greater physical balance. It is unfortunate that the differences among these three origins of psychic ability are not clear in most people's minds. Our concern has been to categorize an experience in terms of telepathy, clairvoyance or precognition, instead of in terms of the conditions that produced it. This has caused confusion in parapsychology, because we often find three different kinds of individuals who seem to be having experiences that are similar in many ways. The following excerpt from the readings uses an analogy to distinguish between psychic exeriences that arise from imbalanced conditions and those that experience come from attunement: One is like an appliance that has shorted out and may be demonstrating unusual behavior, while the other is like a radio that has been carefully tuned to the desired frequency.
The sender in telepathy
The process of telepathy is closely tied to the creation and nature of thought forms. As mentioned in the section on fundamental assumptions, the mind is able to pattern or shape energy, and the product of that process is a fourth-dimensional thought form. Thoughts are things, in the sense that they are very real and continue to exist after they are no longer consciously held in mind. When the sender in a telepathy experiment focuses his or her mind on a target-whether it is a particular symbol, a specific picture, or a physical ailment in his or her own body-it is perceived through the sensory system. Often this involves the use of more than just the sense of sight. In many telepathy experiments the research methods have been designed to enable the senders to make use of as many different senses as possible, by having them smell, taste, touch or listen to the target as well as look at it. The following diagram depicts the primary steps involved in the creation of the sender’s thought forms.  Just as conscious attitudes and ideals have a significant influence on the receptive function of the five senses (see the section on awareness of subjective, inner events), they have an important directing effect on the creation of the sender's thought forms. And, once again, we should consider the fact that unconscious motivation often lies behind conscious attitudes and purposes. The readings suggest that certain attitudes, purposes and motivations are optimal for the creation of thought forms; if these are part of the sender's mental makeup, impressions of whatever target he is focusing on will be more likely to be received. Among these helpful attitudes are the desire to grow in spiritual awareness, a sense of relaxation (as opposed to straining to send the telepathic message), and a belief that the psychic contact can be made. Conversely, certain other conscious or unconscious attitudes and motivations, like fear, anxiety and skepticism, may block the psychic communication. It is interesting to note, as well, that sending and receiving are apparently two separate processes, and frequently a person will be better at one than the other. This is mentioned in the following passage:
Superconscious awareness
How can we know to what we are psychically attuning? This is one of the most frequently asked questions concerning ESP. The problem of the sources of psychic information was often brought to Edgar Cayce, for many individuals who received readings were concerned about the origins of their own personal psychic experiences. Some felt that they were attuning to discarnate souls that is individuals who had died physically but continued to be alive in another dimension of reality. The evaluation of such sources is, of course especially relevant to any consideration of mediumship. In the following passage, we see that the readings suggest that some people who die do not realize for a while what has happened. Having discarded their flesh bodies, they may be experiencing in their finer physical bodies; yet they continue to try to contact or affect the three-dimensional, material world.
The reader might wonder how such contacts with discarnates should be included in our model of how ESP works. Probably the most effective way to answer this would be to consider such discarnate souls as "senders." Even though they may not have flesh bodies, the creative function of the mind is still operative and thought forms are created. These thought forms can potentially be picked up telepathically by a receiver, just as can be done in more traditional telepathy experiments. However, the readings warn that these discarnate entities do not necessarily offer good advice or accurate information. A person who has died is not necessarily smarter nor more spiritually attuned than before. Furthermore, it is recommended that we seek guidance from the divine within ourselves rather than from some outside source. Here again we have the distinction between seeking the superconscious awareness and focusing on some of the more limited levels of universal awareness, which may be occupied by discarnate souls. This is one reason why automatic writing, for example, is not recommended. In terms of our model, automatic writing would involve an individual allowing the thought forms of another to direct the activities of both the spiritual centers and certain structures of the body. This influence can grow to such an extent that movements of the flesh body are controlled by the outside entity. This differs from inspirational writing, in which a person attunes to the divine within and then writes, using his or her own conscious mind and will. When individuals worried that they might be picking up on thought forms of discarnate or evil forces, the readings suggested a specific technique for protecting oneself.
