Paranthropology - Vol 2 No 4 - 2011 10

Magazine Overview

Title: Paranthropology
Subtitle: Journal of Anthropological Approaches to the Paranormal
Issue: Vol. 2 No. 4
Date: October 2011
Publisher: Paranthropology
ISSN: 2044-9216

This issue of Paranthropology marks a significant milestone as it is the first to be peer-reviewed by a newly established review board. The journal aims to foster academic respectability for the study of paranormal phenomena through high-quality contributions.

Editorial Introduction

In his editorial, Jack Hunter welcomes readers to the October 2011 issue, highlighting its diverse range of topics including crop circles, neo-shamanism, dream telepathy, and mushroom madness. He emphasizes the introduction of a peer-review process as a crucial step for the journal's development.

Featured Articles

The Anthropology of the Possible: The Ethnographer as Sceptical Enquirer By Lee Wilson

Lee Wilson argues for a new approach to anthropological skepticism, one that moves beyond mere incredulity to embrace philosophical skepticism as a valid mode of ethnographic inquiry. He critiques the pervasive skepticism within anthropology that dismisses claims contradicting established 'frames of reference.' Wilson uses an anecdote about a Taoist mystic in Java, who claimed to project 'Qi' or 'vital energy,' to illustrate how anthropologists often reject phenomena that challenge Western scientific paradigms. He advocates for an approach that suspends judgment and explores the possibility of phenomena, rather than immediately dismissing them. Wilson distinguishes between common skepticism (a priori rejection) and philosophical skepticism (the impossibility of knowing true nature), arguing that the latter, particularly the concept of plausibility as developed by Carneades, offers a useful basis for ethnographic practice. He concludes by returning to the Taoist healer, suggesting that while his abilities may not be easily explained by current scientific paradigms, this does not preclude their possibility and may necessitate a revision of those paradigms.

Dreams and Telepathic Communication By David E. Young

David E. Young's article, discussed in the commentary section, emphasizes the importance for anthropologists to take their informants' paranormal experiences seriously, even if they don't fully believe them. He argues that suspending disbelief is crucial for understanding other cultures' emic realities and that a scientific attitude involves investigating phenomena that challenge accepted versions of reality.

Believing the Malagasy: Towards a Methodology for Studying the Paranormal Among Other Normal Things By Christel Mattheeuws

This article argues for the ethnographic necessity of treating the world-views of other cultures not as mere alternate ways of thinking, but as working ways of living that require participation for understanding.

Neo-Shamanism, Psi, and Their Relationship With Transpersonal Psychology By Mark A. Schroll

Schroll's contribution explores the connections between contemporary neo-shamanic beliefs and practices and the experience of psi and alternate realities.

Mushroom (and Masalai) Madness in Melanesia: Drug Traditions and Cultural Change in Highland Societies of Papua-New Guinea By Henry Dosedla

This article details the author's research and experiences in the highlands of Papua New Guinea during the 1970s, focusing on the indigenous use of psychoactive fungi.

Crop Circles as Psychoid Manifestation: Borrowing Jung's Analysis of UFOs to Approach the Phenomenon of the Crop Circle By William Rowlandson

Rowlandson examines the crop circle phenomenon through the lens of Jungian psychology, applying Jung's analysis of UFOs to understand this enigmatic occurrence.

Eileen Garrett's Haitian Diary By Eileen J. Garrett

This section features an extract from the 1954 diary of Eileen J. Garrett, founder of the Parapsychology Foundation, detailing her experiences with practitioners of Vodun in Haiti.

What's Wrong With Parapharmanthropology (Apart From the Name)? By David Luke

David Luke advocates for a multidisciplinary approach to the study of the paranormal, warning against reducing such experiences solely to neuro-physiological and neuro-chemical correlates.

Foreword to the 1895 Edition of 'Cock Lane and Common Sense' By Andrew Lang

This piece includes an inspirational contribution from the Victorian anthropologist and folklorist Andrew Lang, showcasing his early approach to the study of the paranormal.

Reviews & Overviews

Pages 67-71 are dedicated to reviews and overviews of relevant works.

Commentary

David E. Young's commentary on Lee Wilson's article "The Anthropology of the Possible" supports Wilson's call for a more open and less prejudiced approach to studying paranormal phenomena. Young shares personal anecdotes of experiencing 'Qi' in China, illustrating how such phenomena can challenge conventional scientific understanding and the importance of suspending disbelief in ethnographic research. He criticizes the taboo nature of paranormal research within anthropology and advocates for a scientific attitude that seeks to understand reality, even when it contradicts established norms.

