This work, published in the 19th century, was the culmination of more than 20 years of research into the spiritualistic matters like the survival of consciousness after death. The author was fascinated with spiritualism and mediumship which led him to examine mediumistic communications in particular and psychic functioning in general.

Contemporary parapsychology tends to be preoccupied with ESP (telepathy, clairvoyance, precognition) and psychokinesis. In contrast, this cutting-edge anthology assembles an international team of experts from the fields of psychology, parapsychology, philosophy, anthropology and neuroscience to examine critically what is referred to as the survival hypothesis: the tentative statement or prediction that some aspect of our personhood (e.g., consciousness) persists subsequent to the death of the physical body. The appraisal of the survival hypothesis will be restricted to the phenomenon of mediumship; that is, humans who ostensibly communicate with the deceased. The book has been divided into four main sections: Explanation and Belief; Culture, Psychopathology and Psychotherapy; Empirical Approaches; The Present and Future. The issue of postmortem survival is supremely relevant to us all because the human encounter with death is, of course, a certainty.

Immortal Longings: FWH Myers and the Victorian search for life after death is the first full-length biography of Frederic W.H. Myers, leading figure in the Society for Psychical Research and friend and associate of Browning, Gladstone, Ruskin, Tennyson, Swinburne, Henry James, Prince Leopold and other influential Victorians. The book offers a fascinating insight into a key period in the development of Victorian thought. Among many things it covers: 1. Extraordinary Phenomena Myers investigated extraordinary phenomena, much of which is still reported today: out of body experiences and astral projection, near death experiences, poltergeists, gurus like Madame Blavatsky claiming strange powers, mediums both private and public, and haunted houses (for example, the giant warrior haunting a chateau near Heidelberg, the Cheltenham Ghost that was seen by a considerable number of people, and the odd doings at Ballechin House in Scotland which caused a scandal in the press. 2. Life After Death Investigations Myers believed he had virtually proved life after death by a) the link he thought established between hundreds of apparitions and living or dead human beings b) the messages that the outstanding mediums Mrs Piper and Mrs Thompson gave him from his first great love Annie and his intimate friend and co-worker Edmund Gurney which contained information the medium could not know and was delivered in a way highly characteristic of the personality concerned. 3. Automatic Writing Some researchers have claimed that he has returned after death and proved his continued existence through the automatic writings of a number of mediums in England, America, India. These writings continued for thirty years. 4. Romance & Suicide There is also love, tragedy and jealousy in Myers' life. His first great love Annie, a married woman, committed suicide and Myers' wife, a rather possessive person, tried to prevent any detail about this being made public after his death, even though the relationship was platonic. This inhibited the work of researchers who were trying to verify the 'post-mortem' communications from Myers, since, for many years, they could not check the facts. 5. Credibility Myers researches led him to forming a view about human personality and psychology which Aldous Huxley has said is much richer than Freud's.

Current mainstream opinion in psychology, neuroscience, and philosophy of mind holds that all aspects of human mind and consciousness are generated by physical processes occurring in brains. Views of this sort have dominated recent scholarly publication. The present volume, however, demonstrates empirically that this reductive materialism is not only incomplete but false. The authors systematically marshal evidence for a variety of psychological phenomena that are extremely difficult, and in some cases clearly impossible, to account for in conventional physicalist terms. Topics addressed include phenomena of extreme psychophysical influence, memory, psychological automatisms and secondary personality, near-death experiences and allied phenomena, genius-level creativity, and 'mystical' states of consciousness both spontaneous and drug-induced. The authors further show that these rogue phenomena are more readily accommodated by an alternative 'transmission' or 'filter' theory of mind/brain relations advanced over a century ago by a largely forgotten genius, F. W. H. Myers, and developed further by his friend and colleague William James. This theory, moreover, ratifies the commonsense conception of human beings as causally effective conscious agents, and is fully compatible with leading-edge physics and neuroscience. The book should command the attention of all open-minded persons concerned with the still-unsolved mysteries of the mind.

A text which poses the question; what does modern science and the world's religions tell us about the mystery of life after death? This book explores these issues, enabling readers to experience one soul's journey through the afterlife.

In this insightful new book on the remarkable William James, the American psychologist and philosopher, Krister Dylan Knapp provides the first deeply historical and acutely analytical account of James's psychical research. While showing that James always maintained a critical stance toward claims of paranormal phenomena like spiritualism, Knapp uses new sources to argue that psychical research held a strikingly central position in James's life. It was crucial to his familial and professional relationships, the fashioning of his unique intellectual disposition, and the shaping of his core doctrines, especially the will-to-believe, empiricism, fideism, and theories of the subliminal consciousness and immortality. Knapp explains how and why James found in psychical research a way to rethink the well-trodden approaches to classic Euro-American religious thought, typified by the oppositional categories of natural vs. supernatural and normal vs. paranormal. He demonstrates how James eschewed these choices and instead developed a tertiary synthesis of them, an approach Knapp terms tertium quid, the third way. Situating James's psychical research in relation to the rise of experimental psychology and Protestantism's changing place in fin de siecle America, Knapp asserts that the third way illustrated a much broader trend in transatlantic thought as it struggled to navigate the uncertainties and religious adventurism of the modern age.