Mandela Effect, Reality Shifts, Timelines, Afterlife and the Simulation / Dreamtime

What is the relationship between timelines, reality shifts, and the afterlife?  If we exist in a simulation when living, where do we go when we die?  What, if anything, exists outside of the simulation?  When we go within, are we accessing a part of us outside of the simulation? 

These are questions sent to me by my friend, Ross, who also asks:

Since physical reality is an illusion, does everything that I experience exist only in my mind/consciousness, or is it being dreamed by my soul (or some other part of me), or is it all just a part of the simulation or some combination?  Where is the simulation coming from?  Is it being beamed from Saturn’s rings, as David Icke suggests?  Who created the simulation?  Inquiring minds want to know.

Timelines and the Afterlife

The same day that Ross wrote to me, so did my friend, Gina, who has begun hearing loved ones who have passed on, as well as ancestors.  Some of the information Gina receives includes suggestions on how to do things the “old country” way, as it was done generations ago, and can be easily confirmed to be accurate and useful information, since to include such advice in Gina’s home brings instant success.  Gina is able to hear her deceased relatives and ancestors just fine, and can ask questions and get answers that assist her in bringing back what otherwise might have been a long-lost way of cooking, baking, and working with various crafts.  Not only can home-making information be relayed, but perhaps more surprisingly to Gina, so can real-time assistance in Gina’s life in the here and now.  Gina relays how she met a deceased great uncle who asked her, in Italian, if she was okay, showing great concern and caring–in fact, more care than most living people.  Gina replied that she needed to find a house as soon as possible, since she was deep in grief from news of her mother having just died, and needed to leave her cousin’s house, where the family had been staying.  “You need a house?”  he said in Italian.  The next thing Gina knew, he’d gathered a group of family, who discussed what could be done, with the men making arrangements while the women provided grief-support and comfort for Gina.  The very next day after this conversation with Gina’s deceased ancestors and relatives, Gina’s cousin told her that she’d found a house from a friend of hers that was available for her family to rent.

Gina’s question to me is, “How is it Cynthia that I have never heard of anyone else experiencing this in such a real time way?  And are they all ghosts hanging out in their old houses? Or is it like they’re in another plane that Looks like how it was when they lived?  How can they see me and know what I’m thinking? What about people who go straight to heaven? I don’t understand how this is possible.  Yet it’s becoming more and more a part of my daily life! And what they tell me proves itself to be true.  Can you help me grasp where they are? And how they can see and hear ME? Did mom have something to do with this sudden ancestral connection? It literally began the day she died.”

Gina had not heard of anyone else doing this, although of course this is something I’ve done regularly over the years.  One of my recent experiences involved my being interrupted on a rather busy day, on March 17, 2021, as I was preparing go get ready for our IMEC Open Tables episode the next day.  I was scrambling at the 11th hour to prepare for a guest on our show, and was redoing all the power point slides.  In the midst of all this business and mental focus, I was surprised to feel my childhood friend’s (deceased) grandmother, Margaret Hall, whom I’d never met, getting my attention by asking me very softly if I’d like to include her photo in the family genealogical records. Well, of course I would!  I’d never met this grandmother in person, since she’d passed away shortly after giving birth to my friend’s mother.  When I asked her what she had in mind, she indicated I’d be able to find it based on where she was at the time of the 1920 census.  My initial reaction was skepticism, since she lived in a large metropolitan area at the time, and her last name, Hall, was common and ubiquitous–so wouldn’t this be like finding a needle in a haystack?  After all, that’s why nobody had yet found her before.  She reassured me that with my help, I’d find her photo in her high school yearbook with no difficulty.  Because I loved her positive, charismatic energy so much, I set my afternoon tasks aside, taking a chance that maybe she was right, and she’d lead me to find that long-missing “needle in a haystack” of her yearbook and photo.  And sure enough, she indeed directly me clearly to the correct part of the large metropolitan city.  And what a jackpot I found!  There were three more photos in that yearbook of her in performance in a play she starred in.  When I reached out to inform my friend of this news, her phone line was uncharacteristically busy–but when I got through, I was thrilled to be able to share this wonderful news that felt so much like a grandmother’s love for her grandchildren, arriving (as it turned out) at exactly a time when a grandmother’s love–and long-lost missing photos–made all the difference!

