Psychic Blues: Confessions of a Conflicted Medium by Mark Edward

By Mark Edward

"Mark Edward is an equivocator, fibber, and mountebank. Which begs the query: if a liar admits to mendacity, can he be telling the reality? he's a literate, informative, highbrow, a scholar of the psychology of people, a foe of these who may defraud the general public for private achieve, and as an writer and practising psychic, he's in the beginning an entertainer."—Joel Moskowitz, overseas Brotherhood of Magicians

Mark Edward admits that for years he exploited believers who wanted to hook up with supernatural rules and unhappy relations who neglected lifeless enjoyed ones.

Now Edward is a magician who works the Haunted fort in Hollywood and can also be at the editorial board of Skeptic journal, the place he unearths the technique of psychic scamsters. This pleasing e-book is without delay a confessional and educational relating to human trust and people who take advantage of it.

Though Edward believes that almost all practitioners of the psychic company are out-and-out rip-off artists, he additionally counters the skeptic trust that the supernatural is a lie.

Both skeptic and skeptical of skepticism, Mark Edward has labored as a 900-number psychic, ghost hunter, and Hollywood Magic citadel medium. He has additionally labored vigorously to debunk psychic frauds and at the moment works at the editorial board of Skeptic magazine.

Foreword through James Randi.

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3-4, and Turner, "Pilgrimages as Social Processes," 191-98. It is important to note that traditional Egyptian religious attitudes took a dim and fearful view of apparitions, which formed a special category of demonic occurrence repelled by the amuletic decrees (above, n. 26). The dream apparitions gained during incubation took place in shrines. The same fear of random apparitions continued in Coptic tradition: desert hermits INTRODUCTION 21 Centralizing forces will nevertheless exert pressure on the more popular peripheral shrines.

31 On Australian aboriginal views of the landscape as ancestors' tracks, see now Tilley, A Phenomenology if Landscape, 37-54. Chr. 5041 (II/III CE, Kalabsha), translating thue as "do ritual honors" rather than "sacrifice," which connotes a type of lay ritual unusual to Egypt. 18 DAVID FRANKFURTER its artificially constructed miniature inside a shrine). Landscape, to paraphrase Levi-Strauss, is "good to think with," but we do our thinking by walking through it. We define concern, misfortune, beneficence, even religious identity in the course of movement to a place.

Smith, Map is Not Tmitory: Studies in the History qf Religions, SJIA 23 (Leiden 1978), 112-19, on Jerusalem. The tradition of the healing bath by the Sheep's Gate in Jerusalem (Jn. 5:2-9) may be a witness to the same multiplication of spirits at a pilgrimage site. 32 DAVID FRANKFURTER the more complex as pilgrims come not as generic Christians-or even "national" Christians-but as representatives of specific regions or villages. The pilgrimage festival itself becomes an opportunity to celebrate distinctiveness, not cosmic homogeneity.

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