What if Dean Radin is right?

by Robert Todd Carroll 

Blogger Link http://www.p2pfoundation.net/Multi-Dimensional_Science

Dean Radin, author of The Conscious Universe: The Scientific Truth of Psychic Phenomena (HarperSanFrancisco 1997), says that "psi researchers have resolved a century of skeptical doubts through thousands of replicated laboratory studies" (289) regarding the reality of psychic phenomena such as ESP (extrasensory perception) and PK (psychokinesis). Of course, Radin also considers meta-analysis as the most widely accepted method of measuring replication in science (51). Few scientists would agree with either of these claims. In any case, most American adults—about 75%, according to a 2005 Gallup poll—believe in at least one paranormal phenomenon. Forty-one percent believe in ESP. Fifty-five percent believe in the power of the mind to heal the body. One doesn't need to be psychic to know that the majority of believers in psi have come to their beliefs through experience or anecdotes, rather than through studying the scientific evidence Radin puts forth in his book.

Radin doesn't claim that the scientific evidence is going to make more believers. He realizes that the kind of evidence psi researchers have put forth hasn't persuaded most scientists that there is anything of value in parapsychology. He thinks  there is “a general uneasiness about parapsychology" and that because of the "insular nature of scientific disciplines, the vast majority of psi experiments are unknown to most scientists.” He also dismisses critics as skeptics who’ve conducted “superficial reviews.” Anyone familiar with the entire body of research, he says, would recognize he is correct and would see that there are “fantastic theoretical implications” (129) to psi research. Nevertheless, in 2005 the Nobel Committee once again  passed over the psi scientists when handing out awards to those who have made significant contributions to our scientific knowledge.

The evidence Radin presents, however, is little more than a hodgepodge of occult statistics. Unable to find a single person who can correctly guess a three-letter word or move a pencil an inch without trickery, the psi researchers have resorted to doing complex statistical analyses of data. In well-designed studies they assume that whenever they have data that, by some statistical formula, is not likely due to chance, they attribute the outcome to psi. A well-designed study is one that carefully controls for such things as cheating, sensory leakage (unintentional transfer of information by non-psychic means), inadequate randomization, and other factors that might lead to an artifact (something that looks like it's due to psi when it's actually due to something else).

The result of this enormous data that Radin cites is that there is statistical evidence (for what it's worth) that indicates (however tentatively) that some very weak psi effects are present (so weak that not a single individual who participates in a successful study has any inkling of possessing psychic power). Nevertheless, Radin thinks it is appropriate to speculate about the enormous implications of psi for biology, psychology, sociology, philosophy, religion, medicine, technology, warfare, police work, business, and politics. Never mind that nobody has any idea as to how psi might work. That is a minor detail to someone who can write with a straight face (apparently) that:

lots of independent, simple glimpses of the future may one day innocently crash the future. It's not clear what it means to "crash the future," but it doesn't sound good. (297)

No, it certainly doesn't sound good. But, as somebody once said, "the future will be better tomorrow."

According to Radin, we may look forward to a future with "psychic garage-door openers" and the ability to "push atoms around" with our minds (292). Radin is not the least bit put off by the criticism that all the other sciences have led us away from superstition and magical thinking, while parapsychology tries to lead us into those pre-scientific modes. Radin notes that “the concept that mind is primary over matter is deeply rooted in Eastern philosophy and ancient beliefs about magic.” However, instead of saying that it is now time to move forward, he rebuffs “Western science” for rejecting such beliefs as “mere superstition.” Magical thinking, he says, "lies close beneath the veneer of the sophisticated modern mind" (293). He even claims that “the fundamental issues [of consciousness] remain as mysterious today as they did five thousand years ago.” We may not have arrived at a final theory of the mind, but a lot of the mystery has evaporated with the progress made in the neurosciences over the past century. None of our advancing knowledge of the mind, however, has been due to contributions from parapsychologists. (Cf. Blackmore 2001).

Radin doesn't grasp the fact that the concept of mind can be an illusion without being a "meaningless illusion" (294). He seems to have read David Chalmers, but I suggest he and his followers read Daniel Dennett. I'd begin with Sweet Dreams (2005). Consciousness is not "a complete mystery," as Radin claims (294). The best that Radin can come up with as evidence that psi research has something to offer consciousness studies is the claim that "information can be obtained in ways that bypass the ordinary sensory system altogether" (295). Let's ignore the fact that this claim begs the question. What neuroscience has uncovered is just how interesting and complex this "ordinary sensory system" turns out to be.

Radin would have us believe that magical thinking is essential to our psychological well being (293). If he's right, we'll one day be able to solve all social problems by "mass-mind healings." And religious claims will get new meaning as people come to understand the psychic forces behind miracles and talking to the dead. According to Radin, when a medium today talks to a spirit "perhaps he is in contact with someone who is alive in the past. From the 'departed' person's perspective, she may find herself communicating with someone from the future, although it is not clear that she would know that" (295). Yes, I don't think that would be clear, either.

In medicine, Radin expects distant mental healing (which he argues has been scientifically established) to expand to something that "might be called techno-shamanism" (296). He describes this new development as "an exotic, yet rigorously schooled combination of ancient magical principles and future technologies" (296). He expects psi to join magnetic resonance imaging and blood tests as common stock in the world of medicine. "This would translate into huge savings and improved quality of life for millions of people" (192) as "untold billions of dollars in medical costs could be saved" (193).

Then, of course, there will be the very useful developments that include the ability to telepathically "call a friend in a distant spacecraft, or someone in a deeply submerged submarine" (296). On the other hand, the use of psychic power by the military and by police investigators will depend, Radin says, on "the mood of the times." If what is popular on television is an indicator of the mood of the times, I predict that there will be full employment for psychic detectives and remote viewers in the future.

Radin looks forward to the day when psi technology "might allow thought control of prosthetics for paraplegics" and "mind-melding techniques to provide people with vast, computer-enhanced memories, lightning-fast mathematical capabilities, and supersensitive perceptions" (197). He even suggests we employ remote viewer Joe McMoneagle  to reveal future technological devices he "has sensed in his remote-viewing sessions" (100).

Radin considers a few other benefits that will come from our increased ability to use psi powers: "to guide archeological digs and treasure-hunting expeditions, enhance gambling profits, and provide insight into historical events" (202). However, he does not consider some of the obvious problems and benefits that would occur should psychic ability become common. Imagine the difficulties for the junior high teacher in a room full of adolescents trained in PK. Teachers and parents would be spending most of their psychic energy controlling the hormones of their charges. The female garment and beauty industries would be destroyed as many attractive females would be driven to try to make themselves look ugly to avoid having their clothes being constantly removed by psychic perverts and pranksters.

