~ Jun 2005~
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QFAS Spring Conference on “Quakers and the Spiritual/Psychic Dimension” Angela Howard opened the conference with a brief update on QFAS. The Group, which was founded in 2000, now has about 70 members. It has published several booklets, and has held a Spring day conference in London, and a residential one in the Autumn at Claridge House, each year. Angela also emphasized that QFAS needs to explain the dangers as well as the benefits of taking an interest in the psychic, to ensure that people do not involve themselves in matters which they cannot handle. David Britton gave a talk on the loss of interest in the afterlife in Quaker culture. This was followed by sharing in small groups. In the afternoon Cherry Simpkin and Ros Smith led sessions, one on modern Quaker attitudes to the psychic dimension, and one on experiencing communication. The text of David’s talk, and summaries of points raised in the afternoon sessions, are set out below. There was general agreement that the day had been an enjoyable opportunity to share thoughts and experiences with kindred spirits.
Quaker
Culture and the loss of the After-Life Early Quakers took for granted a life after death. ( See my articles in May Newsletters of 2003 and 2004). What I want to look at this time is how and why British Quakers today have lost this assurance, and indeed have largely lost interest in the question. Some of the reasons belong to the general history of Western society, the rise of science and secularism. Yet other Christian traditions have been subjected to the same influences, without losing this particular conviction to anything like the extent that Britain Yearly Meeting has lost it. Therefore it would seem that the main factors are internal to Quakerism. Initially, in the 17th century, the vivid Quaker direct spiritual experience led the Society to emphasize the spiritual importance of the present moment. In the mystical state there is a sense of eternity, which is felt as a palpable present reality, as much as it is a future hope. And this is not a delusional state, far from it. It is only when it is solidified into a dogma that an element of delusion creeps in, and begins to do damage. It has taken till the second half of the 20th century for such a dogma to establish itself. The spiritual experience, it came to be thought, brought God and the heavenly world down to earth in a manner so full, and so fulfilling, that it was thought redundant to think about ‘before’ and ‘after’ death at all. Such spiritual ‘hubris’ rests unhealthily on a considerable suppression of vital parts of our human nature. There was initially a suppression of grief and grieving, ironically, on account of the strong and sure conviction of the heavenly world. But it was suppression all the same, and was linked with the suppression of the arts of music and drama and poetry and the visual arts. We became a culture of spiritual and moral purity, with a very valuable expressive aspect in the form of oral ministry, but very little else in the way of recognising the human need for expression. Today, of course, there is a serious attempt to recover these lost Arts for Quakerism. However, we have given priority to the Arts over the need of the Soul for a conviction of its indestructibility, and this, I feel, is a mistake. Recovering expressiveness, without recovering the spiritual entity that is behind it all, is essentially frivolous, and is not likely to take us very far. A lack of seriousness is shown too in the way our tradition tends to denigrate thinking – another thing that is considered beneath us, a something we ‘don’t need’. The requirement to put our experiences into some kind of order and coherence, exercises a rather small pull on most of our Society. Robert Barclay in his excellent ‘Apology’ made a start in Quaker theology in the 17th Century, but it has not been kept alive, and not one in a thousand Quakers today has read Barclay, or ever intends to! Yet, had we continued to struggle with a theology, it would have become obvious that we were simply leaving out the whole question of immortality, and this would have been challenged and remedied long ago. What is left unstated cannot be addressed. Newcomers to our Society do not know what we think and believe, and that is basically because neither do we, because we don’t think belief and teaching are important. That is another element in our spiritual ‘hubris’. We have become a top-heavy, a spirit-heavy Society, with too little grounding in the other and lower levels of our human nature. The religious life is complex and many-sided, and cannot be reduced to any single formula, not even a high and spiritual one. We need to restore, among other things, a concern for ‘after-death’. It would be a valuable corrective, at whatever level we address it. Even an acknowledged fear of death would be more healthy than our current suppression. It would give us something to struggle with.