Once we properly understand the role of discarnate souls and don't make the mistake of assuming that souls on the other side are generally wiser and more spiritual than we are (which may be inherent in many forms of spiritualism), we can explore the nature of superconscious awareness. As has been mentioned, this is the source of information that the readings recommend. Because it is beyond the limitations of time and space, superconscious awareness has access to all knowledge. For example, contained within the superconscious are the likelihoods of future events. For this reason, the most effective way of demonstrating prophecy, or precognition-in which a person makes a guess concerning the nature of some future occurrence-is to attune oneself to the superconscious. Of course, we must be careful not to imply that everything that will happen is fixed, for this would deny free will. The readings are very clear in stating that we have free will and that not even God knows what we will choose; however, through our past choices we have created strong likelihoods, or probabilities, that specific future experiences will come about. In a similar way, information about all other kinds of events and conditions is accessible to superconscious awareness. This includes knowledge of things not yet known by any other person (which could serve as the target in a clarivoyance test) or of whatever is being held in mind by someone else (a possible target for a telepathy test). Referring back to our consideration of the sender in a telepathy test, this means that the thought form created by the sender is known to superconscious awareness. This is illustrated in the following diagram:  As we can see, this aspect of our model illustrates a principle which has been mentioned previously: There are two primary ways in which a psychic contact can be experienced. One of these is to think of the other person or source of information as being outside of oneself; this method involves an attempt to receive impressions through a matching of personal thought forms. The other approach is to affirm that the source of psychic information can be found within oneself This second alternative asserts that once an individual has attuned to superconscious awareness, the psychic information that will be most helpful will be given. In the following passages we see that the second method is recommended. The reader will note that in the first of these passages (and in several other excerpts) the general term "universal consciousness" is used. A thorough study of the many readings given on the nature of mind and of psychic ability seems to indicate that such references to universal awareness are intended to denote the superconscious mind.
The reader may be wondering if every psychic impression that comes from superconscious awareness is therefore pure and uncontaminated. This is not the case. For example, the readings given by Edgar Cayce claim to have come from superconscious awareness, but there seem to be instances in which the personal memories or thoughts of Edgar Cayce filtered in. In other instances, an impression coming from the superconscious of a psychic may draw upon the receiver's memories and thought-form images as a way of assuming a symbolic form that can be transmitted to conscious awareness. However, in such a case,, the thought forms of the receiver are playing a very different role than they do in the kind of telepathy in which the sender's and receiver's thought forms must match. In this matching type of telepathy, there are distinct limitations as to what can be transmitted, because the range of information that can get through is limited by the kinds of experiences and memories available to the receiver. Perhaps an analogy would clarify this difference between the two types of telepathy. Imagine that you have a very important complaint that you wish to make to the President of the United States. Let us suppose that you call the White House and you are told that your complaint will be relayed to the President through his Chief of Staff. You might not care for this course of action, because you know that the transmission of your message will be only as accurate as the intermediary person is willing and able to make it; you will be dependent on his having had experiences similar to your own and on his being capable of recreating your frustrations and suggestions and expressing them articulately to the President. At worst, the Chief of Staff might even disagree with your opinions and either distort the message significantly or block it from getting through at all. A superior alternative in this situation would be for you to have a personal audience with the President. Let us imagine that this audience can be arranged only under the condition that the Chief of Staff is permitted to be in the office with you and the President. An additional stipulation is that after you have presented your complaint and suggestions, the Chief of Staff might choose to express his opinions on the matter as well. In this case, however, your message will have gotten through to the President directly, even though his mind may also be somewhat affected by comments made by this third party. As the reader has probably surmised, the citizen with the complaint represents the thought form of the sender; the Chief of Staff, the thought forms of the receiver; and the President, the receiver's finer physical body. The readings go on to suggest ways in which we can judge whether or not we are attuning to superconscious awareness. If we feel drained after a psychic experience or at the end of an ESP test, we are probably not attuning ourselves to this highest source.
According to the readings, the capacity to make contact with the divine within oneself is the highest form of psychic ability. In a society that is still highly impressed by phenomena and the results of attunement,, such as psychic readings and psychokinesis, this concept might not be fully appreciated nor understood. However, the fulfillment of our potential to know directly the divine is what the readings place at the pinnacle of psychic experience.