Board of Reviewers and Editor

The issue lists the Board of Reviewers, including prominent figures in the field, and the Honorary Members of the Board. Jack Hunter serves as the Editor, with his contact information provided for submissions.

Cover Artwork

The cover artwork is credited to Pieter Zwaagstra.

Submissions and Guidelines

Information regarding submissions for the January 2012 issue is provided, with a deadline of December 15th, 2011. Submission guidelines and further information can be found on the journal's website.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the intersection of anthropology and the paranormal, with a strong emphasis on the methodology of studying unusual phenomena. The editorial stance, as evidenced by the introduction of peer review and the selection of articles, is to promote rigorous academic inquiry into topics often considered fringe, encouraging a more open-minded and multidisciplinary approach to understanding the complexities of human experience and belief systems. The journal advocates for a critical yet open-minded engagement with the paranormal, moving beyond simple skepticism or credulity.

This issue of *Paranthropology: Journal of Anthropological Approaches to the Paranormal* features an article titled "Dreams and Telepathic Communication" by David E. Young, presented as a paper originally prepared for a 1991 anthropology conference. The issue is identified as Volume 2, Number 4.

Foreword

David E. Young recounts his experience in 1991 when his paper on paranormal phenomena provoked a violent reaction from some anthropologists, who argued that anthropology should not engage with such topics. This reaction led him to collect stories from anthropologists who had had unusual experiences during fieldwork, resulting in an edited book, *Being Changed by Cross-Cultural Encounters: The Anthropology of Extraordinary Experience* (1998). Young expresses hope that the appearance of *Paranthropology* signifies a growing willingness within the field to investigate all aspects of human experience.

Introduction

Young introduces the concept of dream communication, noting that in some cultures, dreams are believed to come from spirits or deceased individuals. While anthropologists have traditionally analyzed these dreams as personal documents (psychological coping devices or culturally defined texts), Young posits that some dreams may involve telepathic communication. This paper aims to present case examples, summarize experimental findings by psychologists, outline factors affecting dream telepathy, and speculate on the implications for anthropological research.

Examples of Telepathic Dreams

The Eagle Vision

Young shares an account from a Dakota Native man who, in a dream, saw an eagle grab him on the chest. Five days later, he was pierced in a sun dance ceremony in the same spot. The vision, which occurred around 1:30 AM, also seemed to prefigure the sun dance, which he had not been informed about. The man explains that for Sioux people, an eagle vision can signify a spiritual rebirth rather than physical death. His mother later confirmed she knew about the sun dance on the day of his vision.

Comment on The Eagle Vision

Young acknowledges the difficulty of scientifically verifying such anecdotes due to the lack of immediate recording and independent verification. He notes that while some anthropologists focus on the meaning and cultural role of such accounts, his interest lies in seeking evidence for dreams and visions as communication devices. He discusses the interpretation that "grandfathers" (spirit messengers) might represent aspects of the collective unconscious, as proposed by Carl Jung, suggesting that visions could be prompts from deeper intuitive understanding.

Three Transformation Dreams

#### Wolf Dreams

Young recounts a series of dreams experienced by his wife's associate, Mary, and her cousin Debbie. Mary dreamed of her twin sister Jane's face transforming into a wolf's and back. Two weeks later, Debbie, sleeping in the same bed, dreamed of her brother Ian's face transforming into a wolf's and back. Young suggests that Mary's dream imagery might have been transmitted to Debbie, and later, he and his wife, discussing these coincidences, may have transmitted similar imagery to their daughter Terry.

#### Daughter's Dream

Two weeks after the wolf dreams, Young's daughter Terry had a disturbing dream about dark, monster-like figures at her door. One monster's face transformed into her brother Chris's face, and then into a dog's. She recounts having to kill the monster and a dog that appeared to be her pet Sandy. Young finds the parallels between these dreams striking and unlikely to be coincidental, suggesting a transmission of visual imagery.

#### Turtle Dream

Two weeks after the transformation dreams, Young and his wife attended a Native ceremony in Edmonton. The ceremony involved a shaman inviting spirits to communicate. During the ceremony, a turtle spirit acted as a spokesman for "grandfathers." The following morning, their daughter Terry mentioned having a vivid dream about a turtle, which was unusual for her. Young notes the striking parallel between the turtle spirit in the ceremony and Terry's dream, further supporting the idea of telepathic communication.