Modern Quaker Attitudes To Spiritual/Psychic Experience By the very nature of Quakerism, Friends are widely diverse in their beliefs. Their attitudes to the spiritual/psychic dimension are as diverse as those of society at large. They range from those who are actively interested, such as QFAS members, to those who reject any belief in survival after death. Friends who believe in life after death have often had psychic experiences themselves or have heard of them from people they trust and respect. Cherry, herself, was brought up surrounded by healers and mediums so was exposed to the subject from childhood. Other Friends are interested because they would like to believe in survival but are as yet uncertain. Many people come to Quakerism as refugees from other churches because they cannot accept mainstream doctrines, including those on life after death. Some reject them because they do not believe that the individual consciousness continues after death, although they may have a vague idea that we merge into some sort of spiritual ‘soup’. Some reject doctrines of eternal hell, or that heaven is only available to Christians, as incompatible with any idea of a God of love but they do not consider whether there might be some other truth of survival. Others deplore the old church propaganda that the poor will get a good life in heaven if they can put up with bad conditions on earth. Some Quakers reject a belief in survival after death because it cannot be explained by current scientific thinking. Indeed, these Friends may have been attracted to Quakerism rather than the mainstream churches because it does not ask them to believe in supernatural events such as Jesus’s miracles and resurrection. They may believe that the brain and the mind are the same (rather than the brain being a medium for the mind) and that so called psychic experience is a result of the brain playing tricks. Some Friends, particularly those who are interested in psychology, are concerned that studying spiritualism and seeking proof of survival following the death of a loved one stops people going through the proper grieving process. Many Friends do not like to think about life after death because they believe we should concentrate our energies on how we live our life on earth. We should concentrate on living this life to the full and realising our potential here and now. We should be working to make this world a better place. We shouldn’t look for rewards in heaven but should do things because we feel they are right in themselves. Some Friends, even if they believe in life after death, feel it is unwise to try to communicate with those who have gone beyond. This may be because they believe it is dangerous to dabble with the unknown. It may also be because they think that people interested in spiritualism rely on “the spirits” for their authority, (as some do!) and that this goes against the Quaker belief of communicating directly with God Within.
Experiencing Communication Mediumship is the act of communication with other dimensions. This is something we can all do. Indeed, Quakers are opening themselves up to mediumistic experiences in Meeting for Worship. It is vital that anyone attempting any form of mediumship should understand what they are doing and should follow certain guidelines. Firstly, one should never try to develop mediumship on one’s own. It is best to join a development circle which is properly led in a prayerful way. In this way one can learn in a protective environment and gain from the experience of others. Communication should be attempted with right intent and for the benefit of others, and not for fun or out of morbid curiosity. “Dabbling” with ouija boards should be avoided. This can attract entities with malicious intent and lead to mental breakdown and even suicide. The best way to become aware of the psychic dimension is to develop inner stillness – to clear the mind of clutter and be in the Now. There are several ways of experiencing mediumship. There is clairvoyance i.e. seeing things. This can be in an objective way i.e. outside yourself (as you see with your physical eyes). Ros herself has had one experience of this when she saw a “dead” musician friend standing next to her husband John while he was playing the piano. The friend smiled at her and then disappeared. Clairvoyance may be subjective, i.e. seen in the mind’s eye. When people “appear” they often have a particular characteristic that would be recognized by the person here. For example, Ros once saw someone’s mother with hair tied back in a bun and hairpins dropping from it which was the way she wore her hair when on earth. There is clairaudience, i.e. hearing things. Again, this can be outside yourself (hearing words as physical ears do) or, internally, in the mind’s ear. When Ros wrote her book Quakers and the Spiritual/Psychic Dimension she wanted to include a particular quote from the Bible but she couldn’t find the reference. A voice in her head said “Acts 17”. She looked up the chapter and found the quote. Sometimes, there may be a sense that someone has said something without actually hearing any words. With both clairvoyance and clairaudience one may receive snatches of something rather than seeing a clear vision or hearing a full sentence. This is because the vibrations in other dimensions are faster than on earth and so it’s difficult for us to pick up things communicated. Sometimes one may communicate by sensing a presence, rather than seeing or hearing anything. Mediums often receive snatches of information which may seen trivial. These should not be dismissed as they may mean something to the recipient. Mediums should always give what they get no matter how bizarre it seems. For example, Ros once saw a vision of a huge baby. She was told by the sitter had there had been two children in the family, one called “little baby” and one called “big baby”. The latter had died and this was the way it communicated. It is important to remember that we shouldn’t get stuck in being interested in the psychic and in communication. Mediumship should itself be about spiritual development. We are spirits which inhabit or, as Ros believes, contain a body, so we should concentrate on developing spiritually e.g. through prayer, Meeting for Worship, meditation. Being a medium is just part of the journey, not an end in itself.
