In my late twenties I sat - for the very first time - through a Catholic Mass. As a rather non-social person who, when put into a group situation, often finds myself studying the behaviour of those around me 'from afar', I was surprised when - despite not being an active participant in the ritual - elements of the Mass seemed to have intriguing effects on my consciousness. Alternating passages swapping from droning vocals to the ringing of a bell felt like they were breaking the door to my mind down, one strike of the bell at a time.
Having already studied the consciousness changing rituals of 'magick' in previous years, I did afterwards chuckle to myself that the Catholic Mass seemed to be an occult ritual of the highest order. But it also did make clear to me how malleable our mind can be when subjected to ritual elements, and I have had a growing interest in this topic since.
So it gives me great pleasure to announce that Daily Grail Publishing has just released a new book on this very topic: The Power of Ritual, by Robbie Davis-Floyd and Charles Laughlin (available now from both Amazon US and Amazon UK). The beautiful cover was once again put together by our good friend Mark Foster, of Artifice Design.
Here's the blurb:
This book is about ritual itself - what it is, how it works to influence human belief and behavior, what makes it powerful, what makes it dangerous, and most of all, what makes it useful to contemporary humans. The authors draw often on their own personal experiences with ritual to illuminate its potential for generating and perpetuating group belief and individual transformation, making the book an engaging read. Professors teaching about ritual will find this to be a useful resource, while students and scholars seeking to study ritual will find much to interest them, as will all those interested in designing and performing rituals, and understanding the rituals they choose to participate in or perform.
If you're at all interested in the human mind, and especially its relationship with ritual and belief systems, then I highly recommend that you add this one to your bookshelf.
I've just posted an excerpt from the Preface of the book in which co-author Robbie Davis-Floyd describes the origins of her own interest (and expertise) in ritual, from her anthropological studies - which at one point even led to her indoctrination in a cult - through to personally finding ways to work through the tragic passing of her daughter Peyton in an automobile accident at 20. It's an amazingly raw and honest piece of writing, which I hope you'll take time to read.
Preface to The Power of Ritual
by Robbie Davis-Floyd
The Power of Ritual has grown out of my thirty years of research on ritual and technology in American childbirth, and in particular, out of a workshop I have often presented on “The Power of Ritual” to diverse groups around the country. Audiences for this workshop have included priests, psychotherapists, physicists, female professionals, social scientists, health care practitioners (nurses, midwives, physicians, childbirth educators), men’s movement participants and workshop leaders, business managers, New Agers, university students, drug and alcohol addicts, members (or former members) of cults, and aerospace engineers. During the course of these workshops, I have often noted a high level of confusion among people who are designing and performing rituals on a regular basis as a part of, for example, religious or spiritual retreats, psychotherapy intensives, men’s movement weekends-in-the-woods (popular in recent past decades), and self-help seminars. They tell me that they “intuit” what ritual is all about, but their sense of it is vague, unformed. They come to my workshops to find out what they themselves are actually up to! I am always delighted when such people show up in my audiences, as one of the major reasons why I started teaching these workshops was my concern about the uncritical use of ritual that has characterized the explosion of interest in the new spirituality, alternative healing, and self-help movements, to name only a few. Ritual is an extraordinarily powerful socializing tool that can be just as easily manipulated for ill as used for good. The naiveté of many contemporary ritual practitioners has worried me for a long time, and these workshops—and now this book—serve as my way of combating that naiveté. I often receive letters of thanks from such practitioners for “raising their consciousness” about precisely how ritual works, about its very real benefits, and about its equally real dangers. This information enables them to be more conscious and more responsible about the way they use the rituals they create.
My interest in ritual developed both from personal experience and from my anthropological studies of American childbirth, midwifery, and obstetrics. My childhood in Casper, Wyoming was punctuated with ritual events, many of which focused around the local rodeos that happened during the summers, and the seasonal celebrations of Easter, Thanksgiving, and Christmas. But my deepest ritual imprinting came from growing up in the Presbyterian Church. Although I moved away from that religion in later years, the hymns we sang in church every Sunday, the vivid memory of the light streaming through the stained glass window showing Jesus’ ascension, the feeling of peace and completion that would descend over me as the minister raised his arms to give the final blessing—all these still resonate in my being and provide me with a sense of stability. In particular the words of the Doxology, which I must have sung at least 500 times during my childhood churchgoing years, still give me the goose bumps I used to get as I rose as one with the whole congregation, to sing joyously:
Glory be to the Father, and to the Son, and to the Holy Ghost
As it was in the beginning, it is now and ever shall be
World without end, Amen, Amen
As I typed those words just now, singing as my fingers moved over the computer keys, that same uplifting feeling surged inside of me, goose bumps popped out on my arms once again, and I was right back in memory inside that beautiful church staring at the light shining through that stained glass window. Such is the power of ritual to affect our emotions, even decades after the fact.
