Celia Green

Celia Elizabeth Green (born 26 November 1935) is a British writer on philosophical skepticism and psychology.


Green's parents were both primary school teachers, who together authored a series of geography textbooks which became known as The Green Geographies.[1]

She was educated first at the Ursuline Convent in Ilford, and later at the Woodford High School for Girls, a state school. In a book, Letters from Exile,[2] she compared these two schools and made conclusions that preferred parentally financed to state education. She won the Senior Open Scholarship to Somerville College, Oxford aged 17.

In 1960 she was awarded a B.Litt. degree from Oxford University's faculty of Literae Humaniores (Philosophy), for a thesis, supervised by H. H. Price, entitled An Enquiry into Some States of Consciousness and their Physiological Foundation.[3] From 1957 to 1960, Green held the post of Research Officer at the Society for Psychical Research in London.[4] In 1961, Green founded and became the Director of the Institute of Psychophysical Research. The Institute's areas of interest were initially listed as philosophy, psychology, theoretical physics, and ESP.[5] However, its principal work during the sixties and seventies concerned hallucinations and other quasi-perceptual experiences in normal subjects. Its main benefactor, from 1963 to 1970, was Cecil Harmsworth King, then Chairman of the IPC group, which owned the Daily Mirror.

In 1996 Green was awarded a DPhil degree by the Oxford faculty of Literae Humaniores for a thesis on causation and the mind-body problem.[6] Green is an Honorary Research Fellow at the Department of Philosophy, University of Liverpool.[7]



Green's basic philosophical position may be described as one of radical scepticism, based on a perception of what she calls 'the total uncertainty'.[8] This perception leads her to agnostic positions, not just on traditional philosophical issues such as the nature of physical causation,[9] but also on current social arrangements, such as state education and the monopolistic power of the medical profession, of both of which she is a relentless critic.[10] Green writes in Letters from Exile and elsewhere of the damage which she believes can be done to exceptional children by holding back, rather than pushing, a topic which she regards as subject to extreme misrepresentation among current educational theorists.

There are also strong hereditarian and anti-feminist elements in her thinking. The former element may have been part of the reason she received support from the psychologist, the late Professor Hans Eysenck, who for a number of years was Director of the Institute of Psychophysical Research which Green founded.

Reinforcing the impression of someone out of sympathy with the modern Zeitgeist is Green's interest in the concepts of royalty and aristocracy.[11] This interest appears to relate, not to their political significance, but to their symbolic power as representing certain ideals of responsibility and self-reliance. In several of her books Green develops a concept of ‘centralisation’, which is far removed from the ‘Californian’ concept of ‘centredness’, and has more to do with a heroic reaction to the perception that the human condition is intolerable, and that single-mindedness and urgency are the only appropriate responses.

To the extent that a conventional political position can be inferred from Green's writings it would appear to be one of extreme libertarianism, and in fact a pamphlet of Green's on education was published in the 1990s by the Libertarian Alliance.[12]

Green's most widely read philosophical book is probably The Human Evasion, which has been translated into Dutch,[13] German,[14] Italian,[15] and Russian.[16] Its tone is somewhat different from Green's other books, being a curious combination of the oracular and the humorous. It consists almost entirely of a destructive analysis of twentieth century thinkers, from Wittgenstein to Tillich, but at the same time it seems to have a positive sub-text of its own, which is never made explicit.


On questions of ethics, Green proposes a distinction between tribal and territorial morality.[17] The latter is largely negative and proscriptive: it defines a person's territory, which is not to be invaded, stolen or damaged, such as his or her property, dependants and family. Outside this defined area territorial morality is permissive, leaving the individual free to have whatever wealth, opinions or behavioural habits that do not harm others.

Tribal morality, by contrast, Green characterises as prescriptive, imposing the norms of a group on the individual. Whereas territorial morality attempts to set up rigid, universal, abstract principles (such as Kant's categorical imperative), tribal morality is contingent, culturally determined, and 'flexible'.