* * * Six wise people, four of whom were Friends, were asked for their definitions of the words “Psychic” and “Spiritual”. We shared them at the Conference. Some thoughts on the words “Psychic” and “Spiritual” – shared at the conference. Psychic: Having the gift of receiving impressions or gaining insights which cannot be explained in material terms. Spiritual: Having a conscious or unconscious closeness to God which shows itself in such virtues as understanding, patience and unselfishness. Psychic: Describes that level of experience derived through physical and emotional sensitivity that gives information beyond the five senses alone. Spiritual: Describes that level of experience through and beyond the psychic level which is recognized by a sense of something greater that uplifts the heart, invoking higher emotions: love, compassion, peace, the dissolving of divisions, oneness. Psychic: Following intuition and recognising ability; unable to explain unusual feelings and actions; instinct and acting upon feelings. Spiritual: Connecting with inner intuition and inner self (soul); knowing of Divine power; trying to attain deeper connection. The spiritual, in most Christian traditions, is the highest in us, that which is nearest to the being of God, and that which can bring us into union with God, the ultimate goal of our existence. It also brings humans into unity with each other. The psychic world seems to be a specialized aspect of the psychological/emotional sphere, when this is seen as separate, at least initially, from the sphere of the spiritual.
The words ‘psychic’ and ‘spiritual’ both describe occurrences which are outside our normal everyday experience in the physical world. To me, the difference lies in the effect such events have on those who experience them. Of themselves, psychic phenomena are ‘neutral’. Any feelings evoked by them depend on the reaction of the beholder. Such feelings may be considered beneficial or undesirable. They may, for example, be fear, disbelief, delight, indifference or they may be the trigger for a spiritual experience. Spiritual experiences, on the other hand, by their nature, always evoke beneficial feelings within those who experience them. Such feelings may, for example, be a sense of being part of a greater whole or of being in a relationship with a higher power.
Some of the Differences and Similarities between the words “Psychic” and “Spiritual” The word ‘psychic’ derives from ‘psyche’, which is another word for the soul. So, we are all psychic because we all possess a soul. And, while many people imagine that their body contains a soul, my own view is that our soul contains our body. In other words the energy field of which our soul is a part surrounds and holds the dense material part of us, our body. This may sound strange at first, but when we consider the many accounts of out-of-body experiences, where the ‘I’ of the person looks down, or over, at their body, then it can be seen that that intrinsic ‘I’ is the real essence of the person. People with a materialistic frame of mind tend to be very much ‘in the body’ and are not so likely to become aware of their soul or psyche as a separate part, as those who are able to stand apart and view themselves, their own behaviour – and perhaps take stock of themselves objectively. This ability to step outside of oneself is the start of the spiritual journey because, while in this state, one can become very aware of one’s own faults, and so-called hang-ups, and also can begin to see a pattern – a life-pattern which is unique to each of us. Being able to become aware of our own psyche, or psychic energy, usually means that we can sense that of other people. So we find we start to pick up things about them: we can sense when they’re unwell, distressed, unhappy or happy, and in fact become aware of quite a lot about them. We may even be able to get a sense of what is happening in their life. This is psychic energy inter-acting. Very useful sometimes – quite annoying at others! And it is something we can guard against by learning to put up a sort of psychic barrier around ourselves, a protection which can take many forms. One such way of doing this might be to imagine a white, or gold, light around oneself – especially useful in situations where the energy feels unpleasant, or draining. So, being psychic mean that one is open to other psychic influences, and it is necessary to learn to get these under control. It is often found that people who become interested in learning more about other dimensions around them do become aware that they have a guiding force, or intelligence working with them – variously known as a guardian angel, guiding spirit, guide, or, perhaps, Higher Self. And this is the area that we would call ‘spiritual’. Not only are we in contact with a spiritual source, we are also in contact with that part of ourselves which is spiritual. So the guardian/guide, or whatever it is felt to be, appears to blend in with our own spiritual essence. And, it will guide you truly. I believe that the test of a true guardian/guide is that one is only led along the path of understanding of spiritual matters at a pace that is appropriate. There will never be shocks or unpleasant surprises while this benign essence is in control. All goes at a gentle and acceptable rate, and, importantly, with your permission. When one makes oneself available for growth, and work, in the spiritual field, there may be significant life-changes. As one’s belief system changes, so there may come a distinct feeling that one is in the ‘wrong’ place, and even perhaps doing the wrong thing in life. This is spiritual guidance – and being aware of it is a great part of the meaning of the word ‘spiritual’. In the context of spirit communication, being psychic means that one can ‘pick up’ or sense certain things about another person, or situation – or can have a premonition that a certain thing is going to happen e.g. the phone will ring very shortly. But being ‘spiritual’ means that one is in contact with a deeper layer of existence; one is open to actual communication with discarnates, and one is aware of a strong guiding force in one’s life. It is acceptable that there are many names for this force, and the most favoured one is God, from where everything, spiritual, psychic and material flows.