Ben Radford has noted the potential for "gross and unethical violations of privacy," as people would be peeping into each other's minds. On the other hand, infidelity and all forms of deception might die out, since nobody could deceive anyone about anything if we were all psychic. Magic would become pointless and "professions that involve deception would be worthless" (Radford 2000). There wouldn't be any need for undercover work or spies. Every child molester would be identified immediately. No double agent could ever get away with it. There wouldn't be any more lotteries, since everybody could predict the winning numbers. We wouldn't need trials of accused persons and the polygraph would be a thing of the past.

Hurricanes, tsunamis, earthquakes, floods, and other signs of intelligent design will become things of the past as billions of humans unite to focus their thoughts on predicting and controlling the forces of nature. We won't need to build elaborate systems to turn away errant asteroids or comets heading for our planet: billons of us will unite to will the objects on their merry way toward some other oblivion. It is unlikely that human nature will change as we become more psychically able, so warfare will continue but will be significantly changed. Weapons won't be needed because we'll be able to rearrange our enemies' atoms and turn them into mush from the comfort of our living rooms. (Who knows? It might only take a few folks with super psi powers to find Osama bin Laden and turn him into a puddle of irradiated meat.) Disease and old age will become things of the past as we learn to use our thoughts to kill cancer cells and control our DNA.

Space travel will become trivial and heavy lifting will be eliminated as we will be able to teleport anything to anywhere at anytime through global consciousness. We'll be able to transport all the benefits of earthly consciousness to every planet in the universe. There are many other likely effects of global psychic ability that Radin has overlooked but this is understandable given his heavy workload as Senior Scientist at IONS (The Institute of Noetic Sciences) and as a blogger.

Radin notes only one problem should psi ability become common: we'll all be dipping into the future and we might "crash the future," whatever that means. The bright side of crashing the future will be the realization of "true freedom" as we will no longer be doomed to our predestined fate. We will all have the power "to create the future as we wish, rather than blindly follow a predetermined course through our ignorance" (297). That should make even the most cynical Islamic fundamentalist or doomsday Christian take heed. This psi stuff could be dangerous to one's delusions even as it tickles one's funny bone and stimulates one's imagination to aspire to the power of gods and demons.

******      ******      ******

update: Radin has a follow-up book out called Entangled Minds: Extrasensory Experiences in a Quantum Reality. Like The Conscious Universe, this one lays out the scientific evidence for psi as seen from the eyes of a true believer. As noted above, in The Conscious Universe, Radin uses statistics and meta-analysis to prove that psychic phenomena really do exist even if those who have the experiences in the labs are unaware of them. Statistical data show that the world has gone psychic, according to the latest generation of parapsychologists. You may be unconscious of it, but your mind is affecting random number generators all over the world as you read this. The old psychic stuff—thinking about aunt Hildie moments before she calls to tell you to bugger off—is now demonstrated to be true by statistical methods that were validated in 1937 by Burton Camp and meta-validated by Radin 60 years later when he asserted that meta-analysis was the replication parapsychologists had been looking for. The only difference is that now when you think of aunt Hildie it might be moments before she calls her car mechanic and that, too, may be linked to activity in your mind that you are unaware of.

Radin's second book sees entanglement as a key to understanding extrasensory phenomena. Entanglement is a concept from quantum physics that refers to connections between subatomic particles that persist regardless of being separated by various distances. He notes that some physicists have speculated that the entire universe might be entangled and that the Eastern mystics of old might have been on to something cosmic. His speculations are rather wild but his assertions are rather modest. For example: "I believe that entanglement suggests a scenario that may ultimately lead to a vastly improved understanding of psi" (p. 14) and "I propose that the fabric of reality is comprised [sic] of 'entangled threads' that are consistent with the core of psi experience" (p. 19). Skeptics might suggest that studying self-deception and wishful thinking would lead to a vastly improved understanding of psi research and that being consistent with a model is a minimal, necessary condition for taking any model seriously, but hardly sufficient to warrant much faith.

Readers of The Conscious Universe will be pleased to know that Radin has outdone himself on the meta-analysis front. In his second book, he provides a meta-meta-analysis of over 1,000 studies on dream psi, ganzfeld psi, staring, distant intention, dice PK, and RNG PK. He concludes that the odds against chance of getting these results are 10¹⁰⁴ against 1 (p. 276). As Radin says, "there can be little doubt that something interesting is going on" (p. 275). Yes, but I'm afraid it may be going on only in some entangled minds.

On the bright side, Radin continues to ignore Gary Schwartz and self-proclaimed psychics like Jon Edward, Sylvia Browne, Uri Geller, and Ted Owens. He still has a fondness for remote viewers like Joe McMoneagle, however, who seems impressive if you don't understand subjective validation, are willing to ignore the vast majority of his visions, and aren't bothered by vagueness in the criteria as to what counts as a "hit" in remote viewing. Even a broken clock is right twice a day.

Radin predicts that some day "psi research will be taught in universities with the same aplomb as today's elementary economics and biology" (p. 295). Perhaps psi research will be taught in the same classroom as intelligent design, though this seems unlikely as parapsychology attempts to reduce all supernatural and paranormal phenomena to physics. Maybe they could both be taught in the same curriculum: things that explain everything but illuminate nothing.

note: If the reader wants to see a more complete review of Radin's work, please read my reviews of his books. Links are given below.

further reading

book reviews by Robert T. Carroll

The Conscious Universe: The Scientific Truth of Psychic Phenomena
by Dean Radin (HarperOne 1997)

Entangled Minds: Extrasensory Experiences in a Quantum Reality
by Dean Radin (Paraview Pocket Books 2006)

The End of Materialism: How Evidence of the Paranormal is Bringing Science and Spirit Together by Charles T. Tart, Ph.D. (New Harbinger 2009)

Spook: Science Tackles the Afterlife
by Mary Roach (W. W. Norton 2005).

The Afterlife Experiments: Breakthrough Scientific Evidence of Life After Deathby Gary Schwartz (Atria 2003)

Ghost Hunters - William James and the Hunt for Scientific Proof of Life After Death
by Deborah Blum (Penguin Press 2006).

books and articles

Blackmore, Susan. (2001) "What Can the Paranormal Teach Us About Consciousness?" Skeptical Inquirer, March/April.

Blackmore, Susan (2003). Consciousness: An Introduction. Oxford University Press.

