Delving into the realm of psi can feel a bit like jumping into the middle of a debate between Christians and atheists. Those on both sides of the fence vehemently defend their beliefs and hurl occasional insults. Although Arthur Koestler wrote in The Roots of Coincidence in the early 1970s that accusations of fraud had disappeared surrounding psi research, they have resurfaced anew; in Consciousness, An Introduction, published in 2005, Susan Blackmore, a parapsychologist turned psi skeptic, writes that studies done on telepathy and clairvoyance are riddled with problems and she hints at fraud.

Why is there still a debate when Dean Radin, a prominent parapsychologist, has shown conclusively in his 1997 book The Conscious Universe that concrete, statistically relevant data exist showing that psi is real? Even the U.S. government admits that psi studies cannot be ignored (Radin, p. 4). How can we bridge the gap between the believers and the non-believers? Should we rely on science or subjective experience to build our bridge?

It appears that a combination of both will get us to the other side. Those who deny the relevance of subjective experience altogether, like Blackmore, will not support a blending of techniques, but, as Koestler says, some personal accounts can be riveting evidence. We need to be careful with this mixed approach, however. Scientists might overlook or misunderstand important pieces of evidence or falsify findings, and, as Radin points out, people may incorrectly interpret their subjective experiences. In any case, the shift is already occurring toward more acceptance of psi. What might be the tipping point?

I wish to examine these issues and flesh out the evidence that psi phenomena are real. First I will define psi terms, which is a tricky business in itself. Then I will present the subjective experience of several people, including myself, in order to provide a framework for psi phenomena. Then I will briefly touch on the significant psi experiments to flesh out the science. After laying that foundation, I will delve into the arguments of the believers and the non-believers. This is where things get sticky, but I hope to wade through the mire and emerge with a picture of the future of psi. It is my contention that panpsychism provides answers that can help us through the quagmire because it demonstrates that what we currently see as paranormal is actually completely within the natural realm.

Defining Psi

According to the Parapsychological Association's website, "Parapsychology is the scientific and scholarly study of three kinds of unusual events (ESP, mind-matter interaction, and survival), which are associated with human experience" (What is parapsychology?, 2009). What the association means by "survival" is the soul's survival after death. ESP stands for extra-sensory perception. "Mind-matter interaction" refers to psychokinesis, or influencing the behavior of physical objects without physical contact. Traditionally included in ESP are clairvoyance, telepathy, and precognition, and I would add synchronicity, dreamwork, and terrapsychology to this list.

Telepathy is defined as "mind to mind communication without the exchange of energy," (de Quincey, personal communication, March 2, 2009). Radin (1997) defines telepathy as "feeling at a distance" (p. 60). As we shall see, telepathy, especially defined as a type of feeling, may be the cornerstone to most, if not all, psi phenomena. To provide an example, telepathy is said to occur when the phone rings and you know who it is before you pick up the phone.

Precognition means knowing about an event before it happens. Many people experience this through dreams; one might dream about an event and then experience it later that day or later that year. Sometimes déjà vu is associated with precognition.

The Encyclopedia of Occultism and Parapsychology defines clairvoyance as "the supposed paranormal ability to see persons and events that are distant in time or place. Clairvoyance may be roughly divided into three classes- retrocognition and premonition; perceiving past and future events; and perception of contemporary events happening at a distance, or outside the range of normal vision" (Melton, 2001, p. 297). Looking at this definition, we can see that precognition and telepathy are folded into the definition of clairvoyance: the "perception" the definition refers to mean awareness through telepathy. One demonstrates clairvoyance, for example, when one can see the contents of a box without opening the lid and without having prior knowledge of the items.

Terrapsychology is "the deep study of the presence, soul, or 'voice' of places and things: what the ancients knew as their resident genius loci or indwelling spirit" (Chalquist, 2006). It utilizes telepathy, clairvoyance, dreamwork, and synchronicity. Gaining telepathic messages from the land in trance, meditation, or dreams is an example of terrapsychology at work.

Synchronicity is defined by Jung as "a coincidence in time of two or more causally unrelated events which have the same or similar meaning" (de Quincey, 2005, p. 103). Additionally, de Quincey argues we must add "an experience of the numinous" to Jung's definition (numinosity could be described as an "a-ha" or, as de Quincey explains it, a "charge") (2005, p. 106). Synchronistic events can include seeing a billboard with a message that answers a question on your mind, or hearing words in a song that pertain exactly to your current life situation. The important piece here is connecting the events through meaning.

