1)
"Goal-directed thought" produces effects in
a tested subject that tend
to result as specific outcomes chosen by the belief system of the person
praying. Goal-directed thought involves man's will and ego to guide
the
outcome of intention.
2)
"Non goal-directed thought" produces effects
in a tested subject that
tend to normalize the prayed-for subject in ways that the person praying
could
not know was in the best interest of the subject. Apparently non
goal-directed
thought submits to a matrix of ideas and solutions not known by man's
expectation and ego.
The word "effective." What does Spindrift mean by effective prayer?
To Spindrift effective prayer means that the situation prayed for is moved toward what is closest to normal for the circumstances. In this context of moving a situation prayed for toward its norms, Spindrift has found that non goal-directed prayer is more effective than goal-directed prayer.
A TASTE OF QUANTUM PHYSICS
The two Spindrift prayer types can be conceptualized from particle and wave theory. The analogy of the particle and wave can help us remember our intentions in prayer.
The Klingbeils asked if we observe the particles or the waves in our prayers? The Klingbeils theorized that “particle prayer” describes goal-directed prayer and “wave prayer” describes non goal-directed prayer.
From the Talmud: "We do not see things as they are. We see them as we are."
Here is a review of some of the Klingbeils’ main contributions to science and religion.
1 Evidence that both
goal-directed thought and non goal-directed thought exist in consciousness.
A The strength
of our focus to a situation is proportional to our “associational linkages”
to what is prayed for.
B The prayer's
non goal-directed strength of holiness is proportional to the degree of
qualitative compassion and love it conveys.
C The prayer's
goal-directed strength of faith usually produces more means bigger,
and bigger is better as a result versus producing an effective
match
to the needs
of the situation.
1)
The Klingbeils postulated that the western cultural bias of presumably
"bigger is better" influences our unconscious human faith to produce
a
larger
sized effect. That our human faith can produce a larger
effect may help to
explain why goal-directed thought, expectation, and the placebo effect
often
produce an immediate conscious healing response recognized by a
healee.
2)
In contrast to human faith healing effects, qualitative
or
quality healing effects are
usually more subtle. Quality effects reference, fit, and fix a situation,
not a size.
Quality effects are synonymous with "ordering-effects." The subtle
organizing of a
situation by quality effects often means that it takes longer for a healee
to consciously
recognize a healing has taken place.
3)
With non goal-directed quality effects, a return to a natural healing balance
occurs. Often an increasing sense of natural balance is not as impressive
for a
healee to experience as an immediate large sized effect produced by human
faith.
D The Spindrift
researchers were first to introduce tests showing that people have an
unconscious or conscious preference for either goal-directed thought or
non
goal-directed thought.
2 Evidence that some
subtle healing experiments are meaningful links between science,
theology, and medicine.
A Qualitative thought
is organizing thought that deploys quality as "ordering-effects"
that
are quantifiable. Qualitative thought is the organizing force fuelling
non goal-directed
thought. This quality thought promotes and supports what is closest
to normal
for the circumstances.
B When this quality
thought deploys a pattern, a relationship between quality and
quantity emerges which means the pattern can be measured.
3 Evidence of a nonlocal
spiritual information base the Klingbeils called the “ordering-force.”
A The ordering-force
is called upon by non goal-directed thought in human consciousness.
B The ordering-force
identifies
the norms, the normal healthy state, of the object of prayer.
C The ordering-force
promotes the norms that are best for each person, place, or thing
prayed for. (The ordering-force references a matrix of order for
the context
beyond what a person knows.)
4 Evidence and theory
to help explain how our psychic and spiritual experiences disappear
from our conscious awareness.
A Our own minds
prevent us from finding out about our scary consciousness abilities.
B First,
a proactive perceptive psychic force in our mind goes to work that we may
notice.
C Second,
an antagonistic defense mechanism goes to work to hide what happened from
us.
1)
A series of defense mechanisms in the mind block off or inhibit expressions
of
psychic activity. Defense mechanisms may see their job as keeping
psychic
occurrences way in the background, so life appears to a human being as
“business as
usual.” If a psychic experience is remembered, defense mechanisms
downplay it.
2) When
a person's belief system is challenged, the defense
mechanisms may jump in to belittle and brush off the event as a
coincidence, not a psychic or spiritual experience. A person
apparently has to reject a psychic experience or change his belief
system. Even for a believer, if an event is outside of his selective
acceptance of psychic experience, then his
mind tends to reject it.
OUR DISMISSING MINDS AT WORK
Yes.
The following items are further speculations about why our minds produce
psychic
phenomena and then immediately
hide the phenomena from us.
(1)
A committee of defense mechanisms anticipate that our psychic and spiritual
natures
might be frightening for us human beings to discover.
So we are “defended” and kept safe by
the defense mechanisms from finding out about our
nonlocal natures. The Klingbeils wrote,
“The fact that our minds operate to conceal from us
our own natures is thought provoking.”