Good, I. J. (1997). Review of The Conscious Universe, Nature October 23, with links to responses by Radin, Brian Josephson, and Nick Herbert.

Larsen, Claus. (2002). An evening with Dean Radin.

Pedersen, Morten Monrad. (2003). Book Review of Dean Radin's The Conscious Universe

Radin, Dean. (1997). The Conscious Universe - The Scientific Truth of Psychic Phenomena. HarperCollins.

Radin, Dean. (2006). Entangled Minds: Extrasensory Experiences in a Quantum Reality. Paraview Pocket Books.

Radford, Benjamin. (2000). "Worlds in Collision - Applying Reality to the Paranormal," Skeptical Inquirer, November/December.

Last updated 04-Jul-2011


Source of the Above
           

Quantum Psychics - Scientifically Understand, Control and Enhance Your Psychic Ability

Blogger Ref Link http://www.p2pfoundation.net/Multi-Dimensional_Science

This pioneering 2nd Edition book, written by bestselling author and professor, Theresa M. Kelly, MsD., utilizes an extensive list of new scientific research studies to reveal how the laws of physics do not have to be rewritten to explain how psychic abilities work. These research studies consist of initiatives in parapsychology, psychology, neuroscience, quantum physics, and related single and interdisciplinary fields. The author reveals the how's, the why's, and the when's of psychic potential and practice, and exposes it all from extrasensory perception (ESP) to psychokinesis (PK).

This book includes a wide collection of detailed and practical techniques, exercises, and experiments, designed for beginners, laypersons, and professional researchers, as stepping stones to assist the reader in their search for psychic control and development. For enhanced psychic performance and measurement, the author warns and informs the reader of the many misconceptions and myths that are preventing them from achieving their true psychic potential, and illuminates the true, raw, quantum nature of psychic phenomena.

This book uncovers the many personality traits linked with specific psychic experiences, facilitating the reader in discovering their exact psychic type. Let this book be your guide through the detailed scientific framework that takes a unique holistic approach to psychic understanding, control, and enhancement and bridges the gap between physics and metaphysics.

Includes: Models, Definitions, Descriptions, Techniques, Therapeutic and Experimental Practical Applications, and a Comprehensive Glossary. Topics Include: Telepathy, Clairvoyance, Mediumship, Remote Viewing, Precognition, Synchronicity, Empathy, Telekinesis, Biokinesis (Energy Healing), and other types of Psychokinesis.

Theresa M. Kelly, MsD, is a professor of scientific parapsychology, and has conducted psychical research for many years focusing on the phenomenology of psychic experiences, and the personality traits of psychic experients.

Above from Amazon

http://books.google.co.uk/books?id=omDJAgAAQBAJ&pg=PA82&lpg=PA82&dq=psychic+radiation&source=bl&ots=38MLKx84tz&sig=cu5PEyCQoBN-nNHqHBUUkCS6kYk&hl=en&sa=X&ei=UywQVP_REcrpaPr9grgF&ved=0CFMQ6AEwCA#v=onepage&q=psychic%20radiation&f=false

Parapsychology in Skeptics Dictionary!

parapsychology

"...parapsychology is the only realm of objective inquiry in which the phenomena are all negatively defined, defined in terms of ruling out normal explanations." James Alcock (2003)

Parapsychology is the search for evidence of paranormalphenomena, such as ESP and psychokinesis. Most scientists try to explain observed and observable phenomena. Parapsychologists try to observe unexplainable phenomena. All the other sciences have led us away from superstition and magical thinking, while parapsychology has tried to find a scientific basis for such things asdivination and mediumship.

Much parapsychology today attempts to find statistical oddities that can't be explained either by the laws of chance or by any other known natural causes. Parapsychologists assume in such cases that they have found evidence for psi.

Scientific methodology in this field dates from at least 1882 at the founding of the Society for Psychical Research in London, which continues to flourish. Its initial members sought to distinguish psychic phenomena from spiritism, and to investigate mediums and their activities. They studied automatic writing, levitation, and reports ofectoplasmic and poltergeist activity. In America, Joseph Banks Rhine (1895-1980) conducted psi experiments at Duke University in the 1930s. His work continues at the Rhine Research Center and at various labs across the country where experiments have concentrated principally on extrasensory perception (ESP),psychokinesis, remote viewing, and astral projection. There are at least half a dozen peer-reviewed journals of parapsychology. However, research in this area has been characterized by deception, fraud, and incompetence in setting up properly controlled experiments and evaluating statistical data (Alcock 1990; Gardner 1981; Gordon 1987; Hansel 1989; Hines 1990; Hyman 1989; Park 2000; Randi 1982). For a short history of psi research, see my essay on the subject.

Americans Charles Tart and Raymond Moody, among many others, continue to expand upon Rhine's work. The CIA and the U.S. military have hired parapsychologists and studied alleged psychics such asIngo Swann and Joe McMoneagle.  Parapsychological research has been done at several places in the U.S., including the Maimonides Hospital Dream Laboratory in Brooklyn, New York, the University of Nevada at Las Vegas, the Princeton Engineering Anomalies Research lab, and the University of Virginia Division of Perceptual Studies. In Europe, the main center of parapsychology has been the University of Edinburgh, whose psychology department has theKoestler Chair of Parapsychology and publishes the European Journal of Parapsychology. Liverpool Hope University has a parapsychology research group and Goldsmith's University of London has an Anomalistic Psychology Research Unit. (A list of research centers around the world is posted here. Another list of research labs is given by the Parapsychological Association.) Parapsychologists publish several journals.

Psi researchers often find evidence for psi, but a yearlong study done by the United States Air Force Research Laboratories (the VERITAC study, named after the computer used) was unable to verify the existence of ESP. A carefully designed study by Richard C. Sprinthall and Barry S. Lubetkin published in the Journal of Psychology (vol. 60, pp. 313-18) found no evidence of ESP. Some parapsychologists, e.g., Louie Savva and Susan Blackmore, have abandoned the search for psi after years of failing to find any significant support for paranormal phenomena (Blackmore 1987,2000).

Despite the fact that psychologists have been in the forefront of paranormal studies, a study of 1,100 college professors in the United States found that only 34% of psychologists believe that ESP is either an established fact or a likely possibility. Comparable figures for other disciplines are much higher: natural scientists (55%), social scientists [excluding psychologists] (66%) and for academics in the arts, humanities, and education (77%). Of the psychologists surveyed, 34% believe psi is an impossibility, while only 2% of the other respondents maintained this position (Wagner and Monnet 1979).

