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help.
Proceeding
further
is
not allowed by
the old
rules
of a worn-out game but one must look to "new" and
inter-
nally
oriented
approaches.
In
order
to overcome
the
im-
passe
it
is
necessary
to
realize
that
both
infinite
and
purest causality are
laying
traps
for
us, but we must claim
the
centrality
of
a
self-conscious
ego
which,
interacting
with our
self, suggests a coherent
identity and then an
in-
imitable oneness of the experience of evolution.
This con-
ception
is looming on
the
horizon,
and
"unitary"
law
and
both
official
science and
all
the
other
types
of knowledge
are
converging on
it
Perhaps
this
last
indication
could
make
us
reach
beyond
the
changing
and
temporary
ap-
pearance
of
the
phenomenological
chaos
to
the
harmonic
equilibrium
of
a
universal
conscience
linked
to
absolute
and
eternal
values.
But how
shall we
find
the
head
of
the
skein?
In
the end, a
fairy
tale
will perhaps lead us
to
a
possible
"key"
able
to
give
us
answers
to
this
last
question
in order to allow us to reach a different "reading"
of everyday
reality.
- DA
03044.
Giovetti,
Paola.
Inquiry
on
spontaneous
phenomena promoted by C.G. Jung.
Luce e Ombra,
1987 (Apr/Jun), 57(2), 124-132.
In
1957,
the Swiss paper Schweizerischer Deobachter
published several
articles about paranormal phenomena and
asked
the
readers
to
send
a
description
of
their
psi
ex-
periences.
One
thousand
two
hundred
letters,
with
the
description
of
1,500
different
experiences,
were
received;
the whole material was given
to GG. Jung, whose
interest
in
the
subject was
well
known.
Jung,
who was
at
that
time 82
years
old,
examined
all
the
letters and
entrusted
them
to
his collaborator, Aniela
Jaffg, asking her
to make
a
psychological
analysis
of the material
The detailed and
original
analysis of Jaff£ was published
in- 1958 and had a
second,
wider
edition
recently.
The
Italian
edition
ap-
peared
in
1987.
The
historical
reality
of
the
single
facts
has
hardly
any
interest
for Jung and
Jaff£,
because
such
events
as
the
ones
reported by
the
readers
of
the
paper
have
been
happening
in
every
time
and
every
place.
There
is
no
reason
therefore
to
doubt
the
single
facts.
The
interesting
point
is why people continue
experiencing
the same
extraordinary
things,
and
the
author’s answer
is
that
such
expcriences-as
psychical
events—belong
to
the
universal human experience and
are
in a deep relationship
with
the
basic
structure
of
our
psyche.
Paranormal
phenomena
(dreams,
visions,
intuitions,
apparitions
of
ghosts,
precognitions,
etc.) show
the
independence
of
the
unconscious from
time and
space, and
are symbols
of
the
archetype, which
is unknowable
in
itself, and as Jaff£ says,
gives us the
intuition of the unity of Everything existing.
-
DA
03045.
Biondi, Massimo. Man and today’s parapsycho-
logy,
II.
Luce e Ombra, 1987 (Apr/Jun), No.
2, 133-138.
In
this second
part
[for
the
first part see PAI: 03033],
the author
underlines the changes
in the parapsychological
research
field we
have
had
in
recent
years.
While
the
scholars of
the SPR
directed
their
attention to some spon-
taneous
psychic
events,
nowadays
they
prefer
to work
in
the
laboratory
on
both
perception and
paranormal
action.
The
author does
not
think
laboratory
research
is
the
best
solution
to
finding
an
explanation
for
parapsychology.
Furthermore,
when
we
are
talking
about
spontaneous
paranormal
events
it
means
that
such
events
have
been
recognized,
studied,
and
qualified
as
paranormal,
but
all
this
is not
necessarily
true.
There
are,
in
fact,
still many
doubts about the existence of paranormality and on what
a
paranormal event
represents.
