By Fort, Charles; Fort, Charles Hoy; Méheust, Bertrand; Myers, Frederic William Henry; Myers, Frederic William Henry; Vallee, Jacques; Vallée, Jacques; Méheust, Bertrand; Kripal, Jeffrey John; Vallee, Jacques; Myers, Frederic William Henry; Fort, Charles
Most students brush off examine into the magical as pseudoscience, a frivolous pursuit for the paranoid or gullible. Even historians of faith, whose paintings obviously attends to occasions past the world of empirical technological know-how, have proven scant curiosity within the topic. however the background of psychical phenomena, Jeffrey J. Kripal contends, is an untapped resource of perception into the sacred and by way of tracing that background during the final centuries of Western suggestion we will be able to see its capability centrality to the serious learn of religion.
Kripal grounds his examine within the paintings of 4 significant figures within the historical past of paranormal learn: psychical researcher Frederic Myers; author and slapstick comedian Charles citadel; astronomer, machine scientist, and ufologist Jacques Vallee; and thinker and sociologist Bertrand Méheust. via incisive analyses of those thinkers, Kripal ushers the reader right into a beguiling global someplace among truth, fiction, and fraud. The cultural background of telepathy, teleportation, and UFOs; a ghostly love tale; the occult dimensions of technology fiction; chilly battle psychic espionage; galactic colonialism; and the intimate dating among attention and tradition all come jointly in Authors of the Impossible, a stunning and profound examine how the mystical bridges the sacred and the scientific.
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Extra resources for Authors of the impossible : the paranormal and the sacred, Edition: First Edition
49 Jung’s category of synchronicity, for example, is all about what we could 26 Introduction easily and accurately call meaning events, that is, a moment in space and time where and when the physical world becomes a text to be read out and interpreted, where and when the event is structured not by causal networks of matter but by symbolic references producing meaning. If, however, paranormal phenomena are meaning events that work and look a great deal like texts, then it follows that texts can also work and look a great deal like paranormal phenomena.
Hence my opening Eliade epigraph 20 Introduction from the very last lines of the same Freudian lecture. Whether or not Eliade was “merely asking the question” about the religious meaning of science fiction and the occult dimensions of popular culture (I doubt this very much), I am certainly trying to offer his question a series of possible answers in the pages that follow. And it is certainly my intention—or at least my impossible wish—to take up phenomena judged by many of my peers to be pure nonsense and establish both their theoretical coherence and their psychological interest.
His ruthlessly honest interpretations ranged widely, from the possibility that he was being deluded (by what or who it was not at all clear) to the conviction that Valis was metaphysically related to his beloved fraternal twin sister, who had died shortly after they were both born. Sutin puts the matter in a way that Off the Page 33 bears directly on my own uses of the fantastic as the hermeneutical key to the paranormal: For all the subsequent confusion he sowed, Phil never really doubted that the visions and auditions of February–March 1974 (2-3-74) and after had fundamentally changed his life.