Parapsychologists who claim to have found positive results often systematically ignore or rationalize their own studies if they don’t support psi. Rhine discarded data that didn’t support his beliefs, claiming subjects were intentionally getting answers wrong (psi-missing). Many psi researchers allowed optional starting and optional stopping. Many psi researchers have limited their research to investigating parlor tricks (guessing the number or suit of a playing card, or “guess what Zener card I am looking at” or “try to influence this random number generator or the outcome of this dice throw with your thoughts”). Any statistical strangeness is attributed to paranormal events. Some researchers, like Dean Radin, write histories of the paranormal that make no mention of fraud (Soal) or cheating (Project Alpha) or embarrassing events like Rhine's declaring the horse Lady Wonder to be psychic. Radin is also fond of meta-analysis, which allows him to lump together numbers of studies of questionable worth and do a statistical analysis that makes the data seem like gold. In his latest book, Entangled Minds: Extrasensory Experiences in a Quantum Reality, Radin provides a mega-meta-analysis of over 1,000 studies on dream psi, ganzfeldpsi, staring, distant intention, dice PK, and RNG PK. He concludes that the odds against chance of getting these results are 10¹⁰⁴against 1 (p. 276). He comments that "there can be little doubt that something interesting is going on" (p. 275). Maybe so, but what does it have to do with the paranormal?

In The Conscious Universe (1997), Radin uses statistics and meta-analysis to prove that psychic phenomena really do exist even if those who have the experiences in the labs are unaware of them. Statistical data show that the world has gone psychic, according to the latest generation of parapsychologists. You may be unconscious of it, but your mind is affecting random number generators all over the world as you read this. The old psychic stuff - thinking about aunt Hildie moments before she calls to tell you to bugger off - is now demonstrated to be true by statistical methods that were validated in 1937 by Burton Camp and meta-validated by Radin 60 years later when he asserted that meta-analysis was the replication parapsychologists had been looking for. The only difference is that now when you think of aunt Hildie it might be moments before she calls her car mechanic and that, too, may be linked to activity in your mind that you are unaware of.

Radin's latest book sees entanglement as a key to understanding extrasensory phenomena. Entanglement is a concept from quantum physics that refers to connections between subatomic particles that persist regardless of being separated by various distances. He notes that some physicists have speculated that the entire universe might be entangled and that the Eastern mystics of old might have been on to something cosmic. His speculations are rather wild but his assertions are rather modest. For example: "I believe that entanglement suggests a scenario that may ultimately lead to a vastly improved understanding of psi" (p. 14) and "I propose that the fabric of reality is comprised [sic] of 'entangled threads' that are consistent with the core of psi experience" (p. 19). Skeptics might suggest that studying self-deception and wishful thinking would lead to a vastly improved understanding of psi research and that being consistent with a model is a minimal, necessary condition for taking any model seriously, but hardly sufficient to warrant much faith.

From the standpoint of physics there seems to be a major problem with the assumption and alleged discovery by some parapsychologists that spatial distance is irrelevant to psi. Three of the four known forces in nature weaken with distance.* Thus, as Einstein pointed out in a letter to Dr. Jan Ehrenwald, “This suggests...a very strong indication that a non-recognized source of systematic errors may have been involved [in ESP experiments]” (Garder 1981, 153). The skeptic would rather believe that ESP doesn’t exist than that there is some very strong and powerful force that is undetectable even though we’re able to detect what must be a much weaker force, gravity, without any trouble at all.

Recently, the work of Charles Honorton and his ganzfeldexperiments have been put forth as examples of proper scientific studies whose integrity cannot be doubted. Maybe. But the data from these experiments illustrate another problem with much research in parapsychology: correlations don't establish causality. Finding a correlation that is not what would be predicted by chance does not establish a causal event. Nor does it establish that if it is a causal event, it is a paranormal event. Furthermore, even if there is a causal event, the correlation itself isn't of much use in determining what that event consists of. What you think is cause may be the effect. Or, there may be some third, unknown, factor which is causing the effect observed. Or, the correlation may be due to chance, even if it is statistically unlikely in a certain sense. Or the correlation may be illusory and due to an experimenter expectation effect rather than to any real causal event. The apparent chance correlation may actually be statistically likely over the long run. So, the fact that a group of test subjects identifies correctly which of four pictures someone else has seen at a .36 rate when .25 is what chance predicts doesn't establish a causal event. Nor does it, of course, establish ESP as the cause, if there is a cause. The event may well be causal, but the real cause may be something quite ordinary, such as fraud, unintentional cues, or some tendency to bias in the subject matters selected by chance. If other researchers can duplicate the results with more and more rigorous tests, then it will become highly probable that causal events are being measured. Then, the problem will be to find the cause. Maybe it will turn out to be a psychic force hitherto undetected by physics, but this seems unlikely.

Parapsychologists, such as Dean Radin, also point to the work ofRobert Jahn at Princeton University as an example of strong evidence of psychokinesis. Skeptics disagree. Physicist Robert Park, for example, called Jahn's lab "an embarrassment to science."* Jahn's work does seem to be a classic example ofpathological science, except that rather than make observations at the threshold of perception, Jahn and his team focused on statistical analysis at the threshold of significance.

See also paranormal investigator, topical index: paranormal and A Short History of Psi Research by Robert Todd Carroll.

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further reading

reader comments (psi)

books and articles

Alcock, James E. (1981). Parapsychology: Science or Magic?Pergamon Press.

Alcock, James E. (1990) Science and Supernature: a Critical Appraisal of Parapsychology (Buffalo, N.Y.: Prometheus Books.

Alcock, James. Jean Burns and Anthony Freeman. (2003). Psi Wars: Getting to Grips with the Paranormal (Imprint Academic.

Blackmore, Susan J. In Search of the Light: The Adventures of a Parapsychologist, (Buffalo, N.Y. : Prometheus Books, 1986).

Cardeña, Etzel et al. 2000. Varieties of Anomalous Experience: Examining the Scientific Evidence. American Psychological Association.

Christopher, Milbourne. ESP, Seers & Psychics (Thomas Y. Crowell Co. 1970).

Frazier, Kendrick. editor, Science Confronts the Paranormal(Buffalo, N.Y.: Prometheus Books, 1986).

Frazier, Kendrick. editor, The Hundredth Monkey and Other Paradigms of the Paranormal (Buffalo, N.Y.: Prometheus Books, 1991).

Gardner, Martin. Fads and Fallacies in the Name of Science (New York: Dover Publications, Inc., 1957), ch. 25.

