69 rage lies ind 938 din igle rut. ttio re- ies se- 13 “cy ue sol of 4, 1g d, ae s, a mi a APPrOveW POMReleass 200G0SST 4110 IA-R DP 9610 0292R0 6040 70. Progoff, Ira. The role of parapsychology in modern thinking. International Journal of Parapsychology, 1959 {Sum}, 1 (2), 5-18. 16 refs.— Discusses why “a holistic depth psychology contains the means not only with which para- psychology can grow as a science but with which it can play an exceedingly creative role on modern thinking.” Depth psychology teaches “that the knowledge which the deep psyche derives from its contact with the cosmos is transmitted in sym- bolic form.” In dealing with thijgtatements of mediums and sen- sitives we must discipline ouzMlves not to take the messages literally. “On the other hand BB does not mean at all that the material coming through tiideep psyche in the form of Spiritualistic readings is ‘noth}#¥ but psychological’ in the sense * material, conflicts, complexes, ften such material is derived Meways it does not know truths it rapsychology and holistic depth mmon ground. Their researches one investigates the processes and xperiences and represents his rela- ame and uncover ways of perceiv- beyond the ordinary sensory channels." — 71. Hu Guadalupe. Ate 11 Journal of Parapsychology, 1959 {Sum}, 1 (1), LORE. ~ Provides a history of the Virgin of quivalent of Lourdes. Discusses the the shrine and their symbolic meaning.— R.A. 72. Omez, parapsychology. Parapsychology, 1 Church, a miracle i and one which can¥ge superior to man. Cong teofamiracte the Ch been produced by na tooks toward the re nald. The Catholic Church and ‘rench.) International Journal of Sum}, 1 (1), 32-46-To the Catholic Henomenon directly produced by God, be created by any being, even one ently, before acknowledging the reali- cause. In view of this, the Church srches of parapsychology, which are main, without exclud outside his competerg demning him, approv Even Pope Benedict he beatified. Today, the Con- gregation of Rituals {@ZOws the Wgme principles. feal Findings, composed solely of physicians, is entr study, under the most rigor- ous scientific control, bility to explain the : mthese natural inquiries are necessary before ecg thority may recognize a nely higher criteria that em years, the Church re- f false miracles, regardless of the pub- teived in the press and public. It appre- sts who make it possible to define more t separate what is truly from what is will screen out false jected a certain numb licity which these had ciates the work of scie Hi clearly the frontiers ¢ falsely marvelous. —D 73. Nicol, J. Filer. The statistical controversy in quantitative reseay International Journal of Para- psychology, 1959 (S 1 {1},, 47-63. 12 refs.—Discusses the criticisms of probability theory as applied to parapsychological experiments as set forth by G. Spencer Brown. Examines some traditional ESP experiments to see if target peculiarities may have accounted for some of the results. The implications for repeatability in parapsychology experiments are discussed.—R.A.W. 74, Hall, Trevor H. and Hall, Kathryn E. An Appraisal 70-79 4000 $@>rRational Journal of Parapsychology, 1959 (Sum), 1 (1), 64-78. 2 refs.—’The aim of the present essay is to examine more closely than has hitherto been possible certain curious aspects of the table-tipping and” planchette seances which were conducted" at night in Borley Rectory. The seance statements are given and the authors try to verify them. Their findings demonstrate “how seance messages regarding matters known to sitters can be influenced by sugges- tion...It is of great interest that the answers they obtained con- firmed their beliefs in every particular, despite the fact that the stories had no foundation in truth."- DT 75. Amadou, Robert. The situation of para- psychological activity in France. (In French} International Journal of Parapsychology, 1959 (Sum), 1 (1), 79-88.~A con- cise account, with bibliographic citations, of recent para- psychological activity in France. References are made to societies, periodicals, and books. The book section comprises translations, proceedings of international congresses, and original works in French. Particular paragraphs are devoted to literature on important questions, such as unorthodox healing, Catholicism and parapsychology, etc.-DA 76. Kline, Milton V. Soviet and Western trends in hyp- nosis research. International Journal of Parapsychology, 1959 (Sum), 1 {1}, 89-105. 5 refs.—Surveys trends in Russian hypnosis research as reflected in a series of six papers published in the transactions of the I.P. Pavlov Institute of Physiology in 1956. Also discusses current Western research, with emphasis on studies of the nature of hypnosis itself as a psychological phenomenon. He deals with hypnotic alterations of con- sciousness and age regression.— R.A.W. 77. Nash, Carroll B. The unorthodox science of para- psychology. International Journal of Parapsychology, 1959 {Aut}, 1 (2), 5-23. 