These definitions, when taken together, are obviously similar. Terrapsychology employs telepathy. Clairvoyance includes precognition and telepathy. What is happening here? Are these concepts more connected than we think? That does appear to be the case. As de Quincey points out, all of these phenomena ultimately point to telepathy, which is mind-to-mind communication, and he argues that all of psi falls under this umbrella (personal communication, March 2, 2009). How can psychokinesis or channeling communication from a piece of land be mind-to-mind communication? This will be answered later in the discussion of panpsychism which postulates that everything has consciousness.

These varying definitions muddy the study of psi. While one researcher may say he is working with clairvoyance, what he is studying may really be telepathy. A more comprehensive set of definitions that shows these connections would be beneficial to the study of psi.

Subjective Experience

There are myriad ways people subjectively experience psi phenomena. Dorothy Maclean, one of the original founders of Findhorn, a garden and spiritual community in Scotland, communicates with devas, spirits who guard and aid plants and elements. One reason the Findhorn garden flourished in the relatively inhospitable environment where Maclean and her partners lived was her contact with devas who guided her on how best to care for the plants. Authors Michael J. Roads and Leslie Cabarga receive telepathic communication from rivers, trees, plants, and other parts of nature. I communicate with the spirits of others through clairvoyant trance, receive messages from the consciousness of the land through terrapsychological communication, and experience frequent synchronicities. Precognition is at play when a mother gets a "strange" feeling before her son drives away only to find out minutes later he crashed his car.

These events happen all over the world. As David Ray Griffin (1997) writes in Parapsychology, Philosophy, and Spirituality: A Postmodern Exploration, "…various kinds of ostensibly paranormal phenomena of a spontaneous nature have been repeatably [sic] reported in various times and places throughout recorded history…. [and] various broad categories of paranormal phenomena…have been reported in many, perhaps all, traditions" (p. 67). Religious traditions have long included psi phenomena in their sacred texts. Muhammad received communication from the angel Gabriel that led Muhammad to write the Qur'an, and an angel visited Joseph Smith and gave him metal plates which became the foundation for the Book of Mormon.

Something is clearly going on that can no longer be ignored or discounted. But what is it? Science has produced many promising experiments that demonstrate psi phenomena and are beginning to give us answers.

Psi Science

"After 110 years of experimental research, the answer is clear: yes, it appears that various forms of extended perception are authentic and are probably distributed among the general pop- ulation like any other talent, such as musical or sports ability." (Radin, 1997, p. 26)

Scientists have conducted numerous scientific studies testing everything from telepathy to PK. Some of the most recognizable experiments regarding telepathy and clairvoyance involve Zener cards, decks of 25 cards featuring five symbols (circles, squares, triangles, wavy lines, and stars) on one side and a blank face on the other. In the telepathy experiments, senders (the agents) ask receivers (the participants) to determine what symbol is on the card the sender sees. For clairvoyance, the only difference was that the experimenters randomized the cards before giving them to the agent. J. B. Rhine at Duke University in North Carolina conducted successful experiments using Zener cards in the 1930's (Koestler, 1972, p. 39). Blackmore (2004) writes in Consciousness: An Introduction that Rhine and his wife Louisa "obtained significant, above-chance, results" using "appropriate statistical tests" (p. 292). Samuel G. Soal, a mathematician at Queen Mary College, replicated the Rhine's results, but, as Blackmore points out, his experiments later showed signs of fraud (p. 294). However, even though Soal's work is suspect, Radin (1997) points out that, considering "all the ESP card tests conducted from 1882 to 1939, reported in 186 publications by dozens of investigators around the world, the combined results of this four-million trial database translated into tremendous odds against chance - more than a billion trillion to one" (p. 97).

Replication of experiments is important in showing that the phenomenon being studied exists. Radin writes: "By combining thousands of people's performances over hundreds of experiments, we can obtain a high level of confidence about the existence of psi" (p. 36). However, Radin admits, replication is difficult in psi experiments (and all life science experiments for that matter), because the experiments deal with human beings and the conditions can never be exactly simulated. Even so, as shown above with ESP cards, replication is possible.

