Unstable psychical phenomena can be the result of many factors. One factor can be mental or physical health. Through my years of research I have found direct correlations between psychophysiological health and psychical stability.
When the psychophysiological health of an experient of psychical phenomena is compromised to any degree (e.g. stress, anxiety, acute or chronic pain), the experient is bombarded with an increased reactivity to psychical stimuli.
This increase is typically equivalent to the magnitude of the psychological or physiological factor initiating the increased reactivity (e.g. mild stress = mild increased reactivity). In the case of psychophysiological factors, ideally, experients should address the condition and instability as soon as they emerge.
Whether the condition is the result of the psychical instability, or the psychical instability is the result of the condition is never clear, but treating the condition appears to treat the psychical instability every time.
Another factor can be the result of the experients immediate environment. I have found many correlations between elements in the environment and increased psychical phenomena during my years of research.
While these elements maybe advantageous to those experiencing stable phenomena looking to enhance said phenomena, these elements can also send unstable phenomena spiraling out of control. Elements can include specific wavelengths of light, pigments of color, and various types of materials in the experients immediate environment.
Experients can identify these factors via psychical assessment. Once the experient is aware of what factors to work on, or avoid, the experient can begin their way towards psychical well-being.
Recent parapsychological research suggests that psychical system (e.g. psychical processes) are both “need-based” and are the result of a normal subconscious engagement with Nature (including reality and all constituents of reality e.g. individuals) beyond our physical and sensorial boundaries. This engagement, termed &ldquosi,” void of spatial proximity (distance), can be broken into two main categories (e.g. Extrasensory Perception and Psychokinesis).
Such received and assimilated information is assumed involved in the development of all experiences. Psi is assumed to operate continuously at the basic, beginning level of human functioning (i.e. a first sight rather than a second sight). Since it seems that perceptual experiences begin with the psi level of engagement and shares similar functioning patterns with other subconscious processes, psychical processes are assumed to be integrated with these other subconscious processes.
Research has also lead to the finding that psi processes work with the memory (specifically the long-term memory) which is stored in various regions throughout the brain. Because psi is a fundamental basis of human functioning (e.g. perceptual experience), and the information is received and stored throughout the mind, there may be no way to “shut off” a psychical ability.
However, the psychical system appears to be linked to the emotional system and personality. Typically, in an individual will low stress and well maintained mental and physical health, psychical processes present themselves in a non-intrusive and typically unnoticeable manner, whereby simply contributing to experience rather than be an experience in and of itself.
Acute and chronic periods of heightened stress, mental illness (anxiety, depression, etc) and or physical illness, can increase the noticeability of a particular form of psychical phenomena. The resolution here is to remedy the stress (stress management, meditation, behavioral therapy, other forms of medical or therapeutic treatment, etc.) to alleviate the noticeability of the phenomena.
In addition, I have found correlations between personality types and specific phenomena. I have also found that personality deviation (altering personality) can result in the “disappearance” of one form of phenomena, to be replaced by another (e.g. telepathy for clairvoyance). However, even if personality deviation leads the exchange of a psychical specialty, the stress related factors will still play a critical role in the operations of the “new” phenomena (i.e. personality deviation in conjunction with stressors will still present intrusive phenomena).
In other words, if the psychical phenomena experienced by an individual is intrusive, the individual should focus either on alleviating stressors from their life, or learning new methods of coping with stress, as stress puts the body in continual state of “need” (e.g. needing to reduce stress, therefore “searching “ for a means to do so, as a means to promote system wide health). Once such needs are addressed, the phenomena will no longer be intrusive (i.e. will appear “shut-off&rdquo.
I typically answer this question via my profiling methods, as the methods appear to identify the nature of the source of the anomalous information quite accurately despite the complexities surrounding such a question.
For many years I have worked along side individuals skilled in clairvoyant and mediumistic anomalous communication and have found certain characteristics exclusive to each type.
Typically, clairvoyants rank high in regards to category type Yellow, while mediums typically rank high in regards to category type Black. Throughout formulating psychical profiles, I have obtained more reports from type Yellows suggesting communications with “reality,” the “universe” or “Nature” itself (as though Nature itself is a universal information system) then I have in regards to type Blacks.