But now as I reread the words of the Doxology, my critical faculties come into play: that song, which purports to be so timeless and so universal, does not encompass certain facts that I accept as reality. Things are not as they were in the beginning—in fact, change is the one constant of both human and universal experience. Our world is not “without end” —one day, billions of years from now, the Earth will be swallowed up in flames when its sun turns into a red giant. And there are no females and no “female principle” in that song, only a father, a son, and an androgynous spirit which is the closest the Presbyterianism of my youth could get to acknowledging that males are not the only gender. So I can’t even find myself in its words—they do not charter my existence, like a good myth should. As an experiment, I sing the song once more and note that in spite of my intellectual objections, the goosebumps and uplifting sensation return. As we shall see throughout this book, rituals primarily affect our emotions—through triggering a powerful emotional response, ritual can get people to believe or at least resonate deeply with ideologies that they might intellectually reject.
In my early years as an anthropology student during the 1970s, I studied shamanism and ritual healing in Mexico, and worked for a time with two Mexican shamans, one traditional and one thoroughly cosmopolitan. Those experiences, which involved both anthropological observation and personal participation in rituals of various sorts, taught me a great deal about ritual’s flexibility as I saw it stretch to encompass the contrasting realities of the pre- and postmodern worlds. I watched with amazement as the people participating in the rituals that the traditional shaman had been performing for decades suddenly began to include American New Agers seeking connection with the earth and with traditional cultures—in Don Lucio, the traditional shaman I worked with, I guess these seekers found at least a facsimile of Castaneda’s Don Juan. And I was equally fascinated by the postmodern shaman, Edgardo Vasquez Gomez. A wealthy upper class Mexican gentleman, he had studied traditional shamanic techniques all over Mexico, and was eclectically combining them with a European esoteric spiritual system based on the works of Gurdjieff, which invited individuals to “wake up” to a greater awareness of everyday life. His use of ritual to stimulate this kind of awareness in his followers was masterful; watching him manipulate people’s states of consciousness was a lesson to me in the intentional use of ritual to achieve instrumental (practical) ends. (Both Don Lucio and Edgardo are now deceased.)
Perhaps my deepest engagements with ritual came during my participation, in later years, with a New Age healing group that evolved, over time, into a cult. I got involved in part because I wanted to do an anthropological study of that group. I watched and participated and took notes as their at-first tenuous belief system crystallized into an intensely tight and cohesive worldview. For the first two years, I didn’t believe a word of it—it was just a story, albeit a fascinating one, and my anthropological detachment remained intact. But the ritual process, as we will demonstrate in this book, can be overwhelming. Embarrassing as it is to admit, against my will I eventually got fully converted to that worldview. The moment of conversion was a devastating experience (described ... Read More »
One of the key mysteries in the realm of quantum physics is the role of the observer, or more precisely, consciousness. As Nobel laureate Eugene Wigner once explained, when this relatively new branch of physics came into being, it was found that "it was not possible to formulate the laws of quantum mechanics in a fully consistent way without reference to the consciousness."
Very few physicists, however, give this mystery much thought (at least publicly). Bruce Rosenbaum and Fred Kuttner, in their book The Quantum Enigma, note that many of their colleagues "are under the impression that it has been resolved by one or another of the 'interpretations' of quantum theory." Even though, they point out, "most developers of those interpretations...still see a mystery."
In a recent talk at the 'Science of Consciousness' conference in Tucson, Arizona, parapsychologist Dean Radin noted that when it comes to the (quantum physics) 'measurement problem', "everyone offers theories about consciousness, but nobody does anything about it." So Radin and his team decided to see if they could find experimental evidence of consciousness influencing quantum effects.
Radin's project was a fairly simple, though left-field, extension of the well-known double-slit experiment:
The only new element in this experiment, is that we asked people - in this case, a meditator - to keep the double-slit in mind, and to imagine in their minds eye, that they could see which of the two slits the photon went through. This is, as far as we could tell, the only way of directly testing whether consciousness is collapsing the wave function.