Repeated experiments with dice-throwing and random number generators provide results that appear to indicate an influence other than chance (Koestler, 1972, p. 42). Several different types of clairvoyance experiments have been "replicated thousands of times by dozens of investigators from the 1880s to the present" (Radin, 2007, p. 109). Additionally, "Four decades of laboratory experiments" show that "thinking about people at a distance, directing either calm, loving thoughts or aggressive, malevolent thoughts, actually affects their physiology" (Radin, p. 31).

Dream research provides a rich venue for the parapsychologist as well. Researchers in this field have studied healing dreams, precognitive dreams, synchonicity and dreams, and out-of-body dreams. Montague Ullman and Stanley Krippner conducted studies on telepathic dreams in which a dreamer receives messages sent from another, usually an image. When the dreamer awakens, he or she reports her dream and the researcher looks for similarities between the image sent and the dream reported. One study on telepathic dreams done by Ullman and Krippner at the Maimonides Medical Center in Brooklyn, New York during the 1960's and 1970's demonstrated, "about two out of three times…statistically significant results, with odds against chance so great that coincidence was unlikely" (Krippner, Bogzaran, & de Carvalho, 2002, p. 98). Clairvoyant dreams show up as well; in these dreams one travels to a foreign place and wakes with a sense of the place as well details about the location. Some believe déjà vu occurs because we experience clairvoyant dreams (Krippner, Bogzaran, & de Carvalho, p. 107).

Finally, ganzfield experiments also provide excellent psi research. The ganzfield is an artificial environment stripped of sensory input ideal for the receiving of telepathic communication. Receivers sit in a quiet room with white noise playing, their eyes covered with halved table-tennis balls to create a white field in their vision. They then receive telepathic communication from a sender who is in another room or even in another building. Radin (1997) writes that these experiments provide

"acceptable scientific evidence for psi because the original concept was based upon theoretical predictions about the perceptual effects of reducing sensory noise. Moreover, researchers and skeptics had jointly agreed on specific guidelines for how these experiments should be conducted and evaluated, and the success of the technique has generated dozens of independent replications" (p. 74).

Not only that, the results are impressive: a meta-analysis of ganzfield experiments showed results "ten billion to one against chance" (Radin, p. 79). Furthermore, there were no issues with select reporting, sensory leakage, or flaws due to randomization of the procedures, which are all common errors in psi research. Therefore, "we are fully justified in having very high confidence that people sometimes get small amounts of specific information from a distance without the use of the ordinary senses. Psi effects do occur in the ganzfield" (Radin, p. 88).

With all the promising research out there, including both personal accounts and scientific experiments, why does psi still face skepticism?

The Non-Believers

For one thing, our culture must overcome many biases. Religious leaders have spent thousands of years telling us we are separate from nature. This belief, coupled with the notion that anything related to nature is sinful, helped put pagan, nature-based, goddess-based, and indigenous practices into the realm of sin. For instance, Native Americans utilized dream clairvoyance in hunting. Shamans around the world use clairvoyance, telepathy, and psychokinesis. The natural abilities exhibited by these groups became equated with Satan by those in the Church. This mindset led to the Salem witch trials and the holocaust in Europe against pagans, events that claimed many lives. As Griffin (1997) writes, "Miracles were thought only to be in the realm of the Church because if it happened in the 'real world' then it undermined the authority of the Church; any 'miracles' outside Christianity were seen as the work of the Devil" (p. 21). Beliefs like this persist today.

We must also overcome the current mechanistic and dualist paradigm. Fundamental to Descartes' mechanistic worldview is the tenet that bodies act upon each other only by direct contact (Griffin, 1997, p. 18). This dualism "led to an alienation from nature that has involved a great spiritual impoverishment," and, as we saw above, the deaths of many (Griffin, p. 4). In addition to these effects, strict adherence to mechanistic dualism has created a world in which people do not believe in anything unexplainable by physical laws. Changing the mind of those steeped in the current paradigm will take a massive shift, and, as Griffin writes, "the paranormal suggests the need for more or less radical revision" (p. 30).

One last piece of resistance comes from the fear that others might be reading our minds, or that the thoughts of others can affect us. Experiments show that telepathy is possible, and that our thoughts have measurable effects on others, so the fear is not ungrounded. As Griffin (1997) points out, some people fear that if "large-scale psychokinesis is possible…then airplanes could be brought down simply by the power of thought" (p. 30). He goes on to say that, "Many people intensely want the world to be free from this kind of danger, and this wishing affects their beliefs about the way the world actually is" (p. 30).