The Message In November 1987, I saw the BBC documentary 14 Days in May about the execution of a young black man, Edward Earl Johnson. Through the film, I began corresponding with another Death Row prisoner in Mississippi, Sam Johnson (no relation to Edward Earl). Sam was the second Sam Johnson to come into my life. The first was the Master of my college (Queen's) at Melbourne University, Raynor Johnson, in the early 1960s. Being Dr Johnson, he was inevitably referred to by the students as "Sam", in honour of Dr Samuel Johnson. Raynor Johnson was a world authority on mysticism and psychical research, and had written a number of distinguished books in this field. The most notable of these was The Imprisoned Splendour. "Sam" gave lectures on the subject in college. These were a wonderful synthesis of mystical experience, the world's great faiths, science (Raynor was himself a distinguished physicist) and teachings from literature and poetry. His teachings influenced me greatly. I also got to know Raynor well in his and my final year, 1964, when I was president of the student body. I wrote to Sam in Mississippi early on about the previous "Sam" Johnson in my life and sent him a copy of The Imprisoned Splendour. I mentioned too that after Sam had retired I had stayed in touch with him, but that now the title of "Master", as we all addressed him, had taken on a new and deeper meaning. I noted too that Raynor Johnson had died in May 1987 (a week after Edward Earl Johnson was executed). Sam responded warmly to the book and we discussed it in our letters. A year after I began writing to Sam I decided that I had to go out and meet him. A week before I was due to fly out, I was sitting in my study reading a book about the strange psychic experiences of a Norfolk doctor, Ian Pearce, who had tragically lost a daughter at a young age. It was the kind of book that made me sit back and reflect from time to time. All of a sudden, during one of these pauses, I "saw" Raynor Johnson before me. I do not mean physically but with my mind's eye. The image was however very vivid and distinct: I remember noting that Sam was much younger than I had known him. The apparition then said, "Shake Sam by the hand, and tell him that the Master sends his love." Although the visual image was unusually clear, I could not help wondering whether my mind was playing tricks, and found myself replying, "Master, you were a scientist and always demanded proof. I cannot possibly go out to Mississippi and give Sam that message unless I have proof that it has come from you." The being before me then said, "Go to the bookshelf and take down my book and look at page 157." Feeling a bit of an idiot, and convinced that my mind was working overtime, I took down The Imprisoned Splendour. Turning to page 157 I had expected some weighty or particularly beautiful philosophical passage. Instead, it was a factual account of some obscure experiments on precognition and retrocognition conducted half a century before by one Whately Carrington. By now the vision had faded and I thought, "There you are, it's your mind playing tricks," and returned to the book by Ian Pearce. Ten minutes later I came to a new chapter and there was an account of the Whately Carrington experiments (the only other time I had ever come across a reference to these experiments). I leant back and said, "Thank you Master, I have my answer." Note that the experiments were about precognition. Such a neat, scientific and slightly humorous "proof" in Raynor had “precognized” that I should be soon reading this passage was entirely consistent with Raynor's personality. But the story does not end there. I went out to Mississippi the next week and duly visited Sam on Death Row. The visiting room there at that time consisted of a shed or annexe perhaps 30 feet long divided down the middle by a waist-high brick wall with above it a heavy mesh grille. It would not have been possible to shake a little finger, let alone hands. Sam came in on the other side accompanied by a young black guard. He and Sam obviously knew each other quite well, and the guard was well disposed to Sam. I had gone in as a "paralegal", and the guard asked, "Would you like to have the hatch opened? Do you have any papers that Sam needs to see or sign?" Set into the grille was a solid metal hatch about a foot square. In the background Sam was nodding his head like mad. And so I said to the guard, "Yes, that would be helpful," and he opened the hatch. Even then, however, it would not ordinarily have been possible for us to shake hands, as Sam was meant to be manacled to a waist-chain. But as the guard took Sam into the waiting room, he saw Sam's big smile and said "What's up with you, man?" - and forgot to handcuff him. Sam and I were able to reach through the hatch - and shake hands. Needless to say I passed on Raynor's message to Sam and explained the extraordinary circumstances in which