John Fuller (1913-1990) and Elizabeth Fuller
As chronicled in the case study books Arigo: Surgeon of the Rusty Knife (1974), The Ghost of Flight 401 (1976), My Search for the Ghost of Flight 401 (1978), The Airmen Who Would Not Die (1979), Poor Elizabeth's Almanac (1980) and The Ghost of 29 Megacycles (1985), the experiences and research of John and Elizabeth Fuller brought them insights about diverse aspects of transcendental communication, mediumship and spiritual healing. Each of these books describe manifestations of personalities representing the ascended realm of human existence or with each 'consciousness unit' being an aspect of what became recognized by Elizabeth as a "force greater than the two of us" being continuously involved with the circumstances in their lives. Prior to the publication of these books, John's first nonfiction book to derive from his research of 'the soul,' 'trance mediumship'/ 'channeling' and 'life after death' is The Great Soul Trial (1969) that would prove portentous to his own path of metaphysical discovery.
Other metaphysical books by John Grant Fuller include two 1966 books involving UFOs: Incident at Exeter and The Interrupted Journey; and Edgar Cayce Answers Life's 10 Most Important Questions (1989). Earlier in his writing career, he was a magazine columnist for The Saturday Review, wrote two plays for the Broadway stage during the 1950s, and he compiled radio and television credits including "20th Century," "DuPont Show of the Week," "The Garry Moore Show," "Candid Camera" and "The Great American Dream Machine." John also wrote several books reporting about subjects of environmental concern.
The idea for The Great Soul Trial developed after John read a 1967 article in The New York Times with the headline "JUDGE HEARS 130 TESTIFY ON SOUL . . . MUST RULE WHICH CLAIMANT GETS PROSPECTOR'S ESTATE." The trial had required 90 days of hearings with the presiding judge now being called upon to consider which one among 133 petitioners would offer the most effective methodology toward "research or some scientific proof of a soul of the human body which leaves at death . . ."
The judge was Robert L. Myers of the Superior Court of Maricopa County, Arizona and John noted: "Judge Myers, who does not consider himself devoutly religious, alternately attended both a Presbyterian and Episcopal church in Phoenix, but emphasized that the business at hand was strictly legal court procedure, and would not bear on the question of the soul itself . . . He took his law degree from the University of Arizona." John's own background included a childhood when he attended a Presbyterian church and attending a Quaker school in Pennsylvania. The judge eventually reached his decision:
"Such research can best be done in the combined fields of medical science, psychiatry, and psychology, and can best be performed and carried on by the Barrow Neurological Institute, Phoenix, Arizona."
John had found there to be noticeable "a conflict between the utterly material scientific approach to the problem, or a nonmaterial approach in a scientific way" — the latter represented by the parapsychology groups. John wondered: ". . . could the probing of the nervous systems, brains, and glands of cats and dogs, as the Barrow Institute was equipped to do, reveal anything about the intricacies of the human soul? Or would the institute set up a whole new program for the purpose?" The alternative was evaluating "extrasensory perception factors all grouped together under the term 'psi' (for psychic phenomena)." Another differentiation that had been mentioned during court proceedings concerned the difference in the meaning of the two words 'evidence' and 'proof.'
While writing the book, John Fuller became acquainted with trance mediums Eileen Garrett and Douglas Johnson as well as paranormal researchers such as Dr. Karlis Osis (American Society for Psychical Research), W. G. Roll (Psychical Research Foundation), Dr. J. B. Rhine (Institute for Parapsychology) and Dr. Ira Progoff, author of The Image of An Oracle (1964 1, 2, 3). John concluded in his book: ". . . my search through the labyrinth of the Superstition Mountains and through the laboratories of the parapsychologists had opened up new vistas to me." Among the organization representatives interviewed by John was reincarnation researcher Dr. Ian Stevenson (Psychical Research Foundation) whose book Twenty Cases Suggestive of Reincarnation had been published in 1966.