A second way in which we can judge whether or not we have attuned to superconscious awareness concerns the quality of the impression we receive; more specifically, it involves evaluating the nature of the guidance contained within the information. Superconscious awareness will always direct us to take the very best possible action available to us. The importance of this principle cannot be underestimated in our personal efforts to develop psychic ability. The evaluation of possible psychic impressions is a problem which we will all face, and even as gifted a psychic as Edgar Cayce wrestled with this very question, especially in the early years of his work. Often an intuition or a hunch may direct us to do something which we can justify as permissible or acceptable; and yet, we are encouraged in the readings to use a higher standard of judgment. Simply stated, the question which we should pose to ourselves is this: Is this information or guidance directing me to do the very highest or most loving thing possible? Whenever the answer to this question is no, we are probably best off to seek further within ourselves and attempt to contact a source of psychic information that can meet this standard. Finally, in our consideration of the role of superconscious awareness, we should keep in mind the confusion in meaning among these three words: mystic, psychic, and occult. What does each of these terms signify about attunement to the superconscious? The readings make the following simple distinction. The mystic experience is a contact with the Spirit or superconscious mind without a simultaneous expression in the physical world. For example, in a trance-like state of ecstasy a person may come in touch with the Infinite, but at that moment he loses contact with his finite physical self. The occult, on the other hand, is limited to psychic phenomena-experiencing the effects of higher-dimensional reality, without necessarily having an experience of their origin. Attending a seance and having what sounds like a dead relative's voice come through a medium would be an example of an occult experience. The psychic, when experienced in the way recommended in the readings, involves both an attunement to the superconscious and a simultaneous expression in the physical world and conscious mind.
This reading suggests that there is a temptation inherent in each of these three experiences. In each case this involves taking too limited a viewpoint. For the mystic, the problem arises if he fails to integrate his profound experience into daily life and human relationships. For the occultist, the problem comes if he fails to hold a spiritual ideal in seeking such experiences and becomes preoccupied with the phenomena. The temptation faced by the psychic is twofold: (a) to lose his sense of balance between the mystical and the occult by focusing too much in one direction, or (b) to forget that his psychic attunement must be with something inside himself rather than with an outside source. Actions in the material world
The final aspect of our model of how ESP works concerns the application of a psychic impression. This involves taking an inner experience and translating it into physical expression; the expression can be a verbal response, like guessing a telepathy target or making a prediction about some future event, or a specific action, such as buying a particular stock because of a dream that one hopes was psychic in nature. In order to make our model comprehensive, we will also want to indicate actions that are based on either perceptions from the material world or impressions from imagination and memory. The following rather complex diagram accounts for these various possibilities:  Although this aspect of our model may appear rather imposing to some readers, it is relatively easy to follow if we begin with the point labeled "Input from the senses." If the senses are receiving information primarily from the outside world, then the first of our three types of conscious awareness is created; this awareness is indicated by the box labeled "Conscious awareness of physical world." If the senses are selecting information that comes directly from the individual's own thought forms, this creates the second alternative, indicated by the box labeled "Conscious awareness of subjective imagination or memories." A third possibility is shown in the diagram by the box labeled "Conscious awareness of paranormal experience," which may be the result of the senses selecting information that has come from superconscious awareness or from thought forms created by another person. This, of course, is a simplified picture, in that the mind is capable of handling a mixture of these three types of conscious awareness simultaneously. For example, it can be cognizant of events in the material world and at the same time bring a specific memory into consciousness. For our purposes, however, the situation can be shown more clearly by separating these three kinds of conscious awareness, though we must keep in mind the limitations that almost always arise when we construct a model. Three kinds of action in the world are also included in the model. The first of these is represented by the box labeled "Actions in physical world." These actions include behaviors that are based upon conscious awareness of the material world and/or conscious awareness of inner, subjective thoughts. This is the traditional view of how we operate in the world. A second possible category of action results from coupling the conscious awareness of the physical world with unconscious psychic impressions. Here we introduce the effect of psychic impressions that have been stopped by the defense filter (see the section on filtering factors). How much influence this filtered information