Seriously Strange, 1-2



Re-sacralization of the Modern World

Roderick Main

1 to 27

pp. 2-3 the author's personal philosophy of life

p. 2

"My interest in anomalous phenomena began during my undergraduate years when I was studying Classics at the University of Oxford. ... . ... I judged that the educational and cultural goals to which I ... aspired ... -- development of the whole personality, with emphasis on understanding, wisdom and creativity -- were neglected in favour of narrow, specialist knowledge and skills that ... did not speak to any deeper sense of being. I was attracted by writings ... on esotericism and mysticism ... which was closer to my aspirations and in which, I noted, anomalous phenomena figured. I also had at this time a few anomalous experiences of my own -- ... out-of-body experiences, ... telepathic and precognitive dreams and uncanny coincidences -- which helped to give a ring of truth to what I was reading."

p. 3

" undertook a PhD in religious studies at Lancaster University, England, on 'Synchronicity as a Form of Spiritual Experience', and subsequently obtained an academic position ... at the University of Essex, England, where I still work and ... continue to research, supervise and teach ... .

I remain interested in anomalous phenomena ... out of a sense that our experience of the world ... may be limited by ... forclosure of ... epistemic and experiential possibilities to which anomalous pheomena point. ... There are also some more specific reasons for my interest in ... anomalous phenomena, each of which ... focuses ... on the question of what anomalous phenomena mean -- for the individuals who experience them and, more widely, for society and culture."

p. 4

"But ... the ... anomalous phenomena ... model ended up ... proposing how science in general might need to be expanded -- a step that many other researchers have concluded will need to be taken ... by any adequate theory of anomalous phenomena. ... But just as important and calling for comment ... is that ... interest in anomalous phenomena ... seems to have been specifically and deeply influenced by ... concern for the conditions of modern society and culture".

p. 4 study of spiritualistic phainomena was earnestly advocated by Carl G. Jung, beginning early in his career

"As a student ... one of the student lectures he delivered to his fraternity, the Zofingia Society, was an impassioned appeal for the serious scientific study of spiritualistic phenomena." [p. 276, n. 1:8 "For his spiritualist appeal, see C. G. Jung, Collected Works, Supplementary Vol. A, The Zofingia Lectures (1896-99), Jan van Heurck (trans.), 1983, Princeton University Press, Princeton University Press, Princeton, New Jersey, pp. 67-142".]

p. 5 Jung's personal experiences of anomalous phainomena

"Jung's ... were personal experiences of anomalous phenomena. These experiences, occurring throughout his long life, encompassed apparitions and poltergeists, spiritualistic communications ..., telepathic, clairvoyand and precognitive dreams, prophetic visions, psychokinetic events, out-of-body and near-death experiences and meaningful coincidences."

pp. 7-8 praemonitory dreams by Carl Jung

p. 7

"Following his break with {dissociation from} Freud, Jung experienced between October 1913 and August 1914, ... civilization reduced to rubble ... . [p. 278, n. 1:23 : "see ... [Jung 1990], pp. 41-44."] ... However, when the First World War broke out in August 1914, he immediately came

p. 8

to view them as prophetic and of ... collective and social significance."

Jung 1990 = Carl G. Jung (ed. by William McGuire) : Analytical Psychology. Routledge, London.

pp. 8, 16-17 Philemon

p. 8

"Jung ... cultivated ... his ... encounters ... with a variety of ... spirits [Jung 1995, pp. 201-10]. The most important ... was 'Philemon', whom Jung descibed as his 'ghostly guru', his 'psychogogue' ... of 'superior insight' who 'conveyed to me many an illumninating idea' [Jung 1995, pp. 207-8]. On one occasion Philemon appeared in Jung's dreams with kingfisher's wings".

p. 16

"The psychic objectivity included his, Philemon's own objectivity : [Jung 1995, p. 208] 'At times he seemed to me quite

p. 17

real, as if he were a living personality. I went walking up and down the garden with him ... .'"

p. 18 meaningfulness of synchronicity

"Rather surprisingly, Jung nowhere sets out systematically ... what actually makes synchronicities meaningful."