When called as a witness for the Psychical Research Foundation, Dr. Stevenson was asked in relation to the fields of psychiatry and parapsychology, "Is there some connection of interest, in your interest in these two fields? By that I mean, do you feel that there is an interweaving of interest in the field of parapsychology, say, and psychiatry in their relationship?"
DR. STEVENSON: Very much so. Psychiatry has many unsolved problems, and I feel that the increasing evidence of psychical phenomena, extrasensory perception, may clarify many of the old and unsolved problems of psychiatry.One sees links between conventional psychiatry and parapsychology in many areas. For example, in dreams. There are many dreams that indicate some extrasensory communication, and yet these dreams may also show some symbolic expression on the part of the dreamer, and therefore, one may best explain them by a mixture of parapsychology understanding and conventional psychiatry.
Another question posed by Psychical Research Foundation representative Robert Eppstein was: "Now, will you tell us as to what areas in survival research you have personally participated in?"
DR. STEVENSON: Yes. I have had some experience in just about every area in survival research, apparitions, mediumships, communications, out-of-the-body experiences, but I would say that I have given most of my attention to causes suggestive of reincarnation.
It is John's interaction with medium Douglas Johnson that is the subject of the final pages of The Great Soul Trial. The bright New York hotel room interview with him became what seemed to John like a "regular" medium session encompassing psychometry, clairvoyance and clairaudience for John's edification. Douglas described the appearance of a psychic symbolic image that he saw quite often: "a blank page, a new page. Now this always means in some way alteration and change of circumstance . . . This page is brightly lighted, and I do feel it is something quite important . . ."
Douglas also said that he'd become aware of "somebody here who's discarnate." He described her as elderly and felt that this was a grandmother, offering the letter 'E' as the initial of her first name. John affirmed that his grandmother's name was Emma and Douglas told him that she continued to be interested in his work. Then Douglas was able to describe her son who had passed in his early 40s and gave his correct name, Robert. John commented: "Mr. Johnson was making direct 'hits,' as the parapsychologists call them, and rather subtle and clearly correct ones at that."
The next presence identified by Douglas offered a precise description of the elderly prospector whose handwritten will had inspired the 'great soul trial' central to John's recent investigation. Douglas was even able to state the prospector's last name upon asking John if there was anyone known to him "called Kinn or Kidd or . . ." John responded that 'Kidd' (James Kidd) was definitely correct. The conversation continued with the medium making such comments as "he thinks it's probably been a waste of money" and "I don't know what he means. Pandora's Box. And he's laughing." John added that later upon questioning him, Douglas stated that he had no awareness that this statement may have indicated Kidd's will and safe deposit box.
When the psychic impressions for Douglas ceased, the discussion with John about "the survival of the human personality after death" included the medium mentioning, "I've seen people just as solid as life. I don't very often. I think it's a mental process with me. But I have on occasion seen deceased people as solidly as I'm seeing you."
Douglas recounted one experience when he let into his office a lady with a little girl about seven or eight years old holding her hand. He suggested the child wait in the library only for the woman to respond, "What little girl?" When Douglas looked around, he didn't see the girl again. Upon describing her in detail wearing a blue coat and cap, the woman began crying. "It had been the daughter she had lost." John reported about the medium:
He also indicated that he would be willing to let me tape record a trance session that afternoon in which he, like Eileen Garrett, became the channel for other voices who spoke through him in a trance state, induced by self-hypnosis. These, I had learned, were known as "controls," and usually purported to be from many generations ago. I looked forward to seeing how this phenomenon would work.