Green links the rise of territorial morality to the development of the concept of private property, and eventually of market capitalism, including the primacy of contract over status. Her evident preference for territorial morality can be related to the centrality of the existential uncertainty in her thinking: under territorial morality it is prohibited to do good to someone against their will because it is impossible for another individual to know with certainty what is in that individual's best interests.

Empirical research

Green's empirical work, some of it undertaken in collaboration with an Oxford psychologist, Charles McCreery, has focussed mainly on hallucinatory experiences in ostensibly normal people.

In 1968 Green published Lucid Dreams,[18] a study of dreams in which the subject is aware that he or she is asleep and dreaming. The possibility of conscious insight during dreams had previously been treated with scepticism by some philosophers[19] and psychologists.[20] However, Green collated both previously published first-hand accounts and the results of longitudinal studies of four subjects of her own. She predicted that lucid dreams would be found to be correlated with the rapid eye movement (REM) stage of sleep, a prediction which was subsequently confirmed by experiment.[21][22][23]

Green also speculated that it might be possible to set up a rudimentary two-way signalling system between the lucid dreamer and a waking observer, a possibility which was subsequently realised, independently of each other, by researchers in two different laboratories.[24][25]

In 1968 Green published an analysis of 400 first-hand accounts of out-of-body experiences.[26] In 1975 Green and McCreery published a similar taxonomy of 'apparitions', or hallucinations in which the viewpoint of the subject was not ostensibly displaced, based on a collection of 1500 first-hand accounts.[27]

Green has put forward the idea that lucid dreams, out-of-body experiences and apparitional experiences have something in common, namely that in all three types of case the subject's field of perception is entirely replaced by a hallucinatory one. In the first two types of case she considers this self-evident from the nature of the experience, but in the case of apparitional experiences in the waking state the idea is far from obvious. The hypothesis, and the evidence and arguments for it, were first put forward in her book Apparitions, and later developed in her book Lucid Dreaming, the Paradox of Consciousness during Sleep,[28] both of which she co-authored with McCreery.

This preoccupation with the extent of the hallucinatory element in various anomalous perceptual experiences is an indication that for Green the main interest of all these experiences is in the light they shed on normal perception, and on our theories of such perception, both philosophical and psychological. Prior to Green's work these various hallucinatory phenomena had been of interest only to parapsychologists, who had studied them with a view to seeing, either whether they provided evidence for extra-sensory perception, or whether they shed light on the question of whether human beings could be said to survive death.[29]


One of Green's most distinctive contributions is to the form of the aphorism or epigram, the majority of her aphorisms being grouped together in two of her books, The Decline and Fall of Science [30] and Advice to Clever Children.[31] Ten are included in the Penguin Dictionary of Epigrams,[32] a relatively high number for a living author, and three in the Penguin Dictionary of Modern Quotations.[33] The aphorism, with its tendency to paradox and extreme compression, seems to be particularly suited to Green's confrontational mode of thought. For example:

‘In an autocracy, one person has his way; in an aristocracy, a few people have their way; in a democracy, no one has his way.’[34]

‘People have been marrying and bringing up children for centuries now. Nothing has ever come of it.’[35]

‘The way to do research is to attack the facts at the point of greatest astonishment.’ [36]



  • Lucid Dreams (1968) London: Hamish Hamilton. Reissued 1977, Oxford : Institute of Psychophysical Research .
  • Out-of-the-body Experiences (1968) London: Hamish Hamilton. Reissued 1977, Oxford : Institute of Psychophysical Research.
  • The Human Evasion (1969) London: Hamish Hamilton. Reissued 1977, Oxford: Institute of Psychophysical Research .
  • The Decline and Fall of Science (1976) London: Hamish Hamilton. Reissued 1977, Oxford: Institute of Psychophysical Research .
  • Advice to Clever Children (1981) Oxford : Institute of Psychophysical Research.
  • The Lost Cause: Causation and the Mind-Body Problem (2003) Oxford: Oxford Forum.
  • Letters from Exile: Observations on a Culture in Decline (2004) Oxford: Oxford Forum.

with Charles McCreery:

  • Apparitions (1975) London: Hamish Hamilton.
  • Lucid Dreaming: The Paradox of Consciousness During Sleep (1994) London: Routledge.

