Paranthropology - Vol 2 No 3 - 2011 07

Magazine Overview

Title: Paranthropology
Issue: Vol. 2 No. 3
Date: July 2011
Publisher: Paranthropology
Country: United Kingdom
Language: English
ISSN: 2044-9216

This issue of Paranthropology, the Journal of Anthropological Approaches to the Paranormal, marks the journal's first anniversary. It is available both online for free and as a physical print-on-demand magazine. The editorial highlights the journal's growth, its aim to attract a peer-review board to enhance academic respectability, and its commitment to making paranormal research accessible.

Articles and Content

The Esoteric Experience: Positive or Negative? By Michael J. Rush This article examines Western Esotericism and occultism, challenging the common perception of it being synonymous with Satanism. It discusses how academics have historically viewed occultism with suspicion, referencing figures like Bronislaw Malinowski and Arthur Edward Waite. The study's methodology, inspired by William James, judges spiritual experiences by their 'fruits'. It analyzes three traditions: Helena Blavatsky's Theosophy, G.I. Gurdjieff's Fourth Way movement, and Mathers' Hermetic Order of the Golden Dawn. The research found that while negative experiences are reported, the majority of outcomes are positive. Experiences are categorized as positive (empathy, inner knowledge, sense of guidance, numinosity, unity, transformation, love, ecstasy), negative (physical danger, fear, oppression, pain, fear of psychic attack, difficulties in self-development), or neutral (reports of paranormal phenomena like unexplained scents, phantom bells, astral projection). The article concludes that esoteric spirituality can be a source of positive experiences and outcomes, contrary to popular belief, and that experiences, while differing in emphasis, are similar to those in other traditions.

Supernatural Abductions: UFO and Folklore Narratives By Franco Bejarano This article draws parallels between historical folklore narratives of fairy kidnappings and modern UFO abduction experiences. It suggests that these phenomena, despite differing cultural contexts, share underlying structural similarities, leading some researchers to believe they are expressions of the same reality. The article traces the concept of supernatural kidnappings from ancient myths to modern alien encounters, citing the Antonio Villas Boas case as a landmark international UFO abduction case. It discusses the 'Oz Factor,' a shift in consciousness associated with these experiences, and compares it to the 'charm' used by fairies in folklore. The author also explores the theory that alien abductions may be associated with sleep paralysis, a phenomenon where the mind is awake but the body is in a dream state. The article highlights common themes such as examination, conference, tour, loss of time, and the recurring element of sexual encounters or genetic considerations in both UFO and fairy abduction narratives.

Anthropology, Evolution and Anomalous Experience By James McClenon This article explores the relationship between anthropology, evolution, and anomalous experiences, suggesting that the study of anomalous experiences can provide insights into human evolution and consciousness.

A Matter of Spirit: An Imaginal Perspective on the Paranormal By Angela Voss This piece offers an imaginal perspective on the paranormal, exploring how imagination plays a role in accessing metaphysical worlds and understanding spiritual phenomena.

Psychedelics, Spirits and the Sacred Feminine: Communion as Cultural Critique By Cameron Adams This article examines the intersection of psychedelics, spiritual experiences, and the concept of the sacred feminine, framing it as a form of cultural critique.

Reflecting on Paranthropology: Anthropological Approaches to the Paranormal By Jack Hunter (with commentaries from Mark A. Schroll & Fabian Graham) This article reflects on the journal Paranthropology itself, discussing its mission, its development, and the importance of applying anthropological methods to the study of the paranormal. It emphasizes the need for rigorous academic research in this field and the journal's commitment to accessibility.

Application of an Ethnographic Methodology for the Study of Spirit Possession By Terence J. Palmer This article proposes an ethnographic methodology for studying spirit possession, outlining how anthropological research methods can be applied to understand this phenomenon across different cultures.

Capturing Intention?: PIP Photography and Shamanic Intervention By Zoe Bran This piece explores the use of PIP (Psychometric Imaging Photography) in conjunction with shamanic intervention, investigating how intention might be captured or influenced through these practices.

Evidence Unseen: The Ethnographic and Personal Unknown By Paul D. Biscop This article delves into the ethnographic and personal aspects of the unknown, examining how unseen evidence and subjective experiences contribute to our understanding of the paranormal.

The Ka in Ancient Egypt By Callum E. Cooper This article investigates the concept of 'Ka' in Ancient Egyptian beliefs, exploring its significance in their understanding of the soul and the afterlife.

Diary of a PK Experiment This section likely details a personal account or report of a psychokinesis (PK) experiment.

Paul Devereux Live at the Rhine: Naturalizing Psi as the Anthropology of Consciousness By Ryan Hurd This piece discusses Paul Devereux's presentation at the Rhine Research Center, focusing on the naturalization of psi phenomena within the framework of the anthropology of consciousness.

Conference Abstracts This section contains abstracts from a conference, likely related to the journal's themes.