it had come about. It made a deep impression on the us both, and was certainly quite an ice-breaker! A little over 12 years later, in March 2001, Sam was dying in the hospital of the same prison. Through a friendly doctor who had known Sam for a long time, I knew that Sam was close to the end. I sent the doctor an e-mail asking him to convey the following message to Sam: "Tell Sam that Jan shakes him by the hand and sends his love." I told the doctor that Sam would understand the message. Two or three days later, Sam died. Naturally, I wondered whether there might be some message from Sam. A week or so after Sam died I had a strong sense of his presence, but there was nothing tangible that I could point to as a message from him. Again, it was possible that my imagination was simply running away with me. Then, one afternoon I needed to look something up on teletext on television and, just as I was about to switch off, came across the last few minutes of a film called The Defiant Ones. It was a black and white film with Tony Curtis and Sydney Poitier as two escaped convicts who were handcuffed to one another and who, despite their differences (especially the fact that one was white and the other black), were forced to co-operate. Years before, when I had first seen the film, I had written to Sam about it. He had seen it and it had also made a considerable impression on him. We joked a little that we were like Tony Curtis and Sydney Poitier in being bound so closely together and co-operating despite our very different backgrounds. The last few minutes of the film show the two of them running away from the police. By now they had managed to get rid of the handcuffs. Sniffer dogs are on their trail and their only hope of escape is to catch a freight train as it slows to cross a bridge. Sydney Poitier manages to get on the train, but Tony Curtis has been shot in the shoulder and can't quite make it. Sydney Poitier holds out his hand as Curtis sprints desperately beside the train. At last, they manage to clasp hands. Although Poitier is unable to haul Curtis up on to the train, and indeed jumps off so that they will be arrested together, the moment the camera zeroed in on the "handshake" between one black and one white hand, I knew unmistakably that this was Sam's message in reply.
Comments on the Conference A very interesting day, where it felt very safe to open up about taboo subjects within Friends. I enjoyed the companionship and hope to come again. - Anon Good venue. I would suggest a break of ½ hour to get out of the building would be helpful. – Anon A lovely day which consolidated many things. The group I was in was good – kindred spirits. The talks were useful and the discussions stimulating. – Elizabeth Angas I enjoyed the company and views, not only of the speakers but also of everyone who attended. I’m sure that I’ll find these beneficial and they will help me live a more fulfilling life in the days to come. Thanks, Angela, for organising it. Best wishes - Rick Kingsley. A very enjoyable day. I felt a happiness/cheerfulness in the atmosphere and a sense of humour often bubbling up. I was interested in David Britton’s emphasis on expression. In recent years I have felt that Quaker meeting did not meet my needs in this respect and resorted to the Methodist church where I can sing. In the small group we all had plenty to say and there was a feeling for me that each of us opened out increasingly as we sat together. It is so special to hear people’s individual experiences. I felt all the speakers’ contributions were interesting and helpful. - Anon
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* * 1 2 Why don’t Quakers want to speak of it? Why do they frown at the mention What are they afraid of? Purse their lips, shake their heads? The subject seems to be taboo Why are they so disapproving, To many Friends in our Meetings. Seem embarrassed, make a joke, change the topic …? 3 4 In
fact, the “afterlife” is about NOW, For
our essence is immortal About just being in the present moment. Fulfilling our incarnation vows. 5 6 But when they are completed So, let’s talk about meaning and purpose, We will know it’s time to leave – Where we’ve come from; where we’re going. Time to stop being a caterpillar Let’s put this earthly life in context To re-emerge as a butterfly. And help everyone to prepare
* * * There is a half-day conference on “Reincarnation, Resurrection and Destiny” on 9 July, from 2pm (for 2.30pm) to 5pm, at Friends House, 173-177 Euston Road, London NW1. Cost: £15 (£10 concessions) for bookings before 4 June, £25 (£20 concessions) for bookings after that date. Cheques payable to Crest Conferences and s.a.e. for booking confirmation should be sent to Mary Huggins, c/o 32, Balderton Buildings, Balderton Street, London, W1Y 1TD. This is not a QFAS event but it is intended that QFAS will receive part of any surplus from the conference. In
friendship, |