Comment on Turtle Dream

Young and his wife were moved by the ceremony and intrigued by the turtle's role. The coincidence of their daughter's dream about a turtle, occurring the morning after the ceremony, reinforced their belief in telepathic communication, especially given the prior experience with the wolf dreams.

Experimental Studies of Dream Telepathy by Psychologists

Young discusses the origins of dream telepathy research with the Society for Psychical Research in England and the coining of the term "telepathy" by F.W.H. Myers. He highlights the establishment of a dream laboratory at Maimonides Medical Center in Brooklyn by Montague Ullman and Gardner Murphy, with Stanley Krippner as director. The research design involved an "agent" attempting to transmit an image (selected from a set of art prints) to a "subject" sleeping in a sound-isolated room, monitored via EEG. Results were evaluated by the subject's identification of the target print and by independent judges.

Young cites an example of a successful experiment involving agent Sol Feldstein and subject Dr. William Erwin, where the target painting "Zapatistas" by Jose Clemente Orozco was correctly identified. He also mentions experiments with Chagall's "Rabbi, a Pinch of Snuff," where the subject's dreams reflected themes of "older people" and a "professor," aligning with the painting's content and the agent's background.

He notes that experiments were repeated with mixed results, with some subjects and agents being more adept than others. Overall, the results were considered encouraging.

Replication

Young mentions an attempt by Belvedere and Foulkes (1971) to replicate these results with additional safeguards, which failed to reproduce the original findings. Possible explanations include unwitting influence by the experimenter or the inhibition of ESP power by the extra precautions. He states that ESP experiments are notoriously difficult to replicate, referencing J.B. Rhine's early work.

Young lists variables that appear to be associated with telepathy, which also work against objective scientific experimentation: psychic ability of sender and receiver, emotional state of participants, relationship among participants (strongest between close relations), and the cultural and personal background of the recipient, which can alter the interpretation of transmitted images.

Implications

General Implications

Young speculates that if telepathic communications via dreams exist, they could have significant power due to the suggestibility of dreamers. Such communication might be primarily emotional (e.g., jealousy, anger, love) or cognitive (e.g., insights, calls to action), potentially explaining phenomena like "floating anxiety" or "Eureka experiences." He also notes that in many traditional cultures, telepathic communication is acknowledged, and skills in interpreting dreams are adaptive and essential for roles like shamans.

Implications for Anthropological Research

Young argues that the phenomenon of telepathic communication via dreams and visions, despite its resistance to scientific confirmation, cannot be dismissed. Personal experiences lead him to take Native informants' accounts of dream telepathy seriously. He advocates for anthropologists to always take their informants seriously, not by being gullible, but by "suspending disbelief" and maintaining an open mind. He suggests that exploring this possibility could influence anthropological research methods, such as carefully recording information that allows for independent verification of informants' accounts.

He provides examples from "The Eagle Story" where confirmatory evidence could be sought from the informant's brother and mother, and from the sun dance ceremony details. He emphasizes that storytellers often provide empirical evidence for their claims.

Young suggests that even if confirmatory data is not found, following up on leads can help understand how "historical" and "mythic" strands are combined in constructing stories.

Conclusion

Young concludes that while anthropologists have heard stories of psychic phenomena like telepathic communication, they have generally not taken them seriously as data for scientific investigation. He notes a recent emphasis in anthropology on understanding the meaning of stories (emic reality) but argues this should not preclude viewing informants as co-investigators and traditional knowledge as indigenous science. He suggests that acknowledging the possibility of telepathic communication would be well-received by informants and could lead anthropologists to better understand external influences on dreams.

Bibliography

The issue includes a bibliography listing several works related to telepathy, dreams, psychical research, and anthropology, including works by Belvedere & Foulkes, Alfred Douglas, Christopher & Peter Evans, Gurney, Myers, & Podmore, C.E.M. Hansel, Carl Jung, Leeds & Murphy, K. Ramakrishna Rao, Barbara Tedlock, and Montague Ullman & Stanley Krippner.

Added from the Preface

This section provides biographical information on David Young and his wife, Michiko Young. David Young was born in the US, spent his childhood in Sierra Leone, and has a diverse academic background in sociology, philosophy, religion, and anthropology, with a Ph.D. from Stanford University. He taught anthropology at the University of Alberta until his retirement in 1999. Michiko Young was born in China, raised in Japan, and has a background in foreign studies. Together, they have conducted research on Japanese aesthetics.