has probably depends to a large degree upon unconscious motivation to make use of these impressions. This impulse may be strong enough to give this psychic input an extremely significant role in determining our actions in the world. In simpler terms, this process amounts to using our ESP unconsciously. As was mentioned previously, research studies done by Rex Stanford and others have shown that the unconscious use of psychic ability does in fact happen in a wide variety of situations. It is not yet possible to say conclusively how frequently an individual's actions might be affected by unconscious ESP. However, the readings would suggest that in most conditions and behaviors psychic ability is used to some degree, although we are rarely aware of it. A third type of action in the physical world results from the conscious awareness of paranormal or psychic information. Such conscious psychic impressions must be translated into behavior if they are to have meaning. It is important to realize that this translation also involves conscious thoughts and biases that already exist . The following example should clarify this process and show how it can be a source of difficulty. Let us imagine that a psychic who is asked to predict what will happen during the next year closes her eyes and sees the image of an elephant falling down and dying. Suppose that this is in fact an accurate psychic impression, a symbolic portrayal of a likely future event as perceived from superconscious awareness. In this case, as with many psychic impressions, the information from the superconscious is mixed with thought forms from the unconscious mind of the psychic, creating a symbolic representation that comes into consciousness. To continue our story, suppose that the psychic then makes the verbal statement (i.e., an action interpreting the impression) that the Republican Party is going to be badly beaten in the next election. If, in fact, it turns out that during the next year a terrible disease wipes out half of the elephant population in India, this will indicate the probability that the psychic has misinterpreted her accurate impression. Though she may claim to be totally impartial, her unconscious biases and motivations would perhaps be the most likely cause of this misinterpretation. In many ways it is what happens after the psychic impression comes into conscious awareness that separates the effective psychic from the ineffective one. This process of translating intuition into words and deeds is the test of how useful psychic development will be. In some instances, our psychic information may stimulate us into forceful activity; in others, the act of keeping silent and waiting may be indicated as the most effective use of the impressions. The readings tell us that in either case, keeping our minds focused on conscious thoughts of love and service is the best way of insuring that our actions will accurately reflect the impressions we receive. Limitations in the Theory
The reader may have noticed shortcomings in specific areas of the theory that has been proposed. One such problem is our incomplete understanding of the exact way in which the finer physical body and associated thought forms are able to interact with the flesh body. In essence, this is one form of the classical mind-body problems: What is the nature of the connection between mental things and physical things? However, this difficulty is not limited to the theory of ESP derived from the readings; no generally accepted answer has been proposed anywhere, and psychology, as well as parapsychology, usually skips over this issue. The readings are noteworthy in that they suggest possible locations for a part of this interaction-within the spiritual centers and the endocrine system, as well as within the connection between the sensory-motor and autonomic nervous systems. Some readers may be particularly interested in this question of how things that are nonmaterial are able to interact with the material world. One especially promising theory, proposed by Evans Harris Walker (1975), makes use of the principles of quantum mechanics. Another shortcoming of our theory may be in explaining how psychokinesis (PK) works. This phenomenon involves using only the mind to affect things in the material world directly (in common parlance, "mind over matter"). Though the readings are not as clear on how PK operates as they are in explaining the other forms of psychic ability, it almost undoubtedly involves the thought forms of an individual. It may well be that the thought forms associated with a particular spiritual center are most likely to be related to PK. The theory that poltergeist phenomena-the activity of "ghosts" that have an effect on the material world-may be a form of unconscious PK would seem to indicate that the center involved is either the gonads or the cells of Leydig: such poltergeist phenomena are frequently associated with an adolescent child who is going through dramatic endocrine changes, especially in these two glandular centers. In summary, a comprehensive model and theory of psychic ability has been proposed in this chapter. It has several features usually not included in theories of ESP: the finer physical body, the spiritual centers, and the influence of ideals. An abbreviated version of the overall model appears on the following page. Having studied the individual aspects of the model, the reader can now put all the pieces together and see how they work as a whole. Now we will explore specific procedures and elements of a life style that will facilitate psychic development. These techniques and methods of application should be much more meaningful to the reader who understands more clearly how ESP works. Back to Understand and Develop Your ESP
|
 |
 |
 |