Gardner, Martin. Science: Good, Bad and Bogus (Buffalo, N.Y.: Prometheus Books, 1981), chs. 7, 13, 18, 19, 21, 27 and 31.

Gauld, A. (1968). The Founders of Psychical Research. Schocken Books.

Gordon, Henry. Extrasensory Deception: Esp, Psychics, Shirley MacLaine, Ghosts, Ufos  (Buffalo, NY: Prometheus Books, 1987).

Hansel, C.E.M. The Search for Psychic Power: ESP and Parapsychology Revisited (Buffalo, N.Y.: Prometheus Books, 1989).

Hansen, George P. The Trickster and the Paranormal (Xlibris Corporation, 2001).

Hines, Terence. Pseudoscience and the Paranormal (Buffalo, NY: Prometheus Books, 1990).

Hyman, Ray. The Elusive Quarry : a Scientific Appraisal of Psychical Research (Buffalo, N.Y.: Prometheus Books, 1989).

Hyman, Ray. 1996. "The Evidence for Psychic Functioning: Claims vs. Reality." Skeptical Inquirer.

Kurtz, Paul.editor, A Skeptic's Handbook of Parapsychology(Buffalo, N.Y.: Prometheus Books, 1985).

Marks, David. The Psychology of the Psychic (Buffalo, N.Y.: Prometheus Books, 2000).

Mauskopf, S.H. and McVaugh, M.R. (1980).  The Elusive Science: Origins of Experimental Psychical Research. Johns Hopkins University Press.

Park, Robert L. Voodoo Science: The Road from Foolishness to Fraud (Oxford University Press, 2000).

Radin, Dean (1997). The Conscious Universe - The Scientific Truth of Psychic Phenomena. HarperCollins.

Radin, Dean (2006). Entangled Minds: Extrasensory Experiences in a Quantum Reality. Paraview Pocket Books.

Randi, James. Flim-Flam! (Buffalo, New York: Prometheus Books,1982).

Stein, Gordon. editor, The Encyclopedia of the Paranormal(Buffalo, N.Y.: Prometheus Books, 1996).

Wagner, M. W. & Monnet, M. “Attitudes Of College Professors Toward Extra-Sensory Perception,” Zetetic Scholar, 5, 7 – 16, 1979

websites

"The Elusive Open Mind: Ten Years of Negative Research in Parapsychology," Susan Blackmore in The Skeptical Inquirer 1987, 11, 244-255.

Twenty things to consider when regarding paranormal phenomenonby James Randi

Why I Quit Parapsychology by Louie Savva

KOESTLER PARAPSYCHOLOGY UNIT (interesting history of the origins of terms such as psi, ESP, etc.)

What is parapsychology?

The Research With B.D. and the Legacy of Magical Ignorance by George P. Hansen

Deception by Subjects in Psi Research by George 

http://www.skepdic.com/parapsy.html

Clairvoyance

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Clairvoyance

Terminology
An experiment in Sensory deprivation aiming to stimulate clairvoyance
Definition	the ability to gain information about an object, person, location or physical event through means other than the known human senses
See also	Telepathy Anomalous cognition ESP Remote viewing Psychometry

The term clairvoyance (from French clair meaning "clear" and voyance meaning "vision") is used to refer to the ability to gain information about an object, person, location or physical event through means other than the known human senses,^[1][2] a form of extra-sensory perception. A person said to have the ability of clairvoyance is referred to as a clairvoyant ("one who sees clearly").
Claims for the existence of paranormal and psychic abilities such as clairvoyance have not been supported by scientific evidence published in high impact factor peer reviewed journals.^[3] Parapsychology explores this possibility, but the existence of the paranormal is not accepted by the scientific community.^[3] Parapsychology, including the study of clairvoyance, is an example of pseudoscience.^[4][5][6][7]

Contents [hide] 1 Usage 2 Status of clairvoyance 3 Clairvoyance and related phenomena throughout history 4 Parapsychological research 5 Scientific research 5.1 Psychiatric interpretation 6 Other related terms 6.1 Clairsentience (feeling/touching) 6.2 Clairaudience (hearing/listening) 6.3 Clairalience (smelling) 6.4 Claircognizance (knowing) 6.5 Clairgustance (tasting) 7 See also 8 External links 9 References 10 Further reading

[edit] Usage

Within parapsychology, clairvoyance is used exclusively to refer to the transfer of information that is both contemporary to, and hidden from, the clairvoyant. It is very different from telepathy in that the information is said to be gained directly from an external physical source, rather than being transferred from the mind of one individual to another.^[8]
Outside of parapsychology, clairvoyance is often used to refer to other forms of anomalous cognition, most commonly the perception of events that have occurred in the past, or which will occur in the future (known as retrocognition and precognition respectively),^[8][9] or to refer to communications with the dead (see Mediumship).
Clairvoyance is related to remote viewing, although the term "remote viewing" itself is not as widely applicable to clairvoyance because it refers to a specific controlled process.
Bruce Main-Smith writes, "It is unfortunate, indeed careless, that clairvoyance has come to be indicative of all/most forms of purported mediumship." There are four primary channels, clairsensing, trance, healing and physical, plus a whole raft of others that do not fit neatly into any one primary channel. Clairvoyance (seeing) and clairaudience (hearing) for example are both kinds of clairsensing and belong in that main group. Many mediums who are good clairvoyants may well have little or no clairaudient capability even though both "gifts" belong in the primary channel of clairsensing. Remote viewing is a facet of clairvoyance and usually appears in practitioners suffering from arrested development.
Trance is the ability to communicate with, and mainly to receive from, other entities, incarnate and discarnate, and may sometimes be independent of time; it is usually divided into deep trance (obliterative and so dangerous, where the operative abdicates the throne, quite common) and light trance (a high or even total degree of awareness and thus safer for the practitioner, and extremely rare when well-done).
Healing is the ability to induct health benefits from some usually unspecified higher source where the healer can direct the effects to the beneficiary. Contact healing involves the healer being in the closest proximity but not necessarily touching. Absent healing is explained by its alternative name of distant healing and is independent of spatial distance.
Physical mediumship includes events such as table turning, production of quasi-physical objects (even personages) and sometimes involving so-called ectoplasm. It is often said to require either total darkness or at the most a weak red light.
There are many further mediumistic events, still unfortunately too often dubbed clairvoyance, which do not fit neatly into any of the four main channels. These include psychometry (establishing the history of an object), slate writing (common in Victorian times), extras appearing in photographs (seemingly no more; possibly since the advent of compound camera lenses using plastic as well as quartz-glass) and a long list of other curiosities.
It is most unusual for a medium to have more than one primary channel "open" and under control.