when considering the relationship between timelines, Reality Shifts, and the afterlife, the common connection between all of these is awareness of conscious agency being integral to aspects of consciousness itself.  All three of these topics make more sense from the perspective of recognizing that each individual is much more than their physical body, and each individual‘s mind is much more than their brain.  There can be sensed and felt and known An identity as a being of conscious agency who is capable of contemplating decision points between timelines, and who can have continuity between physical lifetimes.  From such an identity as being a pure conscious agent, One can benefit from wisdom, experiences, and knowledge that are accessible through meditation, contemplation, dreams, and prayer.  Reality Shifts can then be known to occur when a person, in the form of conscious agent existing and pure consciousness, makes a jump from one reality to another.  Timelines can be appreciated as Forks in the Road of life, which we can sometimes choose retroactively in ways that for example, might contribute to our experiencing mysterious spontaneous remission of some supposedly incurable condition.

Where do we go when we die?

For those of us who have a memory of being aware and conscious before we were born, in a state of being called born aware, by author Diane Brandon, it is possible to have a foundational sense of awareness based in a sense of being consciousness and awareness outside of ordinary space and time.  With awareness of having come from a place of  conscious awareness prior to existing in physical form, it is not that much of a leap to acknowledge there is a sense of intrinsic being this that transcends space and time. From such a starting point, we can envision the possibility that each and everyone of us is essentially timeless.  And from such a perspective, it is not too big a leap to imagine that this is the same place, that is actually not a place, that we go when we die.

What, if anything, exists outside of the Simulation/Dreamtime?

One of the biggest questions we can ever ask is, “Why does anything exist at all?”  This point was driven home to me by the philosopher Nicholas Rescher, whose excellent book, “Axiogenesis” is one of my favorite books.  We often don’t give this question much thought, since we tend to presume that the material world is the foundation of reality itself, rather than questioning its existence.  When we consider the idea that all of reality might be some thing a kin to a dream, we are viewing the world from a philosophical perspective that has been prevalent going back thousands of years into ancient indigenous wisdom, as well as  ancient yogic  teachings from India.  there has been a long tradition throughout human cultures and civilizations acknowledging the ultimate reality that exist beyond space and time, in the form of what has been sometimes known as the dream time.  The Australian concept of the dream time is one’s strong such example, where we can acknowledge that everything that exists first begins in and comes from the dream time.

When we go within, are we accessing outside of the Simulation/Dreamtime?

When we go within, to a state of meditation, it is possible to experience the cessation of thought, movement, and change. In meditative contemplation, it is possible to gain access to higher levels of self, operating outside of normal typical daily egoic consciousness.  For those who do access these higher levels of conscious agency and conscious self, it is possible to engage in communication and conversation with other conscious agents, who have controlling access to various physical material beings, events, and forms.  There exists such a thing as an experience of nothingness, where we can appreciate a formlessness that exists but he’s form, and a changeless nurse that exists as a foundation beneath change.  this experience of nothingness is available to us through meditation, contemplation, and prayer.  This experience of nothingness provides us with a glimpse of the true reality that supports all of space and time, yet exists outside of space and time.

What is the nature of everything that exists?

We tend to focus on those material forms, and events that we can measure, such that there is some degree of objectivity by which we can reach agreement. These measureables are actually somewhat limited, in the sense that the material realism model cannot accommodate most of the existence of things that we are actually living for.  If you ask yourself what you were living for, it is highly unlikely that your authentic true answer whatever involve anything that can be absolutely measured in terms of its three-dimensional size, its shape, its weight, or its monetary value.  Sometimes people go through phases where some of these things might be given as their answer to what they are living for, but typically as people grow and mature, they come to recognize that what they are really living for involves qualities that do not lend themselves to absolute material realistic measurements.  And those same things that people would probably typically say they are living for, such as unconditional divine love, and peace, are so beloved it’s such a deep levels, that we can feel the probable truth that this indeed is the true nature of everything that exists.