37 refs. - General overview of the scientific ap- proach to studying parapsychology through classifying spon- taneous psi experiences and tests of ESP, including precogni- tion. Emphasizes experimental evidence for ESP and responds to specific criticisms. Reviews the characteristics of psi as revealed by experiments. Discusses the implications of psi for religion. philosophy. and medicine. and the possible nr2a-tral applications ui psi. Linens the siyniicance of parapsyciv.ogy » establishment of the nonphysical nature of mind to Darwin's theory of evolution and Freud's discovery of the unconscious. — R.A.W. 78. Lansing, Gerrit. Psychic elements of poetic creativity. International Journal of Parapsychology, 1959 (Aut}, 1 (2), 24-38. 14 refs.—Parapsychologists can profit from the study of the process of poetic creation, more than any other form of literary creation. This is because the poet while compos- ing is often drawn out of him -- or herself in a state of poetic trance. There is a connection, moreover, between writing poetry and casting magic spells. The poet has no choice-but to cultivate the unconscious and poets have been pioneers in ex- ploring “the peculiar relationship between the conscious ego and the unconscious levels of the psyche.” The level of emotion that is touched in poetic creation is also associated with spon- taneous psi and prophecy. Some instances are cited of the possi- ble transmission by ESP of images, symbols, and in one case, an entire poem, between poets working separately. Less impor- tantly, the study of poetry may also benefit parapsychology by providing documentation of the historical occurrence of types of psi phenomena.-— R.A.W. a Samoa: Society without magic: Inter. al Journal of Parapsychology, 1959 {Aut}, 1 (2}, 39-50. 9 refs. — Magic is practically nonexistent on Samoa, as are spontaneous psi experiences, despite widespread belief in magical principles. Administered standard ESP and PK tests to Samoan subjects with only chance results in spite of their great interest and enthusiasm in the experiments. The single outstan- ding psychic or pseudo-psychic phenomenon common in Samoa is mai aitu or “spirit sickness,“ which apparently involves possession. Compares the culture and environment of Samoa with that of the Australian aborigines and New Zealand Maoris, who provide evidence of both spontaneous and experimental psi. Concludes that among native peoples, magic arises only where it is a cultural or environmental necessity, that is, where there is a considerable uncertainty in daily activities, in the struggle to survive, and in relation to other people. Magic is 8 Approved For Release 2000/08/11 : CIA-RDP96-00792R000400100010-2
—_ ‘~" Approved For Release 2000/08/11 : ( resorted to in an attempt to influence the environment of the course of events only where there is considerable doubt as to the outcome. Changes underway in Samoan society are describ- ed which may eventually be psi-conducive.—R.A.W. mmm 80. Ehrenwald, Jan. “Non-Euclidian" models of per- sonality. International Journal of Parapsychology, 1959 (Aut}, 1 (2), 51-68. 17 refs. Several attempts have been made to provide a theoretical framework capable of accomodating psi phenomena but few have taken into consideration the main source of the epistemological difficulties involved in the con- troversial observations on human personality. Ehrenwald focuses on various hypothetical models of personality structure and on the corresponding world-views or modes of experience which, it is assumed, are isomorphic with or attuned to these variegated world-views or experimental modes. He constructs various psychological models of personality without claiming anything like empirical reality or even probability of their ex- istence, thus calling them “non-Euclidian" models of personali- ty. View A considers personality as a closed system. B conceives of personality as nonexistent as in the Zen doctrine of “no-mind.” C sees personality as a supra-individual, collective organism. With C, psi would be viewed as an intro-psychic com- munication. Theorizes about temporal anomalies such as precognition and retrocognition as well as spatial anomalies such as telepathy. Psi need not be simply a vestigial remnant of the past but could be a viable function pointing toward the future.—R.A.W. 81. Osmond, Humphry. A call for imaginative theory. International Journal of Parapsychology, 1959 (Aut), 1 (2), 69-83. 12 refs.-Thoughts on parapsychology stimulated by reading the Ciba Egundation Symposiumgii Extrasensory Percep- tion (Little, Brown,4 thod of investigation cannot be divorced investigated, and this ical assumptions. Most classification, then motion that the scientific science starts with Tg hypotheses tested by expaj method is applicable onl measurable is based only date, not on any fundament inherent in the scientific me direction a science takes is depe we would have new knowledge, ievements of science to We tend to forget that the at on the questions it asks. If parapsychology? Para- empiricism, one of the Merge. Due to their failure iOMepf parapsychologists psychology is hindered by exc greatest deterrents to its general to wrestle with theory, every § Overpreoccupation with fraud§ psychologists to fall into one of nce—common sense. This must be avoided, {@@ aire science con- sists of uncommon sense. Pardgpychologists aregouchy enough about their own work, but ar gifted people they investiga’ inspiration than to radio trag should discover the condition and adapt his methods to thé si may be more akin to artistic ost conducive to creative effort . If sensitives prove difficult for parapsychologists to work @with, parapsychologists should become sensitives themselvg. Perhaps the time has come for them to forsake exclusive empiricism and, like the physicists, unleash their imaginations. gR.A.W. 82. Van de Castle, Rofrt L. A review of ESP tests car- ried out in the classroorf| International Journal of Para- psychology, 1959 {Aut}, 1 (gi 84-102. 