It would
be
necessary,
there-
fore,
to
discover
the
proper
methodology
for
obtaining
a
Vol. 6, No. 2
December 1988
better knowledge
of
these phenomena.
At
this
point,
the
author
suggests
as
follows:
(1)
crossed
knowledge
of
the
investigations made
with
different
methods,
(2)
study
of
the
apparitions
that
happened
in
different
ages
and
the
possible influence the culture of the time had on them, (3)
check on
physical
variations concerning
the- involved
place
or
locality,
(4)
correlation
with
other
psychosocial
events
that happened
at
the same
time, (5) study of the reactions
of the examined subjects and check up of variations due to
the
different ages of
the
involved
people.
Perhaps
all
of
the
above
will
lead
us
to completely
refuse
the
paranor-
mality of
events, but even
if the
results
will help psychol-
ogy,
medicine,
or
physics,
we
will
have
done
something
useful
- DA/R.A.W.
03046.
Simone, Giorgio
di.
The apparent different
ideas in mediumistic ’messages" of a high
level. Luce e
Ombra, 1987 (Apr/Jun), 87(2), 139-143.
ref
The
author’s response to the
article by E. Bianco [see
PAI:
03042]
published
in
this
journal.
Because
for many
years
he
has
received
teachings
from
Entity
"A,"
he
declares
that
the
entities
are
compelled
to
adjust
their
speech
to
the
type
of
culture
present
in
the
assisting
group.
Therefore,
it can happen
that a thought
so
impor-
tant for humankind as the one that deals with freedom can
be misinterpreted.
The author
tells how "A” has explained
that
the
freedom
of
the
spirits
does
not
exist
if
one
ac-
cepts
the
reality
of
an
omnipresent
and
omniscient
God.
There does
exist an
inner freedom
that permits the
spirits
to become
incarnate or
not.
In
fact, we can
call freedom,
too,
the
possibility
of choosing or
not
the way of
incarna-
tion
or
of
undertaking the
material
experience
in
another
way.
Self-consciousness
is perfect
at the same moment that
the
spirit
emanating from
it
is
perfect and
complete.
His
knowledge from the beginning, then,
is recognized and
util-
ized by the spirit
itself during the whole span of his
exis-
tences.
The
article
ends
with
a
message
from
Dali-the
spiritual
guide
of
the
medium
of
Circle
77-saying:
"to
make men understand the true sense of
their existence
.
.
.
It
is
the duty of
those who have reached
this knowledge
to communicate
it.
Such a duty
is the reason why we feel
compelled
to
communicate
with
you
and
that
will
make
you
feel
compelled
to communicate
with
other
people."
-
DA
03047.
Caratelli, Giulia.
Speaking in tongues, or glos-
solniia.
Luce e Ombra, 1987 (Apr/Jun), 87(2), 144-159.
refs
Apparently
forgotten,
but
frequently
noticed
in
dif-
ferent contexts that range from mediumistic stances
to
the
sittings of religious groups of the so-called "charismatics,”
is
speaking
in
tongues.
In
the ethnological
context
as well
as
in
the
psychiatric
one,
the
phenomenon
of
"talking
lan-
guages" or
glossolalia has
rarely been
thoroughly examined
by
gathering
evidence
and
evaluating
its
different
peculiarities.
Often,
glossolalia
has
not
been
sufficiently
distinguished
from
a
similar
manifestation
called
"xenoglossy."
In
the
present
work, evidence
is examined
of
their different expressions, both in formalities and
in
situa-
tions.
In addition, some
psychological and
language
charac-
teristics
that
the
two
have
in
common
are
described.
-
DA/R.A.W.
03048.
Ravaldini, Silvio.
Xenoglossy,
Luce e Ombra,
1987 (Apr/Jun), 87(2), 160-176.
45 refs
In
this
article, which
is wholly devoted
to xenoglossy,
various phenomena
in which a foreign language
is involved
are
indicated.