[edit] Status of clairvoyance

The concept of clairvoyance gained some support from the US and Soviet governments both during and after the Cold War, and both governments made several attempts to harness it as an intelligence gathering tool.^[10]
According to skeptics, clairvoyance is the result of fraud, self-delusion,^[9] Barnum effects, confirmatory biases, or failures to appreciate the base rate of chance occurrences. For example, in a scientific experiment of clairvoyance, a purported clairvoyant participant will inevitably make correct guesses some of the time (i.e., during some of the trials within the same experiment), simply because of chance. Furthermore, because of the nature of the statistical tests used by experimenters, a very small proportion of all experiments conducted will yield an overall statistically significant result (suggesting that clairvoyance took place at above-chance levels), again simply because of chance. A proper summary of the experimental evidence on clairvoyance should include a summary of all experiments that were conducted, taking into account their probabilities of turning out false positive and false negative results, and making sure that studies are not included in the review selectively. Some researchers on clairvoyance have tended to purposefully exclude negative findings from their reviews,^[11] thus biasing their own conclusions.

[edit] Clairvoyance and related phenomena throughout history

There have been anecdotal reports of clairvoyance and 'clear' abilities throughout history in most cultures. Often clairvoyance has been associated with religious or shamanic figures, offices and practices. For example, ancient Hindu religious texts list clairvoyance amongst other forms of 'clear' experiencing, as siddhis, or 'perfections', skills that are yielded through appropriate meditation and personal discipline. But a large number of anecdotal accounts of clairvoyance are of the spontaneous variety among the general populace. For example, many people report seeing a loved one who has recently died before they have learned by other means that their loved one is deceased. While anecdotal accounts do not provide scientific proof of clairvoyance, such common experiences continue to motivate research into such phenomena.
The earliest record of somnambulistic clairvoyance is credited to the Marquis de Puységur, a follower of Mesmer, who in 1784 was treating a local dull-witted peasant named Victor Race. During treatment, Race reportedly would go into trance and undergo a personality change, becoming fluent and articulate, and giving diagnosis and prescription for his own disease as well as those of others. When he came out of the trance state he would be unaware of anything he had said or done. This behavior is somewhat reminiscent of the reported behaviors of the 20th century medical clairvoyant and psychic Edgar Cayce. It is reported that although Puységur used the term 'clairvoyance', he did not think of these phenomena as "paranormal", since he accepted mesmerism as one of the natural sciences.
Clairvoyance was a reported ability of some mediums during the spiritualist period of the late 19th and early 20th centuries, and psychics of many descriptions have claimed clairvoyant ability up to the present day.
Early researchers of clairvoyance included William Gregory (chemist), Gustav Pagenstecher, and Rudolf Tischner. These were largely qualitative experiments in which selected participants sought to identify a concealed target image, or to provide accurate information about the history of a target object. Charles Richet, the noted physiologist and, later, Ina Jephson, a member of the Society for Psychical Research, introduced more quantitative methods. A significant development in clairvoyance research came when J. B. Rhine, a psychologist at Duke University, introduced a standard methodology, with a standard statistical approach to analysing the data, as part of his research into extrasensory perception. Perhaps the best-known study of clairvoyance in recent times has been the US government-funded remote viewing project at SRI/SAIC during the 1970s through the mid-1990s; at least those studies amongst these that did not involve "agents" visiting or being otherwise aware of the target sites.
Some parapsychologists^[who?] have proposed that our different functional labels (clairvoyance, telepathy, precognition, etc.) all refer to one basic underlying mechanism, although there is not yet any satisfactory theory for what that mechanism may be.^{[citation needed]}

[edit] Parapsychological research

Parapsychological research studies of remote viewing and clairvoyance have produced favorable results significantly above chance, and meta-analysis of these studies increases the significance.^{[citation needed]} For instance, at the Stanford Research Institute, in 1972, Harold Puthoff and Russell Targ initiated a series of human subject studies to determine whether participants (the viewers or percipients) could reliably identify and accurately describe salient features of remote locations or targets. In the early studies, a human sender was typically present at the remote location, as part of the experiment protocol. A three-step process was used, the first step being to randomly select the target conditions to be experienced by the senders. Secondly, in the viewing step, participants were asked to verbally express or sketch their impressions of the remote scene. Thirdly, in the judging step, these descriptions were matched by separate judges, as closely as possible, with the intended targets. The term remote viewing was coined to describe this overall process.^{[citation needed]}
Targ and Puthoff both believed that Uri Geller, retired police commissioner Pat Price and artist Ingo Swann all had genuine psychic abilities.^[12] They published their findings in Nature^[13] and the Proceedings of the IEEE.^[14] Their work however met criticism from a number of writers, such as psychologists David Marks and Richard Kammann in their 1980 book The Psychology of the Psychic.^[15]
In order to explore the nature of remote viewing channel, the viewer in some experiments was secured in a double-walled copper-screened Faraday cage. Although this provided attenuation of radio signals over a broad range of frequencies, the researchers found that it did not alter the subject's remote viewing capability. They postulated that extremely low frequency (ELF) propagation might be involved, since Faraday cage screening is less effective in the ELF range. Such a hypothesis had previously been put forward by telepathy researchers in the Soviet Union.^[16]
The first paper by Puthoff and Targ on psychic research to appear in a mainstream peer-reviewed scientific journal was published in Nature in March 1974; in it, the team reported some degree of remote viewing success.^[17] One of the individuals involved in these initial studies at SRI was Uri Geller, a well-known celebrity psychic at the time. The research team reported witnessing some of Geller's trademark metal spoon-bending performances, but admitted that they were unable to conduct adequately controlled experiments to confirm any paranormal hypothesis about them.
Electroencephalography (EEG) techniques were also used by team to examine ESP phenomena. In these investigations, a sender, who was isolated in a visually opaque, electrically and acoustically shielded chamber, was stimulated at random by bursts of strobe-light flickers The experimenters reported that, for one receiver, differential alpha block on control and stimulus trials were observed, which showed that some information transfer had occurred. In contrast, this person's expressed statements of when the stimulus occurred were no different than that which would be expected by chance. The researches were unable to identify the physical parameters by which the EEG effect was mediated.^[18]
After the publication of these findings, various attempts to replicate the remote viewing findings were quickly carried out. Several of these follow-up studies, which involved viewing in group settings, reported some limited success. They included the use of face-to-face groups,^[19][20] and remotely-linked groups using computer conferencing.^[21]
The various debates in the mainstream scientific literature prompted the editors of 'Proceedings of the IEEE' to invite Robert Jahn, then Dean of the School of Engineering at Princeton University, to write a comprehensive review of psychic phenomena from an engineering perspective. His paper,^[22] published in February 1982, includes numerous references to remote viewing replication studies at the time.
Clairvoyance experiments involving Zener cards currently exist on the Internet. One such online system, the Anima Project,^[23] gathers user results into a master database which is then analyzed using a variety of statistical techniques.

