12

Troublesome Voices

160-169

"Some SP [experiencers], myself included, report the sensation of having their bed shaken or rocked back and forth. And ... poltergeists enjoy shaking and moving beds around, particularly the one belonging to the {mortal} agent."

p. 161

"There are, according to The Mediums' Book, "two very distinct ways in which spirit-sounds are perceived;

"transcendental impressions, ... irradiated by the Uncreated Light, but still dissociated from the surface self ..., seems to that surface self like another being. Hence its messages are often heard, literally, as Voices : either (1) the "immediate" or inarticulate voice, which the auditive mystic ... finds it so difficult to define;

they are sometimes heard by a sort of interior hearing, in which case, although the words heard are clear and distinct, they are not of a physical nature;

(2) the distinct interior voice, perfectly articulate, but recognized as speaking only within the mind;

at other times, these voices are perceived as something exterior to ourselves, and appear to be as distinctly articulated as though spoken by a person at our side."

(3) by ... the exterior voice, which appears to be speaking externally to the subject and to be heard by the outer ear." (MSN&D, p. 273)

p. 162

"The voice seemed thought-like ..., and ... did not emanate from outside my head ..., nor did it seem to originate from my own mind. The Spirits' Book discusses this matter -- about how (usually when our senses have "grown torpid") we sometimes "... hear within ourselves words distinctly pronounced, but having no connection with what we are thinking of. When this occurs, the book explains, ... we've managed to pick up, "the faint echo of the utterance of a spirit ... .""

"The left and the right brain are basically two different "personalities," the left being likened to a scientist and the right to an artist. The left hemisphere, which is the more dominant of the two {twain}, is logical, analytical, and verbal, while the right is creative, holistic, and nonverbal.

Joining the two hemispheres is a bridge of nerve fibers callled the corpus callosum; without it, they would not be able to communicate with each other.

Studies have shown that musicians have significantly larger corpora callosa than [have] non-musicians. It also tends to be slightly larger in left-handed people than in right-handed people."

"Gooch in The Origin of Psychic Phenomena ... proposes that the cerebellum -- or "little brain"-- is the physical seat of the unconscious mind. He points out that strong evidence exists to suggest that the cerebellum is directly responsible for the function of dreaming. Women, he says, who are generally more psychic than men, have larger cerebella, as confirmed by brain[-]imaging techniques."

"It happened in his late twenties ... in Boston. He had been ... pondering the question of "what knowledge is and how we can know ...," when ... he heard a "firm, distinct loud voice from my upper right which said, 'Include the knower in the known!'"

p. 166

"the voices ... call from all directions, says Jaynes, but rarely do they come from directly in front ... . This, by the way, is also true of the auditory hallucinations I've heard -- not once have I heard a voice emanate from directly in front of me.

Interestingly, Cheyne mentions that the visual hallucinations {read "divine revelations"} of SP sufferers {read "ecstatically blissful enjoyers"}... are almost out of sight, on the periphery or vision or obscured by ambient shadows." {This, however, would be as witnessed only by a blasphemous Christian infidel, or by any similar atheist fool or tyranny-advocating monotheist; for, true-and-faithful polytheists always witness, in a glorious display, the luminous magnificence of the divine revelation.}

{Not at all true in my own personal experience : for, when I awoke paralyzed, I (over 4 decades ago) saw directly in front of mine eyen (because I awoke lying on my back, "directly in front" meant 'entirely covering the ceiling'), very distinctly, the written text, carven in relief on praeternatural green jade, of a message, which was unintelligible to me, for it was in Maya hieroglyphics. Because it could not have been intended for me to read, it must have been intended to be read by a certain spirit-guide of mine (who must have been in occupation of my material body, and seeing through mine eyen) who perforce must have been a Maya deity.}

p. 167

"most SP sufferers {sic!} will find the sinister voice ... that accompanies their worst and most frightening attacks is heard in their left ear, or on the left side of the body, as opposed to the right.

{It is quite impossible for sleep-paralysis experience to be "frightening" to a true-believing polytheist; but to tyranny-promoting monotheists, all divine manifestations with appear terrifying, for such manifestations are evermore a stark warning to monotheists that their unbelieving souls are bound for aeternal torment.}

This has been the case in my experience, anyway."