They
range
from
talking
to
writing
automatisms,
from
direct
voice
to
direct
writing,
to
cases
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respective
countries
of
origin.
Throughout
the
history
of
theology
(from
the
early
Church
to
modern
theory
and
practice), one perspective uncovers decisive switches
in
the
diagnosis and therapy
of
possession, and
it
points out
the
current
state
of
the
discussions on
the
question
of
posses-
sion
in both Roman
Catholicism and
Protestantism.
Based
on
the
results of an investigation into attitudes toward
the
devil,
possession, and exorcism among Roman Catholic and
Protestant
theologists, deficiencies become apparent
from a
sociohistorical
perspective
that
need
to
be
clarified.
The
medicopsychological
perspective
proceeds
from
the
symptoms of
possession, and
is informed with
the
state-of-
the-art
in
multiple
personality
research
which
in
recent
years has met with growing
scientific
interest.
In
addition,
from
this
medicopsychological
perspective,
the
symptoms
and
the
etiology
of
the
dissociation
of
personality
are
described,
and
the
techniques,
duration,
and
success
of
a
secularized therapy are presented and explained.
- DA/G.H.
03031.
Meissner,
Beate.
Original forms of psycho-
therapy:
The
method
of
Johann
Joseph
Gassner
(1727-1779),
exorcist.
Zeitschrift fUr Parapsychologie
und Grenzgebiete der Psychologie,
1985,
27(1-4),
181-208.
refs
From
a
psychological
point
of
view,
this
contribution
describes
the
healing method
used by
the
exorcist,
Johann
Joseph
Gassner,
and
Meissner
attempts
to
analyze and
in-
tegrate
into
historical
contexts
of
medicine
and
psychotherapy
those
effective
therapeutic
factors
that
are
at
the
roots
of
Gassner’s
method.
It
is
pointed
out
that
Gassner’s
healing
method
combines
hetcrosuggcstivc
ele-
ments
with
those
of
autosuggestive
exercises
involving
the
application
of
optical
and
haptic
techniques.
The
im-
mediate
effects of
his method
are comparable
to the entire
scale
of
the
effects
that
are observed
in modern
hypnosis.
There
are
distinct
similarities
between
the
specific
for-
mulas
given out by
this
exorcist and
autogenic
training
as
developed by
J.H.
Schultz.
There can be no doubt
that
in
a
comparison
of
Gassnerian
exorcism
with
currently
ac-
cepted
criteria
for psychotherapeutic procedures, the former
can
be
shown
to
be
an
early
form
of
modern
psychotherapy.
- DA/G.H.
03032. Butsch,
Maria.
Historical and
psychological
aspects
of
reports on
miracles
in
the Middle Ages.
Zeitschrift
flir
Parapsychologie und
Grenzgebiete
der
Psychologie,
1985, 27(1-4),
209-233.
refs
This
contribution
outlines
the
historical
context
of
medieval
miracle
healing
and
then
attempts
to
delineate
the
psychological
structures
found
in
such
reports.
As
source
material,
books
of
miracles
(so-called
"Mirakel-
bticher") are cited that were
written by clerics who used
to
live
in
the
respective
places of
pilgrimage, and which con-
tain
details
of
miracle
healings
as
well
as
about
the
per-
sons
healed and where they came
from.
It
is shown
that
the
genesis
of
a
shrine
was
closely
linked
with
manifest
economic
interests:
a
sacrifice
was
left
at
the
shrine
or
promised
in the case of recovery from an
illness.
The
dis-
sections
of the mortal remains of martyrs
into small
relics
corresponds
to magical
thinking which
could
also prove
to
be
profitable
for
the
cleric.
A
number
of
cases
of
"spontaneous
healing”
of
severe
illnesses
are
reported
that
occurred
in
an
emotionally
charged
affective
"field"
of
pilgrimage or of intensive prayer; however, there also were
reports of miracle
healing outside
religiously
inspired mass
meetings.