On the other hand, one cannot deny that there are swindlers and tricksters out there. We must contend with roadside and telephone psychics with questionable abilities. As any magician will tell you, many supposed acts of psychokinesis are really clever illusions. Take, for example, the Fox sisters. These young girls from Hydesville, New York (an interesting synchronicity that they lived in a town with the word "hide" in it) claimed to communicate with a spirit through raps and bangs in their room. They invented a code to interpret the bangs of the spirit and demonstrated their abilities to neighbors. Forty years later in 1888 the sisters admitted they created the noises by "clicking their toe joints against the bed" (Blackmore, 2004, p. 289). Later they retracted their confession, but the controversy remained.

Blackmore writes that this was the beginning of the spiritualism movement in which mediums held séances that included strange noises, apparitions, ectoplasm, and psychokinesis. Many of these mediums were shown to cheat although some believe there were genuine mediums at the time (Blackmore, p. 290). Scientists are not immune to fraud either, as we have seen with Soal and his replications of the Rhine research, and others conduct flawed research with poorly constructed experiments. None of these circumstances help the case for psi.

In fact, many of these points are used by Blackmore (a former parapsychologist who gave up the ghost after several decades spent researching the paranormal), to explain why she quit. She writes, "There probably are no paranormal phenomena. In spite of a century and a half of increasingly sophisticated research we still cannot be sure" (p. 302). However, I wonder if skeptics like Blackmore are afraid to let go of the old paradigm and therefore are much more suspicious of psi research. I would argue that many other scientific fields are not subjected to the rigorous scrutiny that psi research experiences. Radin (1997) points out that "it is much easier to imagine a potential flaw in one experiment and use that flaw to cast doubt on an entire class of experiments, than it is to consider the overall results of a thousand similar studies" (p. 8).

But not everyone is so ready to dismiss psi as wishful thinking. Jung said he refused "to commit the fashionable stupidity of regarding everything I cannot explain as a fraud" (qtd. in Koestler, 1972, p. 91). And there are many who agree with him.

The Believers

Some of the greatest thinkers in our culture believed in psi. Among them are C. G. Jung, William James, Thomas Edison, William Blake, Aldous Huxley, Upton Sinclair, Mark Twain, and William Butler Yeats. As Griffin (1997) points out, we never hear about these individuals' work with the paranormal because the gatekeepers of the paradigm do not want this information to get out and therefore we are led to believe only kooks and wackos on the fringes of society are interested in psi (p. 13).

Those who believe in psi can make their case using science and philosophy. First, let us look at quantum science, which provides clues to what might be happening in psi phenomena. The idea of nonlocation in quantum theory is one tool for the parapsychologist. The quantum field is "one single, unified, and interconnected system where space and time are irrelevant" (de Quincey, 2009, p. 100). Therefore, consciousness does not exist in space, and that means "there are no restrictions on where it can go at any time" (de Quincey, personal communication, January 26, 2009). Stemming from this theory is the idea of the correlation of quantum particles, meaning they "match each other's behavior even if separated by great distances" (de Quincey, 2005, p. 100). As de Quincey (2005) writes,

This happens even if there is insufficient time for any energy or signal to pass between them. Scientists say that the particles are separated by 'superluminal' distances, which means that no light signal (no energy, no information) can pass between them in the available time; and yet their behaviors are correlated-as if somehow each knows what the other is doing. In other words, quantum nonlocality means that parts of the universe are correlated (or 'meaningfully connected') without the possibility of any mechanism to account for their connection (p. 100).

This could be strong evidence for psi. Let's take an example: a mother knows her child is in danger. She senses the danger or sees a vision of an accident. She makes some calls and finds out her son has just been hit by a car in another state. How could she have known this? One explanation would be that we are all meaningfully connected on the quantum level and this link facilitated the mother's clairvoyant knowing. This quantum relationship also makes a case for synchronicity, because, as de Quincey (2005) writes, "events may be linked across time and space through meaning rather than mechanism" (p. 100).