{This is tantamount to a confession that author L.P. is an adhaerent of Daks.ina-acara (the religious counterpart to greed-maddened capitalism) instead of being an adhaerent Vama-acara (the religious aequivalent to mutually-sharing communism).}

"In Western occultism {the terminology originated in Bharata/India, however : though plagiarized by Europeans} is often made to the "left-hand path" and the "right-hand path." The latter is God-centered {i.e., monotheism-dominated} and involves strict observance of moral codes {i.e., strict enforcement of jealousy and of hateful self-seeking}; the former is self-centered {HOW can mutual sharing be accounted as "self-centered"??!} and "morally loose.""

{The "right-hand path" is one of greed-maddened capitalism and of eminently greedy (non-sharing, that is) monogany whose only "moral code" is self-seeking greed; whereas the "left-hand path" is one of universal sharing of all means-of-production, and which is "morally loose" only in the sense of following a true moral code requiring sharing of spouses (along with sharing of everything else) with other couples.}

p. 168

"as part of his research for Muses, Madmen, and Prophets, Smith interviewed ... a man ... . ...

p. 169

A ... voice ... could be heard internally rather than externally, and possessed a certain tone. ... The voice offered him advice ..., and helped him manage his life.

{This could be some variety of spirit-guide (something known to every shaman).}

Before long ... began ... a kind of administration made up of various councils and such.

{Each and every spirit-guide must be a membre of some divine committee internetworking with numerous other divine committees, etc.}

There emerged, writes Smith, "a complex political structure ... . First, there as the Troika, a three-member cabinet that advised the Executive ... . Next there was the Full-Movement Council, a legislative body comprised of several hundred members ... .""

{I likewise, while awake, once (some decades ago) found myself in a discussion with a 3-membre family of praeternatural entities. But when they failed to discuss any social programme which could lead, in the material plane, to an eventual praevalence of communism, I deemed them useless, and within a short time that self-same day, without further ado dismissed them.}

13

Caught between Heaven and Hell

170-187

"Van Dusen ... actually "talked to" by getting the patients to relate, accurately as possible, what they were seeing and hearing. "In this way," he says, "I could hold long dialogues with a patient's {praeternatural communicators} and record both my questions and their answers.""

{I (over 4 decades ago) have done likewise, writing down the divinity's responses to my quaestions spoken to a person (in this case the woman co-habiting with me) who could hear the divinity's voice. But because the responses were not along the line of how to overthrow the material-plane government, having thus found this effort futile, I soon desisted from it.}

p. 172

"two completely opposite types.

{The 2 diverse types are : (1) the oppositional type, which will appear to monotheists (because monotheists are reactionary monolithic tyranny-advocates who need to be opposed), and (2) the collaborative type, which will appear to polytheists (because polytheists are progressive co-operative communalists/communists who need to be assisted).}

One type,

which was by far the most common, ...

{common in regions dominated by monotheists, but rare indeed in regions dominated by polytheists}

termed the "lower order." The other ... termed the "higher order." ... .

... lower order voices ... threaten etc. ... They zero in on every fault or guilt ... and play on it. ...

{They threaten because monotheists deserve damnation on account of their rejecting voluntary co-operation among deities, and opt, instead, for crude force.}

Van Deusen mentions that these "other people" {divine entities who temporarily possess the material bodies of mortals} are able to experience what the patient experiences and can see what they see."

p. 173

"There are, says Van Dusen, a large number of uncanny similarities between the lower order voices ... and the ... spirits described by Swedenborg."

{Swedenborg encountred some unpleasant entities, simply because he neglected to denounce Christianity as the tyrannical fraud that it is.}

p. 173

"Van Dusen describes how one of his female patients heard a voice claiming to be Jesus Christ. As can sometimes happen with patients and their voices, the two of them had become lovers. ...

p. 174

Van Dusen then states : "Apparently it's quite possible for a person to have sexual intercourse with hallucinations {read : "with apparitional divine entities"}. One woman described it as being more inward and much nicer than having a real {viz., material-bodied man." ... People who have had these experiences -- and I am one of them -- all say exactly the same thing : that "spirit sex" is more satisfying than "real sex." One could classify the former as "soul sex" that takes place on an astral level."