In the experiment, 137 test subjects - consisting of both experienced meditators and non-meditators - took part in sessions lasting 20 minutes each, made up of alternating sets of 30 seconds of observation with roughly 30 seconds of rest (the 'roughly' was intentional, to avoid any artifacts on strict 30 second cycles of repetition). And, after analysing the data from this pilot study of 250 sessions with 137 people - Radin and his team found a significant effect size...and especially so with the meditators in the group.
Encouraged by these results, the researchers ran a number of further experiments, including an internet-based version which ran for 3 years, with over 5000 sessions completed by human subjects, and over 7000 done by a 'Linux' robot as a control. Again, they found a substantial effect.
No independent replications have yet been carried out to their conclusion, although Radin did note in his talk that shortly before his presentation he had been contacted by a physicist at the University of Sao Paulo who is currently carrying out an independent replication, who explained that the results so far have led to "an intense mixture of feelings... I'm oscillating between OH MY GOD and wait, something must be wrong."
For those interested in listening to Dean Radin's complete talk on these 'quantum consciousness' experiments, I've embedded it below.
For another look at the 2016 'Science of Consciousness' conference, take a read of this four-part article by attendee (and speaker), science journalist John Horgan. Note: Horgan comes at nearly all topics from a skeptical viewpoint, including skepticism itelf (his critique of organised skepticism recently got plenty of attention), so much of the article feels rather negative in tone - and his mention of Dean Radin's presentation is no different. Unfairly so, in my opinion: making statements such as "[Radin] is like a caricature of an old-fashioned scientist, an image no doubt cultivated to boost his credibility" is an accusation that I find difficult to square with my own interactions with Dean, and a rather crude way to write off what is, I think, an interesting presentation of some fascinating research.
Stories about mathematicians are, perhaps surprisingly, the fodder for a number of critically acclaimed movies - from the fictional Good Will Hunting to the John Nash biopic A Beautiful Mind. And now, another film about a mathematical genius has arrived: The Man Who Knew Infinity (trailer above).
It tells the true story of Srinivasa Ramanujan, an Indian self-taught prodigy, who credited his brilliant insights to visions given to him by a goddess.
Though he had almost no formal training in pure mathematics, he made extraordinary contributions to mathematical analysis, number theory, infinite series, and continued fractions. Ramanujan initially developed his own mathematical research in isolation; it was quickly recognized by Indian mathematicians. When his skills became obvious and known to the wider mathematical community, centered in Europe at the time, he began a famous partnership with the English mathematician G. H. Hardy, who realized that Ramanujan had rediscovered previously known theorems in addition to producing new ones.
...Ramanujan credited his acumen to his family goddess, Mahalakshmi of Namakkal. He looked to her for inspiration in his work, and claimed to dream of blood drops that symbolised her male consort, Narasimha, after which he would receive visions of scrolls of complex mathematical content unfolding before his eyes. He often said, "An equation for me has no meaning, unless it represents a thought of God."
Beyond the mystical manner in which he made his breakthroughs, what is also extraordinary about Ramanujan's work is that, as one mathematician has put it, "there is a seeming reversal of cause and effect. No one can write down a formula with deep, hidden properties unless they first know what the deep properties are that they are trying to encode. This is the way mathematicians understand math to work; it is the only way they—we—know to approach the subject. But the significance of the tau function—the reason to write it down—wasn’t discovered until Ramanujan had been dead for sixty years":
"There’s no way Ramanujan knew all these intermediate things,” says Ono. “The concepts [encoded in the tau function] didn’t exist when he was alive. That’s the mind-boggling part: Ramanujan anticipated the work of people who would live long after him. He had visions that said there were going to be some theories in the future. Somehow. He didn’t need any intermediate steps for him to anticipate that there would be all these subjects, and that he would find the first examples of them, and that they would go on to be the prototypes that we desperately needed to build our subjects. Whether he’s in fashion or out of fashion has more to do with us, with where we are in coming to grips with him.
So what was the origin of Ramanujan's genius? Hidden abilities of the human brain? A conduit directly plugged into the back-end of mathematics? Or truly visions from another realm?
Sadly, Ramanujan died at the age of just 32...one can only wonder what other breakthroughs he might have made given a long and prosperous life.
