Posts Tagged ‘Leslie Kean’

A passion to cage the invisible by visible methods continues to motivate the science of psychology, even though that science has given up the century-long search for the soul in various body parts and systems.

(James Hillman – The Soul’s Code: in search of character & calling – page 92)

In the last post I looked at some of the ways in which the arrogance of our convictions creates problems for us all, a theme triggered by excellent books on the afterlife by Fontana and Kean, who both emphasise the way our culture dismisses compelling evidence that supports the idea of the transcendent.

Basically, human beings are prone to asserting their unexamined convictions in the face of contradictory evidence.

One important reason for this has been labelled confirmation biasShahram Heshmat, in a Psychology Today article, explains:

[This] occurs from the direct influence of desire on beliefs. When people would like a certain idea/concept to be true, they end up believing it to be true. They are motivated by wishful thinking. This error leads the individual to stop gathering information when the evidence gathered so far confirms the views (prejudices) one would like to be true.

Once we have formed a view, we embrace information that confirms that view while ignoring, or rejecting, information that casts doubt on it. Confirmation bias suggests that we don’t perceive circumstances objectively. We pick out those bits of data that make us feel good because they confirm our prejudices. Thus, we may become prisoners of our assumptions.

This tendency is not much of a problem when the belief in question does no harm. When beliefs do damage, this tendency is fundamentally unacceptable, especially if the beliefs spread, as they often do, and when our sense of self is deeply invested in them.

What do I mean by that exactly?

To answer that question, at least in part, let’s come back to the issue of the afterlife.

Fontana writes (page 94):

Just as once the multitudes were persuaded by the priesthood they had no right to approach the divine except through the intermediation of the church, so the multitudes are now persuaded by the materialistic creed of our times that they have no right to approach mental life except through the intermediation of those who put their faith in prescription drugs and brain scans.

Those who have invested their credulity in scientism plainly do not see that they are operating just like a Holocaust denier. Denial and arrogant ignorance is toxic enough when applied to the facts of history, and could potentially create the conditions for a repetition of the same abusive genocide. Denial of our spiritual dimension allied to a denigration of our more extraordinary experiences is not just potentially destructive, it is actually damaging huge numbers of people already, as previous posts on this blog have explored.

One short quote from James Davies’s book Cracked in support of this contention will have to suffice here. He is addressing the issue of our exportation of our psychiatric model to the rest of the world. In the chapter dealing with the export issue he first summarises his case up to that point (page 258 – square brackets pull in additional points he has made elsewhere):

Western psychiatry has just too many fissures in the system to warrant its wholesale exportation, not just because psychiatric diagnostic manuals are more products of culture than science (chapter 2) [and have labelled as disorders many normal responses to experience], or because the efficacy of our drugs is far from encouraging (Chapter 4), or because behind Western psychiatry lie a variety of cultural assumptions about human nature and the role of suffering of often questionable validity and utility (Chapter 9), or because pharmaceutical marketing can’t be relied on to report the facts unadulterated and unadorned [and its influence has helped consolidate the stranglehold of diagnosis and a simplistic psychiatric approach] (Chapter 10), or finally because our exported practices may undermine successful local ways of managing distress. If there is any conclusion to which the chapters of this book should point, it is that we must think twice before confidently imparting to unsuspecting people around the globe our particular brand of biological psychiatry, our wholly negative views of suffering, our medicalisation of everyday life, and our fearfulness of any emotion that may bring us down.

Not an entirely healthy approach to human experience then. Hillman defines the problem neatly (page 184):

If a culture’s philosophy does not allow enough place for the other, give credit to the invisible, then the other must squeeze itself into our psychic system in distorted form. This suggests that some psychic dysfunctions would be better located in the dysfunctional world view by which they are judged.

So, the widespread self-serving disparagement of the evidence in favour of an afterlife is just one troubling symptom of a prevalent materialistic disease.

It does not have to be so. There is a remedy and it is a matter of urgency that enough of us come to recognise that.

For a start, an important principle of my faith asserts that religion and science are in harmony, something I have  explored at length on this blog in the work of Alvin Plantinga and am republishing currently.