The second meeting later in the hotel room began with Douglas mentioning that it would take a few minutes to get prepared and he chatted with John about the process as he did so. His 'control' was known as 'Chang,' a Chinese man said to have lived 700 years ago and John was invited to ask him questions. A second 'control' or 'guide' was known as 'Zola,' about whom Douglas said: "She merely acts as a messenger, and will try to contact people who might be around you in much the same way as I tried this morning." Sitting squarely on a chair with his hands clasped together, the medium's eyes were closed as his breathing became heavy for more than a minute. "Then, quite suddenly, he raised his right hand. An entirely new voice began speaking, so foreign to Mr. Johnson's normal British accent that there was little comparison."
"Greetings, my friend," the voice purporting to be that of Chang said, "I am happy to try to speak with you. Now, during the course of our conversation, it may be our happiness to assist you a little along a seldom easy path of life. I trust and hope you may have some success and happiness."The power of the pen is great, and it is our wish in our world—those of us in our world whose work it is to try to be of service to the earth world—it is our wish and our work to further an understanding of our work, an understanding that it is a place which is as natural as your world, but merely it is upon a different vibration."This, we believe, if it could be universally understood, might assist much in the evolution of character of those still in the body. It is not much of use killing people, when you do not truly kill them. It is not much use if you know very well that when you come to our world, you will meet those you have done very ill work with on the earth plane. You cannot escape them."It is not wise to tamper too much with the metaphysical when in the body, it is true. But a sensible approach with one earth foot well upon the ground can be of great benefit to most peoples. In this particular area of exploration, I would counsel you this: Accept that part of matter which is given to you allegedly from our world that seems to ring a bell of truth within your heart. Accept too that part of readings and writings of others that also seem to ring a bell of truth within your heart. For there are many aspects and many teachings. And we who have to use earthly instruments such as this one have to contend with the mind and prejudices of that instrument.""It is like pouring water into a mind . . . And if you pour water into a vessel that is shaped round, the water will be round-shaped in that vessel. Therefore the words that we pour through human instruments are certain to take the shape of the mind of that instrument, although the essence of that message may well remain. This is our difficulty. Some instruments are better than others. Psychic gifts are not necessarily spiritual. It is a gift that is like music. Remember this. Not all those who are endowed with the gift of music may lead lives that are exactly spiritual in nature. We make use of what material is available. Therefore, place not people upon pedestals in your exploration. Assess them and know them."
John asked, "Can you tell me, in the life beyond, or life transferred out of the physical — is there an actuality that can be equated with the actuality here on earth?" Chang answered affirmatively yet acknowledged "I am not a scientist" and offered a comparison to 'physical matter' on Earth:
"Our vibrations are more swift than the solid matter in your world. Therefore you are not solid to us, and we are not solid to you."But once you have transferred to our world, to each other you are just as solid. Now, you will hear many descriptions of our world. Through many sources. Our world is diverse in character."He went on to explain that it was impossible to convey in words what it was like, any more than an aboriginal drawing a picture in the sand to portray the reality of an automobile.To my question as to whether the great religions and philosophies met on higher metaphysical levels, the voice of Chang replied: "The fundamental teachings of all is the same. To me, I was Buddhist upon the earth last. But all religions — all orthodox religions, they have worked to teach brotherhood. And the rest of the rest of the staircase has different shaped handrails, that is all."
When John asked about the other 'control' mentioned before the medium had gone into his trance, there was half a minute of silence and labored breathing, followed by 'Zola' speaking through the medium.
Its tone was lighter and thinner than that of Chang, and it seemed to have a mid-European accent."I don't think I have spoken to you before, no?" the voice assumed to be Zola said.
John replied "That is right" and a conversation commenced about a friend who was described with many specific details about passing to 'the spirit world' and regarding earthly activities with three first names of acquaintances being specified that John immediately recognized as being correct. Concerning this interlude, John had introduced this portion of the transcript with the declaration about this friend and another who had recently passed over: "I had mentioned only that two friends I had known and admired had died within the past year. No other information had been supplied or had been asked for." Concerning some of the details related, John needed to investigate to learn if this information was accurate or not.