If identical twins weren't anomalous enough, Bridgette and Paula Powers kick it up a notch with their uncanny bond. These Australian women have almost never been apart, possibly contributing to their unique communication style. They have a knack for repeating what the other says, sometimes finishing their sister's sentences or speaking in unison. The phenomenon is known as echolalia: the immediate and involuntary repetition of words or phrases spoken by other people.
Exhibiting these wild talents at the age of forty two makes them exceptional. Most twins tend to develop separate personalities as they grow up. If their behavior doesn't change, twin DNA tends to diverge over the years.  In the case of the Powers sisters, they share the same heart and blood pressure conditions. Also there's this curious account they related to the Sydney Morning Herald last year.
The longest they've been apart was three days during their teens, when Paula was hospitalised for an appendectomy. Helen told the doctors that whatever ailment one twin suffered always affected the other soon after, but they refused to remove Bridgette's appendix at the same time.
"That led to a very bad experience for me," ventures Bridgette, her first solo utterance since my arrival. "I was at a bus stop and three guys tried to pull me into their car. But I used my whole strength and I fought hard and I did get away from them."
Paula says she sensed her twin's distress from her hospital bed. "I felt really sick and my blood pressure was going up. I knew something was wrong." Soon afterwards, she "knew" Bridgette was downstairs being treated for minor injuries incurred in her struggle with the men: "And then Bridgette came up and told us what had happened." Within a few weeks, as Helen had predicted, Bridgette was back in hospital having her appendix removed. 
Watch Jenny Brockie's interview with the Powers sisters and decide for yourself if these coincidences are genetic, social, or something stranger.
n.b. For fans of China Miéville's Embassytown, this is exactly how I imagined the Ambassadors speaking in the novel.
You may also enjoy:
- Scientists Meet to Discuss Extraordinary Powers of the Mind
- New Research Suggests Autistic Savants May Have Enhanced Telepathic Abilities
- New Study Offers Support for 'Telephone Telepathy'
- Epigenetic differences arise during the lifetime of monozygotic twins - http://www.pnas.org/content/102/30/10604.full
- Bridgette and Paula Powers: 'We give all our love to the birds' - http://www.smh.com.au/good-weekend/bridgette-and-paula-powers-we-give-al...
Here at the Grail we have previously written about the idea that microscopic parasites might manipulate the behaviour of their macroscopic hosts, as well as posting videos such as this fascinating TED talk on the topic. In particular, the brain parasite toxoplasma gondii, which has been shown to actually 'rewire' the fear-related sections of the brains of its rodent hosts, changing their behaviour in order to make it more likely they will be eaten by felines. The reason? Toxo needs the gut of a cat to reproduce.
There is some evidence that Toxo also changes the brains of other species it inhabits, including humans, but this has largely been thought to be an indirect effect of a behaviour that is aimed specifically at affecting only rodents. But a new experiment run with chimpanzees may make us reconsider that assumption:
Clémence Poirotte, an evolutionary biologist at the Center for Functional and Evolutionary Ecology in Montpellier, France, wondered if our understanding of Toxoplasma might be limited by the paltry number of species in which its manipulations had been studied. She and her colleagues decided to focus on chimpanzees, running an experiment on 33 apes at a primate research center in Gabon, nine of which had Toxoplasma infections.
Instead of testing the reactions of chimpanzees to the odor of house cats, Ms. Poirotte and her colleagues turned to leopards, their natural predators. A veterinarian at a Gabon zoo supplied them with leopard urine, and they poured drops of it on the fence enclosing the space in which the chimpanzees lived.
Stepping back from the fence, the scientists observed the apes to see how they responded. They also ran the same experiment with urine from three species that are not chimpanzees’ natural predators: humans, lions and tigers.
The researchers found that the Toxo-infected chimpanzees were not as alarmed by the scent of the leopard urine as the non-infected chimps, suggesting they may have developed the same recklessness observed in Toxo-infected rodents. Being primates, like us, this could mean that Toxo also affects our behaviour.
While there is much more research required before it is confirmed, “it certainly suggests that Toxo’s behavioral effects in humans may be less of an irrelevant dead end than was always assumed,” said biologist Dr. Robert Sapolsky said.
For more on the possibility that Toxo can affect and control our own behaviour - including the human predilection for religion, and also our affinity with cats throughout history - see John Reppion's article "Consecration of the Host: You are Legion, For You are Many".