In reports involving type Black experients of psychical phenomena, multiple or a single “entity” is typically reported. These entities vary in description from ancestors, recently deceased relatives, spirits of the deceased in general, or those describe as non-human (angels, messengers of the gods, etc.).
While such is not always the case, as there are no pure types (i.e. people tend to blend into two to three major types), those who score high in regards to type Yellow typically communicate with Nature, while those who score high in regards to type Black typically communicate with entities. This is of course a generalized answer.
Parapsychology is defined as the application of scientific methods to the study of certain kinds of anomalous phenomena, which basically states that a desire to be come a parapsychologist is a desire to become a scientist.
Realizing this, one needs to decide from which scientific discipline they want to approach parapsychology. Many parapsychologists start with a academic background in psychology, typically a Ph.D.
Many universities offer parapsychology courses to those majoring in psychology and other relative fields. Other fields to consider are those in anthropology, neuroscience and various areas of physics such as biophysics or particle physics.
In any respect, it is essential to have a strong understanding of quantum theory, especially if you end up in research. In any case, being a parapsychologist requires some form of academic approach to succeed, especially when it comes to research employment and funding.
I recommend having at least your Masters or preferably a Doctorate in a relative field, all the while taking courses relative to parapsychology. If the university or college you attend does not offer parapsychology courses, there are online options such as the University of Edinburgh Parapsychology Program.
Very few parapsychologists work in the public sector (i.e. employed by a university), as employment opportunities are very limited, in part by limited funding.
Parapsychology is not a field for everyone, but the field does continually need fresh ideas. While a full-time career is a rarity for parapsychologists, offering part-time contributions to the field is always an option second to your full-time career in a related field.
This above applies to those who desire to become a researcher, counselor, or educator in parapsychology. Alternatives to parapsychology, depending on your focus, include metaphysics (involved in studying the fundamental nature of being and reality), paranormal investigations (investigating locations that are reported to be haunted by ghosts), spiritual counseling (counseling from both a practical and spiritual perspective), and writing (in regards to experiences in your field, or your personal life).
The way to validate a psychical dream is through research. The most efficient way to research a person or event in a dream is to know what information to research, but the most essential way to research a person or event in a dream is to have all the information necessary to being a research project.
Research has shown that one of the best ways to remember your dreams is to enhance your working memory as the more efficient an experients’ memory is, the more critical details they will be able to remember from the dream.
These critical details are what will help the experient develop a research strategy that could lead to validation. Research has also shown that keeping a dream journal at the bedside to log details about dreams upon waking preserves the crucial details of dreams, many in which are otherwise rapidly forgotten soon after waking.
This allows for a later in-depth analysis of dreams after the experient is completely awake. Such in-depth analysis should involve both conceptual (shapes, textures, colors, emotions, and other sensations) and contextual (times, places, names, associated objects or events, etc.) information recorded from the dream.
The more information acquired from the dream, the more an experient can narrow down an exploratory search. Research tools can involve online news media in regards to events that have already happened, but identifying an event that has yet to happen, or identifying a person, requires the learned skill of drawing large conclusions from small observations through efficient deductive reasoning.
I actually have two answers for this question. The first pertains to the experient, and the second pertains to the experient as a function of nature.
(1) As simply an experient, the answer is, no. However, several variables if altered, can lead an experient of psychical phenomena into a gradual decline and or sudden discontinuance of psychical experiences regardless of the magnitude or frequency of these experiences.
These variables include mild to severe behavioral or lifestyle changes in which no longer support these experiences. Common alterations can include, but are not limited to, developing an anxiety disorder [or antisocial behavior], developing or an increase in depression, sleep disturbances, drug or alcohol use [including medications], a physical condition or disorder, or by not exercising the underlying ability resulting in the experiences [extrasensory perception or psychokinesis].
(2) As an experient as a function of nature, the answer is yes. Many reports suggest an influencing nature, whether it is part of nature itself, or an intermediary [often designated a spirit guide], in which appears to maintain regulations expected to be upheld by experients.