Where is the Simulation/Dreamtime coming from?

The source of the simulation or dream time is one of the greatest mysteries, since intrinsically the answer is not knowable to us from outside of it, because we are so immersed within it.  Our traditional sciences can only hypothesize as to the source of the Simulation / Dreamtime, since traditional science has no means to step outside of the Simulation / Dreamtime to experimentally confirm or discount various theories.  From a purely intuitive sense, it feels to me that we might consider the Simulation / Dreamtime to arise from consciousness itself, which we are a part of.  We seem to gain clues as to how we participate in mind-matter interaction through such experiences as synchronicity, deja vu, reality shifts, and the Mandela Effect.  The Dreamtime / Simulation comes from Divine Source, Creator, God which we are all related to and connected with at a very deep level that transcends material realism, and is at the level of our pure conscious agency, spirit, or soul.

Reality Shifts: When Consciousness Changes the Physical World

How Good Can it Get?

I hope you will join me in asking, “How good can it get?” in any and all circumstances, no matter may seem to be happening, so we may each individually and all collectively experience what is truly best for all.

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REFERENCES:

Brandon, Diane.  Born Aware:  Stories and Insights from Those Spiritually Aware Since Birth.  Llewellyn Publications, 2017.

Larson, Cynthia Sue.  “Comes True Being Hoped For.”
PARABOLA: The Magazine of Myth and Tradition, Vol. 25, No. 1. (Spring 2000): 84-87
http://www.parabola.org

Larson, Cynthia Sue. Reality Shifts: When Consciousness Changes the Physical World. RealityShifters, 2012.

Novak, Michael. The experience of nothingness. Transaction Publishers, 1970.

Rescher, Nicholas. Axiogenesis: An essay in metaphysical optimalism. Lexington Books, 2010.

Tulku, Tarthang. “Time, space and knowledge. Emeryville.” (1977).

You can watch the companion video to this blog here:

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Cynthia Sue Larson is the best-selling author of six books, including Quantum Jumps.  Cynthia has a degree in physics from UC Berkeley, an MBA degree, a Doctor of Divinity, and a second degree black belt in Kuk Sool Won. Cynthia is the founder of RealityShifters, and first President of the International Mandela Effect Conference. Cynthia hosts “Living the Quantum Dream” on the DreamVisions7 radio network, and has been featured in numerous shows including Gaia, the History Channel, Coast to Coast AM, One World with Deepak Chopra, and BBC. Cynthia reminds us to ask in every situation, “How good can it get?” Subscribe to her free monthly ezine at:

http://www.RealityShifters.com

®RealityShifters

Cynthia Sue Larson Interviews Pamela Heath

Pamela Heath

I had the distinct pleasure to chat this month with the author of one of the most comprehensive books on the topic of how mind influences the material world, and I’m honored to share our conversation with you. Pamela Heath, M.D. is the author of Mind-Matter Interaction: A Review of Historical Reports, Theory and Research, a book that is a real gem to anyone seriously interested in exploring everything ESP and PSI related.

CYNTHIA: While reading your wonderful book, Mind-Matter Interaction, I was impressed with the breadth and depth of the subject material covered. Not only do you delve into the history of such things as poltergeists and metal-bending, but some things I’ve seldom seen mentioned before are also included, such as Deliberately Caused Bodily Damage Phenomenon. The amount of research you put into this book is truly extraordinary. When did you first start this book, and what was your primary motivation for writing it?