Last year, after attending the infamous Be-Witness presentation, some of my friends invited me to their podcasts so I could share my impressions about the farcical event organized by Jaime Maussan. They were particularly interested in learning about the reaction of the audience after the ad-nauseamly discussed Roswell slide was revealed --were they disappointed or outraged?
I know I did end up disappointed. Not because of the alleged proof presented by the Roswell 'Dream Team' and Maussan, though --since I was already prepared to take it with deer lick of salt-- but because at the last minute, Maussan announced one of his guest stars for the event hadn't been able to make it: Dr. Edgar Mitchell; the 6th man to walk on the Moon, who because of his deteriorated health, was forced to follow the advice of his doctors and decided to cancel his trip to Mexico city. Of all the UFO celebrities Maussan had invited to join him at the National Auditorium that night, Dr. Mitchell was the *only* one I was genuinely looking forward to seeing onstage when I paid for my ticket.
Sadly, now I'll never have that chance again. Dr. Mitchell's family has just recently announced he passed away last night at around 10 pm, at a local hospice; just one day away of celebrating the 45th anniversary of Apollo 14th's lunar landing. He was 85 years old.
Of the 12 Apollo astronauts who walked on the Moon, only 7 now remain alive --Buzz Aldrin, Alan Bean,David Scott, John W. Young, Charles Duke, Eugene Cernan and Harrison Schmitt. They won't be around for much longer, and I fear a long time may pass before we replenish our batch of explorers, who have actually set foot outside of our world.
When we choose to remain still, we do a disservice to the memory of these men.
Predicting the future is a risky game, because more than likely you'll end up making a fool out of yourself in the face of unborn generations; nevertheless, I dare to guess that in the future the name of Edgar Mitchell will actually be most remembered, not for his involvement in the early stages of space colonization; and not even for his somewhat-questionable activism in support of the UFO reality and the push toward Disclosure. No, I think our descendants will still remember his name because of his support on the exploration of the mysteries of Consciousness, through his founding of the Institute of Noetic Sciences, which I suspect will have a pivotal role to play in our transition toward a new reality paradigm. It is then when Mitchell's name will stand tallest from the rest of his astronaut brothers, and will be regarded as a Magellan who charted the course to a better future for humanity; a future he managed to feetingly glimpse on his return to the Moon, when he experienced a feeling of 'Unity' with the entire universe:
Safe travels, Dr. Mitchell. And thank you.
You're late for an exam and didn't study for it. If you weren't boned enough, you haven't been to class all semester. You're frantic, trying to find your classroom, running in slow motion as time runs out.
You finally wake up in a cold sweat.
Dreams like these are terrifying, moreso than nightmares of violence and mayhem, since they reflect tangible anxieties and self-doubts. Recently there's been some scientific inquiry into this dream trope, and The Guardian's Jenny Rohn sums it up.
In 2014, scientists based at the Sorbonne in Paris studied a large group of students taking a medical school entrance exam, harvesting their dreams the night before and relating them to their results afterwards. About two-thirds of the respondents dreamed about the exam, with nearly 80% of these dreams being negative in some way – usually involving the dreamer being late, or not remembering the right answers. Yet those who dreamed of the exam were more likely to perform better. Therefore, the authors hypothesised that such dreams provide some sort of “cognitive gain’.
Another way to interpret these findings is to look at the divide between the conscious and subconscious minds. The conscious mind specializes in narrow, sharply-focused, attention to detail. These qualities are key to conventional academic success. While someone's awake and learning in class, the subconscious is otherwise preoccupied. It's focusing on the big picture, preventing the conscious mind from being overwhelmed by distractions. The rest of that seemingly idle processing power is hard at work on unrelated back-burner projects which, when completed, manifest as late-night epiphanies or earworms.
Absorbed in other matters, the subconscious's unaware of any forthcoming tests or life events 'til it's too late. Even though the conscious mind is fully cognizant of its responsibilities, enjoying a well-deserved break after studying for the big day, the subconscious panics. It's not prepared and the ensuing anxiety wakes you up with a flood of self-doubt, lighting a fire under your ass for one more fevered cram session just in case.
This isn't the first time researchers discovered the benefits of anxiety. A 2012 study by Matthew Owens, et al., published the results on the impact of anxiety on memory and test performance in The British Journal of Psychology.
"The research is exciting because it enhances our knowledge of when, specifically, anxiety can have a negative impact on taking tests. The findings also suggest that there are times when a little bit of anxiety can actually motivate you to succeed."
