Eileen Garrett


 Medium Eileen Garrett


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  Eileen Garrett Medium

1893  -1970

IN HER autobiography, Medium Eileen Garrett recalled her first trance state, which occurred in London during 1926 as she was sitting with a group of women during a table-tilting seance. She drifted off into a 'sleep,' and upon awakening was told by the others that she began to speak of seeing the dead relatives of those at the table. She was informed that an entity calling himself 'Uvani' claimed to be her control and that she would be working in the capacity of Trance Medium for a number of years.

As later observed by psychical researcher Hereward Carrington, Garrett would pass into a deep trance and, after a short wait, Uvani would begin speaking through her mouth, addressing the sitter and inviting questions. Generally, after a brief conversation with the sitter, Uvani would find or attempt to find deceased loved ones. Uvani would frequently allow the deceased entities to speak directly through Garrett (rather than relaying their words as other controls often do). At the conclusion of the seance, Uvani would again take over her organism, give a few parting words and say a short closing prayer. A secondary control, calling himself 'Abdul Latif,' would also manifest, primarily for healing purposes.

Uvani claimed to be the surviving Spirit one Yasuf ben Hafik ben Ali, an Arab who had lived in Basrah during the early 1800s, dying at the age of 48 in a battle with the Turks. He said he had been a member of a noble merchant family.

Carrington conducted many tests with Garrett, attempting to determine if Uvani was a secondary personality arising out of Garrett’s subconscious. He noted that Garrett was not spiritualistically inclined and was 'on the fence' as to whether Uvani was who he claimed to be.

'I have never been able wholly to accept them as the spiritual dwellers on the threshold, which they seem to believe they are,' Garrett wrote of her controls. 'I rather leaned away from accepting them as such, a fact which is known to them and troubles them not at all.'

Garrett went on to say that Uvani is nearly always detached, 'the Doorkeeper cloaked in the personality of the Guardian,' while Abdul Latif was more universally oriented to outer events and therefore more positive in his pronouncements and judgments.

Carrington had a number of personality and psychological tests administered to Garrett and Uvani, believing that if Uvani were a fragmented personality of Garrett’s subconscious the tests would pretty much be the same. As it turned out, they were quite different. For example, Garrett scored in only the 21st percentile on a measure of neurotic tendency, while Uvani scored in the 87th percentile. On a test designed to measure introversion-extraversion, Garrett scored 24, indicating a fair amount of extravertive tendency, while Uvani scored 80, very much on the introversion side.

In a test giving an indication of the number of schizoid traits an individual possesses, Garrett had a normal 15 traits, but Uvani had 36, a score which was far beyond normal and psychotic individuals, suggesting a tendency to daydream and withdraw from 'reality.' In a test asking them to list their four best and four worst traits, Garrett listed 'generous, honest, forgiving, and conscientious' as her best traits. Uvani gave 'honesty, physique, vigor, and swordsmanship' as his best. Garrett listed 'indifferent, too sensitive, unsocial, and over-critical' as her worst traits, while Uvani gave 'desire to wander away from responsibility, desire for bloodshed, desire to rule his household, and inability to forgive and forget easily' as his worst.

Carrington also tested Abdul Latif and deceased entities who were allowed to take over Garrett’s body and communicate.

“The conclusion to which we seem driven, therefore,” Carrington summed it up, '…is that ‘Uvani,’ and especially the other alleged entities, represent some sort of independent entities, with no strong emotional or memory connections with the normal Mrs. Garrett, or with any get-atable portion of her subconscious.”

As might be expected, other researchers took issue with Carrington’s finding. Carrington pointed out to them that even if Uvani is a secondary personality, it does not explain how others, known to have existed as humans, are able to do the same thing as Uvani, nor does it explain how they obtain information clearly outside the scope of Garrett’s knowledge and experience.

Carrington interviewed Uvani as to his nature and methods. Uvani told him that he had always been in close contact with Garrett during the uncharted years of her life. He said that the moment he would see the wanderings of her underconsciousness, he would be drawn to her.