(2) Our defense mechanisms push us to maintain “the status quo” about how we see life around us. Why? So we human beings continue thinking of ourselves as exclusively biological, not as consciousness-beings with a spiritual core. Apparently defense mechanisms guard their turf--our unconscious minds. The unconscious mind constitutes the door to our psychic-consciousness realm. By guarding the door, our defense mechanisms can remain hidden and not let us detect how they function in our lives. Thus a version of mental self-sabotage takes place. One benefit might be that by being denied access to our psychic natures, we human beings can focus on survival and work. We would be free of distraction by a noisy constant bombardment of mental phenomena.
(3) Our defense mechanisms might worry that once we biological human beings start to notice psychic phenomena, psi-abilities and prayer-effects in our every day conscious life, not only are our defense mechanisms and psychic natures exposed, but “How do you keep them down on the farm, once [we humans] have seen Paree?” The defense strategy is to rarely slip-up and let “Paree” through, that is psychic events to be noticed by our conscious minds.
(4)
What if defense mechanisms slip-up and permit a psychic event to get through
to the conscious mind of a person? The defense mechanisms can still
gamble on a person's desire
“not to be made into a fool” to keep him from telling
many people. In cases where a human
being witnesses an extraordinary event, over time
he may choose to consciously suppress or unconsciously repress the psychic
or spiritual experience. Why? So his friends won't think he
is mentally unstable.
What about people who are “believers” who tell other people about a psychic
experience
or a spiritual healing? The defense mechanisms
can still gamble on the embellishing tendency of the testifier's mind to
subtly change the details of the experience so that the true details become
untrue, gradually doubted, and sometimes embarrassing or feared when recollected.
(There are people who had unusual good or bad experiences in their lives
but never mentioned them for years, even to a spouse. The author
has friends who repeated their psychic and or spiritual experiences and
healings, but much later said they never told me they had that experience,
or
I made it up, or they forgot the experience, or they
wished they could forget it happened, or
the story I repeated to them didn't represent what
happened.)
FROM PSYCHOLOGY TO PARAPSYCHOLOGY
Ever since Sigmund Freud and the
intellectual search into subconscious thinking Freud launched, there has
been a recognition that defense mechanisms in our minds are busy trying
to prevent us from knowing certain things we should
know about ourselves. Defense mechanisms shut us off from knowing
our own thinking sometimes, even who we are, especially when
emotions get into the mix. Even problem individuals
are prevented from knowing what kind
of people they are in comparison to so-called normal
people. This shift-from-knowing oneself
is an accepted dirty trick of the defense mechanisms
at work.
Apparently our own defense mechanisms
do not want us to know too much about who we are
and the subtleties of our consciousness. A discovery
of our nonlocal capabilities would impose
a responsibility on us which is scary. The Klingbeils
researched ways to track the cover-up of some appearances of psychic events
choreographed by the mind's defense mechanisms.
Bruce told me that being human and having defense mechanisms is powerful and causes self-deception and affects the accuracy of gathering scientific evidence. The intervention of our minds to skew how human beings interpret their lives and their unusual experiences like spiritual healings and psychic events, was a project that Bruce and John investigated. Why investigate deceiving oneself? Because:
The human senses detect only a fraction of reality: We can't see the ultraviolet markers that guide a honeybee to nectar; we can't hear most of the noises emitted by a dolphin. In this way, the senses define the boundaries of mental awareness. But the brain also defines the limits of what we perceive. Human beings see, feel, taste, touch and smell not the world around them but a version of the world, one their brains have concocted. “People imagine that they're seeing what's really there, but they're not,” says neuroscientist John Maunsell....Author Upton Sinclaire wrote a book on psychic experiments done with his wife,
On page 4 Upton Sinclaire writes the following which indicates the defense mechanisms of his own mind trying to dismiss his belief in telepathy.
The evidence in support of telepathy came to seem to me conclusive,Dr. Russell Targ's and Dr. Jane Katra's book on psychic and healing experiments, Miracles of Mind, has on page 38 the following about telepathic remote viewing experiments.
yet it never quite became real to me. The consequences of belief would
be so tremendous, the changes it would make in my view of the universe
so revolutionary, that I didn't believe, even when I said I did.
When an influential scientist, a vice-president of Hewlett-Packard, eventually had an opportunity to review the data..., he wrote, 'This is the kind of thingOn page 67 Dr. Targ writes that "surprise" questions of a participant in a remote viewing test often elicits psychic data for the following reason.
that I wouldn't believe, even if it were true!'
The remote viewer's perception appears to be mobile, and can shift rapidly with such questions. It is as though the data comes through before the viewer's defenses can activate to block it out.UNCONSCIOUS SABOTEURS OF CONSCIOUS RECOLLECTION
*
More on how the subtle psychic saboteurs in our minds cover-up the noticeable
evidence
of psychic activity in our conscious world
can be found in the book, The Spindrift Papers,
written by John and Bruce Klingbeil, 1993,
privately published, 396 pages. The Spindrift
Papers details many of the prayer-to-plants
and parapsychology tests conducted by the
Klingbeils.