Article: "Believing the Malagasy: Towards a Methodology for Studying the Paranormal Among Other Normal Things" by Christel Mattheeuws

This article, starting on page 20, discusses the importance of "believing" local voices in Madagascar to understand their world-views. Mattheeuws advocates for a relational view of the world, drawing on the work of Ingold and Bortoft, where boundaries between living organisms and the environment are fluid. Her research in Madagascar focuses on "form-giving practices" as manifestations of life processes, not just representations. She describes her fieldwork as walking along people's "life paths" and argues that ethnography should become a fabric that reflects these movements.

Recurring Themes and Editorial Stance

The recurring theme throughout this issue is the exploration of paranormal phenomena, specifically telepathic communication through dreams, from an anthropological perspective. The journal appears to advocate for a more open-minded approach within anthropology towards investigating subjective experiences and indigenous knowledge, challenging the traditional skepticism towards such topics. The editorial stance seems to be one of encouraging the serious consideration of anecdotal evidence and the potential validity of phenomena that have historically been dismissed by mainstream science.

Title: Paranthropology: Journal of Anthropological Approaches to the Paranormal
Issue: Vol. 2 No. 4
Date: 2008 (inferred from author's dissertation date)

This issue of Paranthropology delves into anthropological approaches to the paranormal, featuring articles on indigenous knowledge systems, the history of psychical research, and contemporary movements like neo-shamanism.

Article: Zanadroandrena Land and Relational Understanding

This article, authored by Christel Mattheeuws, explores the astrological system of Zanadroandrena land in Madagascar. Mattheeuws explains that this system integrates all aspects of the land through a unifying character, where astrological generation of places, beings, things, and activities is the primary method of understanding. The Zanadroandrena astrological vision sees the world as constantly emerging and changing within fields of relationships, where phenomena are not isolated but interconnected. The relationship between the moon, destinies, and the generation of things is not causal but understood as simultaneous appearances. The land is described as an 'earth-sky land' where a strong relation exists between a thing, a destiny, and a solar month. Beings and phenomena are born, shaped, and evolve within fields of relationships, influencing and intertwining life-paths. Mattheeuws notes that her research drew a parallel between the ecology of life and astrological practices in Madagascar, leading to a relational understanding of the world and her own transformation.

Goethe's philosophy is discussed as a parallel to this relational understanding. Goethe dedicated his life to studying nature, advocating for a mobile and plastic approach, where one must remain as adaptable as nature itself. He refused to study nature by reducing it to solid bodies, instead viewing it as a pulsating, oscillating organism. His methodology involved studying nature from within, developing new organs of perception. This approach requires conscious development and a belief that the researcher is the most adequate instrument for knowing the world, while continuously seeking to improve that instrument.

The article concludes by pleading for the development of Malagasy science as a human approach to life, focusing not only on knowledge but also on the becoming of the researcher and the observed. It emphasizes the need to address the substantial loss of survival means, self-esteem, and spiritual skills among certain communities. Malagasy science is not presented as an indigenous science separate from contemporary thought, but rather as a shared knowledge system, exemplified by the country's four cardinal directions system, which influences the understanding of life-processes and community positions.

Foreword from the 1895 Edition of 'Cock Lane and Common Sense' by Andrew Lang

Andrew Lang's foreword critiques the stance of the Folklore Society and the Society for Psychical Research regarding paranormal phenomena. He argues that Folklore readily accepts reports of ghosts, wraiths, and other phenomena when they are presented as vague rural traditions or savage beliefs. However, when educated, living persons provide firsthand evidence of such phenomena, Folklore officially refuses to engage with the subject.

Conversely, Lang points out that the Society for Psychical Research, while examining modern instances rejected by Folklore, has largely neglected historical evidence, tradition, savage superstition, and saintly legends. He observes a dichotomy where anthropology and Folklore tend to attribute all spiritual beliefs to illusory or savage origins, avoiding phenomena that suggest the possible existence of unaccepted causes. Psychical research, on the other hand, often dismisses tradition as not 'evidential.'