Selected papers

  • 'Waking dreams and other metachoric experiences', Psychiatric Journal of the University of Ottawa, 15, 1990, pp. 123–128.
  • 'Are mental events preceded by their physical causes?' (with Grant Gillett), Philosophical Psychology, 8, 1995, pp. 333–340.
  • 'Freedom and the exceptional child', Educational Notes, No. 26, Libertarian Alliance, 1993. Available as an Online PDF
  • ‘Hindrances to the progress of medical and scientific research', in Medical Science and the Advancement of World Health, ed. R. Lanza, Praeger, New York, 1985.


  • René Sudre. Traité de Parapsychologie, published as Treatise on Parapsychology (1960)[37]


In 1995 Celia Green was involved in the release of a CD entitled Lucid Dreams 0096,[38] narrated by Green for the label Em:t. Earlier Green had contributed a nine-minute track to a compilation CD put out by the same recording label.[39] The track was entitled ‘In the Extreme’ and consisted of readings by the author from her books, The Human Evasion, and Advice to Clever Children.

References and notes

  1. ^ The Oxford Times, 8 September 1989, Obituary: Mr William Green, Headmaster and author.
  2. ^ Green, C., Letters from Exile, Observations on a Culture in Decline. Oxford: Oxford Forum, 2004.
  3. ^ Green, C., An Enquiry into Some States of Consciousness and their Physiological Foundation, B. Litt thesis, University of Oxford, 1960.
  4. ^ Renée Haynes, The Society for Psychical Research 1882-1982, London: McDonald, 1982, p.52.
  5. ^ The Psychophysical Research Unit, Oxford: undated pamphlet of 3 pages, in circulation ca 1962-1965
  6. ^ Green, C., Causation and the Mind-Body Problem, D. Phil thesis, University of Oxford, 1996.
  7. ^ Staff page of the Department of Philosophy, Liverpool University.
  8. ^ Green, C., The Human Evasion. London: Hamish Hamilton, 1969, p.12.
  9. ^ Green, C., The Lost Cause, Causation and the Mind-Body Problem. Oxford: Oxford Forum, 2003.
  10. ^ Green, C., Letters from Exile, Observations on a Culture in Decline. Oxford: Oxford Forum, 2004, passim.
  11. ^ Cf.Green, C., Advice to Clever Children. Oxford: Institute of Psychophysical Research, 1981, Ch.29.
  12. ^ Green, C.,'Freedom and the exceptional child', Educational Notes, No. 26, Libertarian Alliance, 1993.
  13. ^ Green, C., Vlucht en de Medemens. Meppel: Boom. 1970.
  14. ^ Green, C., Die Flucht ins Humane. Stuttgart: Ernst Klett Verlag. 1974.
  15. ^ Green, C., L'Evasione dell' Umanita. Roma: Ubaldini Editore. 1970.
  16. ^ The Human Evasion in Russian.
  17. ^ Green, C., Letters from Exile, Observations on a Culture in Decline. Oxford: Oxford Forum, 2004, pp. 3–51.
  18. ^ Green, C., Lucid Dreams, London: Hamish Hamilton, 1968.
  19. ^ Cf. Malcolm, N., Dreaming. London: Routledge and Kegan Paul, 1959, pp.48–50.
  20. ^ See, e.g., Hartmann, E., ‘Dreams and other hallucinations: an approach to the underlying mechanism,’ in Siegal, R.K. and West, L.J., eds., Hallucinations. New York: Wiley, 1975.
  21. ^ Laberge, S., Nagel, L., Taylor, W., Dement, W.C. & Narcone, V. (1981): 'Psychophysiological correlates of the initiation of lucid dreaming.' Sleep Research, 10, 149.
  22. ^ Ogilvie, R., Hunt, H., Kushniruk, A. & Newman, J. (1983): 'Lucid dreams and the arousal continuum.' Sleep Research, 12, 182.
  23. ^ Fenwick, P., Schatzmann, M., Worsley, A., Adams, J., Stone, S., & Backer, A., (1984): 'Lucid dreaming: correspondence between dreamed and actual events in one subject during REM sleep.' Biological Psychology, 18, 243–252.
  24. ^ Hearne, K.M.T. (1978). Lucid dreams: an electrophysiological and psychological study. PhD thesis, University of Liverpool.
  25. ^ Laberge, S., Nagel, Dement, W.C. & Narcone, V. (1981): 'Lucid dreaming verified by volitional communication during REM sleep'. Perceptual and Motor Skills, 52, 727–732.
  26. ^ Green, C., Out-of-the-body Experiences, London: Hamish Hamilton, 1968.
  27. ^ Green, C., and McCreery, C., Apparitions, London: Hamish Hamilton, 1975.
  28. ^ Green, C., and McCreery, C., Lucid Dreaming, the Paradox of Consciousness during Sleep, London: Routledge, 1994.
  29. ^ See, for example, Gurney, E., Myers, F.W.H. and Podmore, F.. Phantasms of the Living, Vols. I and II. London: Trubner and Co.,1886.
  30. ^ Cf. Green, C., The Decline and Fall of Science. London: Hamish Hamilton, 1976.
  31. ^ Cf. Green, C., Advice to Clever Children. Oxford: Institute of Psychophysical Research, 1981.
  32. ^ M.J. Cohen, ed., The Penguin Dictionary of Epigrams, London: Penguin Books, 2001.
  33. ^ J.M. and M.J. Cohen, eds., The Penguin Dictionary of Modern Quotations, London: Penguin Books, 2nd edition 1980.
  34. ^ J.M. and M.J. Cohen, The Penguin Dictionary of Modern Quotations. London: Penguin Books, 2nd edition 1980, p. 140.
  35. ^ M.J. Cohen, The Penguin Dictionary of Epigrams. London: Penguin Books, 2001, p. 244.
  36. ^ M.J. Cohen, The Penguin Dictionary of Epigrams. London: Penguin Books, 2001, p. 345.
  37. ^ Celia Elizabeth Green. Encyclopedia of Occultism and Parapsychology. Retrieved 16 August 2017.
  38. ^ Lucid Dreams 0096. Nottingham: Em:t, 1995. 5025989 960027.
  39. ^ Em:t 2295. Nottingham: Em:t, 1995. 5025989 229520.