Then, in quiet tones, the voice identified as Zola said good-bye. Mr. Johnson sat silently for what seemed to be almost a minute, then began to emerge from the trance state.He rubbed his eyes, and I asked, "Are you back?" I didn't know quite how to phrase the question, the experience was so strange."Almost," he said. Almost.""Let me know when I can speak without disturbing you," I said."Oh, I'm quite all right," he answered, now with his full normal voice.
John later provided a copy of the transcript to his friend's widow and she wrote a reply letter a few days later. The contents of the letter is presented in the book along with John's reaction: "I had to admit astonishment when I read Louise Gitlin's letter. Practically all the questions for which I did not have an answer had been answered affirmatively."
After a third equally impressive personal psychic session with Douglas, John avowed: "By now my respect for a medium of the stature of Mr. Douglas Johnson was genuine and unqualified." John's expanded awareness of life would make possible the further metaphysical discoveries chronicled in his following books and help ameliorate some of the social conditions made apparent with The Great Soul Trial.
*
Elizabeth Fuller had worked as a flight attendant for seven years before marrying John Fuller. She had met him during a flight and this led to her assisting him with his research that resulted with his bestseller The Ghost of Flight 401 and her first book My Search for the Ghost of Flight 401. Her other books with metaphysical subjects include The Touch of Grace (1986) and Everyone is Psychic: The Edgar Cayce Way to Unlock Your Own Hidden Psychic Ability for a Richer More Rewarding Life (1989). Commentary about The Touch of Grace is included in a previous blog article. Elizabeth's autobiographical books include Nima: A Sherpa in Connecticut (1984), Me and Jezebel (1992), Nannies (1993) and When You See the Emu in the Sky (1997).
The spiritual healing chronicled by John in Arigo would present circumstances that Andrija Puharich (author of Uri 1, 2, 3, 4) and John G. Fuller could compare with other paranormal case chronologies. There are correlations with the Arigo case that are evident in Elizabeth Fuller’s books Nima: A Sherpa in Connecticut and The Touch of Grace.
As chronicled in Nima, when Elizabeth experienced symptoms of mountain sickness in the Himalayas, the practices of the tribal Sherpa doctor show parallels with those documented about Arigo. The 'spirit doctor' and shaman of Khumjung known as A-Tutu was supposed to be calling in the spirits and inviting them to speak through him. During the ceremony, when a Tibetan began going into a trance along with A-Tutu, Nima whispered that it simply was bad luck for two people to go into a trance at the same time.
The ritual continued as if nothing had happened. Mingma's mother-in-law, who was sitting directly in front of A-Tutu, took a small piece of cloth that she had been wearing and tied it onto A-Tutu's bundle. Then she began tossing rice into his hand. According to Nima, the evil spirits were now supposed to be visible in the brass mirror that A-Tutu was holding. Mingma gave Nima the cue to have John present a coin as an offering. Mingma then reached over, took the coin from John's hand, and placed it on the altar. The offering was supposed to be to Shrindi, a spirit who was requested to enter A-Tutu’s body.
After the coin was placed on the altar, A-Tutu began to shake even more violently. With that, Mingma's mother-in-law began asking questions. The idea behind the questions was that, when A-Tutu was in a trance state, the gods and spirits would speak through him and tell him what was wrong with me.
After the ceremony, Nima told the Fullers that the spirits, speaking through A-Tutu, diagnosed her illness as mountain sickness. Elizabeth wrote: "The prognosis was positive. I would be cured after descending two thousand feet. The next morning we did as the spirits ordered." Four days later, she was no longer ill.
One author who has written about shamanic lore and traditions throughout the world is Piers Vitebsky, whose books include The Shaman (1995). In this book Vitebsky observed that "there are astonishing similarities, which are not easy to explain, between shamanic ideas and practices as far apart as the Arctic, Amazonia and Borneo, even though these societies have probably never had any contact with each other."
This post first appeared on Interesting Articles, Links And Other Media, please read the originial post: here