PAMELA: One of the things you have to do in a doctorate program is decide on a dissertation topic. The program chairman (Jon Klimo, with whom I later wrote 2 books) advised me to pick something no one else had done. That way it helps fill in gaps in our knowledge and has the secondary benefit of giving one a unique area of expertise. Since I was a medical doctor I was interested in anomalous healing. Unfortunately there were already a great many published high quality studies—I didn’t feel I could really add anything meaningful to the literature. However, no one had ever done a rigorous phenomenological study on mind-matter interaction. So, I tackled that. When I asked one of my faculty, Jerry Solfvin (who was originally on my board but left before I defended my dissertation) what he wanted me to do for the literature review he said “Everything since the dawn of man from every culture around the world.” After I got my breath back, I set to work. And he was right. Such a review was really needed. There hadn’t been a decent summary of the mind-matter interaction research since 1976. It was a stunning amount of work. After I graduated in 1999 I turned the thesis into “The PK Zone” and turned my attention to other books for a while. However, I swore I wouldn’t let the material get more than 10 years out of date (a promise I now know better than to make again). So, every time new research came out, I added it to what would become “Mind-Matter Interaction.” This multiplied when the online parapsychology library database became available with every journal article since the 1880s. I worked to fill in earlier gaps for material I’d had no earlier access to as well as adding newer research. In addition, I developed friendships with other researchers who were kind enough to share their insights with me and improve my understanding of the experimental findings. One of the many new friends I made was Dr. Hussein in Jordan, a researcher on Deliberately Caused Bodily Damage Phenomena. It was wonderful to get his insights (since this is seen more in the Middle East than the West) and published data so I could add it in. You’ll also see some other new topics. So, the end book took 12 years of work.

CYNTHIA: Wow–Twelve years of work is quite an investment of time, effort, and energy! What motivates you to so thoroughly dedicate yourself to this area of research?

PAMELA: Part of it was I wanted answers for myself—why I could do things my scientific training told me were impossible. Part of it was probably just my personality. When I do things, I like to do them right, to be as complete and accurate as I can be. However, I learned my lesson! I don’t plan on updating the book again.

CYNTHIA: I love the fact that you’re a medical doctor with an interest in psychokinetic phenomena, since your training suggests you bring a solid scientific background and comprehensive awareness of the “body” component in mind-body-spirit dynamics. What Mind-Matter Interaction research would you most like to see medical schools include in their standard curriculum?

PAMELA: I would like to see medical students trained in basic healing techniques as well as greater awareness of the statistical effectiveness of prayer. Even talking about prayer is somewhat taboo in the medical profession unless you live in the South. However, prayer needn’t be religious. Focused well-wishing of others can have an impact. In addition, I’ve only known a few doctors who were aware of the usefulness of medical intuitives when conventional diagnostic methods fail.

CYNTHIA: One of the things I especially love about your book, Mind-Matter Interaction is the way you describe fourteen constituents to the Mind-Matter Interaction. I’ve noticed when I experience psi phenomena such as psychokinetic effects, reality shifts and/or ESP that several of these factors are present, such as: openness to the experience, playfulness, trust in the process, focused awareness, ego detachment, suspension of intellect and a sense of energy. I especially love your statement that,

“To affect something in this way, an individual must first become a part of a greater whole. This involves being open and able (or willing) to connect.”

While our world would clearly benefit from encouraging people to adopt these attributes that are so conducive to mind-matter interaction, few western cultures seem supportive of encouraging mind-matter interaction. Have you visited cultures who are supportive of psi-positive qualities?

PAMELA: I spent two years with the Navajo and felt they were a very psi-conducive culture.

There’s more acceptance of certain aspects of mind-matter interaction such as prayer healing in the West than you might think. What isn’t accepted are parapsychological terms—an issue you see even among paranormal investigators. A lot of it comes down to language. Talking to another doc I might refer to “gut feelings” whereas with someone else I could talk about something my subconscious mind picked up on (which includes psychic input), a tickle in the hind brain, hunches, dreams, intuition, precognition, “blue sense” (cops), visions, clairsentience, or some other term. Each subculture (whether by profession, location, or religion) has its own language of what is acceptable. When one becomes fluid in translating terms from those acceptable in one subculture to that of another, many (though not all) of the differences fade away. However, there’s not a lot of advantage for anyone in admitting they are psychic. It only draws attacks from disbelievers.

