Logic and Poetry of Psi

Prescientific psi training processes have involved a wide variety of social contexts and techniques, from shamanistic and prophetic indulgences through yogic asceticism. Among the diversity of approaches to prescientific psi training there appear to be several common elements.

All of the prescientific systems involve a cognitive framework that explains psychic phenomena. These are either metaphysical (as in the case of yoga and Buddhism), spiritualistic (as in the case of shamanism, or ritual magic) or theistic (as in Judaism). In more sophisticated instances, as Sufism, the levels of explanation overlap and intertwine with an added element of psychological interpretation. In yoga we find a highly systematic, logical and philosophical cognitive framework. The method prescribes a recipe which, if carefully followed, should yield the same result for all aspirants- although the length of time required may vary. At another extreme, the Sufic framework tends toward the spontaneous, poetic and illogical. In Shah's interpretation, different techniques will work for different people in a manner not amenable to scientific analysis. Elements of both logic and poetry are intertwined in most of these systems-in ways not generally tolerable within a contemporary scientific context.

It is beyond the scope of this book to pay more than passing attention to systems of belief within which the prescientific psi training techniques are embedded and which give meaning to psi phenomena. It is undeniable that the manifestation of psi training in each culture is affected by the dominant beliefs of the culture as well as by other political, economic, and historical factors.

Invariably every movement involving possible psi training has also included the training of other forms of cognition such as the perception of spiritual, metaphysical, and mythological figures, forces, and energies. It is quite conceivable that archetypal perceptions, while not measurable in the sense we expect psi to be, may in fact be related to the development and production of psi. Even if such experiences are merely the product of imagination, they may serve to break down mental barriers that inhibit the use of psi.

All of the prescientific psi training systems in this chapter have emphasized the value of personal instruction from one who is already experienced. They have all used some combination of concentration exercises, breathing exercises, diet regulation, behavior regulation, solitude, secrecy, music, movement, altered states of consciousness, special clothing or jewelry, and particular mantras, prayers, or spells. The combinations are different in each case, and vary with the progress of the student, but the effect always seems to be to focus many mental functions on the task of psi production, in a culturally acceptable manner. The intensity and length of training varies with each culture and undoubtedly also with individual circumstances.

Some of the sophisticated, prescientific traditions that entail psi training also include an ethical code not permitting public demonstrations or scientific experiments of psi-except under rigorous conditions that would not violate the spirit of that tradition. For example, it is permissible within the Buddhist tradition to demonstrate psi phenomena to those who have also been initiated into the tradition. These early prohibitions, as well as the instability of psi itself, may have influenced the present dichotomy between the culture of contemporary psi training programs and modem academia.

Evidence for the efficacy of psi development systems within prescientific traditions is virtually nonexistent. However, it would be premature to draw any conclusions as to the ineffectiveness of these traditions merely because of lack of evidence. Ample opportunity currently exists for experimental and field studies within shamanistic, yogic, and Buddhist communities -as well as among practitioners of divination and ceremonial magic. It is equally clear that the folklore of these various traditions, and even the acknowledged literary masterpieces, contain superstitious embellishments.

Probably the fairest statement is that one can feel comfortable assuming that the prescientific traditions manifested at least as much psi as has been produced under contemporary laboratory conditions (see the discussion of this topic in Chapter Four). This estimate seems reason able for several reasons. The field conditions of prescientific training systems provide a supportive emotional environment. Laboratory tests using relaxation and meditation, originally advocated in prescientific systems, have obtained significant results. Logically, although experimental parapsychology research provides the most precise measurements of psi, it cannot be said to monopolize the occurrence of it. In fact, many experimental conditions, not to be found in prescientific traditions, such as a highly skeptical attitude, may actually be psi inhibiting.

It is also fair to assume that there has been at least as much fraud in prescientific traditions as has been observed in popular psi development systems (as described in Chapter Three).

It should be noted that many salient systems features, particularly the environment, of prescientific traditions simply cannot be, and certainly have not been, recreated or controlled in parapsychological laboratory settings. Many of these features (even including credulity of fraud) may be essential for effective psi development. A major premise of this book is that an appreciation of the holistic interrelationship of the various elements that make up these prescientific systems of psi development can lead to entirely new and potentially valuable academic perspectives on and approaches to psi training.