[edit] Scientific research

Parapsychological research is regarded by its critics as a pseudoscience.^[24] In 1988, the US National Research Council concluded that it "...finds no scientific justification from research conducted over a period of 130 years, for the existence of parapsychological phenomena."^[25]
Skeptics say that if clairvoyance were a reality it would have become abundantly clear. They also contend that those who believe in paranormal phenomena do so for merely psychological reasons. According to David G. Myers (Psychology, 8th ed.):

The search for a valid and reliable test of clairvoyance has resulted in thousands of experiments. One controlled procedure has invited 'senders' to telepathically transmit one of four visual images to 'receivers' deprived of sensation in a nearby chamber (Bem & Honorton, 1994). The result? A reported 32 percent accurate response rate, surpassing the chance rate of 25 percent. But follow-up studies have (depending on who was summarizing the results) failed to replicate the phenomenon or produced mixed results (Bem & others, 2001; Milton & Wiseman, 2002; Storm, 2000, 2003).

One skeptic, magician James Randi, has a longstanding offer—now U.S. $1 million—“to anyone who proves a genuine psychic power under proper observing conditions” (Randi, 1999). French, Australian, and Indian groups have parallel offers of up to 200,000 euros to anyone with demonstrable paranormal abilities (CFI, 2003). Large as these sums are, the scientific seal of approval would be worth far more to anyone whose claims could be authenticated. To refute those who say there is no ESP, one need only produce a single person who can demonstrate a single, reproducible ESP phenomenon. So far, no such person has emerged. Randi’s offer has been publicized for three decades and dozens of people have been tested, sometimes under the scrutiny of an independent panel of judges. Still, nothing. "People's desire to believe in the paranormal is stronger than all the evidence that it does not exist." Susan Blackmore, "Blackmore's first law", 2004.

[edit] Psychiatric interpretation

In mainstream psychiatry clairvoyance is considered as hallucination.^[26]

[edit] Other related terms

The words "clairvoyance" and "psychic" are often used to refer to many different kinds of paranormal sensory experiences, but there are more specific names:

[edit] Clairsentience (feeling/touching)

In the field of parapsychology, clairsentience is a form of extra-sensory perception wherein a person acquires psychic knowledge primarily by feeling.^[27] The word “clear” is from the French clair, and “sentience” is derived from the Latin sentire, “to feel”.
In addition to parapsychology, the term also plays a role in some religions. For example: clairsentience is one of the six human special functions mentioned or recorded in Buddhism.^{[citation needed]} It is an ability that can be obtained at advanced meditation level. Generally the term refers to a person who can feel the vibration of other people. There are many different degrees of clairsentience ranging from the perception of diseases of other people to the thoughts or emotions of other people. The ability differs from third eye in that this kind of ability cannot have a vivid picture in the mind. Instead, a very vivid feeling can form.
Psychometry is related to clairsentience. The word stems from psyche and metric, which means "soul-measuring".^[28]

[edit] Clairaudience (hearing/listening)

In the field of parapsychology, clairaudience [from late 17th century French clair (clear) and audience (hearing)] is a form of extra-sensory perception wherein a person acquires information by paranormal auditory means. It is often considered to be a form of clairvoyance.^[29] Clairaudience is essentially the ability to hear in a paranormal manner, as opposed to paranormal seeing (clairvoyance) and feeling (clairsentience). Clairaudient people have psi-mediated hearing. Clairaudience may refer not to actual perception of sound, but may instead indicate impressions of the "inner mental ear" similar to the way many people think words without having auditory impressions. But it may also refer to actual perception of sounds such as voices, tones, or noises which are not apparent to other humans or to recording equipment. For instance, a clairaudient person might claim to hear the voices or thoughts of the spirits of persons who are deceased. In Buddhism, it is believed that those who have extensively practiced Buddhist meditation and have reached a higher level of consciousness can activate their "third ear" and hear the music of the spheres; i.e. the music of the celestial gandharvas. Clairaudience may be positively distinguished from the voices heard by the mentally ill when it reveals information unavailable to the clairaudient person by normal means (including cold reading or other magic tricks), and thus may be termed "psychic" or paranormal.^{[citation needed]}

[edit] Clairalience (smelling)

Also known as clairescence. In the field of parapsychology, clairalience [presumably from late 17th century French clair (clear) and alience (smelling)] is a form of extra-sensory perception wherein a person accesses psychic knowledge through the physical sense of smell.^[30]

[edit] Claircognizance (knowing)

In the field of parapsychology, claircognizance [presumably from late 17th century French clair (clear) and cognizance (< ME cognisaunce < OFr conoissance, knowledge)] is a form of extra-sensory perception wherein a person acquires psychic knowledge primarily by means of intrinsic knowledge. It is the ability to know something without a physical explanation why you know it, like the concept of mediums.

[edit] Clairgustance (tasting)

In the field of parapsychology, clairgustance is defined as a form of extra-sensory perception that allegedly allows one to taste a substance without putting anything in one's mouth. It is claimed that those who possess this ability are able to perceive the essence of a substance from the spiritual or ethereal realms through taste.^{[citation needed]}

[edit] See also

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Wikisource has the text of the 1911 Encyclopædia Britannica article clairvoyance.

