What is the study of consciousness, and why is it important?

Almost all of the scientific study of consciousness that is now ongoing operates within the context of what we might call a "reductionistic" assumption -- that consciousness is a secondary, emergent product of biochemical processes taking place in the brain and nervous system of an organism.  That is, it has no reality in its own right, and no independence from the biological nexus that is generating it.  As the astronomer Carl Sagan put it, from this point of view "the brain secretes consciousness the way the liver secretes bile."  It may be the case, however, that this reductionistic assumption is incorrect.  It may be that consciousness is more independently real and more extensive in its functioning than this assumption suggests.  If  so, it would be important to gain a  scientific understanding of this greater independence and efficacy. 

Among the sciences, only Parapsychology carries out its  work with the possibility in mind that the reductionistic assumption may be too narrow.  Rather than simply assuming that the mind cannot exist with any independence of the physical organism, or reach beyond it in perception and action, Parapsychologists pose those things as empirical questions and let the results given by experiments speak for themselves.  Since the work of Parapsychologists does not impose narrow pre-judgements upon the nature of consciousness prior to studying it, it is the only sort of scientific work now ongoing that is in a  position to give adequate answers to questions about what consciousness really is and what its powers really may be.

What is the importance of Parapsychology in the Study of Consciousness?

It is through our consciousness that we can come to understand anything, but only recently has consciousness itself become a subject for scientific study.  Psychologists have returned to an earlier interest in consciousness after decades of avoiding it as a subject.  They have developed new tools that make meaningful study more possible, and recent developments in theoretical physics have been interpreted by some as indicating that consciousness plays an important role in the very constitution of reality.  Medicine has new and powerful means of influencing the quality of consciousness, as in the case of anti-depressant and other psycho-active drugs.  This raises an urgent question about the importance of consciousness:  Is it important in its own right, or is just a film on top of physical processes that should be manipulated as we see fit?  Another fundamental question about consciousness has to do with what might be called its "existential status"  -- that is, in what sense does consciousness exist?  This is one of the question that particularly concern the Rhine Center.  Consciousness is often seen by scientists as merely an emergent characteristic of biological, nervous-system functioning, with no autonomous existence in its own right.  Contrary to this assumption, might it be the case that consciousness does in some sense exist autonomously?  If so, traditional beliefs about the survival of consciousness after death could be more than folklore and wishful thinking.  The second important question about consciousness that concerns the Rhine Center has to do with the efficacy or "reach" of consciousness.  Is it limited to the input and output mechanisms of the brain and nervous system?  Or might it somehow extend beyond that, with perceptual access beyond the boundaries of the senses, and a capacity to affect physical events in some cases without physically impinging upon them? 

To address these basic questions is to explore the age-old mystery of our nature.  Who are we, and what are our limitations?  At the Rhine Center we explore these questions using the methods of empirical science.  Because of all of the philosophical, practical and ethical consequences that flow from correct answers to these basic questions, we can think of no more central concern to occupy the energy of science.

What is ESP?

ESP stands for extrasensory perception, or an act of learning something about the world that has not been conveyed to us in ordinary ways. It appears to arrive in spite of ordinary barriers of space and time. If the act of knowing involves the physical world only, then it is spoken of as clairvoyance; if it involves the thoughts or feelings of another person, it is often called telepathy; and if it involves something that has not yet happened but occurs in the future, it is called precognition.

Who has ESP?

Really, we have not found any type or kind of person that can be counted on to not demonstrate some evidence of ESP. So far as we know at present, it is a widespread (perhaps universal) capacity, although for most persons it is expressed only sporadically and unpredictably. There are a few persons who have shown unusual consistency in giving good evidence for ESP over time, but no clear generalizations leap out that characterize all of these individuals. There are some general trends in terms of personality that have been found: persons who are better adjusted emotionally, less anxious, more socially comfortable and more open-minded all tend to show more evidence of ESP than their opposite counterparts. While tendencies like these are statistically reliable, they are also weak enough that we cannot use such dimensions to identify highly psychic persons with any certainty. Much more research must be done to learn more about this fascinating question.

Sometimes my dreams come true. Does this mean I have ESP?

It certainly may. Parapsychologists feel safest about drawing conclusions that come from repeated findings from carefully controlled experimental studies. Single, dramatic anecdotes can be fascinating, but they do not give us scientific conclusions. In the case of dreams and ESP, considerable research has accumulated showing that dreams can indeed carry accurate ESP information, at least for some persons. We are not sure how general the phenomenon is, but it does not seem to be restricted to any particular kinds of people as far as we now know. So, indeed, your dreams may sometimes contain flashes of genuine extrasensory information. To jump from that to conclude that you are “psychic” or “have ESP” in some general sense would probably be a mistake. Even persons who did very well in scientific studies of ESP and dreams went on to produce a majority of dreams, night in and night out, that did not bear any obvious relation to outside events. Most times, dreams seem to be shaped more by our typical waking concerns and emotional conflicts than by the mission of carrying extrasensory information. So don’t take every dream as evidence that the thing you have dreamt is somehow going on elsewhere. You would probably be sadly misled. However, if you do seem to have ESP in your dreams fairly often, then it might be interesting for you to keep a dream diary, and then go over it periodically to see what things in the dreams were in fact going on as you slept or somehow came true in the future. You may find interesting patterns, such as kinds of material that you are most likely to learn, or certain persons with whom you seem to be most connected. This is the sort of information that is valuable to all of us who study these things.