An
attempt
is
made
to
understand
certain
reports
of
miracles,
e.g.,
of
spontaneous
healings
of
paralyses
or
blindnesses
with
the
help
of modern
theories
of
neurosis and
psychosomatics.
The
function
of
medieval
Vol. 6, No. 2
December 1988
saints within
the healing process
is seen
in analogy to Carl
Jung’s
archetypes.
Some
reports
suggest
a paranormal
in-
terpretation,
for example the unexplained movement of ob-
jects near certain
shrines.
- DA/G.H.
ITALIAN LANGUAGE
(Editor: Paola Giovetti)
Luce e Ombra
03033.
Biondi, Massimo.
Man and parapsychology
today.
Luce e Ombra, 1987 (Jan/Mar), 87(1),
1-9.
Since
the
end
of
World
War
II
a
sequence
of
changes, both
in quantity and
in
quality, deriving from the
Rhinean
school, have characterized experimental
researches
in
parapsychology.
For
several
years
parapsychology seems
to
have been
in
a
state
of
crisis and
confusion.
This
is
due
to
renewed
criticisms,
to
the
death
of
the
foremost
researchers who were followers of Rhine’s methods, and
to
the
interest
of new
researchers
addressed
to more
critical
ideas
(such
as how
psi
happens
inside
the
biological and
physical
sciences).
All
this could lead
to the end
of
mat-
ter,
or, anyway,
to a major change
in how we conceive
of
it.
Consequently, being able
to bring back the
researchers’
interest
about
phenomena
which
received
so much
atten-
tion
at
the
end
of
the
past
century-the
so-called
"spontaneous phenomena'-should
be
desired.
In
analyzing
all
the
material
at our
disposition and comparing
it
at
the
same time
with
the
results obtained by
scientific
branches,
it
is
possible
to
foresee
the
direction
research
will
take,
suggesting
a more
adequate
interpretation
of
our
current
knowledge. When we dispose of such a reference
point, the
human
image
arising
from
parapsychological
research
docs
not
basically move away from what
classic
science
has
al-
*
ready
said.
That such a
fact
is important should be
recog-
nized,
not
only
because
it
could
help
parapsychology
to
receive more consideration from
the
ruling culture, but
be-
cause
it
would
be
possible
to
harmonize
data
from
dif-
ferent
sectors.
This
would
allow
us
to
then
visualize
human
nature
without
so many
contradictions.
Parapsy-
chology
could
overcome
its own
crisis
by
finding
a
sig-
nificant
role inside current knowledge.
- DA/R.A.W.
03034.
Servadio,
Emilio,
and
Bcrnardi,
Sergio.
Obituaries of Gastone De
Boni.
Luce e Ombra,
1987
(Jan/Mar), 87(1),
10-11.
Two
tributes
to
the
pioneer
Italian
psychical
researcher Gastone de Boni.
- R.A.W.
03035.
Piancastelli, Corrado.
A humanistic pattern for
scientific
parapsychology.
Luce
e
Ombra,
1987
(Jan/Mar), No.
1,
12-15.
Parapsychology
must
broaden
its
view
of human
na-
ture.
It should renew
itself by
(1) paying attention
to the
"borderline" phenomena,
which can
create
a
continuity
be-
tween
the
field
of
parapsychology and
the
psychic
reality
field
as known by
other
sciences,
(2) recognizing how
im-
portant
subjectivity
is,
(3)
considering
a
unitary
theory
about
personality
in
which
"borderline"
phenomena
could
be
included,
(4) exclusion
of math
conceptualism
as being
unable
to
understand
the
vividness
of
the
personal
ex-
periences,
(5)
not
appealing
to
analogies
with
artifical
in-
telligence (computers),
(6) a thorough study made of "brain
activity"
and
the
"unconscious."
These
points
should
be
kept
in
mind
in
order
to
reestablish
parapsychological
research, and
most
of
all, to create
a
global comprehension
of
the human
being. -DA/R.A.W.
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