The third principle or teaching of Bahá’u’lláh is the oneness of religion and science. Any religious belief which is not conformable with scientific proof and investigation is superstition, for true science is reason and reality, and religion is essentially reality and pure reason; therefore, the two must correspond. Religious teaching which is at variance with science and reason is human invention and imagination unworthy of acceptance, for the antithesis and opposite of knowledge is superstition born of the ignorance of man. If we say religion is opposed to science, we lack knowledge of either true science or true religion, for both are founded upon the premises and conclusions of reason, and both must bear its test

(Promulgation of Universal Peace – page 106)

Moreover, in the Bahá’í view the existence of the spiritual dimension is supported by evidence, though such a proposition is not one that is widely accepted.

If you should ask a thousand persons, ‘What are the proofs of the reality of Divinity?’ perhaps not one would be able to answer. If you should ask further, ‘What proofs have you regarding the essence of God?’ ‘How do you explain inspiration and revelation?’ ‘What are the evidences of conscious intelligence beyond the material universe?’ ‘Can you suggest a plan and method for the betterment of human moralities?’ ‘Can you clearly define and differentiate the world of nature and the world of Divinity?’ — you would receive very little real knowledge and enlightenment upon these questions….

The intellectual proofs of Divinity are based upon observation and evidence which constitute decisive argument, logically proving the reality of Divinity, the effulgence of mercy, the certainty of inspiration and immortality of the spirit. This is, in reality, the science of Divinity

(Promulgation of Universal Peace – page 326)

Stewart in his home studio: for source of image see link.

The two books under consideration here provide a plethora of hard evidence for the reality of some kind of transcendent dimension. Kean’s account of her direct experience of  Stewart Alexander’s mediumship is just one of many such pieces of evidence (pages 321-344). It contains much that would trigger the incredulity of a convinced and dogmatic sceptic, including physical manifestations: however the conditions under which these phenomena occurred make it hard, perhaps virtually impossible to dismiss them out of hand.

She quotes Fontana in their defence (page 326):

Despite his distaste for travel, Stewart has held séances in Scotland and Wales, as well as Sweden, Switzerland, Germany, and Spain. He has sat for sceptics, researchers, and parapsychological organisations. For these public sittings, he was often bodily searched, and his chair and every aspect of the various rooms were thoroughly searched. ‘Apart from the very few and unconvincing accusations made against him by ill-informed individuals,’ David Fontana wrote in 2010, ‘Stewart’s long career has been free from attempts to cast doubt on the genuine nature of the phenomena associated with his mediumship.’

In fact, the evidence in favour of this transcendent reality has often been more rigorously generated and seems more convincing, in my view, than that which recommends our ingestion of chemicals with a multitude of unpleasant effects in addition to their dubious benefits.

Kean’s words towards the end of her book seem a good place to stop (page 360):

No matter where the force that produces these extraordinary phenomena comes from, any intellectually honest person who studies the literature and engages directly with authentic, skilled mediums cannot deny that psi is real. . . . . I’m not a scientist, but I would think that if consciousness is nonlocal and there are nonphysical realms, these would naturally exist outside the confines of the material world and would therefore not be subject to the laws of physics. My only request of those who deny any of this is possible is to simply look at the evidence with an open mind.

Where the afterlife is concerned, there would be no better place to start such an investigation than these two books. There are of course other issues to explore. For the deficiencies of psychiatry James Davies and Richard Bentall are to be highly recommended: in terms of our econocracy Earle et al’s book is a good one.

Whatever area we want to explore we need to ‘look [and look hard] at the evidence with an open mind’ if we are not simply to be dupes of our prevailing materialistic, consumer oriented, economic-growth-is-good mythology.

Oh, and I’ll be looking at mythology again in the next post or two.

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In the kingdom (or is it the mall?) of the West, consciousness has lifted the transcendent ever higher and further away from actual life. The bridgeable chasm has become a cosmic void.

(James Hillman – The Soul’s Code: in search of character & calling – page 110)

Sharon Rawlette put me on to Leslie Kean’s brilliant and rigorous exploration of the evidence for an afterlife, Surviving Death. It was a compelling and inspiring read that triggered me to go back and re-read a book – David Fontana’s Is There an Afterlife? – which I had read long before I started blogging and from which I took no systematic notes.