These assumed regulations appear to vary experient-to-experient based on unknown variables. For example, common regulations reported in regards to telepathy and clairvoyance include publicizing information deemed private or requesting information in regards to immodest applications.
Reports suggest “misuse” or “ostentation” as the most common ambiguous reasons for the sudden discontinuance of psychical experiences [ESP and PK].
Disregard for regulations has been reported to result in punitive provisions, which can revoke access or influence, and is described by former experients of clairvoyant phenomena as “a sudden inability to obtain information regarding objects or events for an extended duration of time.”
On average, and for valid reasons, people believe in what they have experienced in some form or another. For a small few, this can be a single event experienced though one form of sensory modality [e.g. visual evidentiary support].
Others on the other hand, may require many recurring experiencing through several forms of sensory modalities [e.g. visual, auditory, tactile, etc.]. Of course, many people will oppose such phenomena even after numerous experiences.
While the two aforementioned types of individuals can be persuaded with time via convincing experiences, the latter may be more challenging. This impossibility stems from the fact that people tend to internalize and build upon the beliefs of the people around them during their childhood.
If a person uses these beliefs as a permanent foundation to build a permanent core belief structure, they may inadvertently become incapable of accepting such conflicting beliefs.
In this case, accepting such phenomena as reality would devastate if not entirely annihilate their entire core belief system. While convincing this type of person that such phenomena do indeed exist may be quite a challenging endeavor, usually, over much time and debate, some level of agreement can be reached.
This is not typically achieved by explaining how such phenomena are possible in hopes the other person understands and accepts what has been shared, but rather by the believer learning more about the unbelievers core beliefs in which are restricting their ability to even consider the existence of such phenomena, let alone begin to believe.
As in any field of study or discipline, branching is an important requirement in organizing and understanding specific rules and laws that may only apply to one sub-discipline, or in cross sub-disciplines, which would otherwise be lost in the ambiguity of one discipline.
Branching aims to describe complex phenomena (ESP and PK: in this case considered umbrella terms to refer to a plurality of sub-disciplines) through simpler phenomena in the hope of finding a Theory of Psi.
As each psychical sub-discipline is relative to scientific and or philosophical sub-disciplines, each psychical sub-discipline embodies its own specialized terminology and laws.
When attempting to approach complex phenomena (a wide range of phenomena under one discipline) without first approaching simpler phenomena (sub-disciplines), no distinguishing lines are made between them, whether only arbitrary and ambiguous or not, resulting in obscurity, misunderstanding, and the inertia of progression towards a Theory of Psi.
There have been many stories throughout history of instances of supper strength in moments of intense fear. These instances are the result of the release of reserved energy that would have otherwise remained inaccessible.
In these moments what is considered “absolute strength” (the theoretical application of muscular force) is increased to “maximum strength” (maximum muscular force generation via the conscious exertion of will).
But what is happening in these moments to cause this increase? When the body is under acute stress, the sympathetic nervous system begins the preparation for sustained, vigorous activity.This involves the adrenal gland releasing large amounts of cortisol and adrenaline into the blood stream.
Because of this, blood pressure rises and the heart races, whereby delivering oxygen and energy reserves to the muscles. In moments of great fear, this process is parallel to analgesic effects resulting in an inability to feel the pain associated with substantially increased muscular force.
Can our energy reserves be released through Will alone? Biokinetic (Biokinesis: is the psychical influence of bioelectrical energy flow.) Healers report a wide array of chemical influences in their own body and in the bodies of their patients.
Hypothetically speaking, if an experient of biokinetic phenomena were to find themselves capable of forcing the release of large amounts of cortisol and adrenaline into the blood stream while simultaneously creating a analgesic effect, then yes, a level of super strength could be achieved.
However, such a forced release would not be sustainable for long periods of time and would be limited to the body’s mechanical capabilities (e.g. a max increase of muscular force of 15%).
When Fear Makes Us Superhuman - By Jeff Wise December 28, 2009, Scientific American