Comments and Discussion This section provides a space for reader feedback, comments, and discussions on the articles or topics presented in the journal.

Reviews This section includes reviews of books or other media relevant to the journal's scope.

Recurring Themes and Editorial Stance

The recurring themes in this issue of Paranthropology revolve around the anthropological study of the paranormal, esoteric beliefs, and anomalous experiences. The journal consistently advocates for rigorous, academic approaches to these subjects, aiming to demystify and legitimize research into phenomena often relegated to the fringes of mainstream discourse. The editorial stance emphasizes accessibility, open access, and the importance of bridging the gap between academic research and public understanding of the paranormal. There is a clear effort to connect contemporary phenomena like UFO abductions with historical folklore and to explore the psychological and cultural dimensions of spiritual and anomalous experiences. The journal appears to be committed to presenting diverse perspectives while maintaining a scholarly standard.

Title: Paranthropology: Journal of Anthropological Approaches to the Paranormal
Issue: Vol. 2. No. 3
Date: 2011 (implied by references)
Publisher: Paranthropology
Country: USA
Language: English

This issue of Paranthropology explores the intersection of anthropology and the study of paranormal phenomena, with a particular focus on UFO abductions, folklore, and the theoretical challenges in defining and researching these experiences. The journal advocates for an anthropological approach that moves beyond purely materialistic or supernatural explanations, emphasizing the need for a new kind of science to understand these complex human experiences.

Key Articles and Themes

Reflecting on Paranthropology (Jack Hunter)

Jack Hunter's lead article, "Reflecting on Paranthropology," addresses the core concerns of the journal, particularly the debate surrounding whether psychedelic research should be included under the paranthropology umbrella. Hunter argues for maintaining an ethnographic and anthropological focus, suggesting that the field should not be separated from its disciplinary roots. He defines the paranormal as a broad spectrum of unusual experiences, including ghosts, magic, mediumship, telepathic communication, alien abductions, and out-of-body experiences, as well as dreams and coincidences. Hunter emphasizes that paranthropology's inquiry into the paranormal is not new, tracing its roots to earlier anthropologists. He discusses various approaches to studying the paranormal, including materialistic, experiential, and narrative methods, and highlights the importance of considering cultural influences and cross-cultural components.

UFO Abductions and Folklore Parallels

The issue presents several cases that draw parallels between UFO abductions and folklore. The article discusses the experience of Mr. and Mrs. Hill, who reported missing time and unusual physical marks after a UFO encounter. It also recounts Welsh and Chinese folk tales involving individuals who experienced time dilatation after entering a fairy realm. A significant case study is that of Travis Walton, who was abducted by a UFO in 1975 and reappeared days later with missing time. Another example from Japanese folklore describes a child who disappeared and returned with a story of being taken by a stranger. The article notes that missing time and inexplicable returns are common features in both UFO abduction narratives and folklore.

Physical Traces and 'Fairy Bruising'

The journal explores the physical side effects of abduction experiences, such as bruises and marks. It introduces the concept of 'fairy bruising,' described as a circular cluster of small bruises, often found around the genitals. This phenomenon is linked to folklore and is interpreted in the context of alien abductions as potential scars from experimental operations or a way for aliens to mark their victims, citing the case of Jesse Long, who had a foreign item surgically removed from his shinbone.

Theophany and Aftermath

This section discusses the 'theophany' aspect of abduction narratives, which involves mystical or divine experiences. While many abductees find their experiences terrifying, some interpret them as enlightening or religious. The article references Betty Andreasson's case, where her abduction experiences were interpreted as visitations from angelic beings. It also notes that modern abductees sometimes report gaining psychic powers or messages of impending ecological disasters, similar to revelations described in folklore and mythology.

Case Studies: Filberto Cardenas and Predictive Abilities

The case of Filberto Cardenas is presented as an example of enlightenment-seeing in UFO narratives. Cardenas, a Cuban exile, claimed to have been shown images of the future by aliens, including the assassination of Egyptian President Anwar Sadat and the rise of Ronald Reagan as US President. The article highlights the significance of these predictions being made years before they occurred.

Defining Psi and the Paranormal

Mark A. Schroll's commentary and the subsequent discussion delve into the complexities of defining 'psi' and the 'paranormal.' Schroll reflects on his personal interest in psi research, stemming from a dream telepathy experience, and the need for a new way of thinking about science and religion. He discusses the limitations of science and its tendency to transform knowledge into weapons, citing the US government's psychic research program. Schroll advocates for a broader, transpersonal approach and questions the term 'supernatural,' preferring 'transpersonal.' Stanley Krippner's perspective is also included, suggesting that psi phenomena are natural, not supernatural, and are simply anomalies not yet understood by mainstream science. The discussion touches upon the difficulty of accepting phenomena that violate current scientific understanding of space, time, and energy, and the debate between supernatural explanations versus unknown natural forces.