{This hardly need be stated outright, for it is self-evident. The meaningfulness of sychronicity is evidently to increase mortals' faith in the existence of a divine aspect to the world, as a way of manifesting that world's divine denizens, and as such to increase faith, so as to rendre mortals' worthy of receiving divinely-awarded blessings, both in this life and hereafter.}

{In the atheism-promoting system of capitalist materialism, it is unwise (incautious) to assert directly any proposition advocating faith in a divine world or in divine beings.}

p. 24 human head on a platter

"in the Welsh version of the Grail legend '... a dish is carried in bearing a severed head.'" (Jung & von Franz 1970, p. 33)

{Cf., for Ioannes ho Baptistes, "the platter on which the head was laid when it was smitten off" (BJM, cap. IX -- in ETP).} {Cf. the`is`in (Assassain) rite of "a severed head on a metal plate" (TWCMBS, p. 100).}

Jung & von Franz 1970 = Emma Jung & Marie-Luise von Franz (transl. by Andrea Dykes ) : The Grail Legend. NY : Putnam, 1970.

BJM = The Book of Sir John Maundeville.

ETP = Thomas Wright (ed.) : Early Travels in Palestine. London : Henry G. Bohn, MDCCCXLVIII.

TWCMBS = Transcripts of William Cooper's Mystery Babylon Series.

{The adoption of`is`in (the`is`in order being an especially militant Yarsani order intent on championing Yarsani principles, namely the resurgence of Hellenistic mystical religion of Hermetism, based on assimilating Hellenic worship to Akkadian worship) rites by mediaeval Europeans is co-ordinate with the adoption of the S.abian mysticism (which is likewise Mesopotamian-based) of al-chemy by mediaeval Europeans. These were two of the various currents (including Levantine art-styles) which eventually co-alesced to engendre a Renaissance in Europe for emergence out of the Dark Ages.}

p. 282, n. 1:100 finding worthy religious quaests

"Jung relates that ... during his travels to India in 1938, a dream about the Grail 'Imperiously ... swept me back to the too-long neglected concerns of the Occident.' See [Jung 1995], pp. 311-13."

{Because Carl Jung did not stay in India long enough to acquaint himself with Bharatiya analogues for Yarsani/Hermetic/Rosicrucian quaests (such as for the Grail), he lacked grounding on this topic there. Rudyard Kipling, on the other hand, stayed in India long enough to find such analogues there, and based some his writings (notably, his book Kim) on such quaests.}

Jung 1995 = Carl G. Jung (recorded by Anna Jaffe') : Memories, Dreams, Reflections. Fontana, London, 1995.

pp. 26-7 need for numinous religious expereince

p. 26

"In an interview with Mircea Eliade in 1952 this diagnosis of modernity ... and added his prescription ... :

p. 27

'The modern world,'

{meaning, "the so-called "civilized" capitalist world"}

he stated, 'is desacralized,

{This is an understatement. Capitalism is known to foster gross atheism in its universities.}

that is why it is in a crisis. Modern man must rediscover

a deeper source of his own spiritual life.

{a deeper source than politicians' publicly feigning religious affiliation, while funding atheistic materialism in the state-universities -- de facto hypocrisy!}

[quoted from McGuire & Hull [1977], p. 230 :] Religious experience is


{involving contact with the praeternatural : in other words, what is always labeled "schizophrenic" by state-sponsored psychiatrists in all state-funded so-called "mental hospitals"}

as Rudolf Otto calls it ... . Recently, I have put a gret deal of study into

synchronity ...,

{Jung's term for patently divinely-arranged co-incidences}

and have found that it closely resembles numinous experiences ... . [end of quote]

{meaning, that divinely-arranged co-incidences are of similar character to divinely-arranged spiritual experiences}

It seems that, for Jung, anomalous experiences of all kinds ... are to be included as forms of numinous or religious experience. [p. 283, n. 1:108 "For a fuller analysis of the role of synchronicity in Jung's critique of modernity, see Main [2004], pp. 117-43."]

McGuire & Hull [1977] = William McGuire & Richard Francis Carrington Hull (edd.) : C. G. Jung Speaking : Interviews and Encounters. Princeton Univ Pr, 1977; Thames & Hudson, London, 1978.

Main 2004 = Roderick Main : The Rupture of Time : Synchronicity and Jung's Critique of Modern Western Culture. Brunner-Routledge, NY.



Resistance and Telepathy

Mikita Brottman


pp. 36-8 Elizabeth Lloyd Mayer

p. 36

"Elizabeth Lloyd Mayer edited and published a 1973 paper by Stoller on the subject of telepathic dreams. ...

p. 37

Mayer believes [Ibid., p. 633] that 'significant experimental research has accumulated in recent years to suggest that telepathy -- or remote perception ... -- may constitute a real and scientifically verifiable phenomenon'.

p. 38

She summarizes this research at length in her book Extraordinary Knowing ... . ... As Jeffrey Kripal explains in Authors of the Impossible [p. 24], 'we might say that the physical and the paranormal appear ... where the humanities and the sciences meet beyond both, where mind and matter, subjectivity and objectivity

merge in ways that can only violate and offend of our present order of knowledge and possibility."