See also

External links

Apparitional experience

In parapsychology, an apparitional experience is an anomalous experience characterized by the apparent perception of either a living being or an inanimate object without there being any material stimulus for such a perception.

In academic discussion, the term "apparitional experience" is to be preferred to the term "ghost" in respect of the following points:

The term ghost implies that some element of the human being survives death and, at least under certain circumstances, can make itself perceptible to living human beings. There are other competing explanations of apparitional experiences.

Firsthand accounts of apparitional experiences differ in many respects from their fictional counterparts in literary or traditional ghost stories and films (see below).

The content of apparitional experiences includes living beings, both human and animal, and even inanimate objects.

Celia (given name)

Celia is a given name for females of Latin origin, as well as a nickname for Cecilia, Celeste, or Celestina. The name is often derived from the Roman family name Caelius, thought to originate in the Latin caelum ("heaven"). Celia was popular in British pastoral literature in the seventeenth and eighteenth centuries, stemming from Shakespeare's use in the play As You Like It. Celia is also the name of the main character in the series Celia's Journey, by Melissa Gunther.

Charles McCreery

Charles Anthony Selby McCreery (born 30 June 1942) is a British psychologist, best known for his collaboration with Celia Green on work on hallucinatory states in normal people.

Chris Shinn

Chris Shinn is an American singer, songwriter and musician. From March 2012 to December 2016, he was the lead singer of the band Live. He was previously the lead singer of the band Unified Theory. He is the son of former New Orleans Hornets owner George Shinn.