Methodological Approaches and Scepticism

The journal emphasizes the importance of ethnographic and anthropological methods for studying the paranormal. It critiques hardcore reductive medical-materialist approaches, arguing they do not offer a holistic view. Narrative approaches are favored for their ability to treat experiences 'as experienced.' Sociological approaches are noted for their statistical examination of belief. The article also addresses the historical taboo in Western academia against discussing paranormal experiences seriously. Schroll expresses wariness of science due to its potential for misuse and advocates for a new kind of science that is more receptive and interdisciplinary. He calls for a focus on 'essential science' and expresses concerns about 'dominator consciousness' and the potential co-option of research by the military-industrial complex.

Ecosophy and Transpersonal Ecosophy

Schroll's commentary concludes by expressing his interest in creating a more coherent culture and his focus on deep ecology, ecopsychology, and 'transpersonal ecosophy,' which he defines as the wisdom of place and one's relationship to it, and modes of knowing the co-evolutionary experience of Being. He seeks contributions that embody emotions and unify mind, body, nature, and culture, transcending divisions between natural and social sciences and humanities.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the definition and study of the paranormal, particularly UFO abductions, from an anthropological perspective. The journal advocates for an interdisciplinary approach that bridges folklore, psychology, and anthropology, while critically examining the limitations of mainstream science. The editorial stance appears to favor a more holistic and experiential understanding of paranormal phenomena, moving away from purely materialistic or supernatural explanations and embracing the concept of 'transpersonal' experiences. There is a strong emphasis on the need for a new kind of science that can accommodate these phenomena and a call for anthropologists to engage with these topics responsibly.

This issue of "Paranthropology: Journal of Anthropological Approaches to the Paranormal" (Vol. 2, No. 3) explores the intersection of anthropology with the study of paranormal phenomena. It features articles that delve into methodologies, case studies, and theoretical frameworks for understanding experiences that deviate from ordinary reality.

Defining Paranthropology and its Boundaries

The lead article discusses the need to define the parameters of paranthropology and distinguish it from related fields like the anthropology of religion and parapsychology. It addresses the objection that articles on drug-induced experiences were being posted in paranthropological forums, arguing that such experiences, being chemically induced and reproducible, fall outside the scope of paranormal investigation. The article posits that 'para' suggests being beyond or apart, and that events like dreams and déjà vu are better associated with mundane social reality. It suggests that by removing the term 'belief' and assuming paranormal phenomena exist as realities independent of chemicals or constructed belief systems, paranthropology can focus on the phenomena themselves. Normalizing such phenomena through increased knowledge and understanding is proposed as a goal. The article advocates for an "experience-centred approach," where researchers engage directly with the phenomena, such as experiencing near-death experiences or spirit possessions, to add legitimacy to their ethnography.

Application of An Ethnographic Methodology for the Study of Spirit Possession

Terence J. Palmer's article argues for a revised epistemology for Spirit Release Therapy (SRP) using the conceptual framework of F.W.H. Myers and the participant/observer method. He proposes that personal experience of spirit possession is essential for scientific inquiry into such phenomena. Palmer applies Fiona Bowie's ethnographic methodology to two clinical cases. The first involves a client who, under hypnosis, communicated with a discarnate entity named Xiang Pi, a 14th-century Chinese scholar, and later Lao Tzu. The second case details Palmer's own experience of being possessed by Lao Tzu as part of his experiential learning. He highlights the difficulty of transcribing personal experience into a scientific framework, emphasizing the emotive power of the ethnographic method.

Palmer questions whether discarnate spirits have an ontological status or are products of imagination, suggesting that if spirits influence the living, a realm for discarnate consciousness must exist. He cites research with spiritualist mediums and healers as evidence challenging mainstream psychiatry's view of such phenomena as hallucinations. The article also touches upon methodological parallelism in contemporary psychology and the concept of a spirit realm existing on a continuum with the physical universe or as another dimension.

The Hypnotised Client

This section details Palmer's experience as a hypnotherapist. A young man, seeking help with self-confidence, entered a trance state and introduced himself as Xiang Pi, a 14th-century Chinese scholar. Subsequent conversations with Xiang Pi led to an introduction to Lao Tzu. Palmer engaged in conversations with Lao Tzu, who offered advice on a book Palmer was writing. Astonishment followed when Palmer discovered that Lao Tzu was the author of the Tao Te Ching, a widely translated philosophical work. This experience led Palmer to believe that Lao Tzu existed in a dimension connected to our four-dimensional space-time continuum and that his own creative inspiration was influenced by this discarnate consciousness.