Lang's book, 'Cock Lane and Common-Sense,' attempts to reconcile these two disciplines. He emphasizes that abnormal experiences vouched for by numerous credible individuals are human and often coincide with testimony from lower races, historical evidence, and rural folklore. He uses the example of the disturbances at Mr. Samuel Wesley's parsonage in 1716, where attempts to explain it as imposture by Dr. Salmon were, in his view, unconvincing. He also mentions Mr. Proctor's diary, which recorded similar phenomena.

Lang criticizes the scientific tendency to reject any 'ghost-story' with slight discrepancies, deeming it false, while normal daily incidents are accepted with less stringent scrutiny. He also discusses 'fire-walking' and 'crystal-gazing,' suggesting that while Folklore might welcome them as legends, scientific explanations are often sought for living individuals' experiences. He notes that when confronted with evidence of 'psychical experiences,' anthropologists often resort to the term 'survival,' implying that these experiences are merely remnants of past superstitions.

Lang concludes that these matters are legitimate subjects for anthropological inquiry, and that a scientific approach should not shy away from investigating phenomena, even if they challenge existing paradigms. He also touches upon the difficulty of explaining the large body of respectable evidence for alleged phenomena, suggesting a genuine substratum of fact, possibly related to conjuring or hallucinatory experiences.

Neo-Shamanism, Psi, and Their Relationship With Transpersonal Psychology by Mark A. Schroll

Mark A. Schroll's article explores the confluence of events that initiated his journey into shamanic wisdom and personal discovery, framed within an ethnoautobiographical approach. Ethnoautobiography is defined as creative, self-exploratory writing grounded in the author's ethnic, cultural, historical, ecological, and gender background, investigating hybridity and multiplicity of histories.

Schroll argues that current methods fail to fully comprehend consciousness because they are trapped in meta-narratives. He suggests finding ethnographic methods that include experiential encounters and allow for transformation. This approach, likened to Miles Davis's jazz style, involves not only studying the physical characteristics of space but also its nonphysical aspects, and allowing oneself to be transformed by them.

The article aims to clarify views on shamanism and neo-shamanism. Citing Stanley Krippner, Schroll notes that 'shaman' is a social construct, a 'made-up, modern Western category.' Krippner defines shamanism as a body of techniques enabling practitioners to access information not ordinarily attainable, used to meet the needs of their group. The definition of neo-shamanism is explored, with Fiona Bowie's question highlighting the complexity of defining it. Schroll mentions Roberte Hamayon's lament that the question of what shamanism truly is has hindered definition for over a century.

Schroll discusses the popularity of shamanic practices in the West, divorced from their traditional contexts, leading to a movement termed 'neo-shamanism.' He states that a definitive answer to the problem of definition and explanation is unlikely. The article will examine the relationship between shamanism and transpersonal psychology, and offer an experiential encounter that awakened his relationship with shamanic wisdom. It also touches upon the technical knowledge of psi and psychical research, and the anthropology of consciousness.

Schroll recounts his involvement in organizing a symposium on shamanism for the 1990 Society for the Scientific Study of Religion conference, motivated by the theme of creating a 'technology of transcendence' to address the environmental crisis. He reflects on Joan Townsend's observation of a new mystical movement characterized by a search for meaning, kinship, and natural lifestyles, influenced by nonorthodox theologies and Native American culture, including shamanism. Townsend referred to this as neo-shamanism, influenced by the works of Michael Harner and Carlos Castaneda.

Schroll also discusses his inquiry into the work of Daniel C. Noel on 'Archetypal Merlin and the New Shamanism,' and how Merlin's legacy relates to the worldwide resurgence of neo-shamanism. He connects this to the 'iconic source of enthusiasm' that Don Juan offered North America. He also mentions C. G. Jung's identification of his psychology with Merlin's powers and the concept of the 'anima-figure.'

The article further explores the relationship between shamanism and transpersonal psychology, referencing David Zeller's concept of 'trans' as 'going through.' Zeller suggests that the transpersonal is 'something from beyond the personal, which is brought down through the personal in order to manifest.' Schroll acknowledges the potential spatial interpretation of this, but emphasizes remembering language.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the nature of knowledge, consciousness, and the paranormal from an anthropological perspective. There is a strong emphasis on relational understanding, challenging conventional scientific reductionism, and exploring indigenous knowledge systems. The journal appears to advocate for a more holistic and experiential approach to understanding phenomena that lie outside mainstream scientific paradigms, bridging the gap between folklore, anthropology, psychical research, and spiritual traditions.