18 refs,- Reviews studies of ESP in the classroom, viding them ifito three broad ex- perimental programs: the sidies of Van Busshbach, the studies of Anderson and White, gd miscellaneous studies which at- tempted to repeat or mod{ the research reported in the first two. Summarizes what hafifbeen learned from the experiments as a whole, indicates theirggnortcomings, and discusses promis- ing leads for future researg.— R.A.W. 83. Birge, Raymongg T. Telepathy experiments in Wales. International Jougmal of Parapsychology, 1960 (Win), 2 (1), 5-23.—Analysis of tj ESP experiments with the Jones boys reported by S.G. Soal and H.T. Bowden in The Mind Readers (Doubleday, 1960}. Summarizes many of the sessions in which 701 runs Pers steARsd Fd MRETEAS 6 °2000/08/1 f° Fld of sensation or to the — ust have.new questions... . research.—DA tail, earlier work:-: -- ray, ’ -archaic. cultural s Imission. If so, the investigator... . natural state.” Her 80-86 run and a CR of 47. “Evidently the Welsh boys have introduced us to a whole new psychic world, if their results are free of fraud, and much of this review must be concerned with this possibility.” Describes sessions in which the boys were caught cheating as well as some of the opportunities for fraud that had been set forth since the experiments were conducted, such as the use of@\supersonic whistle. Calls for renewed testing in which thesetpossibilities aregtuled out.—R.A.W. 84. Ch% Earapsychological studies and fA India. Iffernational Journal of Para- O (Win), 2 (1), 24-36. 14 refs— Reviews academic " parapsyGfology in India. "Parapsychology in India today, wih its incising rigid standards, may yet bring about long-needéd reforrg® in all Indian science even as it con- @Pand enftth India with new discoveries in the poltergeists, ‘BBowsing, reincarnation, premature burial, and ESP afi ‘experiments. — R.A.W. 85. Clark, @ Houston. Religious aspects of nal Journal of Parapsychology, 1960 df. — Spiritualism is seen to be a religion Ans, with an admixture of magical st religions, it expresses the death urge, Massurance, comfort, and passivity. Part- iritualistic believer is conscious of his A and shows high defensiveness. On the Aocial scientific investigator tends to maintain an oppositggd telepathy, clairvoyaige t. These facts make it difficult for Deutral, objective attitude toward - phenomena, and the facts are icligions serve many functions. Bt of religion whose first task is Sthe complication of the faith along with that of the in- Maceligion in any form tend to be hard to estalitsh. With the%data associated with the Spiritualistic religigM, the difficulty of the investigator's task becomes doubly cgfpounded. These considerations must be kept in mind as C the researcher to any form of associdgg most difficult to esga@li "86. Amadou,Mobert. Superstition in the Sancerrois. (In French) InterAtional Journal of Parapsychology, 1960 {Win}, 2 (1), 47-@g+T. Parapsychology and Superstition. By “superstition” we fjean here the survival, in our “civilized” modern Western, warld, of beliefs and practices belonging to an superstition repor many think-they [i where they exist i community - life. ogy — ESP, PK, etc. trol, practices of s Bin urban areas is quite high—higher than re much more frequent in the ‘country, } this study, and the one on Southern Italy undertaken by Pr@Mssors Servadio and de Martino. We chose the Sancerrois dis®fict because it was an agricultural region and because important spadework had already been done in study- ing superstitious practices there. In what follows, individual points are illustrated by numerous detailed case-histories. Il, “Healers.” a. Les Rebouteux (Bonesetters). Many bonesetters achieve remarkable ‘results in using: rational experimental methods. But these successes are of no special significance to parapsychology. b. Les persigneux {Faith-healers who use prayer and the sign of the cross}. These are by far the most numerous and the most interesting group of “healers” in the area in ques- tion. Three of the best-known Persigneux, described in some detail, are shown to have traits in common. In general, they treat all kinds of human and animal sicknesses, without any clear distinction between those that are "natural" and those in- duced by sorcery or witchcraft. c. Urban-type faith-healers. These have of late penetrated the countryside and look askance at the “primitive” techniques of the traditional rural healers. Many of them use magnetism and radio-electric detection. They claim to be able to cure most diseases except cancer and tuber- pursue and evaluate. parapsycological. al cture. Although the number. of .cases of... purer form and are more closely linked with - faicontrast'to phenomena of ,parapsychol- ae hich are subject to observation and con- ° erstition are difficult to observe “in their” CARD PSE Hd 7SFROGUAVET OHO Tb-2 | ee lt etm