Running Bear and the Heavenly Host

This case study describes a client seeking help for unexplained anger. Palmer was confronted by the consciousness of an angry man who wanted to kill. He attended an experiential training course in spirit release methods. The account, written in the third person, describes the spirit of Running Bear, a Medicine Chief of the Blackfoot tribe, who had roamed the earth for 150 years, consumed by hatred and a quest for revenge. Running Bear was summoned to the Light and asked to forgive the soldiers and warriors who had wronged his people. The disembodied voice explained that all were forgiven in the Light and that they were all One. Running Bear wept for the genocide and eventually forgave, understanding the concept of universal love and oneness. The experience was profound, and James (presumably the client or Palmer) was later told by a visiting medium that an Indian spirit, Running Bear, was present and expressed thanks, confirming the reality of the experience. This experience restored James's faith in spiritual healing and the workings of the mind of God.

PIP Photography and Shamanic Intervention

Zoe Bran's article explores the use of Polycontrast Interference Photography (PIP) to capture energetic interactions and insights into the energy counterpart of the body. Bran recounts an experience at an Ayurvedic health centre where she had her electromagnetic field photographed before and after a treatment plan. She was surprised by the images, which showed great swirling bands of colour, revealing the energy field, chakra, and meridian systems. PIP technology, developed by Dr. Thornton Streeter, is described as revealing interference and transference of light patterns at and beyond the visible spectrum. Bran considers whether changes manifested during shamanic work could be seen through PIP. She describes an experiment where she used her rattle during a shamanic practice, and the resulting photograph showed a secondary electromagnetic field linked to hers. Dr. Harry Oldfield, inventor of PIP, interpreted these changes as induced by external secondary auric field intervention. Bran reflects on whether this secondary field is part of herself or an attaching spirit, noting that its presence of light suggests it is not malevolent.

Bran discusses the difficulty of presenting subjective experiences objectively and argues for Bowie's method of cognitive and empathic engagement to be expressed emotively. She questions if the image of the secondary EMF represents 'fire in the head,' a concept in traditional shamanism, and sees it as a moment where technology and spirit converge.

Anthropology, Evolution and Anomalous Experience

James McClenon's article examines anomalous experiences, defined as perceptions deviating from ordinary experience or accepted explanations. He categorizes these experiences into three types: primary (spontaneous, e.g., apparitions, paranormal dreams), secondary (occurring within performance or ritual, e.g., shamanic practices), and tertiary (resulting from psychological/physiological processes, e.g., spiritual healing, curses). McClenon notes that while secondary and tertiary experiences often have normal explanations, primary experiences have universal core features. He discusses how ideologies and ritual practices in shamanism, despite cultural variations, share elements derived from anomalous perceptions. McClenon introduces the "ritual healing theory," proposing that genes contributing to shamanism and anomalous experience became prevalent because ritual healing, through placebo and hypnotic effects, provided survival advantages to early humans.

Recurring Themes and Editorial Stance

This issue consistently explores the intersection of anthropology with the study of the paranormal, emphasizing the importance of direct experience and ethnographic methodology. The journal advocates for a rigorous, yet open-minded, approach to understanding phenomena that lie beyond conventional scientific explanation. There is a clear stance that subjective experiences, when approached with appropriate research methods, can yield valuable insights into the nature of consciousness, belief systems, and the human condition. The articles collectively suggest that the paranormal is not merely a product of belief or delusion but may represent a genuine aspect of reality that warrants scientific investigation from an anthropological perspective.

This issue of Paranthropology: Journal of Anthropological Approaches to the Paranormal, Volume 2, Number 3, dated 2010, features articles exploring the nature of mediumship, anomalous experiences, and spiritual perspectives.

Article: Evidence Unseen: The Ethnographic and Personal Unknown by Paul D. Biscop

Paul D. Biscop, a retired Cultural Anthropologist, examines the concept of "mediumship proving survival" within Spiritualism. He highlights the challenges researchers face in gathering and verifying evidential information from mediumistic communications. Biscop outlines three levels of evidentiality: primary (rich personal details verifiable by the recipient), secondary (information unknown to the recipient, verified by others), and tertiary (information absolutely unknown to the recipient, potentially unverifiable for a long time).

He discusses the potential for telepathy or "cold reading" to explain away primary evidentiality but argues that secondary and tertiary levels offer stronger evidence for survival. Biscop shares a personal experience from 1969 where he received a puzzling automatic writing message from a medium named George H. This message, initially nonsensical, was later verified seventeen years later when Biscop discovered he was adopted and that his maternal grandfather's name was Andrew, a detail hinted at in the message.

Biscop also recounts the case of his "missing sister," Marianne, a spirit he was compelled to draw. Mediums had indicated a spirit sister, and after years of searching, he learned from his birth family that he did indeed have a sister named Marianne who died shortly after birth. He notes that non-evidential hypotheses, such as "universal consciousness," create more problems than the Spiritualist explanation.

Biscop concludes by emphasizing the difficulty of proving life after death, suggesting that while psychical research has produced evidence for the survival hypothesis, it faces strong denial from both religious and scientific materialists who feel their paradigms are threatened. He invokes Karl Popper's quote about the difficulty of finding truth.