• Anomalous cognition
• Astral projection
• Aura
• Channeling (mediumistic)
• Chizuko Mifune
• Etheric body
• List of parapsychology topics
• Near-death experience
• Out-of-body experience
• Paranormal phenomena
• Parapsychology
• Plane (esotericism)
• Postdiction (retroactive clairvoyance)
• Precognition
• Remote viewing
• Schizophrenia
• Spirituality
• Subtle body
• Third eye
• Visionary

[edit] External links

[edit] References

1. ^ "Merriam-Webster Online dictionary, Retrieved 2007-10-05 "1: the power or faculty of discerning objects not present to the senses 2: ability to perceive matters beyond the range of ordinary perception: penetration"". Mw1.merriam-webster.com. http://mw1.merriam-webster.com/dictionary/clairvoyance. Retrieved 2011-11-17.
2. ^ Britannica Online Encyclopedia, Retrieved 2007-10-07. The ESP entry includes clairvoyance
3. ^ ^{a b} "clairvoyance or second sight". The Skeptic's Dictionary - Skepdic.com. http://www.skepdic.com/clairvoy.html. Retrieved 2012-07-13.
4. ^ "Dictionary.com "Pseudoscience"". Dictionary.reference.com. http://dictionary.reference.com/browse/pseudoscience. Retrieved 2012-09-22.
5. ^ "Stanford Encyclopedia of Philosophy "Science and Pseudo-Science"". Plato.stanford.edu. 2008-09-03. http://plato.stanford.edu/entries/pseudo-science/. Retrieved 2012-09-22.
6. ^ "Science Needs to Combat Pseudoscience: A Statement by 32 Russian Scientists and Philosophers". Quackwatch.com. 1998-07-17. http://www.quackwatch.com/01QuackeryRelatedTopics/russian.html. Retrieved 2012-09-22.
7. ^ "International Cultic Studies Association "Science Fiction in Pseudoscience"". Csj.org. http://www.csj.org/studyindex/studycrthk/study_pseddoscience/study_factscnfiction5.htm. Retrieved 2012-09-22.
8. ^ ^{a b} Glossary of Parapsychological terms - Clairvoyance — Parapsychological Association (2007-04-27)
9. ^ ^{a b} Carrol, Robert (2003), "Clairvoyance" – Skeptics Dictionary, Wiley, ISBN 0-471-27242-6^{[page needed]}
10. ^ Waller, Douglas (1995-12-11). "The Vision Thing". Time. http://www.time.com/time/magazine/article/0,9171,983829,00.html. Retrieved 2009-05-30.
11. ^ Tart, C. T. (1983). "Information acquisition rates in forced-choice ESP experiments: precognition does not work as well as present-time ESP". Journal of the American Society for Psychical Research 77 (4): 293–310. ISSN 0003-1070.
12. ^ Mind-Reach: Scientists Look at Psychic Abilities, by Russell Targ and Harold Puthoff, Dell Pub Co., 1978
13. ^ R. Targ, and H,E, Puthoff, H.E "Information transfer under conditions of sensory shielding," Nature, 251, 602-607. (1974).
14. ^ Puthoff, H.E. and Targ, R. "A Perceptual Channel for Information Transfer over kilometer distances: Historical perspective and recent research." Proc. IEEE, Vol. 64, no. 3, 329-254. (1976)
15. ^ Marks, D. and Kammann, R., (1980) The Psychology of the Psychic, p26. Prometheus Books. ISBN 1-57392-798-8
16. ^ Kogan I (March 1968). "Information theory analysis of telepathic communication experiments". Telecommunications and Radio Engineering 23 (2): 122–125. ISSN 0040-2508.
17. ^ Targ, Russel; Harold Puthoff (1974). "Information transmission under conditions of sensory shielding". Nature 251 (5476): 602–607. doi:10.1038/251602a0. PMID 4423858.
18. ^ Rebert, CS; Turner, A (April 1974). "EEG spectrum analysis techniques applied to the problem of psi phenomena". Behavioral neuropsychiatry 6 (1–12): 18–24. ISSN 0005-7932. PMID 4468758.
19. ^ Hastings, A.C.; Hurt, D.B. (October 1976). "A confirmatory remote viewing experiment in a group setting". Proceedings of the IEEE 64 (10): 1544–1545. doi:10.1109/PROC.1976.10369.
20. ^ Whitson, T.W.; Bogart, D.N.; Palmer, J.; Tart, C.T. (October 1976). "Preliminary experiments in group 'Remote viewing'". Proceedings of the IEEE 64 (10): 1550–1551. doi:10.1109/PROC.1976.10371.
21. ^ Vallee, J.; Hastings, A.C.; Askevold, G. (October 1976). "Remote viewing experiments through computer conferencing". Proceedings of the IEEE 64 (10): 1551–1552. doi:10.1109/PROC.1976.10372.
22. ^ Jahn, R.G. (February 1982). "The persistent paradox of psychic phenomena: An engineering perspective". Proceedings of the IEEE 70 (2): 136–170. doi:10.1109/PROC.1982.12260.
23. ^ "The Anima Project". http://www.animaproject.org. Retrieved 2008-04-08.
24. ^ Marks, D.F. (2000). The Psychology of the Psychic (2nd Ed.) New York: Prometheus Books. ISBN 1-57392-798-8^{[page needed]}
25. ^ An Encyclopedia of Claims, Frauds, and Hoaxes of the Occult and Supernatural James Randi
26. ^ Blom, Jan Dirk (2010). A Dictionary of Hallucinations. New York, Dordrecht, Heidelberg, London: Springer Science+Business Media, LLC. p. 99. doi:10.1007/978-1-4419-1223-7. ISBN 978-1-4419-1222-0. http://books.google.nl/books?id=qbF44AEMGdcC&pg=PA99&lpg=PA99&dq=clairvoyance+is+hallucination&source=bl&ots=DWUXEwghqR&sig=XhJlAbFciinqaXoKOGVIW-pw1oo&hl=nl&sa=X&ei=tvENT8rOPIWk-ga0ybStBw&ved=0CB0Q6AEwADgK#v=onepage&q=clairvoyance%20is%20hallucination&f=false. Retrieved 2012-01-11. "Clairvoyance
    
    Also known as lucidity, telesthesia, and cryptestesia. Clairvoyance is French for seeing clearly. The term is used in the parapsychological literature to denote a * visual or * compound hallucination attributable to a metaphysical source. It is therefore interpreted as * telepathic, * veridical or at least * coincidental hallucination.
    
    Reference
    Guily, R.E. (1991) Harper's encyclopedia of mystical and paranormal experience. New York, NY: Castle Books."
27. ^ Parapsychological Association historical terms glossary, retrieved 2006-12-17
28. ^ Joseph Rodes Buchanan, Manual of Psychometry : the Dawn of a New Civilization Boston, Frank H. Hodges (4th edition), 1893 p.3
29. ^ Parapsychological Association website, Glossary of Key Words Frequently Used in Parapsychology, Retrieved 2006-01-24
30. ^ "Supernatural Glossary". Ghostvillage.com. http://www.ghostvillage.com/resources/2003/resources_10132003.shtml. Retrieved 2011-11-17.

[edit] Further reading

• "All that clairvoyant stuff – I don't see it myself: A new law against mediums would not work" by Daniel Finkelstein, The Times, April 11, 2007.
• Mental Radio by Upton Sinclair, 1929. Preface by Albert Einstein.

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