On the other hand, one doesn't always need nightmares and anxiety to succeed. If the conscious and subconscious minds work together, rather than in parallel, there can be significant benefits. A study by Erin Wamsley of the Harvard Medical School, along with a few friends, demonstrated how dreaming of performing a task enhanced the participants's performance with the same tasks in waking life. While these dreams didn't necessarily solve the experiment's mazes and puzzles, the researchers found memories from prior attempts were consolidated and reorganized in dreams, enhancing performance the next time around.
Many other questions about dreams have yet to be answered by science. Take this riddle, courtesy of Neil Gaiman from DC's Sandman.
You may also enjoy:
If you haven't been following Rich Reynolds's great UFO Conjectures, you've been missing an interesting digression on consciousness and artificial intelligence. Amidst his brilliant posts are links to recent Dilbert strips regarding the topic, bordering on genius.
Consciousness hurts, meatbag. Or does it?
You might also like:
I felt a great disturbance in the Force, as if millions of voices suddenly cried out in terror and were suddenly silenced.
Despite a long and celebrated career on stage and screen, this famous line from the original Star Wars will likely be the scene that most people remember in association with the name of Sir Alec Guinness.
As the Jedi Obi-Wan Kenobi, Guinness is suddenly overcome when the entire population of the distant planet Alderaan is instantaneously killed when the Empire's "Death Star" destroys the planet. He feels this through 'the Force', a mystical power that gives him and other Jedi paranormal-like physical and mental abilities.
Interestingly, Sir Alec once had a real-life 'paranormal experience' of his own. In a talk on science fiction's use of parapsychological themes, researcher Dean Radin pointed out that in a 1977 TV interview with Michael Parkinson (post Star Wars release, in which he also discussed the film and how his 2.25% cut of the takings came about), Sir Alec told of a "very very odd, spooky experience" he had upon meeting James Dean, shortly before the iconic star's death in a car accident.
And when told by Sir Alec himself (see video below) - in the voice we all now know as Obi-Wan Kenobi - it certainly sounds like a manifestation of 'the Force'.
In September 1955, fresh off a plane and spending his first night ever in Hollywood, Guinness was out looking for a meal when James Dean approached him, asking the celebrated thespian to join him for dinner at the Villa Capri, a small Italian restaurant frequented by stars. But on the way into the restaurant, Dean first took them into the car-park, saying...
"Before we go in, I must you show something. I've just got a new car." And there in the courtyard of this little restaurant was a - I don't know what the car was, some little silver, very smart thing...all done up in cellophane with a bunch of roses tied to its bonnet. And I said, "How fast can you drive it". And he said "Oh I can do 150 in it". And I said "Have you driven it?" He said "No, I've never been in it at all."
And some strange thing came over me, almost a different voice, and I said "Look I won't join your table unless you want me to, but I must say something: please, do not get into that car. Because if you do," and I looked at my watch, and I said "if you get into that car at all, it's now Thursday"...whatever the day it was..."10 o'clock at night, and by 10 o'clock at night next Thursday you'll be dead if you get into that car."
[mimics James Dean's response with a wave of the hand] "Nonsense".
So we had dinner, a charming dinner, and he was dead the following Thursday afternoon, in that car. It was rather a very very odd, spooky experience.
Guinness does make the mistake in the interview of saying it was Thursday, when in fact James Dean died on Friday 30th September. Though in writing of the incident he has correctly said the dinner was on Friday the 23rd of September (and in the interview he also off-handedly notes "whatever the day it was"), with Dean dying within the week.
Also, when Michael Parkinson asks him if anything like that had ever happened to him before, Sir Alec replies "No, I'm glad to say". But this wasn't absolutely true: while serving in the Royal Navy Volunteer Reserve during World War II, he was tasked with taking his craft to the island of Vis to evacuate 400 women and children ahead of an anticipated German invasion. The day before the mission - New Year's Eve, 1943 - he was resting on his bunk when he heard a voice suddenly say "Tomorrow". He wrote in his diary that he took this as a premonition of his own death during the evacuation mission - and while he obviously survived, his ship was hit by a storm and had to be abandoned after being pushed onto rocks.
It seems that, just like in the Star Wars universe, in real life Obi-Wan Kenobi had mystical powers, and yet never actually seemed to stop anything awful from happening...