Physicist David Bohm's concept of the "purposeful holomovement" is also promising for psi. An essentially panpsychist theory, Bohm's holomovement "acknowledges the presence of some kind of consciousness (or 'intelligence') all the way down to the deepest levels of physical reality…. Matter/energy itself is sentient, intentional, and creative" (de Quincey, 2005, p. 118). If all matter is sentient, then the concepts of telepathy and psychokinesis suddenly do not seem out of the ordinary, especially when this idea is combined with quantum physics' correlation theory. Telepathy is mind-to-mind communication and if all minds are correlated, it stands to reason that another person could communicate with me using only their mind. With psychokinesis, it is likely a human could communicate with the sentient particles that make up a spoon in order to bend it.

The idea of intersubjectivity, or shared meaning, is also vital to psi. As we saw earlier in my discussion of quantum correlation and synchronicity, events are linked through meaning. Therefore, it appears that "the connection between matter and mind is ultimately a connection via meaning rather than mechanism" (de Quincey, 2005, p. 117). Intersubjectivity is one of the keys to the mystery of psi.

Truly, psi phenomena are anything but paranormal; rather, they are expressions of the deepest nature of the cosmos. ESP and PK demonstrate the inner workings of the universe that we otherwise ignore because they are not as obvious as the mechanistic activities we see daily. Our minds, steeped in the old paradigm, find it hard to fathom that psi phenomena are not mechanistic, especially because, from the outside, the phenomena appear causal. However, as Koestler (1972) wrote, "The Integrative potential of life seems to include the capacity of producing pseudo-causal effects - of bringing about a confluential event without bothering, so to speak, to employ physical agencies" (p. 122). The quantum theories of nonlocality and correlation can help us cross this ravine between the old and the new paradigm. We can stop trying to prove a causal connection for psi phenomena because one does not exist and instead put our efforts into understanding the importance of meaning in relation to psi.

Meaning makes a difference in psi experiments. It has been noted that when experiments include feeling or emotion, they are more successful. Koestler (1972) quotes Gilbert Murray in The Roots of Coincidence on the topic of telepathy experiments. Murray says that there is a "universal quality" in his telepathic "guesses"; he says "they always begin with a vague emotional quality or atmosphere….Even in the failures this feeling of atmosphere gets through. That is, it was not so much an act of cognition, or a piece of information that was transferred to me, but rather a feeling or an emotion" (p. 37). As you'll remember, Radin (1997) defines telepathy as "feeling at a distance" (p. 60.) Murray goes on to say that he "never had any success in guessing mere cards or numbers, or any subject that was not in some way interesting or amusing" (p. 37). It is apparent from Murray's comments that meaning plays a powerful role in ESP. Indeed, Koestler writes, "ESP would then appear as the highest manifestation of the integrative potential of living matter - which, on the human level, is typically accomplished by a self-transcending type of emotion" (p. 121). As we will see in our exploration of panpsychism, shared meaning is what makes psi possible.

Panpsychism Can End the Debate

Panpsychism posits that "the world is composed of matter that feels" (de Quincey, 2005). Panexperientialism, which Griffin (1997) feels is a better interpretation, theorizes that all things have experience (p. 132). Either understanding is saying something crucial to psi: that on every level things feel, things experience.

There are some distinctions to be made here about what is meant by "things." Panpsychists believe in the difference between aggregates and individuals. Aggregates are groupings made up of individuals. For instance, a shingle is made up of molecules and atoms. There is no "dominant individual" in a shingle, no one molecule or atom that asserts leadership (Griffin, 1997, p. 133). Instead a shingle is a grouping of individuals. Panpsychism and panexperientialism say that the individual molecules and atoms comprising an aggregate have some kind of feeling or experience, respectively. However, they state that the shingle itself, the aggregate, has no feeling or experience. On the other hand, individuals, or as Griffin labels them, "compound individuals," such as humans and animals, have a dominant individual running the show (p. 133).

Therefore, a compound individual has feeling and experience. In light of these distinctions, when I speak of "things," I am talking about compound individuals.

Going back to how this illuminates the psi debate, panpsychism demonstrates that all of life is interconnected, and, on a subtle level, all things in the universe are communicating all the time through feeling. More importantly, all things share meaning. As we saw in the earlier discussion, a main component of psi is meaning. Synchronicity is defined as causally unconnected events sharing meaning. Further, many of the successful psi experiments contain the crucial element of meaning; Koestler and Murray asserted that when subjects found meaning in telepathy and clairvoyance experiments their success rate increased.

But even more elemental, shared meaning eliminates the mystery surrounding psi. It is as simple as this: consciousness and meaning are nonlocated. Therefore, when two minds or a mind and matter share meaning, nothing is transmitted; there is no causal effect (de Quincey, personal communication, March 2, 2009). We cannot find the cause of or mechanism behind psi because none exists.