"The lower order voices, which sometimes referred to themselves as demons or beings from hell,

{Hai:des-fiends are divine entities who have the duty of condignly punishing monotheists on account of monotheists' repraehensible unbelief.}

all despised religion and would even interfere with the patients' religious practices."

{Christianity is not a religion, but is, instead, a blasphemous status of unbelief. (Christian delight in the torturing-to-death of the Christians' own "god", cannot make for a religion, but, rather, for a perverse anti-religion.)}

p. 174

"the voices were sometimes able to use the patient as a medium --

p. 175

or, in Van Dusen's words, "seize the tongue and speak through the person." Van Deusen found that the process of possession was a gradual one, with more and more of the patient being taken over as time when {sic; read "went"} on."

p. 175

"arising from a "superconscious" level of mind (... communicated through, the right brain), the higher order was ... to think in "... universal ideas" and in ways that were "richer and more complex than the patient's own mode of thought," reminding Van Dusen of Carl Jung's archetypes. Only rarely did the higher order use words to communicate, "whereas the lower order can talk endlessly. ... "In general," he says, "the higher order is richer than the patient's normal experience, respectful of ... freedom, helpful, instructive, supportive, highly symbolic and religious."

p. 176

Van Dusen mentions how one of his male patients ... was visited at night by a bright light, similar in appearance to the sun. The entity, which ... "... would withdraw if it frightened him," took him on a spiritual journey of sorts, whereby "he entered a world of powerful numinous experiences." ... Some of the experiences were frightening, yet ultimately beneficial ... . ...

The patient had encounters with other higher order beings, one of whom was an attractive, sprightly little woman who referred to herself as "An Emanation of the Feminine Aspect of the Divine. Sweet, friendly, and respectful, she befriended him because she wished to cheer him up ... . The patient had asked her if she wished to have a sexual relationship, but she politely refused, saying

it wouldn't be appropriate.

{It would not be appropriate simply because it would tend to distract his attention from whatever lessons, activities, and mannerisms she was endeavoring to teach him.}

Van Dusen was able to communicate with the entity ... : "Whenever I or the patient said something very right, she would come over to us and hand us her panties." The entity possessed a remarkable knowledge of all things spiritual and religious, communicating most of her ideas in the form of universal symbols, some of which pertained to Greek myths. She also appeared to have some degree of ESP and ... was genuinely able to read people's minds, including Van Dusen's. ...

p. 177

Van Dusen was ... deeply impressed by the entity ..., describing her ... as "the most gifted person in the area of religion I've ever known." He asked her all manner of religious questions, and the answers he received were most enlightening."

p. 177

"Swedenborg ... had ... access to heaven and hell; allowing him ... to nmeet and convrse with angels, demons, and other spirits. Swedenborg ... claimed ... {to be} appointed to write a heavenly doctrine ... .

Born in the city of Stockholm in 1688, Swedenborg ... . His father,

Jesper Swedberg,

{""Swedberg" or "Svedberg" means a burnt hill, and was the name of the family's ancestral homestead near Falun in Dalarna." (SDL:"LS")}

was professor of

p. 178

theology at Uppsala University and also the Bishop of Skara. His mother, Sara Behm ..., died when he was eight years old.

(The change of the family name from Swedberg to Swedenborg came about through Jesper's doing.)

{The king's "sister, Ulrika Eleanora, now became queen, and ennobled the Swedberg family, changing their name to "Swedenborg." The bishop himself retained his former name : Jesper Swedberg." (SDL:IL,1)}

Somewhat of a ... mystic, as [Emanuel] Swedenborg would also become, Jesper believed in ... angels and spirits. Such beings, he felt, were able to influence humanity on an everyday level. ... The family was fond of discussing religious matters ... . "I was constantly engaged in thought upon ... the spiritual sufferings of men ..." he once wrote, recalling his youth. After completing his studies at Up[p]sala University in 1709, Swedenborg traveled extensively throughout Europe, eventually reaching London, where he continued his studies .... . "... Emanuel Swedenborg spent ... his life in a massive program of ... self-directed education," explains Sig Synnestvedt in The Essential Swedenborg. ... He was an accomplished linguist, speaking nine languages fluently ... . ...

At age twenty-eight, King Charles XII of Sweden appointed him Extraordinary Assessor of the Royal College of Mines. ...