Article: A Matter of Spirit: An Imaginal Perspective on the Paranormal by Angela Voss

Angela Voss explores the concept of "imaginal worlds" and the role of imagination in understanding paranormal phenomena, drawing heavily on the work of the Sufi mystic Muhyiddin Ibn 'Arabi.

Voss begins by discussing the "Breaking Convention" conference, which addressed the therapeutic and consciousness-expanding properties of psychedelics. She notes that while scientific methods are employed to study non-ordinary states of consciousness, the ontological reality of visionary experiences remains outside the framework of conventional science, often marginalized by a materialist paradigm.

She suggests a way to redeem the authenticity of visionary experience by engaging with its ontological ground on its own terms, rather than subsuming it to existing interpretations. Voss introduces Ibn 'Arabi's cosmology, which is essentially threefold: the material world, the spiritual world, and a middle "imaginal" realm that links the two. This realm is accessible through different "eyes": the eye of reason (for empirical knowledge) and the eye of revelation (through images, accessing the divine world).

According to Ibn 'Arabi, revelation precedes and informs sense-perception and reason. The "imagination" is the faculty that clothes immaterial, spiritual meaning with an image, allowing for a heightened sense of reality, similar to dreams. Voss explains that discarnate intelligences (spirits, jinn, angels) can manifest in the imaginal realm, appearing in subtle bodies, and can be perceived by both the waking and dreaming eye. She highlights the ambiguity of the imaginal realm, where things can be both fully real and unreal simultaneously.

Voss discusses the importance of distinguishing between "higher" souls and lower spirits, as the latter can deceive humans. She emphasizes that the ability to distinguish these entities requires spiritual training and purity of soul, a concept central to neoplatonic theurgy. She also touches upon the four constituents of spiritual vision: the observer's consciousness, the reality-status of the object, the form it takes, and its location.

Voss addresses the challenge of applying empirical scientific methods to ascertain the reality of apparitions, arguing that it is doomed to failure because these phenomena belong to a different modality of matter. She suggests that the connection between imaginal visions and the emotional/affective states of those who see them is crucial. She also mentions the concept of "numinous being" (numen) and the potential for imaginal embodiments to leave concrete impressions or objects in the material world, as seen in contemporary mediumship phenomena like apport and ectoplasmic materializations.

Voss concludes by noting that the idea of "fixing" a spirit through perception is intriguing, implying that the gaze of eyesight allows the spirit to remain tangible. She references Ibn 'Arabi's anecdote of the Prophet Muhammed seeing the Angel Gabriel in a form not visible to his companions, illustrating how different levels of perception can lead to different experiences of reality.

Recurring Themes and Editorial Stance

This issue strongly emphasizes the anthropological and psychological dimensions of paranormal phenomena, particularly mediumship and visionary experiences. The "ritual healing theory" is presented as an evolutionary explanation for hypnotic capacity, linking it to trauma, spirituality, and even genetics. The articles by Biscop and Voss both explore the subjective and objective aspects of anomalous experiences, questioning the limitations of purely materialist scientific paradigms. There is a clear stance that these phenomena, while often difficult to verify scientifically, hold significant meaning and warrant serious investigation from perspectives that acknowledge multiple levels of reality and consciousness, such as those found in mysticism and anthropology. The journal appears to advocate for a more open-minded approach to the study of the paranormal, moving beyond skepticism and reductionism.

This issue of Paranthropology: Journal of Anthropological Approaches to the Paranormal, Volume 2, Number 3, published in 2011, features a range of articles exploring paranormal phenomena through anthropological and psychological lenses. The cover highlights the article "Psychedelics, Spirits and the Sacred Feminine: Communion as Cultural Critique" by Cameron Adams.

The 'Imaginal' Realm and Spiritual Phenomena

The opening article delves into the concept of 'imaginalisations' and their place in understanding spiritual phenomena. It draws heavily on the work of Ibn Arabi and Henry Corbin, who describe the 'imaginal' as a precise order of reality, a perfectly real world perceived through the active imagination, distinct from mere fantasy. The author argues that rational discourse alone is insufficient to grasp these phenomena, emphasizing the need for a deeper mode of knowing that integrates sensory, rational, and imaginal perspectives. Objective proof, in the empirical sense, is deemed impossible for assessing invisible spiritual qualities. The article concludes by advocating for a research methodology that acknowledges the interdependence of the researcher's perception and the subject of study, urging openness to metaphysics and symbolic narrative.