As I went back over Fontana’s book I slowly became aware that there was a key issue I needed to explore that is flagged up strongly in both books. I decided that this took precedence for me at this point over their impressive research, because the feeling came through strongly from both writers that no matter how compelling the evidence and no matter how rigorous their presentation of it, there would be obdurate resistance to even considering it let alone accepting it. As I will examine later in this post such denial of legitimate evidence is far from uncommon in our supposedly scientific culture, and is not confined to matters of the spirit.

A key passage from Fontana reads (page 94):

We can go further and say that not only is the dogmatic approach by materialistic science to the mysteries of the human mind misleading it reveals a disturbing ignorance. Ignorance is not so much the act of not knowing something, it is the act of not knowing something but claiming to know. . . . . . Lacking any personal acquaintance with inner spiritual or psychic experiences, the materialistic scientist ‘knows’ that those who have such experiences are wrong in their interpretation of them, while he or she is of course right.

This insight follows immediately after his account of the life and death of Socrates and the conclusions he draws from that (page 93):

How interesting that nearly two and a half thousand years ago Socrates was giving very much the same explanation of mediumistic gifts and their inhibition by the conscious mind that we might give today. This brings home to us an essential but often forgotten truth, namely that the knowledge of the spiritual dimension possessed by the ancients has hardly been bettered. The myth of eternal progress in human understanding, which lies behind so much of our delusory intellectual arrogance in modern times, can clearly be seen at least in spiritual matters for what it is, a myth.

In his view we have sold ‘the birthright of our innate spiritual wisdom for the mess of potage of material progress.’

The arrogance of our ignorance goes back a long way and across more than one dimension of human experience.

Take for example John Fitzgerald Medina’s exploration of the misguided attitude of the European settlers to the native American mode of agriculture in his book Faith, Physics & Psychology.

The sophistication of the Native American model lay not just in politics (pages 199-200):

Contrary to the American colonists’ misinformed judgements, much evidence now exists to show that the American Indians were in fact, quite adept at cultivating a large variety of plants in a diversity of climates, soils, and environmental conditions. They utilised the Earths resources wisely, gently, and reverently.

This system may be at least equal if not superior to our environmentally disastrous monoculture (pages 201-02):

Unlike the Europeans, who planted row after row of the same plants, the Indians throughout North and Central America cultivated small plots of land that often looked like wild, haphazard gardens. . . . Scientific studies have shown that such Indian-style plots, call milpas in Mexico, are resilient to pests and weeds and protect the topsoil from erosion. . . . . .

Modern agronomists marvel at the simplicity and productivity of Indian-style agricultural plots, and some are actively studying it as an alternative to the European style, monocultural plantation form of farming, which leads to widespread soil erosion and degradation of topsoil due to the massive use of chemical pesticides, herbicides, and fertilisers.

Nonetheless, in the arrogance of our ignorance we dispossessed the native Americans of their land in the mistaken conviction that we knew better and they just didn’t know how to grow crops properly, justifying our actions by a distortion of scripture.

The irrigation system in ancient India was similarly disparaged with drastic consequences. Fred Pearce explains in his 2006 book, When the Rivers Run Dry (pages 301-02):

Until the early nineteenth century, much of India was irrigated from shallow mud-walled reservoirs in valley bottoms that captured the monsoon rains in summer. The Indians called them tanka, a word the English adopted into their own language as tanks.

Most of the tanks were quite small, covering a hectare at most, and irrigating perhaps twenty hectares. Farmers scooped the water from the tanks, diverted it down channels onto fields, or left it to sink into the soil and refill their wells. . . . Farmers guarded the slimy nutrient-rich mud in their tanks almost as much as the water. They dug it out to put onto their land, and turned silted-up former tanks into new farmland.

. . . The system thrived until the British took charge in India. . . . The British water engineers largely ignored the village tanks, apparently not realising that they were how India fed itself. . . . As the British and later the Indian government itself promoted more modern water gathering technologies, they gradually fell into disuse, but today, as the formal irrigation systems established on the Western model fail across the country, and as farmers are having to pump from ever greater depths to retrieve underground water, the old tanks are starting to be restored.

Before we get too smug about it, we need to realise that this kind of blindness is as prevalent as ever.