Based on this idea, other interesting points emerge. First, using Griffin's (1997) panexperientialist model, we see that "if all individuals, even those without sensory organs, can have an experience of other things, then obviously some form of nonsensory mode of perception preceded sensory perception" (p. 137). Taking this idea further, Griffin asserts that sensory perception occurs only in life forms with central nervous systems, implying that it is a more evolved kind of perception. Therefore, he says, "nonsensory perception… [is] a more fundamental mode, which we share with all other organisms" (p. 142). Psi knowing was part of us from the beginning and it appears in all life forms.

Nonsensory information does not often come into consciousness, (it mainly dwells in the domain of the unconscious) but when it does, it shows up as psi phenomena. However, as Griffin (1997) points out, what makes it paranormal is merely that it came into consciousness; nonsensory knowing is completely natural and fundamental to our being (p. 143).

Our understanding of the definitions of psi phenomena also change when we view them through the panpsychist lens; using this view, all psi phenomena come down to telepathy, shared meaning between minds. First, let us take clairvoyance, which is viewing or communicating with remote objects. Because all physical objects are also subjects with their own experience, clairvoyance can be defined as the communication between the mind of the human and the mind of the object/other human being viewed or communicated with (which is really telepathy) (de Quincey, personal communication, March 2, 2009).

We can see psychokinesis in this light as well. We know that matter is not purely physical; it has feelings or experience. Therefore, psychokinesis is shared meaning between a human mind and the mind of the object. To break it down further, we could say that "mind is matter's intrinsic ability to move itself" (de Quincey, personal communication, March 2, 2009). For instance, our mind tells our arm to move. This is a form of mind moving matter. Therefore, a human levitating a chair is also mind moving matter. All matter is connected through shared meaning, and this connection allows mind to mind communication (again, telepathy). Therefore, it is the human mind sharing meaning with the mind of the life forms that comprise the chair that moves the chair.

Conclusion

Although the skeptics will remain as long as the dualistic materialistic paradigm dominates, it is clear that paranormal phenomena are, in truth, natural, fundamental, and, possible. People have always and will always experience psi phenomena and it is my hope that these phenomena will one day be seen as normal as doing a cartwheel or creating a painting.

Viewing the world through the panpsychist lens will aid in this transition. It will not be easy, for it will mean the breakdown of our current paradigm. Ideally, we will move as smoothly as possible beyond our dualist, materialistic paradigm to embrace the truth: we are all connected and we are more capable than we currently believe.

Resources

Blackmore, Susan. (2004). Consciousness: An introduction. New York: Oxford University Press.

Cabarga, Leslie. (2008). Talks with trees: A plant psychic's interviews with vegetables, flowers, and trees. Los Angeles: Iconoclassics Publishing Company.

Chalquist, Craig. (2006). http://www.terrapsych.com. Accessed 5:46 p.m., March 13, 2009.

de Quincey, Christian. (2009). Consciousness from zombies to angels: The shadow and the light of knowing who you are. Rochester, Vermont: Park Street Press.

de Quincey, Christian. (2005) Radical knowing: Understanding consciousness through relationship. Rochester, Vermont: Park Street Press.

Griffin, David Ray. (1997). Parapsychology, philosophy, and spirituality: A postmodern exploration. Albany: State University of New York Press.

Krippner, Stanley, Bogzaran, Fariba, & de Carvalho, André Percia (2002). Extraordinary dreams and how to work with them. Imprint Albany: State University of New York Press.

Koestler, Arthur. (1972). The roots of coincidence. New York: Random House.

Maclean, Dorothy. (1980). To hear the angels sing: An odyssey of co-creation with the devic kingdom. Middletown, WI: Lorian Press.

Melton, J. Gordon, Ed. (2001). Encyclopedia of Occultism and Parapsychology. Vol. 1. 5th ed. Detroit: Gale Virtual Reference Library, 2001.

Radin, Dean. (1997). The conscious universe: The scientific truth of psychic phenomena. San Francisco: Harper Edge.

Roads, Michael J. (1985). Talking with nature. Tiburon, CA: HJ Kramer Inc.

What is parapsychology? (2009). http://www.parapsych.org/faq_file1.html#4. Accessed 5:05 p.m., March 13, 2009.