I can clearly read the thoughts of others and influence them without their knowledge. Does this mean I should submit myself for research?

Abilities such as you describe are far in excess of any that have been established scientifically. It is very likely that you are mistaken in your judgement. If these experiences persist you should be open to the possibility that they do not reflect psychic ability, but rather some sort of disorder of adjustment that deserves professional help. Many people in your community will be prepared to offer this kind of help. You might want to begin by discussing the matter with your physician, or your community mental health center, or find a psychologist or psychiatrist in your community with  whom you feel comfortable. Unfortunately, the Rhine Center is not equipped to provide this sort of help, and it is outside our mission to attempt to do so.

How do I know if I have ESP?

The possibility of ESP arises when we notice an interesting and unusual correspondence between something we think or feel or dream, and other events that we have no direct way of knowing about.  One person might have a dream in which a friend is hurt, and the next day the friend is injured in some way.  Another person may have an unusual feeling of apprehension, and then find out later that a loved one was in danger at the time.  Of course these things may simply be startling coincidences.  The best way to know if you might show ESP ability in some consistent sense is by taking part in systematic research -- or carrying it out yourself.  A friend might look at playing cards one at a time in another room, while you write down your impressions of what they are seeing.  After 20 or 30 guesses, check to see how many cards you were able to call correctly.  By chance alone, a completely correct call would only occur one time on average in every deck of 52 cards.  If you are doing considerably better than that, you may be showing real evidence of some ESP ability.  Elsewhere in this website you can find more information about carrying out ESP experiments.

How can ESP be blocked?

Little scientific work has been done on this question,  except for studies that have demonstrated that ESP can occur despite such barriers as electromagnetic shielding or physical distance.  On a practical level, this question frequently comes from persons who feel that they are being manipulated or spied upon by extrasensory means by somewhat who means them harm.  These beliefs are never in fact true, as far as we know, and probably reflect some disorder of adjustment.  If you believe that such things are happening to you, you should consult a psychologist or psychiatrist, or some other physician.  Appropriate treatments, including medications, can usually relieve these problems.

What is Parapsychology?

Parapsychology is the scientific study of Consciousness or Mind in its basic nature and potency.  Three core families of questions make up this field of study.

• Can the mind acquire information about reality in ways that reach beyond the everyday limits of sensory knowledge?  This is the study of Extra-Sensory Perception (ESP).
  
  
• Can the mind affect the world by sheer intention or need, without acting upon it with the body or some extension of the body (such as a tool)?  This is the study of Psychokinesis (PK).
  
  
• Can the mind survive the death of the physical body?  This is the study of Survival.

What is Parapsychology not?

Parapsychology is not a collection of New Age beliefs.  It is not the study of everything odd and exotic.  It does not involve collecting evidence for UFOs or Bigfoot.  It is not the study of astrology or witchcraft.  It is an empirical discipline that is still very young and somewhat ignorant.  It does not endorse beliefs in angels or demons, ghosts or haunts (although it may examine cases of apparent haunting in order to see if any evidence for the action of a non-physical intelligence is really  present).  All of these and many others are things with which Parapsychology may sometimes be confused.  We cannot list them all.  To be clear on the matter, refer back to our description of what Parapsychology is, and assume that beliefs beyond those core questions are not really Parapsychology.

What is a Parapsychologist?

A parapsychologist is someone who conducts scientific research that inquires into the fundamental  nature of consciousness in terms of its relation to the physical body and the rest of reality, or  engages in relevant scholarly work about such research.  A parapsychologist is not a psychic.  If some person who claims to be a psychic refers to himself or herself as a parapsychologist thereby, he or she is using the term incorrectly.

Why the "Para" in Parapsychology?

Logically speaking, the problems studied by Parapsychologists might best be thought of as a part of general psychology, and there should be no need for the prefix para.  The problems we study are essentially psychological -- can people know things at a distance from themselves in space and time, and can they influence physical processes by sheer intention?  If so, how do these things work, what patterns do they show, by what mechanisms do they occur?  These questions are as psychological as how attitudes are formed, why we see visual depth, or how chronic stress affects a sense of vitality.  For awhile after the publication of Extra Sensory Perception by J. B. Rhine in 1934 these questions were in fact active if highly controversial topics of study in many psychological laboratories.  However, since then psychology has abandoned these questions because they have proven to be difficult to answer affirmatively and clearly, and because they are associated with religious beliefs.  Since that time, those who continue to work on these problems have had to do so largely outside of the halls of orthodox psychological science.  Since para means alongside of,  it is actually a fair description of the state of the field, an area of scientific work persisting alongside orthodox psychology.  Those who persist in studying these things do so because they believe that the questions are quite important, important enough to labor outside the mainstream of science with little support and with considerable danger to one's scientific reputation.