{"Charles XII appointed him Extraordinary Assessor of the Board of Mines in 1716. Although the King’s warrant was initially accepted and he was seated on the Board, after the King’s death in 1718 and a shift in the political climate, the regularity of the appointment was questioned and the Board denied him the seat and a salary." (SGNY:"ES")}

p. 179

In 1747, he resigned his position as member of the Board of Mines, ... to dedicate his time to other interests.

{"On April 7, 1723 Emanuel Swedenborg was invited to take his seat on the Board of Mines. He had received his commission from King Karl XII on December 18, 1716. For seven years the gifted bishop’s son had struggled to have the board, Sweden’s most powerful economic institution, recognize the legitimacy of his extra-ordinary appointment." ("SCBM")}

For several years he edited a scientific journal called Daedalus, the first of its kind to be published in Sweden.

{"On his return to Sweden in 1715 (aged 27), Emanuel lodged with his father at Skara and published a technical journal : Daedalus Hyperboreus ("The Northern Inventor"), which ran to six issues. " (SDL:IL,1)}

He also wrote books on ... minerals, ... metallurgy ... . ...

Swedenborg ... around 1744 ... began to have visions and strange dreams ... . ... He ... wrote them down, recording them in his Journal of Dreams ... . ... In one ... he was caught in the wheel of a huge machine. In another, he felt

between a woman's legs, only to find her vagina full of teeth. ...

{There are many tribal myths to this effect, worldwide : such myths may all derive from dreamings.}

p. 180

In 1745, while dining alone in a London inn, Swedenborg had a vision in which the room grew dark and a spirit spoke to him. He was told to fulfill an important mission ...; from that point on, he began writing about theological matters, ... of divine revelation. ... Having been granted access to the "spirit realm," Swedenborg was able to gain information clairvoyantly. ...

p. 181

When, nearing the end of his life, Swedenborg was asked to comment on ... the new revelation he had communicated through his writings, he replied : "... true is everything that I have written; and I could have said more had it been permitted. ..." ...

p. 182

At the present day, writes Swedenborg in Heaven and Hell, "to talk with spirits is rarely granted because it is dangerous. ... Some also who lead a solitary life sometimes hear spirits talking with them, and without danger; but that the spirits with them may not know that they are with man they are at intervals removed ...; for most spirits are not aware than any other world than that in which which they live is possible, and therefore are unaware that their are men anywhere else. This is why man on his part is not permitted to speak with them, for if he did they would know." ...

Swedenborg believed that the ... spirits that populate the spirit realm work through us ... . He saw the universe as consisting of many levels, ordered in a hierarchical nature ..., all of it operating in total balance. At the top of Swedenborg's "model" is ... three levels of heaven ... one situated above the other, as it were. These three heavens, says Swedenborg, "constitute three expanses," which "communicate with each other by the Divine influx ... out of the sun of the spiritual world." ...

p. 183

Existing between these two great hierarchies is man, who is the sum total of the

influx that emanates from heaven and

{benefits earned by regular and meticulous performance of requisite religious rites.}

the influx that emanates from hell.

{According to the practices of Siberian shamanry, the influence of the Netherworld is to impart disease-ailments as retribution for sins of omission, viz., sins of neglect to perform requisite religious rites.}

"So long as man is living in the world," says Swedenborg. "he is kept and walks midway between heaven and hell, and there his in in spiritual equilibrium ... . ..." Swedenborg goes so far as to say that

spirits are adjoined to one's spirit but in such a way that one is not aware of them, and vice versa.

{The independent spirit-entities may be connected with a material-bodied being, while spirit-entities are usually not perceptible to material-bodied beings, nor material-bodied beings to spirit-entities. (The exceptional circumstance when these are mutually perceptible would be in trancing and in dreaming.)}

Van Dusen explains this in modern {actually non"modern", but rather defective} terms, saying "spirits are in the unconscious." {Actually, there is no such person, place, nor thing as "the unconscious".} ...

{This is an inaccurate way of describing the situation, for all parties are fully conscious, but merely not abiding in mutually overlapping subplanes-of-existence : i.e., their substances not maintaining the respondent vibratory modes (their waveforms not interactable). [written 14 Aug 2017]}

We exist in our reality {namely, in composite material bodies} and they exist in theirs {namely in non-composite subtle bodies}, and we each go about our separate business. None the less, we act together.

