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Dreams & Prophecy

George McMullen


From my earliest childhood I knew that I had abilities that were not common to most people. As a young child I could pick up an object and by just holding it I'd know who made the object, where the object came from and who had owned the object. I'd also know about the owners of the object; where and how they had lived, whether they were still alive or had died and the manner of their death. I could also foretell events, such as the illness or deaths of close friends and relatives. I could also "just know" certain things about people and often these were things that people didn't want others to know. I learned very early to keep my observations of objects and people to myself. While I was loved by my family and friends they didn't understand my abilities (nor did I fully understand them myself at the time). I was often punished for saying things I shouldn't have, teased for my wild imagination and sometimes feared for what seemed (especially to my religiously devout mother) to be an unholy ability to know things I shouldn't.

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I spent the first 45 years of my life keeping my intuitive abilities a secret from others, including my wife and children. In the mid-1960's my wife, Charlotte, joined an A.R.E. study group and as she began to read extensively on the work of Edgar Cayce and parapsychology research, I began to discuss with her my own intuitive abilities. At that same time, Charlotte had become good friends with a woman she met at the A.R.E. group, Ann Emerson. Charlotte shared with Ann our discussions about my intuitive abilities and Ann, in turn, told her husband, Dr. J. Norman Emerson, a prominent archaeologist and professor at the University of Toronto. In time, Norm and I were introduced to each other by our wives. Charlotte and Ann had become very close friends and Norm and I quickly became friends, too. Norm was interested in my intuitive abilities with respect to objects. As an archaeologist he had an interest in the complex relationships that people have with the material goods of their culture. He decided to set up a series of small tests with objects that he had unearthed at various archaeology sites in Ontario. He wanted to know what impressions I could get from these objects.

On my part, I was interested in taking part in these tests. For my whole life I had hidden my abilities, partly for fear of ridicule. If this university professor could provide a means by which my abilities could be tested and some how measured, it meant that I could illustrate to others that my abilities were not the work of an over active imagination, or evidence of demonic influence, but rather a very real and scientifically proven mental ability.

After testing me rigorously for many months with many objects and later on many archaeology sites, Norm became convinced that I had what he considered to be a psychic ability. I detested the word psychic at the time and I still do not like to be called "a psychic". When I hear the word "psychic" I think of someone who claims that they can solve your problems or put you in contact with a deceased relative - and all for the sum of $149.00 an hour! I have no doubt that many of these people can do as they claim and if the client is satisfied, it's all well and good. However, I decided long ago that this was not what I wanted to do with the ability I have.

Norm was enthused with the potential practical applications of my abilities for the field of archaeology. Often archaeologists are given very little time to remove all the information they need from a site. Most archaeology is done as salvage work. I mean that the excavation is undertaken solely to clear a site before a new shopping mall is built over top of it or before the river valley is flooded for a new dam. There normally isn't much time for long term excavations or research and often only a small percentage of a total site is excavated before time and funding runs out.

With my ability I can survey an area and see what existed there in times past and see what is there now beneath the ground. Often these sites have not been occupied for centuries. I can describe what the area looked like at a particular point in time. I can move through layers of time in the way an archaeologist moves through the layers of dirt with his trowel, each layer representing a different season or occupation. If I'm asked to I can pinpoint my observations to a specific date. When I am on a site for the first time I must orient myself and focus on the time it was in use and the people. When I first began working with Dr. Emerson it took me a few hours to accomplish this, but through practice I have learned to do this in a few minutes. I then tell what I see in my mind's eye. I can tell you the number of people who occupied the site, who they were and what they were doing. I describe the people and the clothes they were wearing. I can smell their fires and hear them speak I can even communicate with them if it is appropriate that I do so. While I'm observing that time period it's as if I'm in that time period. I'm aware of both the present and the past at the same time, I move between the two, back and forth, while I tell my observations.

By moving back and forth between the present and the past I can tell an archaeologist where to dig in order to find signs of the occupation such as a dwelling, a fire pit or burial sites. Normally, the archaeologist marks the spot with a stake or draws the points on a map. Later, he will return to dig at the places I indicate. Norm would say that "the truth is in the digging" and, in his published papers, he claimed that I was accurate 80% of the time. That is, Emerson was able to find what I told him would be at a particular place 80% of the time. He jokingly estimated an archaeologist's ability to pick the right place to dig at 40 to 60% accuracy. He had personally excavated most of the sites that we worked on together and so I assume that he was in a position to know!

I am always asked by archaeologists how I do what I do. How could I possibly know what I have just told them? Do I read their minds? What makes me feel confident enough to tell them what I do? I often ask myself these same questions. The only way I reassure myself is through the credibility that I have built up over a lifetime of doing this work. When I am wrong I am told.

I know that I don't read minds. The people who have asked me to look at a site are usually seeking answers to specific questions they have. They do not have the knowledge they are looking for. So, if I relied on mind reading much of the time there would be nothing to read. I also don't get my information from reading books or other academic works. The archaeologists I work with are most knowledgeable in their field of study. I could hardly know more than them about their field of expertise. I have no formal training in archaeology.

By and large professional archaeologists reject Norm Emerson's research on the use of intuitives in archaeology. In fact, in his lifetime he jeopardized a very successful academic career by publishing his work with me. It was because he held a tenured position at the University of Toronto and the fact that he was a respected archaeologist in Canada that he was able to continue working in his profession after he had made his use of intuitives in archaeology known. He continued with his research in spite of considerable opposition from his peers.

Norm Emerson died in 1978 after a lengthy illness. Since his death, I have continued working with archaeologists not only in Canada, but throughout the USA, Australia, Egypt, Iran, Israel, Europe. Ecuador, Mexico and the Caribbean. I have an often uneasy relationship with the archaeologists I work with. While they are interested in the work done by Norm Emerson and are enthused at the prospect of digging at the places where I have indicated, they often take me to the sites on weekends or in evenings when students and fellow researchers have gone home for the day. They often request that I keep our visits confidential and they will in turn pretend that they've never heard of me if the subject of that Intuitive Archaeologist comes up. I can understand their reluctance to have it known that they have consulted me. After all, they have worked hard to get the education to become what they are. It must bother them when an uneducated person steps into their discipline and tells them with some accuracy what they wanted to know. Also, I believe that the word "psychic" conjures up the same image for the archaeologist as it does for me. The stereotypical image of a psychic in an academic endeavour is a source of discomfort for even the most liberal of academics.

In closing, I believe that the use of intuitives in archaeology doesn't serve to replace traditional methods, but we can be used to make the job easier. I have never charged for my services when called upon to help. I do this out of respect for my friend, Dr. J. Norman Emerson. I have continued to carry on with this work and hope that other intuitives will see its value and look to intuitive archaeology as one way to use their ability.

George McMullen

Books available by George McMullen in Shirley's Library.

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