CYNTHIA: Something I learned from attending the “Language of Spirit” conference with indigenous elders, linguists and physicists is that our language can influence our thinking much more than most of us realize. For example, Cheyenne Indians have a word that means both “duck” and also “snake” when an extra word referring to “going down a hole in the ground” is added, because the shared word describes the motion those two animals make as they sway from left to right. I wonder whether we might glean insights from contemplating such action-based similarities between ESP and psychokinesis, for example. What are your thoughts on the significance of terminology for helping us better grasp what’s going on with mind-matter interaction?

PAMELA: Names have a lot of power. They can make us feel in control, reflect what we know about something, offer possible insights, or even limit our potential understanding about the thing named. Most of the time having different words for things (such as the numerous terms Eskimos have for different types of snow) expands our ways of thinking of things. However, in research it can be problematic to treat the same thing as if it is two different things. Many parapsychologists (myself included) feel it’s misleading to talk about ESP as separate from mind-matter interaction because they may be the same thing called by two different names. That’s part of why many of us are shifting to the more general term of psi.

CYNTHIA: With so many types of MMI experiences described in your book, I can’t help but wondering which types of experiences you’ve had. Would you please share one of your especially memorable mind-matter interactions?

PAMELA: My first MMI experiences were with anomalous healing. I trained with a Spiritualist healer in Casadaga, Florida for six months and had some wonderful experiences with séances and chasing a table around a room there, too. Early on I blew light bulbs when angry. For a while, I had to keep a lot of spares around! However, I learned not to do that. I’ve also bent spoons and spun energy wheels, but can’t really say any single experience has stood out more than the others. I’ve tucked it into my life so there’s an everyday baseline of psi that I seldom think about, I just use. A lot of the healing work I do now is for spirits. You would think they didn’t need it, but some do and not many folks do that kind of work because there’s no payment or recognition, just the feeling of knowing you’ve helped and the silent gratitude of the dead.

CYNTHIA: I see you’ve written a couple of fascinating looking books, Handbook to the Afterlife, and Suicide: What Really Happens in the Afterlife, which definitely look like the kinds of coffee table books that would stimulate some pretty lively dinner conversations. Clearly both of these books deal with the afterlife–could you tell us why you devoted an entire book to the subject of suicide in particular?

PAMELA: In many ways I felt it was—or should have been—Jon’s book, but it morphed into my doing most of the work and writing. As to how it came about, anyone who has been a graduate student knows you spend a lot of hours in your chairman’s office hearing them talk about things. One of the topics Jon spoke of was how he was once asked by a psychologist to gather the channeled messages of suicides and talk about them with a suicidal client. Jon put together something like twenty pages of material, which, in the case of taking the life of a healthy body pretty consistently says “You won’t burn in Hell if you do it, but it’s really not a good idea. Don’t do it.” The doctor part of me loved this. It’s like informed consent—know what you’re getting into before you burn your bridges. Then, even if you choose to proceed, you will at least be better able to navigate the situation. I told him he should do a book on it, that it would save lives. After about four years of the same back and forth, Jon admitted he didn’t have those twenty pages anymore and really didn’t want to regather them. So, I offered to do it. Many of the books we pulled the material from came from Jon’s library. He’s got one of the best collections of channeled material in the world, as he’s an expert on the field. Many volumes are very rare and hard to find. Unfortunately, they aren’t very organized! I read about five hundred channeled books and articles, noting which ones had even remotely credible information. I say remotely credible because not every medium who channels is getting the info from outside themselves. When it sounded like they were making stuff up (like the one claiming to channel Shakespeare complaining about the women actresses he had to work with, when those who know history realize men played all the roles) then I did not include it. Otherwise, I tried to collect as much from as many different cultures and eras as I could. Jon and I felt that it would give us our best shot at finding what the spirits really say, rather than what mediums claim they say. I gave it all to Jon but nothing happened. So, I organized the material for him. Nothing happened again. Next, I began writing the book. At this point he joined in, adding his more experienced writer’s voice, particularly in the introduction and conclusion. We spent months tracking down permissions and paid thousands of dollars in copyright fees so that readers can see firsthand for themselves what channels say. It was very important to us that they realize we weren’t making up our conclusions, and could draw their own. Unfortunately, because those copyright permissions were so difficult to obtain and were limited to small print runs, the book will never be released in electronic format.

