Pip: Liberty Psychological Association has been quietly building what it calls the most comprehensive online library on mental health, psychology, and parapsychology in the world which is either an ambitious mission statement or a very confident filing system.
Mara: Shervan K Shahhian and Liberty Psychological Association cover a lot of ground here experimental parapsychology, the strange overlap between UAPs and consciousness, and what grief research looks like when you add anomalous experience to the mix. Let’s start with the core concepts telepathy, psychokinesis, and what the evidence actually shows.
Experimental Parapsychology: What the Evidence Shows
Pip: The post on experimental research in telepathy, psychokinesis, and skin vision is essentially asking a deceptively simple question: can the mind reach beyond the body, and what happens when scientists try to test that under controlled conditions?
Mara: The post draws a careful three-layer distinction, and this is the spine of it: “Phenomenological reality people do report meaningful telepathic or PK-like experiences. Experimental signal weak, inconsistent statistical anomalies sometimes appear. Established mechanism still absent in accepted science.”
Pip: So the honest answer is: something shows up in the data, occasionally, but nothing that survives the full gauntlet of replication. That gap between experience and mechanism is where most of the debate lives.
Mara: The Ganzfeld studies post goes deep on exactly that. Receivers in sensory-reduced environments halved ping-pong balls over the eyes, white noise in headphones attempted to identify a target image a sender was focusing on in another room. Hit rates around 32 percent were reported, above the 25 percent chance baseline, and a 1994 meta-analysis by Daryl Bem and Charles Honorton concluded results support a real but weak psi effect. Critics pointed to sensory leakage and the file-drawer problem.
Pip: Thirty two percent doesn’t sound like much until you remember that “chance” is the floor, not the ceiling.
Mara: The post on psychic phenomena gives the broader taxonomy telepathy, clairvoyance, precognition, remote viewing, mediumship and notes that the Parapsychological Association continues to investigate these questions. Table levitations get their own treatment too, traced back to 19th-century spiritualist séances and explained most plausibly through the ideomotor effect, where unconscious muscle movements across multiple participants combine into noticeable motion.
Mara: The targeting mechanism of awareness post approaches this from the neuroscience side how the mind selects and stabilizes specific information from a flood of input, through salience detection, attentional orientation, and meta-awareness. In parapsychology contexts, that targeting capacity is framed as trainable, analogous to intentional tuning toward non-local information.
Pip: And then there’s the Super-Psi model, which proposes that all anomalous information in cases like apparitions or mediumship could come from the unconscious psi of living people no spirits required. The catch, as critics note, is that a theory explaining everything explains nothing testable.
Mara: The non-human intelligences post rounds this out NHIs are hypothesized entities believed by some researchers to interact with people through psychic means, associated with experiences ranging from apparitions to UAP encounters. No scientific consensus, but the concept sits at the intersection of several threads this library takes seriously.
Pip: Which brings us somewhere interesting because UAPs and consciousness turn out to share more conceptual territory than you might expect.
UAPs, Consciousness, and the Space Between
Pip: The UAP and paranormal post lays out several interpretive frameworks for why unidentified aerial phenomena and experiences like telepathy or altered states keep appearing in the same reports.
Mara: The consciousness-traveling post draws the clearest line between internal experience and extraordinary claim: “It’s tempting to interpret intense internal experiences as literal travel, but there’s a big difference between ‘It feels like I went somewhere’ versus ‘I actually left my body and traveled.'” The post holds that all reliable evidence supports the first.
Pip: That’s a useful anchor vivid doesn’t mean veridical.
Mara: Ted Owens, covered in a dedicated post, claimed telepathic contact with entities he called Space Intelligences, who he said enabled him to influence weather, electrical systems, and UFO appearances. Parapsychologist Jeffrey Mishlove investigated him for over a decade and argued the volume of documented predictions warranted serious attention. His case sits at the intersection of psychokinesis, UAP contact, and anomalous cognition unresolved, and still debated.
Mara: Grief and anomalous experience turn out to share some of the same interpretive questions which is where the next territory opens up.
Grief, Adaptation, and Anomalous Bereavement Experience
Pip: The posts on loss and bereavement are asking something that clinical psychology and parapsychology answer very differently: when a grieving person experiences the presence of someone who has died, what is actually happening?
Mara: The dynamic adaptation to loss post frames grief not as a sequence of stages but as an oscillation and puts it plainly: “It’s less about ‘getting over it’ and more about learning to live with it in a transformed way.” The dual process model describes healthy adaptation as moving back and forth between loss-oriented and restoration-oriented coping, never fixed in one.
Pip: That framing alone reframes a lot of how people judge their own grieving.
Mara: A companion post on the same topic reinforces the continuing bonds framework the idea that maintaining a transformed relationship with the deceased, through memory, ritual, and internal dialogue, is not a failure to grieve but part of healthy adaptation.
Mara: The bereavement research post goes further, noting that anomalous experiences after death sensing a presence, dream visitations, hearing a voice are reported consistently across cultures, rarely associated with mental illness, and often reduce grief rather than complicate it. Institutions like the Windbridge Research Center and the Division of Perceptual Studies study these systematically.
Pip: And the post comparing parapsychology with clinical psychology on exactly this terrain makes the interpretive split clear: clinical psychology asks what psychological process caused the experience, parapsychology asks whether it could carry genuine information beyond the known mechanisms of mind.
Mara: Both fields are increasingly willing to say that having an unusual experience is not the same as having a disorder the question is whether it causes distress or impairs functioning, not whether it fits a conventional explanation.
Pip: What ties all of this together is the same gap between what people report experiencing and what science can currently account for.
Mara: That gap is where parapsychology does its work. Next time, more from the library.
LIBERTY PSYCHOLOGICAL ASSOCIATION 