With the recent growth of meta-analysis, all the basic phenomena of experimental
parapsychology, ESP, PK, etc have been statistically justified and the prevailing reductionist model of mind has been challenged satisfactorily. The scientists of the early part of the twentieth century took the stance that it is easier for a camel to pass through the eye of a needle than to prove the existence of life after death - though of course they would not habitually have adopted such a metaphor as this. Attitudes have evolved, and we are now in a position in which it may be postulated that there is scientific evidence to enable a suspension of disbelief in life after death. The commonly cited types of evidence for discarnate existence are as follows: a. Clinical death experiences, b. Pre-death visions, c. Collective apparitions, d. Some forms of mediumistic incident, e. Children's memories of previous lives.
According to survival researchers, there is now as much evidence to justify belief in life after death as there is for the historical existence of dinosaurs. Unfortunately in survival research there are many phenomena that have multiple alternative explanations, and these augment the complexity of this immensely significant area of scientific enquiry. Instead of illuminating the survival hypothesis, some kinds of alleged evidence have compounded academic confusion.
Proving the existence of a non-physical component that is in some kind of symbiosis with the brain may offer indirect proof of discarnate existence. If we were able to identify an organ that empowered someone to fly, that would indicate that the organism in which it manifested was capable of some extent of air travel, even though no observation of the organism actually in flight had occurred. A non-biological component analogous to the hypothetical organ of flying may be an indirect indication of survival after physical extinction. All the postulated types of evidence in favour of discarnate survival are simultaneously a form of evidence of a non-biological component that operates in association with the brain, and vice versa.
The belief that human beings have a non-biological component associated with their brain and that that the component survives after physical extinction is opposed to the current reductionist model of mind. We need a model of mind that accommodates psi and super-psi phenomena. If human beings have a non-physical component in addition to their physical brain, theoretically it would continue to exist after physical extinction, at least for a period.It is in this line of research "Our Invisible Bodies" is going to open new avenues of enquiery.Proving the existence of a spiritual component means that there must be a spiritual dimension to human existence, and also implies that a countless number of discarnate spirits occupying other dimensions co-exist with our physical dimension.
"Our Invisible Bodies" is a serious attempt to make a bridge between theosophy, plasma physics, religion and parapsychology. The author believes that dark matter is largely in the form of plasma of exotic (non-baryonic) particles and predicts the existence of terrestrial dark plasma life forms including human bio-plasma bodies. Wassermann (1988) made use of the concept of shadow matter in parapsychology, and has brought psychic phenomena within the mechanistic framework. According to his hypothesis, two interlinked brains exist in human beings: first an ordinary matter brain as described by medical scientists; and secondly a shadow matter brain, made up of shadow matter. He has attempted to explain - mechanistically, rather than neurologically - features of out-of-body experiences and psi phenomena in terms of shadow matter theory. "Our Invisible Bodies" is a far advanced development from Wassermann's lighter shadow matter theory. There is plenty of room to accommodate the spiritual/ mystical phenomenon in the dark plasma theory (formerly known as plasma metaphysics).
According to the author a human being consists of a physical bio-molecular body closely associated with higher and lower energy ethereal bodies, higher energy and lower energy astral bodies and higher energy and lower energy causal bodies.page113 The etheric doubles may support the tissues and biochemical activities in the bio-molecular body and gives it structural integrity. The astral bodies inhabit the astral universe which has a space-time signature of four spatial dimensions and one time dimension. The causal bodies inhabit the causal universe which has a space-time signature of five spatial dimensions and one time dimension. Higher energy bodies are more mind- like. The causal bodies become equivalent to the spiritual body of the faith traditions.
Charles Lead beater's Theosophical views appear to form the central theme of the book and is based very much on "clairvoyence- evidences"It contains several useful hypothesis. Research involves forming hypothesis, falsifying, proving and modifying them.Even though the hypothesis presented in this book is outside the scientific boundaries of present day sciences, future scientists would be able to illuminate on them.Robert Monroe's extra somatic experiences have been given a scientific explanation. The interpretation of meeting with the "Light", as meeting with one's own higher self in cases of near death experiences, is more appealing than the popular transcendental explanation. P, 162 Interestingly, the author quotes from the world famous Fatima Revelation:
"One of the seers of the Fatima apparitions of Mary, Lucia revealed that during one of the apparitions Mary opened her hands and rays of light issued from them. This may have been done simply by increasing the rotational speed of the chakras in the palm (by an act of will) causing charged super particles to swirl around an intense magnetic field rapidly, radiating energy which was directed by the magnetic field aligned with the jet" P, 99.
The author also makes references to the "globe of light", as reported in the Fatima literature, resolving into a brilliantly shining young man, the angel of peace who prepared the seers for the apparitions of Our Lady, and the luminous globe hovering on a little oak tree wherein the "Lady of light" manifests to the Fatima visionaries.P,186.He asserts that the plasma ovoid is the basic form of intelligent beings in the astral and causal magma spheres.
Marian apparitions are complementary to our scientific understanding of discarnate realm. Alfred postulates the possibility of communication devices being developed between the living and the low energy discarnate beings. One can only imagine the dreadful scenario resulting from such technological developments. In the years to come, there would be many pseudo scientific theories of life after death ruining the long cherished spiritual convictions.
Medical scientists who espouse a strict biological model of human beings tend to ignore the non-biological aspects of various medical conditions. The age-old belief in human spiritual existence implies that everyone has an internalised psychological life. The spiritual life and the inner psychological life are intertwined and are important in the management of psychological afflictions. The book could be an inspiration for developing new scanning techniques to detect medical conditions at an earlier stage.
Neuroscientists have cannibalised mysticism in the 20th century. Alfred has successfully challenged the reductionist model of mind. Wassermann's shadow matter theory probably explains the etheric doubles of Alfred's dark plasma theory. "Our Invisible Bodies" has plugged a hole in the prevailing world picture based on reductionist sciences. Scientific fundamentalism is as bad as religious fundamentalism. In my view, Alfred's Our invisible Bodies has the potential to be turned out as a classic.
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