'As the time draws near, I am able to impress upon the underconsciousness not only my presence, but others, and I control that underconsciousness,' Uvani told Carrington. 'Of the conscious mind I have no control at all, nor would I find it right.'

Uvani further told Carrington that Garrett’s conscious mind 'is permitted to go into the Cosmos, to renew itself, where it receives strength and is purified,' just as in the sleep state for everyone, during the time he and others are using her organism.

When Carrington asked how Uvani influences her brain and body, Uvani responded that he does not influence either. 'I use a ‘figment’ - the fabric of the soul - which is stimulated by my thoughts; this stimulates the fabric and produces automatic expression,' he explained, adding that it took him many years (of earth time) to learn to subdue the conscious mind.

Asked how he knew when Garrett was ready for him to come, Uvani said he gets a 'telegraphed' impression that the 'Instrument' is ready, explaining that the moment that the conscious mind becomes very low, the soul-body becomes more vibrant and that serves as a 'telegram' for him to operate.

As for language, Uvani said he does not speak English. He simply impresses his thoughts upon that “figment” with which he works and his thoughts are converted to English automatically.



Carrington, Hereward, The Case for Psychic Survival (New York: The Citadel Press, 1957).

Garrett, Eileen J., Many Voices (New York: G. P. Putnam’s Sons, 1968).

Source: Michael E. Tymn, vice-president of The Academy of Religion and Psychical Research.

Source (with minor modifications): An Encyclopaedia of Psychic Science by Nandor Fodor (1934).

Source with some minor addtions survivalafterdeath.com




from wikipeadia clear links and sort.