Sometimes it’s entirely wilful as with Holocaust denial, where the evidence is unquestionable and easily accessed. Sometimes it’s partly motivated by self-interest or an ostrich approach where keeping our head in the sand seems less of a problem than facing up to reality, but also the sheer complexity of an issue such a climate change can make denial seem rational in the face of such demanding data. I’ve dealt with the complexity issue elsewhere on this blog so won’t rehearse it all here.

My long-standing personal commitment to investigating issues for myself and checking out the evidence carefully has been further reinforced by the faith I have chosen to follow. Bahá’í Scripture is unequivocal on this issue. We must investigate for ourselves if truth and justice are to be well served (see link for a fuller exploration of this theme).

At the individual level justice is that faculty of the human soul that enables each person to distinguish truth from falsehood. In the sight of God, Bahá’u’lláh avers, Justice is ‘the best beloved of all things[1]’ since it permits each individual to see with his own eyes rather than the eyes of others, to know through his own knowledge rather than the knowledge of his neighbour or group.

(Prosperity of Humankind – Section II)

There is no get-out clause:

If, in the Day when all the peoples of the earth will be gathered together, any man should, whilst standing in the presence of God, be asked: ‘Wherefore hast thou disbelieved in My beauty and turned away from My Self?’ and if such a man should reply and say: ‘Inasmuch as all men have erred, and none hath been found willing to turn his face to the Truth, I, too, following their example, have grievously failed to recognize the Beauty of the Eternal,’ such a plea will, assuredly, be rejected.

(Gleanings from the Writings of Bahá’u’lláh – LXXV)

I won’t labour the point any further. In the next post I’ll move onto to considering further implications.


[1] Hidden Words of Bahá’u’lláh, Arabic No: 2.

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A couple of weeks back I spotted Sharon Rawlette’s review of Kean’s book. I’d already benefited from her alerts. She flagged up a book last year on her blog – Immortal Remains by Stephen Braude – which I bought and then devoured with great interest. Surviving Death seemed at least as intriguing. I’m halfway through and I have to say that for me Sharon’s high estimate of the text is spot on. For example, I hadn’t appreciated at all before that there are organisations that vet mediums to ensure the public are protected from frauds and that there are ways to access these mediums that make fraud almost impossible. The accounts of Kean’s own consultations with two such people (Chapters 12 & 13) illustrate clearly how this process works and how it powerfully suggests that, whether you accept that this is a genuine communication from a still living spirit or believe that it is some form of super-psi, something is going on that is far beyond the ability of a purely materialistic science to explain. Below is a short extract from Sharon’s review: for the full post click link – it’s well worth a look.

I almost didn’t buy Leslie Kean‘s new book Surviving Deathbecause I was worried it was nothing more than an overview of the afterlife evidence I’m already quite familiar with. But while there was certainly some description of the seminal case studies, there was also so much new material that it was absolutely worth the money I paid for a hardback copy. And Kean brings to it a subtlety of analysis that is often missing from other journalistic work in this area.

Kean’s book is divided into four parts. The first focuses on children’s past-life memories, with an in-depth look at two of the best documented American cases: those of James Leininger and Ryan Hammons. The second part of the book focuses on near-death, actual-death, and end-of-life experiences, with a very short chapter on children’s memories of life “between lives.” (This last was something I felt was missing from Stephen Braude’s otherwise very thorough book Immortal Remains.) The third part is devoted to ostensible communications from the dead, whether they come through a medium, odd coincidences, or apparitions. And finally the fourth part of the book takes the idea of mediumistic communication to a whole new level, exploring the evidence for what’s called “physical mediumship,” when the spirits of the dead seem to affect the material world in extraordinary ways, including by materializing objects and apparently living things.

Rather than summarize each of these sections in turn, I’m going to go straight to the material I found most fascinating. Kean reminds the reader throughout the book that it is very difficult to be certain whether any particular paranormal phenomenon is actually produced by discarnate spirits and not simply by the psychic abilities of living persons, who may have a very strong interest in manifesting “evidence” of their loved ones’ continued existence. I appreciated this philosophical rigor, and I was particularly interested by the cases in her book that seemed to weigh in favor of actual discarnate spirits.

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