The Ka in Ancient Egypt

Callum E. Cooper's article explores apparitional experiences in ancient Egyptian society, focusing on the concept of the 'ka'. The ancient Egyptians believed the human body comprised physical and spiritual parts, including the 'ba' (spirit/soul) and the 'ka' (a double or spiritual body). The 'ka' was a perfect representation of the living person, inhabiting the tomb and guarding the physical body. The article discusses how the 'ka' could manifest as a ghost or apparition, citing early accounts such as a man complaining about his deceased wife's 'ka' haunting him and a story involving a high priest of Amon conversing with the ghost of an ancient Egyptian. It also touches upon modern Egyptian beliefs in 'jinn' and 'afrit', suggesting that apparitional experiences are a natural part of human experience with deep historical roots, relatively unchanged by media influences.

Diary of a PK Experiment

This personal account details a graduate student's journey to understand their anomalous experiences, including mediumship, NDEs, and Recurrent Spontaneous Psychokinesis (RSPK). The author describes a daily experiment involving a pinwheel and a webcam to study psychokinesis (PK). Initially, the goal was to suppress the PK, but the experiment unexpectedly led to an increase in ability and a sense of control. The author meticulously recorded data, including PANAS mood scores, and observed correlations between mood and PK initiation. The experiment also revealed 'collateral PK,' such as unusual noises and moving objects. Despite initial desires for a conventional explanation and moments of wanting to delete the data, the author found that the process of turning experiences into data helped normalize them and fostered a greater sense of control.

Psychedelics, Spirits and the Sacred Feminine: Communion as Cultural Critique

Cameron Adams examines the role of psychedelics in communication with entities, often personified as female, linking them to the Jungian Sacred Feminine. The author argues that these substances not only reveal the individual's shadow but also the cultural shadow, acting as a form of cultural critique. The article explores how psychedelic experiences invoke nurturing and balance, associated with femininity, and contrasts these with ethnographic motifs of the feminine in shamanic traditions, such as becoming ancestors or engaging in supernatural warfare. It critiques the assertion of universal female subjugation, drawing on anthropological research that highlights the fluidity of gender roles and the social construction of masculinity and femininity. The author suggests that the masculine role is often narrowly defined, while the feminine remains vague, and that the rise of masculinist definitions of culture is linked to societal shifts like the transition from foraging to horticultural societies. The article also touches upon the role of religion in promoting cultural ideals and the concept of the 'shadow' as repressed aspects of personality. It concludes by discussing the power of the feminine in Western mythology, exemplified by the sirens, and how 'techniques of ecstasy,' such as those induced by psychedelics, allow engagement with this dangerous feminine.

Recurring Themes and Editorial Stance

This issue consistently explores the intersection of anthropology, psychology, and the paranormal. There is a recurring emphasis on understanding anomalous experiences through historical, cultural, and personal lenses, moving beyond purely rational or empirical explanations. The journal appears to advocate for a more holistic approach to research, acknowledging the subjective nature of perception and the importance of integrating diverse modes of knowing. The articles collectively suggest that phenomena like apparitions and psychokinesis have deep roots in human experience and culture, and that personal experiences, when rigorously examined, can offer valuable insights into these complex subjects.

Title: Paranthropology: Journal of Anthropological Approaches to the Paranormal
Issue: Vol. 2. No.3
Date: 2011 (implied by content)

This issue of Paranthropology focuses on the intersection of anthropology, consciousness, and paranormal phenomena, featuring articles on Paul Devereux's work, ethnographic studies of mediumship and possession, and a commentary on Brazilian spiritualist traditions.

Paul Devereux Live at the Rhine: Naturalizing Psi as the Anthropology of Consciousness

This section reviews a workshop by writer and lecturer Paul Devereux at the Rhine Institute. Devereux's work centers on the idea that psi is a natural phenomenon obscured by a culture that fears 'messy mysteries.' He advocates for an open epistemological framework that doesn't dismiss skepticism but seeks natural explanations for phenomena often relegated to the supernatural. Devereux is described as an 'archaeologist of consciousness,' exploring how ancient cultures used landscapes and their properties, including acoustics, to alter consciousness. His research includes the acoustic properties of Stonehenge and Newgrange, suggesting that their stones were chosen for their resonant qualities. He also discusses 'sacred landscapes' and how places are imbued with spiritual significance, citing examples like spirit lines and fairy roads in the UK, and corpse roads associated with funeral processions.

Devereux's work also touches on 'Anthropology of Consciousness,' examining how Westerners experience phenomena that challenge their worldview. He recounts instances of anthropologists encountering anomalies during fieldwork, such as Kenneth Kensinger's experience with the Cashinahua people where participants reported a soul flight and knowledge of a death that had not yet been communicated.

Devereux's current research includes the Black Swan Project, which investigates the effects of mild magnetic stimulation and auditory entrainment on brain activity, building on Michael Persinger's work with the 'God Helmet.' The workshop concluded with an activity to sense magnetic fields, highlighting the potential for developing such abilities.

The author, Ryan Hurd, reflects on his own anomalous dream experience after the lecture, suggesting it's time to share such experiences.