Faculty of Philosophy, University of Oxford

The Faculty of Philosophy, University of Oxford was founded in 2001. It is part of Oxford's Humanities Division. The faculty is located next to Somerville College on Woodstock Road.

False awakening

A false awakening is a vivid and convincing dream about awakening from sleep, while the dreamer in reality continues to sleep. After a false awakening, subjects often dream they are performing daily morning rituals such as showering, cooking, cleaning, eating, and using the bathroom. False awakenings, mainly those in which one dreams that they have awoken from a sleep that featured dreams, take on aspects of a double dream or a dream within a dream. A classic example is the double false awakening of the protagonist in Gogol's Portrait (1835).

Last Weekend (film)

Last Weekend is a 2014 American comedy/drama film starring Patricia Clarkson, Zachary Booth, and Joseph Cross. The film premiered at the San Francisco International Film Festival on May 2, 2014. In May, the film was acquired for theatrical release and iTunes/VOD on August 29, 2014 by IFC/Sundance Selects. The film will also open the Provincetown International Film Festival on June 18, 2014. Last Weekend was filmed entirely on location in Lake Tahoe, California. It was the first feature film in thirteen years to be shot entirely in the area.

List of British philosophers

This page provides a list of British philosophers; of people who either worked within Great Britain, or the country's citizens working abroad.

List of ethicists

List of ethicists including religious or political figures recognized by those outside their tradition as having made major contributions to ideas about ethics, or raised major controversies by taking strong positions on previously unexplored problems.

All are known for an ethical work or problem, but a few are primarily authors or satirists, or known as a mediator, politician, futurist or scientist, rather than as an ethicist or philosopher. Some controversial figures are included, some of whom you may see as bad examples. A few are included because their names have become synonymous with certain ethical debates, but only if they personally elaborated an ethical theory justifying their actions.

List of philosophers of mind

This is a list of philosophers of mind.

List of women philosophers

This is a list of women philosophers ordered alphabetically by surname. Although often overlooked in mainstream historiography, women have engaged in philosophy throughout the field's history. Some notable philosophers include Hypatia of Alexandria (ca. 370–415 AD), Anne Conway (1631–1679), Mary Wollstonecraft (1759–1797), Sarah Margaret Fuller (1810–1850), Ayn Rand (1905–1982), Hannah Arendt (1906–1975), Simone de Beauvoir (1908–1986), Iris Murdoch (1919–1999), Elizabeth Anscombe (1919–2001), Mary Midgley (1919–2018), Philippa Foot (1920–2010), Mary Warnock (born 1924), Joyce Mitchell Cook (1933–2015, the first African American woman to receive a Ph.D. in philosophy), Cora Diamond (born 1937), and Susan Haack (born 1945).

Lucid Dreams 0096

Lucid Dreams 0096 is a 1996 ambient album, on the em:t label. It is credited to "0096", but this is merely the sequential catalogue number of the disc, labelled in em:t’s house style – the actual instrumentation on the album was provided by Miasma and Bad Data, two em:t artists.

Lucid dream

A lucid dream is a dream during which the dreamer is aware that they are dreaming. During a lucid dream, the dreamer may gain some amount of control over the dream characters, narrative, and environment; however, this is not actually necessary for a dream to be described as lucid.

Marie-Jean-Léon, Marquis d'Hervey de Saint Denys

Marie-Jean-Léon Lecoq, Baron d'Hervey de Juchereau, Marquis d'Hervey de Saint-Denys (Chinese: 德理文; pinyin: Dé Lǐwén; 6 May 1822 – 2 November 1892) son of Alexandre Le Coq or Lecoq, Baron d'Hervey (1780-1844), and Mélanie Juchereau de Saint-Denys (1789-1844) was born on 6 May 1822. D'Hervey was a French sinologist. He made an intense study of Chinese, and in 1851 D'Hervey published his Recherches sur l'agriculture et l'horticulture des Chinois (Transl: Research on the agriculture and horticulture of the Chinese), in which he dealt with the plants and animals that potentially might be able to be acclimatized to and introduced in Western countries. He translated as well Chinese texts as some Chinese stories, not of classical interest, but valuable for the light they throw on Chinese culture and customs.