It must also be noted that the term "parapsychology" can be somewhat misleading in the sense that the questions of the field are of great interest to some persons in fields other than psychology, notably physics, engineering, biology and medicine; and many leading parapsychologists had training in fields other than psychology.

How can I become a Parapsychologist?

There are many people who would like to do work in the field of Parapsychology.  However, there are relatively few accredited institutions in which a person can pursue a doctorate in this field.  You should realize that most parapsychological work is done part-time by dedicated people who support themselves with other employment.  There are probably no more than 30 or 40 full-time parapsychologists in the world, and most of these are badly underpaid in terms of their academic credentials.  This is a popular field in terms of popular interests, but perhaps paradoxically, it is a very unpopular field in terms of the academic mainstream.

If you are do want to get a doctorate specializing in parapsychological studies, in the United States you could attend the Saybrook Institute, the California Institue of Integral Studies or the Institute of Transpersonal Psychology.  All are in California, although the latter two allow at-large studies carried out elsewhere.  All focus on consciousness studies in general, with an emphasis on counseling, but all of them do have faculty equipped to supervise scientific work in Parapsychology.  Saybrook may be the most research oriented of the three.  Beyond the United  States, your best bet is in Europe, particularly the United Kingdom, Sweden and Germany.  In the UK, the University of Edinburgh, Liverpool-Hope University, and Northampton University all provide such courses of study.  Even with such a doctorate, though, you should be prepared to find your prospects for academic employment in the United States rather dim. 

The best way to prepare yourself for scientific work in this field is by pursuing a doctorate (or equivalent  terminal  degree) in some related mainstream field, and then look for opportunities to carry out research after your studies are finished and your employment is secure.  You can then join the Parapsychological Association and make yourself current  on the research literature.  Present-day parapsychologists have advanced degrees in many disciplines:  psychology, biology, medicine, physics, engineering, sociology, and  philosophy, are probably the most common.

The professional biography of any parapsychologist is a unique story with many unusual twists and turns.  This is not a clearly laid-out, orthodox career path!  If you are serious about contributing at a professional level to this field, be warned that it will take an unusual degree of persistence, inventiveness, and independence of spirit.  You will have to become expert in orthodox methods and assumptions without being completely limited by them.  You will have to find some balance of passion and discretion.  You will have to be very entrepeneurial in finding support for your work.  You will have to tolerate some degree (perhaps a lot) of intolerance and misunderstanding.

If you choose to go to all of this trouble, you will be welcomed into a remarkable group of scientists, scattered over the globe.  Since the field is so small and relatively new, you can count on making real contributions with any substantial work you carry out (as opposed to much work in mainstream science, where tiny problems are often being pursued by many separate groups at the same  time), and you will know that you are asking very bold questions with very great potential ramifications for all of us.

Why is it named the "Rhine" Research Center?

Our Center is named after our founder, J. B. Rhine (1895-1980).  Dr. Rhine, with his wife Louisa, came to Duke University in 1927 to join the Department of Psychology there, at the invitation of Dr. William McDougal, an eminent psychologist who was interested in the study of unusual powers of the mind that were suggested by the claims of spiritualists who carried out informal, uncontrolled investigations in seance rooms.  Rhine was interested in these questions, and had recently received considerable attention for his role in exposing a very popular medium of the day as a clever fraud.  Rhine accepted the challenge of finding some way to use the clear and objective methods of laboratory science to study to study what he came to call the reach of the mind.  His Parapsychology Laboratory at Duke University developed clear and quantifiable means to determine if in fact the human mind had an "extra-physical" dimension.  Using these methods, the laboratory reported a series of astonishing and ground-breaking studies that showed that persons can indeed sometimes acquire information to which they have never been exposed by their physical senses.  He called this capacity Extrasensory Perception.  They also reported evidence for psychokinesis (or mind-over-matter) in which persons could sometimes influence the movement of physical objects such as dice, merely by wishing for a certain outcome.  Finally, they showed that it was indeed possible to gain information about future events before they had occurred.  Rhine called this precognition. 

Rhine's Duke laboratory remained the center of a new branch of science that spread to new laboratories around the world, and aroused a firestorm of controversy as it developed.  In 1963 Rhine retired from Duke and founded an independent  Institute which he named the Foundation for Research on the Nature of Man.  In 1995, on the centenary of his birth, the name of the Institute was changed to the Rhine Research Center to honor the memory and legacy of its founder.