Abstracts from the Afterlife Research Centre 1 Day Workshop on "Ethnographic Approaches to Mediumship"

This section presents abstracts from a workshop focusing on mediumship from an ethnographic perspective:

• Serena Bindi discusses 'Rituals of possession and agency in North India,' examining three forms of ritual possession performances in Uttarakhand and the reasons for the continuing success of traditional mediums.
• Fiona Bowie explores 'Afterlife Geographies and the Nature of Evidence,' considering the veridicality of afterlife descriptions and assessing similarities and differences in these geographies.
• Jane Derges presents 'Sensing the divine: illness and meaning making amongst members of an Anglican Spirituality Group,' detailing how individuals experienced a divine presence during crises, providing comfort and a new framework for understanding causality.
• Hannah Gilbert discusses 'Spiritual Experience and Identity in Modern British Spirit Mediumship,' noting the resurgence of spirit mediumship in the 21st century and the neglect of its personal and experiential aspects in academic literature.
• Jack Hunter examines 'Mediumship, Trance and the Afterlife,' focusing on the role of altered states of consciousness (ASCs) in accessing the spirit world and the implications for ethnographic approaches to mediumship.
• Terence Palmer presents 'Spirit Possession and Telepathic Hypnosis,' exploring the concept of spirit possession and proposing that F.W.H. Myers' research on telepathic hypnosis offers a scientific explanation.
• Emily Pierini discusses 'Master Sun, Master Moon: complementary forms of mediumship among the Jaguares of the Vale do Amanhecer' in Brazil, examining two forms of mediumship and their therapeutic aspects.
• Carine Plancke explores 'Restoring the relation to the spirit world: Violence and desire in Punu trance-dance performances,' investigating the interdependence of dancing and possession trances among the Punu of Congo-Brazzaville.
• Bettina E. Schmidt presents 'The Discourse of being 'possessed' in Brazil: speaking about mediumship, trance and possession in Afro-Brazilian religions,' analyzing how devotees in São Paulo understand and refer to experiences of possession.
• Gregory Shushan examines 'Shamanism, Near-Death Experience, and Afterlife Conceptions in Indigenous Societies,' exploring the relationship between afterlife beliefs and anomalous experiences in small-scale societies.
• Daria Trentini discusses 'We will not abandon the tradition of spirits': Spirit possession and Islam in an urban context,' focusing on a spirit healer in Nampula, Mozambique, and the interplay of local matrilineal ideology and Islam.

Comments on "Candomblé, Umbanda, and Kardecismo Mediums in Recife, Brazil"

Ademir Xavier provides commentary on an article by S. Krippner, agreeing that Umbanda and Candomblé have strong non-European cultural elements. However, Xavier argues that Kardecismo is distinct and unrelated to these African-Brazilian practices, lacking rituals, organized clergy, and belief in magical powers. He emphasizes that Kardecismo focuses on spirits as souls of the departed and reincarnation, contrasting with Spiritualist principles. Xavier notes that Umbanda, founded by Zélio Fernandino de Moraes, incorporated precepts from Kardecismo, the Catholic Church, and African religions, leading to the phenomenon of incorporating Catholic saints as representations of their gods.

Krippner responds, acknowledging Xavier's points and stating that his clarifications enhance readers' appreciation of spiritist traditions in Brazil.

Recurring Themes and Editorial Stance

The issue consistently explores the anthropological study of consciousness, paranormal phenomena, and belief systems across diverse cultures. There is a strong emphasis on ethnographic research, examining how individuals and societies interpret and experience altered states of consciousness, spirit possession, and afterlife beliefs. The journal appears to adopt a scholarly, open-minded approach, seeking to understand these phenomena within their cultural and historical contexts, rather than dismissing them outright. The editorial stance encourages the sharing of anomalous experiences and the exploration of naturalistic explanations for phenomena often considered supernatural.

This issue of *Paranthropology: Journal of Anthropological Approaches to the Paranormal* features a review of the conference titled "Daimonic Imagination: Uncanny Intelligence," held at the University of Kent from May 6th-7th, 2011. The review, written by Jack Hunter, highlights the conference as a significant event in the burgeoning interdisciplinary study of consciousness and the daimonic.

Conference Structure and Scope

The conference was described as a "truly inspirational feat of organisational ability," bringing together academics from diverse fields such as art, literature, divination, cultural studies, philosophy, theology, religious studies, spirituality, anthropology, classics, history, psychology, film studies, and sociology. Due to the simultaneous sessions across three rooms, the reviewer could only attend a select number of talks, focusing this overview on those experienced firsthand. The review expresses anticipation for the online publication of recordings to catch up on missed sessions.

Key Panels and Presentations

First Panel: Rational Discourse and Imagination

The first panel commenced with Geoffrey Cornelius's talk, "One Mumbo Short of a Jumbo: Limits of Rational Discourse in the Realm of the Daimon." Cornelius provided an introduction to the Western Enlightenment's rational scientific stance on metaphysics, referencing Immanuel Kant's 18th-century essay "Dreams of a Spirit Seer." Kant's analysis of Swedenborg's visions led him to conclude that Swedenborg's writings belonged to a realm not amenable to rational discourse, deeming it irrational. Cornelius suggested a "second naive" position for examining the daimonic, one that is experiential yet informed by rational progress.