Good spirits ...., says Swedenborg, dwell in the most interior aspects of one's mind (in what Van Dusen refers to as one's

"love, affections, or ends"), while

{Such "ends" (here meaning 'purposes') are of the substance of the Causal Plane.}

evil spirits dwell in an even lower

but still unconscious level of one's mind -- one's personal memory.

{This is nonsensical. Personal memory is, in its own nature, conscious. Only impersonal (so-called "collective") memory can be largely unconscious.}

"These spirits, says Swedenborg, "have no knowledge whatever that they are with man; but when they are with him

they believe that all things of his memory and thought are their own." ...

{It is arbitrary, as if a moot point, to which entity any particular memory is assigned.}

p. 184

When due to their love of "mundane and earthly things" evil spirits "enter into man" and "obsess him," says Swedenborg,

{Not quite. Their love is not really for anything in the material world, but for a mortal's sensations and perceptions, which are immaterial contents of consciousness. [written 14 Aug 2017]}

they invade his memory, consequently losing their own personal memory. {But they recover their memory at the instant of vacating the mortal's mind.}

{They are only reclaiming the memory stolen from subtle worlds by mortals. Memories, being immaterial, are stored in subtle planes. [written 14 Aug 2017]}

This process is a kind of death for the spirit because it forgets who it is, yet retains more interior aspects."

{Misleadingly stated! The conventional meaning of 'death' is permanent loss of specific memory; but their memory-loss is not permanent. [written 14 Aug 2017]}

"Van Dusen ... writes : "It is curious to reflect that, as Swedenborg has indicted, ou lives may be the little free space at the confluence of giant higher and lower

spiritual hierarchies. ... There is ... man freely poised ..., under the influence of cosmic forces he usually doesn't know exists.

{Any such "spiritual hierarchies" must consists of sets of inter-co-operative deities : viz., implying communistic polytheism. Only whoever hath been trained in aggressive tactics to counteract both monotheism and capitalism will be continuously aware of the existence and significance of spiritual hierarchies by realizing their influence.}

Man, thinking [that] he chooses, may be the resultant of other forces." ...

{Occult societies do, however, teach the veritable the non-existence of nai:vely-supposed "free will".}

According to The Mediums' Book, ... "this influence would affect him whether he were a medium or not, and whether he believed in Spiritism or whether he did not.

Medianimity gives a man the means of the means of assuring himself in regard to the nature of the spirits who act upon him ..." ... ."

{\Medi-animity\ would imply a mediumship activated with "animosity" in its Latin signification (\animositas\ 'boldness, courage', L&Sh:LD), enough so as to be able to detect the intents of spirits.}

"some people start off as SP sufferers but, unable to defend themselves psychically, end up getting completely possessed by their discarnate attackers, only to be diagnosed as schizophrenic." {There not, and never hath been, any such thing as "schizophrenia". All state-sponsored diagnoses of such have been mendacities trumped-up by deceptive hireling-agents of the ploutokratic, military-weapons-manufacturers-controlled political state.}

{Whether this hath ever transpired on this planet is dubious. The author can cite no instance, and the only person known to me as having been, after achieving "sleep-paralysis", involutarily committed for many years to various state-controlled "insane asyla" (under, of course, the trumped-up diagnosis of "schizophrenia"), hath been myself. And in my case, there was no "possession" (except once very briefly, as a means of my escaping from a threatening human) and no praeternatural "attacker" (praeternatural entities only "attacking" Christians and other monotheists).}

"Shamans-to-be, as we know, undergo a period of "spiritual sickness"

{They are typically sickened only as the result of an unjustifiable resistance on their part to undertake the behaviours necessary to become a propre shaman.}

during which they are possessed by spirits,

{not necessarily "possessed" (in the sense of 'occupied'), but more like "obsessed" ('harried'), and indeed afflicted}

their ability to cope with the experience being a kind of test;

{It is not so much a test, as it is a forcible compulsion, impelling them to become shamans against even their own will.}

failure, presumably, would result in the development of severe mental illness." {The critical point is not willingness accompanied by failure, but rather arrant, outright refusal to make any effort whatsoever to comply with divine requirements.}

{Thus (mere "mental illness") it may be for some few refusers; but more of the persistent refusers are instead afflicted with some incurable physical ailment commonly resulting in death.}