{because controlled by telepathic deities who can exist in neither materialism nor conventional theology}

Elizabeth Lloyd Mayer : "On Telepathic Dreams : ... Paper by Robert J. Stoller". J OF THE AMER PSYCHOANALYTIC ASSN 49 (2001):629-58.

Elizabeth Lloyd Mayer : Extraordinary Knowing : Science ... and the Inexplicable Powers of the Human Mind. Random House, NY, 2007.

Jeffrey J. Kripal : Authors of the Impossible : the Paranormal and the Sacred. Univ of Chicago Pr, 2010.

pp. 38-40 Ted Serios

p. 38

"Jule Eisenbud in ... his ... book, The World of Ted Serios : 'Thoughtographic' Studies of an Extraordinary Mind ... describes his many years of work with Ted Serios, an elevator operator from Chicago who had the ... ability ... By holding a Polaroid camera and focusing very intently, ... to be able to produce dream-like images of his thoughts on the Polaroid film that subsequently emerged from the camera. ...

p. 39

Eisenbud's book details ... the uncanny quality of the images themselves. ... Some of them ... seem to incorporate both past and future events. ...

p. 40

Other images could only have been obtained as a result of knowledge or perspectives currently unavailable. For example, ... seeing magazine photographs taken from Voyager-2 of Ganymede, a moon of Jupiter, Eisenbud suddenly recognized some of Serios's previously unidentified 'thoughtographs'. ... However, Serios's 'thoughtographs' were produced years before the Voyager-2 pictures were taken".

p. 42 psychic composites of the private internal world and the shared external world

"In the early seventeeth century, metaphysician Robert Fludd pictured the interior of the brain [to be] containing an eye in the same position as the imaginative soul, labelled the 'oculus imagionationis'. It is this inner 'eye of the imagination' that seems responsible for uncanny images, which

superimpose a private psychic reality on a world outside the individual ... .

{Such a composite world would be considered a subplane of the material plane-of-existence.}

Following clues in the ... 'thoughtographs', one is led from the everyday to the bizarre and the ineffable."

p. 42 anomalous character of "thoughtographs"

[quoted from Reichbart 1988, p. 429] "the palpable, physical evidence of ... photographs, often an amalgam of the past and the present or of different events or impossible perspectives, [together] with the extensive protocols and the numerous scientific witnesses, is ... firm evidence ..., and by far it is the most fascinating."

Reichbart 1988 = Richard Reichbart : "Jule Eisenbud : Explorer". J OF THE AMER SOC OF PSYCHICAL RESEARCH, vol. 92. (obituary)

p. 43 psychic-pneumatic causation-of-events-in-the-material-world

"In principle, if thought-transference exists, if we can access the thoughts of others, foretell {by means of} dreams, and communicate

through non-sensory means,

{This application of the phrase /non-sensory means/ is misnomer : sensory means are very much employed in one's dreams, albeit to sense a separate reality.}

why should we not also be able {therewith} to cause events, even large-scale ... to intercede, to bless and heal?"

{But, however, because such "thought-transference" is necessarily always performed for us rather than strictly by us (i.e., is performed on our behalf, by divinities), therefore the ability is always limited by the general intent of the divinities, which is pure benevolence.}

p. 47 who would regard Christian hoaxes as "legitimate"?

"In the case of the [Christian] reliquaries, however, these supernatural phenomena are 'legitimate' in the mind of the public due to their association with Christianity."

{No one except fanatic Christians would regard as "legitimate" the paraphernalia of Christianity, a religion perpetrating wars and genocides ever since the Crusades, not to mention enforcing the burning-to-death of any accused "hairetics", etc. etc.}

p. 47 confidence-game of, i.e., traditional religious authorities

"And what makes someone a 'con man' anyway? And how is this any different than {from}, say, a traditional ["Christian" is specifically cited by the author] religious claim?"

{Modern-day materialistic "Christianity" is, indeed, a confidence-game played by ploutokrats against the working-class.}


Sudhir Kakar & Jeffrey J. Kripal (edd.) : Seriously Strange : Thinking Anew about Psychical Experiences. Penguin Bks India, New Delhi, 2012.