The second presentation in this panel was by developmental psychologists Hannyah and Rivka Glaubman from Bar-Ilan University, titled "Imagination as a Primary Mental Function." They argued that imagination plays a central role in human evolutionary development, challenging the classical view that imagination is secondary to epistemic processes. Their research with child development suggests that a fictional worldview may precede or develop concurrently with an epistemic one, aiding survival by enabling problem-solving.

Keynote Lecture: Ronald Hutton on Faeries

Following the morning panel, Ronald Hutton delivered the keynote lecture, "Encounters With Faeries." He discussed the similarities and differences between traditional folklore accounts of faeries and the more homogenized Victorian fairy tale. Hutton emphasized the danger and tension present in traditional folklore, which was lost in Victorian retellings. He also explored functional explanations for faerie lore, suggesting it could serve to justify mild forms of schizophrenia (e.g., "away with the fairies") or warn against dangers (e.g., walking alone at night).

Hutton also presented an anthropology of the faerie world, noting regional variations in Britain where fairies are perceived differently. He described traditional faerie characteristics such as jet black skin, a height of about five feet, a preference for green and white, circle dancing, living underground, and appearing in summer and autumn. He concluded by sharing a personal anecdote about an encounter with a Leanan Shidhe in Ireland.

Afternoon Panel: Psychical Research and Depth Psychology

After lunch, Terrence Palmer presented on the work of F.W.H. Myers in "The Scientific Approach of F.W.H. Myers to the Study of Mystical Experiences, and Its Value to Psychology." Palmer highlighted Myers' influential model of the mind, distinguishing between the supraliminal and subliminal consciousness, which impacted theories by Janet, James, and Jung. Myers' work was later superseded by Freud and Watson. Palmer noted Myers' realization of the link between psychological disorders, inspiration, and the paranormal, viewing these as natural phenomena.

Maggie Hyde's presentation, "Uncanny Intelligence and One World Cosmology in Depth Psychology," traced the concept of the Unus Mundus in post-enlightenment divination and connected it with depth psychology. Hyde suggested that psychoanalytic dream interpretation shares similarities with traditional divination methods, with the paranormal component often rationalized away in contemporary psychiatry.

Helena Bassil-Morozow presented "Modern Myth and Modern Demons: Tim Burton's Batman Films," using a neo-Jungian approach to interpret Burton's films, focusing on his distrust of collective groups and preoccupation with fragmented psyches.

Second Day Presentations

The second day began with Jack Hunter's talk, "Numinous Conversations: Psychical and Anthropological Interpretations of Spirit Communicators," exploring the parallel development of parapsychological and anthropological theories of spirit possession.

David Luke presented "So Long As You've Got Your Elf: Death, DMT and Discarnate Entities," discussing faerie traditions, parapsychology, neurochemistry, and the psychedelic experience. Luke proposed that DMT offers a repeatable method for studying discarnate entities amenable to laboratory experimentation.

Cameron Adams, an anthropologist, presented "Psychedelics, Spirits and the Sacred Feminine." He argued that the interpretation of femininity in psychedelic experiences is often Euro-centric and that other cultures interpret these experiences differently, sometimes involving supernatural warfare.

The second keynote lecture was "When Spirit Possession is Sexual Encounter: The Case for a Cult of Divine Birth in Ancient Greece," by Dr. Marguerite Rigoglioso, who researched the possibility of temples in ancient Greece focused on immaculate pregnancies and the ancient belief in parthenogenesis.

Further Panels and Concluding Thoughts

Further panels included Stephanie Spoto's "John Dee's Conversations with Spirits and Problems in Elizabethan Practical Occultism," focusing on John Dee and Edward Kelly. Alex Rachel's "Daimonic Symbiosis: An Inquiry into the Psychic Coevolution of the Human and Subtle Species" explored contact with non-physical entities and their role in human psychic and cultural evolution.

Toby Chown discussed using drama therapy and imagination to help fragmented psyches engage in dialogue and resolve internal problems. The reviewer, Jack Hunter, concluded that the conference was a "breath of fresh air," providing unique insights into the multifaceted daimonic reality and marking a significant step forward for the field.

Recurring Themes and Editorial Stance

The recurring themes throughout the conference and this review include the exploration of consciousness, the daimonic, the intersection of rationality and irrationality, the role of imagination, and the anthropological study of paranormal phenomena. The editorial stance, as reflected in the journal's title and the content of the review, is one of open inquiry into anomalous experiences and beliefs from an anthropological perspective, seeking to understand these phenomena within their cultural and psychological contexts.