If other phenomena, as, those maintained by the spiritualists, should be proven, we should then consider the modification of our “laws” as determined by the new experience, without becoming confused in regard to the relation of things of this World. I admit that conscious ignorance and unconscious knowledge of the motivation of psychic accidentalness is one of the psychic roots of superstition. Because the superstitious person knows nothing of the motivation of his own accidental actions, and because the fact of this motivation strives for a place in his recognition, he is compelled to dispose of them by displacing them into the outer World. If such a connection exists, it can hardly be limited to any single cause. As a matter of fact, I would believe that a large portion of the mythological conception of the World which reaches far into the most modern religions, is nothing but psychology projected to the outer World. The dim perception (the endo-psychic perception, as it were) of psychic factors and relations (which naturally have nothing of the character of perception) of psychic factors and relations of the unconscious was taken as a model in the construction of a transcendental reality, which is destined to be changed again by science into the psychology of the unconscious.

It is difficult to express it in other terms; the analogy to paranoia must here come to our assistance. We venture to explain in this way the myths of paradise and the fall of man, of God, of good and evil, or immortality and gap between the paranoiac’s displacement and that of superstition is narrower than appears at first sight. When human beings began to think, they were obviously compelled to explain the outer World in an anthropomorphic sense by a multitude of personalities in their own image; the precisions or persons. In that regard, they behaved just like paranoiacs, who draw conclusions from insignificant signs which others give them, and all normal persons, who justly take the unintentional actions of their fellow-beings as a basis for the estimation of their characters. Only in our modern, philosophical, but by no means finished views of life of prescientific times and nations, it was justified and consistent. Experiments were introduced to confirm that spontaneous cases are not merely coincidences.

 The main goal of psychical research was to obtain evidence for conception of man by showing that men survived death. Even if they are also what they commonly purport to be, messages from people who have died, they must still be classed as telepathic. The proper question is whether in addition to telepathy between living people there is telepathy originating from deceased people. The latter type will here be labeled “spirit telepathy,” and the former “human extra-sensory perception.” Whoever has had the opportunity of studying the concealed feelings of persons by means of psychoanalysis can also tell something new concerning the quality of unconscious motives, which express themselves in superstition. We must touch upon the question whether real roots of superstition should be altogether denied, whether there are really no omens, prophetic dreams, telepathic experiences, manifestations of supernatural forces and the like.

I am now far from willing to repudiate without anything further all these phenomena, concerning which we possess so many minute observations even men and women of intellectual prominence, and which should certainly form a basis for further investigation. For instance, an American entertainer has a dream that she was in a plane crash and even told them media details of the dream days before her plane crashed, and she made a video diary telling the World that she wanted to be known as a good person, someone who could do it all, a full entertainer, and days later her plane went down fulfilling this prophecy. I do not want to say her name, because in my heart and mind, I still believe she is alive walking this Earth. Some people believe that some races of people have spirits that transfer to other bodies, maybe more than one, depending on how evolved that they are, but it still raises a question as to what happens to the original host in that body, do they merge or get taken over? It is thought that other entities can enter a body of a person who is close to death and the energy keeps them alive. We may even hope that some of these observations will be explained by our present knowledge of the unconscious psychic process without necessitating radical changes in our present aspect.

Teleological order is to say that a group of elements is ordered in a certain way to say that they are interrelated so as to form a definite pattern, but the notion of a definite pattern is vague. Certain patterns are of special interest for one reason or another, and when one of these is exhibited, the complex would ordinarily be said to be ordered. Thus, when the elements form a pattern in whose perception we take intrinsic delight, we can speak of aesthetic order. When I was a young man, I lived alone in a strange city, I frequently heard my name suddenly pronounced by an unmistakable, dear voice, and I then made a note of the exact moment of the hallucination in order to inquire carefully of those at the house what had occurred at that time. There was nothing to it. One the other hand, I later worked among my patients calmly and without foreboding while my child almost bled to death. The belief in prophetic dreams numbers many adherents, because it can be supported by the fact that some things really so happen in the future as they were previously foretold by the wish of the dream.

Arguments for the existence of God have been based on kinds of order other than teleological. Exhortations to move from a consideration of the starry Heavens to belief in God constitute an appeal to aesthetic order. It sometimes claimed that we must postulate an intelligent creator to explain the regularity with which the solar system operates. What survives death need not be a mind nor personality, but can be merely some component of the latter that carries memory traces and may combine temporarily with a medium’s body to form a “mind-kin.” The relevant facts are so complex that it is impossible to give a balanced discussion of all the aspects. However, such communications are less frequently concerned with the sitter’s living friends than those who have died. These are cases where the medium impersonates the ostensible communicator, speaking with a voice and behaving with mannerisms recognizably similar to those of the ostensible communicator, whom the medium has never met.

The alternative explanation involves ascribing to the medium powers of ESP for which we have no independent evidence, in particular the power to select relevant bits of information from varied sources, people he has never met, and places he has never visited. Many mediums have given the same sort of information about living people as about dead ones, without claiming in either case that is came from spirits. Sometimes with the communicators there is a lifelike reproduction of the mannerisms of speech, tone of voice and accent, as if they are split-agents. This explanation involves attributing ESP to the spirits as well as living people. What survives death is merely a trace-bearing component of mind, and this leads to a sort of terrestrial science. Attempts to explain ESP away concentrate on either alleged fraud on the part of the investigators or on criticism of the statistical methods employed. However, I may observe that the significance of this wonderful coincide was not proven to be due to any subsequent event—that is, it could just be a remarkable coincidence, unless others factors were at play or it is actually justified though future occurrences. God Makes the change very evident in your life and thought. It is this complete and amazing change that is the very evidence that you are saved.