Eileen J. Garrett (March 17, 1893 – September 15, 1970) was an Irish medium and parapsychologist, founder of the Parapsychology Foundation in New York City, and a leading figure in the scientific study of paranormal phenomena during the mid-20th century. Contents Ireland She was born in County Meath, Ireland. Shortly after her birth, her parents, Anthony and Anna, as well as an uncle (Charles) committed suicide. She was then adopted by an aunt and uncle who ostracized her for her parents' deaths and for the psychic abilities she exhibited from an early age.[1] In 1919, Garrett met the writer and social activist Edward Carpenter who was a profound influence on her life, convincing her that she should share and study her gifts. Carpenter told her that she had been born to a state of "cosmic consciousness" that others would spend their lives searching for in vain. It was at this point in her life that she began to see her gifts not as a series of pathological hallucinations but rather as true premonitions. She realized that she was living two lives, as two women: the normal "average Irish woman" as she would later call herself, and the "medium," whom she later described as "being outside myself, a truly spiritual being."[2] It was around this time when she became entranced by a spirit, an fourteenth-century Arab soldier called Uvani who expressed his interest in helping her to develop her abilities. Uvani would remain at her side as her friend, companion and protector for the rest of her life and was in primary control of her mediumship. Garrett had three other trance spirits. Abdul Latif, a seventeenth-century Persian physician, dealt primarily with healing and would often cause her to speak in unknown dialects. The other two spirits, Tahotah and Ramah, very seldom contacted her and spoke only on spiritual matters. They claimed no earthy incarnations; however, several other mediums thought that they had a Native American connection.[3] Around the time of Uvani's appearance, Garrett began receiving messages from the dead daughter of a soldier whom she had met during the war and told him about them. Her visions and messages were so accurate that he immediately reported to all of his friends in the local spiritualist movement that he had "met a medium with the truest of gifts." Shortly thereafter, she began holding regular trance sessions during which she would experience seeing the dead relatives and friends of those present. These trances would leave her physically drained and she would often vomit in an adjacent room before returning to tell her clients of her visions. Her friend, the writer Edward Carpenter, forbid her from returning to the group of local spiritualists, citing the danger to her mental, physical and emotional health. Over the following years, she consulted a number of hypnotists and the British College of Psychic Science where she met the psychic researcher James Hewat McKenzie. He and a number of more advanced mediums impressed upon her that she should develop her abilities further. Shortly after McKenzie's death in 1929, she severed her ties to the college but took with her an advanced understanding of her abilities. America In 1931, she was invited to America by the American Society for Psychical Research (ASPR) to participate in a series of experiments under the direction of Hereward Carrington. During that period she was studied at Duke University where she was brought into a circle of mediums that had been arranged by William McDougall. He was impressed and said of her that she was "one of the finest mediums I have ever met." In 1939, she was considering ending her participation in experiments when McDougall convinced her to assist Nandor Fodor in the investigation of The Ash Manor Ghost. She was in southern France visiting friends and doing readings for clients of William McDougall in 1940 when Germany once again invaded France. She stayed there in relative obscurity until 1941 when she was allowed to travel to Portugal where she found passage on a refugee boat to the United States. She remained there and became an American citizen in 1947. Garrett pursued a lifelong study of her own in the United States in the field of parapsychology, identifying "subspecies" of ghosts and spirits. She worked with the publishing company H.S. Stuttman & Co. and collaborated on several books on the subject of ghosts. She established a moderately successfully publishing house of her own, the Creative Age Press in New York City, and in 1943 she founded a less-than-successful magazine called Tomorrow magazine employing Mercedes de Acosta as associate editor. It specialized in very accurate horoscopes and the topics of parapsychology. In 1951 Garrett founded the Parapsychology Foundation using her own money as well as a number of federal grants and international conference fundraisers. She encouraged others with extrasensory gifts to develop them into mediumship and to pursue paranormal sciences and made strides in bringing real science into the field.[4] In the 1960s, Garrett worked with psychologist Lawrence LeShan in his studies of alternate realities, describing the "clairvoyant realities" in a number of his papers and books. She continued to write, participate in studies and research projects, and identify ghosts and demonic spirits until her death on September 15, 1970 in Nice, France where she was investigating the appearance of a series of ghostly apparitions. This particular investigation left her exhausted and she told her friend Uvani that she worried the apparitions were the direct cause of her period of declining health.[5][6] In addition to her numerous contributions to the works of others and her work to advance the science of parapsychology, Garrett left a total of seven nonfiction books of her own, the Parapsychology Foundation which operates to this day, eleven popular short manuals on the expulsion of demons and spirits, and a number of novels under the pen name Jean Lyttle.