He was a man of letters too. E.g. he translated some Spanish-language works, and wrote a history of the Spanish drama.

D'Hervey also created a literary translation theory, paraphrased by Joshua A. Fogel, the author of a book review on De l'un au multiple: Traductions du chinois vers les langues européenes, as "empowering the translator to use his own creative talents to embellish wherever necessary—not a completely free hand, but some leeway to avoid the pitfall of becoming too leaden."By adoption by his uncle Amédée Louis Vincent Juchereau (1782-1858) he became Marquis de Saint-Denys. At the Paris Exhibition of 1867, Hervey de Saint Denys acted as commissioner for the Chinese exhibits. and is decorated by the Legion of Honour.On June the 11th 1868 the Marquis married the 19-year-old Austrian orphan Louise de Ward.

In 1874 he succeeded Stanislas Julien in the chair of Chinese at the Collège de France, while in 1878 he was elected a member of the Académie des Inscriptions et de Belles-Lettres. D'Hervey died in his hotel at Paris on 2 November 1892.More recently Hervey de Saint Denys has begun to be known for his introspective studies on dreams. D'Hervey was also one of the earliest oneirologists (specialists in the study of dreams), and is nowadays regarded as "The Father" of modern lucid dreaming. In 1867 there appeared as an anonymous publication a book entitled Les rêves et les moyens de les diriger; observations pratiques (Translation: Dreams and the Ways to Direct Them: Practical Observations). In a footnote on page 1 from the 1878-edition of Alfred Maury's work Le sommeil et les rêves D'Hervey de Saint-Denys was identified as the writer of it. Writers like e.g. Havelock Ellis (1911), Johann Stärcke (1912), A. Breton (1955) a.o. refer to the fact that the original anonymous publication was hard to lay hands on as copies were scarce, because shortly after the publication publisher Amyot went broke. Sigmund Freud (Die Traumdeutung.Wien; Deuticke.1900) e.g. states: "Maury, le sommeil et les rêves,Paris,1878, p.19,polemisiert lebhaft gegen d'Hervey,dessen Schrift ich mir trotz aller Bemühung nicht verschaffen konnte"(Transl.:Maury, Sleep and Dreams, Paris,1878, p. 19, argues strenuously against d'Hervey, whose book I could not lay hands on in spite of all my efforts).

D'Hervey started recording his dreams on a daily basis from the age of 13. (At page 4 of his work Les Rêves et les Moyens de Les Diriger the author stated that he was in his fourteenth year when he started his dreamwork). In this book, the author proposed a theoretical framework, techniques to control dreams, and he described dreams in which the "dreamer is perfectly aware he is dreaming". Recently the question has been raised who has coined for the very first time the term 'lucid dreaming'. Generally it is contributed to Frederik van Eeden, but some scientists question if this was inspired by the use of the term by Saint-Denys. Denys describes his own lucid dreams with sentences like 'I was aware of my situation'. It is erroneous to state that Denys's book deals mainly with lucid dreams. It does not. Generally it is focused on the development of dreams, not specific on lucid dreams.

It is only in recent years that Saint-Denys was rediscovered for his oneirology work. In an article from Den Blanken & Meijer, the authors wondered about the fact that there were so little biographical data available on such an erudite person as Saint-Denys was, and presented some.In 1964 Editor Tchou reprinted Les Rêves Et Les Moyens de Les Diriger, but the 1867-Appendix, entitled 'Un rêve apres avoir pris du hatchich' (Transl.: A dream after I took hashish) had, due to its contents, been left out, without indication. In 1982 an abbreviated English edition appeared, which was based on the Tchou-edition, and consequently it did not contain the Appendix either, nor did it refer to it. The Den Blanken & Meijer-article revealed this fact, and the authors presented for the first time an English translation of this Appendix. Others were stimulated by above,and in 1992 the French Dream Society 'Oniros' held in Paris a commemoration on Saint-Denys. Leading dream specialists Carolus den Blanken, Celia Green, Paul Tholey (1937-1998) and Oniros president-elect Roger Ripert paid their respect. In 1995 society Oniros published an integral French version of Denys' book on dreams, and Italian, Dutch and Japanese translations appeared. Recently several French editions of Les Rêves has been published. It is not always evident if these (E)books are

integral versions or based on the 1964-Tchou edition.