Handbook to the Afterlife was something that grew out of my going to paranormal conventions. It bothered me that some folks saw the dead as things to experiment on, not understanding the dead’s needs and humanity, while other genuinely cared but were clueless about what was going on or how to help. A lot of good information was already in the Suicide book, but the topic was so polarizing that folks refused to read it. So, I asked Jon whether he’d like to work with me again on something that took out the suicide emphasis and organized the material on more of a “what happens?” basis and keep it short and concise, like a Cliff notes version of the afterlife. Jon felt it was not worth doing unless we could be different from other books about the afterlife. We decided what would distinguish us from others would be an emphasis of the stages of the afterlife as a kind of continuation of lifespan development. Most books talk about the afterlife as a place. They describe it as a setting. But the setting doesn’t really matter—they vary by culture, self-generated by spirits. However, there is common ground in another way—an underlying core process all beings who die must move through. The tricky part was figuring out how to organize the stages of the afterlife. There is a certain amount of arbitrariness to whether you lump some things together or make them separate. However, we did our best to find the common ground, drawing not only on the earlier sources I had read for the Suicide book, but also new ones as well. The last third of the book was also something of me coming out of the closet as a psychic who spends a lot of time working with the dead. We were mostly finished when my parents were killed in a natural gas explosion that burned their house to the ground. I don’t talk much about my personal experiences during that time, but the result was a pretty complete rewrite of the last third of the book and a change in the book’s dedication. To be honest, I’m very proud of this book. We tried to make it not only useful but readable—a tough task for two academics!

CYNTHIA: One thing I didn’t ask you about after reading your book, but thought about after seeing your website is the fascinating topic of table tipping. I can’t help but wonder how this activity came into your life, and what you find most interesting about it.

PAMELA: People tend to react to physical phenomena in one of three ways: denial, fear, or thinking it’s fun. It probably helped me that the first time I was exposed to these things that it was by folks at a Spiritualist camp who were completely comfortable with them. When I started taking anomalous healing lessons from Reverend Mary Smiley it opened a number of doors for me. One of them was that as her student I got invited to old fashioned physical séances that the camp mediums did for fun. No outsiders were allowed. It wasn’t for pay. So, I was the only nonprofessional medium present, and had a complete blast. One of the highlights of those séances was chasing a very heavy wood table around a room, all of us in short sleeves (Florida can get hot) with fingers on top of the table. That table was really moving fast! It was hard to keep up with it. That experience was really important to me because it cemented in my mind that these things can be real, not all of them are fraud. That shaped my mindset when I went through the parapsychology program, because if you talk to the folks trained in Edinburgh (which is responsible for the majority of what few doctorates there are in parapsychology) most of them are extremely skeptical if not disbelieving of psi. I don’t tend to think of these things as interesting so much as delightful—that the world is more than one might think. Watching flashlights move on the USS Hornet or turn on and off without being touched to answer questions elicits the same response in me. I don’t treat it in a Spock-like way of something fascinating to analyze. I simply enjoy it. And that attitude actually makes events more likely to occur. I don’t go into analytical mode unless trying to help someone solve activity that is interfering with their life—whether a haunting or physical phenomena.

CYNTHIA: Thank you so very much for making time to answer some questions–I feel deeply grateful that you’ve shared so many fascinating ideas about mind-matter interaction. Would you please let us know where we can learn more about you, your books, your events, and your activities?

PAMELA: The best place to go to is my website www.pamelaheath.com. I have tried to make it a helpful resource for folks. Everything there is free. You’ll find FAQ pages, video, journal articles, and other goodies.

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Thank you for reading my interview with Pamela Heath! Chances are good that if you read and enjoyed this interview, you’ll also enjoy my books, especially the one I wrote about mind-matter interaction: Reality Shifts: When Consciousness Changes the Physical World