From Wilipeadia




Eileen J. Garrett is, perhaps, the most respected medium of the twentieth century. Her contributions to the investigation and understanding of mediumship and allied phenomena remain immeasurable. As a sensitive, she was very much aware of people's moods and feelings. As a psychic researcher, she recognized the need for a scientific and an open-minded investigation of paranormal phenomena. As an author, lecturer, and publisher, she sought to share her ideas and experiences with the public. As an administrator, she had a keen mind and a sense of perception for the more mundane aspects of life. Any one of these undertakings would certainly be a career, in itself, but there was something quite remarkable about this woman which allowed her to pursue all four with amazing zest, integrity, and effectiveness. Eileen Garrett was born in 1893, in Beauparc, County Meath, Ireland. From the beginning, her life was riddled with tragedy. Her parents both committed suicide shortly after her birth; she was, then, adopted by an aunt and uncle. In her autobiography, she writes: "Once I heard my aunt refer to them as 'poor Anthony and Anna' in a tone that held both pity and disapproval, and a sympathy for them stirred within me . . . It was explained to me later that Anna and Anthony were my dead parents. I was glad then that I had given their names to many living things that I had cherished.' Psychic experiences were a part of Eileen Garrett's life from the moment she saw an infant for the first time. She sensed and saw around people, animals and, even plants, various forms of light and energy which she initially termed 'surrounds'. She said that she had imaginary playmates, whom she called 'the children'. She claims that their appearance was a very normal part of her life and that she 'did not have to go to them in any particular place, or make any adjustments' in order to see them. One day, while quite young, she saw her favorite aunt, who lived about twenty miles away, walking up the path carrying a baby. As the aunt approached, she said to young Eileen, 'I am going away now and I must take the baby with me.' Eileen quickly ran into the house to relate this to her adoptive aunt, who immediately punished her for making up stories. The following day she learned that her aunt Leone had died in childbirth, along with the baby. This unfortunate introduction to death had its impact upon young Eileen. She had many questions concerning birth and death, none of which anyone, least of all her aunt, cared to discuss with her. As a means of protest, and in response to some undeserved punishment, she drowned some ducklings of which her aunt was very proud. She recalls, 'The little dead bodies were quiet, but a strange movement was occurring all about them. A gray, smoke-like substance rose up from each small form. This nebulous, fluid stuff wove and curled as it rose in winding spiral curves, and I saw it take new shape as it moved out and away from the quiet forms.' Thus she became aware, at a young age, that there was more to life than the physical form, and that this 'more' separated itself from the body, at the time of death. Illness plagued Eileen Garrett's younger years. Tuberculosis and other respiratory conditions flared up frequently, and, at age fifteen, she left Ireland for the milder climate of England. She stayed in England with relatives and, very soon thereafter, was courted by an older gentleman named Clive, whom she married within a few months. She gave birth to three sons, all of whom died at very early ages. The eldest and second-born sons both died of meningitis within weeks of each other. The third died a few hours after birth. Eventually, she gave birth to her daughter, Eileen. Once again her health deteriorated, and, by the time she recovered, her marriage had ended in divorce. During World War I, she opened a hostel for convalescent soldiers. It was during this period that she met and married her second husband, a young officer who was immediately called to the front. She had a premonition that this marriage would be short-lived. In her memoirs she wrote: "I knew that my young husband was . . . suffering. In order to find release from the depression . . . I gathered several friends together and went out to dine. That evening . . . I had a vision of my husband, dying.' Two days later, he was listed as missing in action, and, shortly thereafter, he was stated as having been killed in Ypres. Again she fell ill, and, while recuperating, she became friendly with a young man whom she eventually married, one month before Armistice. She readily admits, 'I drifted into my third marriage without any thought of its being permanent.' It was at about this time that Mrs. Garrett began investigating psychic matters. Despite all this unhappiness and tragedy, she was obviously being prepared for her major role in life: that of a sensitive. One day, during a table rapping session, she became drowsy and started falling asleep. When she awakened, she discovered that dead relatives of others in the room had communicated through her. In spite of her husband's warnings never to attend such meetings again, she sought the advice of one Mr. Huhnli who took it upon himself to guide Eileen in her understanding of what was happening to her. At one such meeting, she was entranced by an Arab soldier called Uvani who expressed his interest in helping prove survival. Mrs. Garrett's mediumship had finally come to the surface, but fear, ill health, and the break-up of her marriage delayed its development. Despite this delay, she eventually came to meet J. Hewat McKenzie, founder of the British College of Psychic Science. It was under his careful guidance, at the College, that her mediumship blossomed. Mr. McKenzie and his wife, Barbara, were keenly aware of the need for mediumship to expand well beyond that of messages from the Spirits. They recognized that mediumship could provide a tool whereby the investigator could delve into the various dimensions and levels of perception and consciousness. Mr. McKenzie was probably the most powerful influence upon Eileen Garrett, as well as her attitudes concerning the process of communication. She continued studying and developing her mediumship at the College until Hewat McKenzie's death in 1929. Marriage was once again in the offing, and, once again, after a premonition, it ended in tragedy. Both she and her fiancé became ill on the same day. He died of pneumonia, and she barely survived a mastoid operation. Confused about what to do, convinced that her mediumship resulted from nothing more than a split personality, and quite fed up with the message game, she decided to come to the United States and seek help from the scientific community. In the United States, she was able to make some astounding connections with many noted scientists and parapsychologists. She subjected herself to intense physiological and psychological experimentation, hoping that such testing might shed some light upon the processes of mediumship and psychism. She traveled to and from the States, searching, studying, and experimenting. When the Second World War broke out in Europe, she was in France working with children and refugees. She remained there until the end of 1940, when in a 'wholly spontaneous and of external origin' flash she knew she should leave and seek other work. Quite miraculously, she arrived at Lisbon and found passage on a refugee boat to New York. Her life now took a definitive course. Within a few months of her arrival in New York, she started Tomorrow, a monthly magazine of literary and public affairs. She also started the publishing firm, Creative Age Press. Eileen Garrett's greatest achievement was the founding of the Parapsychology Foundation, in 1951. Her honesty and acumen for business affairs helped make this one of today's most respected foundations of its type. Over the years, the Parapsychology Foundation has published several fine journals, newsletters, and reports, many under the presidency of Mrs. Garrett herself. In the autumn of 1952, Tomorrow was re-instituted as a quarterly journal for the study of psychic science. In January, 1955, the Foundation began publishing its bimonthly newsletter, followed, in 1958, by a series of Parapsychological Monographs, and, in 1959, by the very prestigious International Journal of Parapsychology. In March, 1970, the Foundation began publishing the Parapsychology Review, a bimonthly review of articles, news, and books. Unfortunately, the Parapsychology Review suspended publication a few years ago. The Parapsychology Foundation has hosted twenty-eight Annual International Conferences on parapsychology and allied sciences. Eileen Garrett had four trance communicators. Uvani, a fourteenth century Arab soldier, was the control of the mediumship. Abdul Latif, a seventeenth century Persian physician, dealt primarily with healing. Speaking very seldom and on more philosophic and spiritual matters, were Tahotah and Ramah. These two claimed no earthy incarnations. One of Eileen Garrett's more memorable communications, as a medium, was the case of the R101.