In 2016 an integral English version (inclusive the original frontpage, backcover and frontispice) appeared as a free of charge E-book with the title:'Dreams and the Ways to Direct Them: Practical Observations', edited by Drs. Carolus den Blanken & Drs. Eli Meijer. In this translation, the designer of the front cover of the 1867-original is revealed, namely Henri Alfred Darjou (1832-1875), French painter and draughtsman.

Out-of-body experience

An out-of-body experience (OBE or sometimes OOBE) is an experience in which a person seems to perceive the world from a location outside their physical body. An OBE is a form of autoscopy (literally "seeing self"), although the term autoscopy more commonly refers to the pathological condition of seeing a second self, or doppelgänger.

The term out-of-body experience was introduced in 1943 by G. N. M. Tyrrell in his book Apparitions, and was adopted by researchers such as Celia Green and Robert Monroe as an alternative to belief-centric labels such as "astral projection" or "spirit walking". OBEs can be induced by traumatic brain injuries, sensory deprivation, near-death experiences, dissociative and psychedelic drugs, dehydration, sleep disorders and dreaming and electrical stimulation of the brain, among others. It can also be deliberately induced by some. One in ten people have an OBE once, or more commonly, several times in their life.Neuroscientists and psychologists regard OBEs as dissociative experiences arising from different psychological and neurological factors.

Oxford Forum

Oxford Forum is a research organisation based in Oxfordshire, founded in 1998 by Celia Green and three academic colleagues, to promote and publish dissident views in philosophy, psychology, economics and sociology.

Its current principal contributors, apart from Green, are Charles McCreery and Fabian Tassano.

Samantha Spiro

Samantha Spiro (born 20 June 1968) is an English actress. She is best known for portraying Barbara Windsor in the stage play Cleo, Camping, Emmanuelle and Dick and the television film Cor, Blimey!, DI Vivien Friend in M.I.T.: Murder Investigation Team, and Melessa Tarly in the HBO series Game of Thrones. She has won two Laurence Olivier Awards.

Unified Theory (band)

Unified Theory, previously Luma, were an American rock band from Seattle, Washington, formed in 1998. The lineup consisted of Chris Shinn (lead vocals, rhythm guitar), formerly of Celia Green, former Blind Melon members Christopher Thorn (lead guitar) and Brad Smith (bass) as well as Dave Krusen (drums) formerly of Pearl Jam.

Following the death of singer Shannon Hoon, former Blind Melon members Christopher Thorn and Brad Smith moved to Seattle and began working on a new project. This project was put on hold following Thorn's move to Los Angeles. However, after meeting former Celia Green singer Chris Shinn, they regrouped with Smith in Seattle and, with the addition of former Pearl Jam drummer Dave Krusen, formed Luma in 1998. The following year, they released a self-titled EP before renaming themselves Unified Theory, after Albert Einstein's unified field theory, releasing their self-titled debut album in 2000.

Unified Theory toured in support of their album and began recording their second album. However, in 2001, the band disbanded with Smith citing a "sudden lack of chemistry" for the breakup. Their second album Cinematic was eventually released in 2006.

Ursuline Academy Ilford

Ursuline Academy Ilford is a Roman Catholic secondary school and sixth form for girls in Ilford, London, England.The school was established by the Ursulines as Ilford Ursuline High School in 1903. It converted to academy status in 2011 and is administered by the Roman Catholic Diocese of Brentwood.


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