Here is what Nandor Fodor says about this in his Encyclopedia of Psychic Science: 'In a sitting at the National Laboratory of Psychical Research on October 7, 1930, two days after the explosion of the R101, Flight Lieutenant H. C. Irwin, Captain of the airship, suddenly entranced Mrs. Garrett, announced his presence and gave the listeners a highly technical account of how the airship crashed. The narrative was taken down in shorthand and a copy was submitted to the Air Ministry. According to the opinion of experts, a number of observations in the message tallied in every detail with what was afterwards found in the course of the official inquiry. E. F. Spanner, the well-known naval architect and marine engineer, came to exactly the same conclusions in his book, The Tragedy of the R101.'

 Despite the wealth of information and evidence of survival which came through Eileen Garrett, she was never quite convinced that her mediumship stemmed from a separate source; an attitude which, in our opinion, made her mediumship so profoundly wonderful. She was always searching for more information concerning the secrets behind the consciousness of the mind and its relationship to the physical organism. She was a prolific writer and the author of: Adventures in the Supernormal; Telepathy; Awareness; The Sense and Nonsense of Prophecy; Life is the Healer; and Many Voices.

In the preface to her autobiography, she wrote: 'I have a gift, a capacity - a delusion, if you will - which is called 'psychic'. I do not care what it may be called, for living with and utilizing this psychic capacity long ago inured me to a variety of epithets - ranging from expressions almost of reverence, through doubt and pity, to open vituperation. In short, I have been called many things, from a charlatan to a miracle woman. I am, at least, neither of these.' This statement best sums up Mrs. Garrett's point of view concerning her work. On September 15, 1970, Eileen J. Garrett passed to Spirit after one final and very painful struggle with bone cancer. The First Spiritual Temple is very proud to have hosted Mrs. Garrett on the following dates, for public lectures and private sittings: December 2, 1955; May 2, 1956; November 13, 1957; and May 13, 1959. Furthermore, whenever Mrs. Garrett was in Boston, she would stop in at the Temple to bid her greetings. We remember her as a fine medium, an astute researcher, a productive writer, and a hard-working businesswoman.

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