The editorial stance seems to be one of open inquiry, encouraging the examination of anomalous phenomena and subjective experiences, while critically assessing the methodologies and biases of academic disciplines like anthropology and folklore. There is a clear interest in movements like neo-shamanism and the potential of transpersonal psychology to offer new frameworks for understanding consciousness and the human relationship with the environment.

This issue of Paranthropology: Journal of Anthropological Approaches to the Paranormal, Volume 2, Number 4, published in 2011, explores themes of shamanism, consciousness, alternate realities, and the anthropological study of drug traditions. The journal features articles by Mark A. Schroll and Henry Dosedla, delving into both theoretical concepts and ethnographic research.

Article 1: Shamanism and the Multistate Paradigm

Mark A. Schroll's contribution begins by discussing the concept of the transpersonal, drawing on Felicitates D. Goodman's work, particularly her book "Ecstasy, Ritual and Alternate Reality." Goodman's research is centered around a terra-cotta statuette from Tlantico, Mexico, dating back to 1300 BCE, which depicts a being with multiple faces and eyes, symbolizing an integrated human capable of perceiving both ordinary and alternate states of consciousness. Schroll critiques Goodman's view, suggesting that consciousness is not limited to a dualistic model of consensus and alternate reality, but rather a plurality of realities or worlds, aligning with Ralph Metzner's theories.

Schroll references Thomas B. Roberts' concept of the "multistate paradigm," which posits that human minds and bodies can produce and utilize numerous mind-body states. He also draws a parallel between Goodman's statuette and the Roman deity Janus, associated with doorways and gateways, as noted by Metzner. Metzner's examination of the Norse god Odin, who sacrificed an eye to drink from the well of remembrance, is presented as an example of gaining heightened perception of other-worlds at the cost of ordinary perception.

Schroll advocates for a multidimensional view of consciousness, composed of many worlds, states, domains, or levels of reality. The purpose of exploring these expanded states is to bring healing insights and energies back into the ordinary world.

Rolling Down the Highway: A Personal Encounter with Alternate Reality

Schroll recounts a personal experience from July 1977, shortly after a psychedelic mushroom experience. While riding in the bed of an El Camino sport truck at 50-55 mph, he was accidentally thrown out and tumbled down the road for a quarter of a mile. Despite the severe friction burns, he survived unharmed. In the immediate aftermath, he experienced a state of pure bliss, feeling disconnected from his body and perceiving his surroundings as an icy pond. Upon regaining awareness of his body, he felt a surge of power and interconnectedness, dancing on the road. He later reflects that this experience, which he describes as one of his most profound transpersonal experiences, could have been an out-of-body experience, though he cautions against replicating such events due to their inherent risks.

Shamanism and Psi Phenomenon

Following his accident and mushroom experience, Schroll noted a dramatic increase in psychical phenomena in his life over the next five years. He suggests, citing Harner, that the shamanic journey to alternate realities can be analogous to plugging into a psychic power source, which shamans use to become psychically charged for healing. Investigations into shamans' healing abilities have been explored by Krippner & Villodo and Villodo & Krippner. However, the precise mechanisms by which shamans use psi to heal remain unknown, as noted by Walsh, who surveyed ethnographic, clinical, and laboratory research. While anecdotal reports are numerous, experimental studies are lacking.

Schroll agrees with Timothy L. Hubbard's thesis that aspects of shamanism do not require special psi abilities, such as reading myths and dreams or utilizing archetypal methods. However, he emphasizes that the essential point of shamanism and transcendence lies in an attitudinal shift—a change in ethics, problem-solving approach, and relationship with others and the nonhuman world.

Conclusion and Notes

Schroll concludes that the revival of shamanism contributes to the resurgence of animism and earth-based spiritual traditions, broadly referred to as paganism, Gaia consciousness, Goddess spirituality, psi, and modern witchcraft. These movements, under the umbrella term neo-shamanism, are consistent with the view of consciousness as a multiverse. The shaman's role is to explore these realities and bring back healing insights. He acknowledges that the psi abilities of shamans are not fully understood but hopes the article clarifies the contribution of neo-shamanism. He quotes Harner on the learned component of shamanic consciousness, which includes knowledge of the cosmic geography of alternate reality. Shamanism, he emphasizes, is about giving, acquiring knowledge for healing or divination, and creating cooperative relationships.

Notes provide context on researchers like Dr. Robert J. Wallis, Michael Winkelman, and discussions with Adam Rock and Montague Ullman. Note 4 raises the question of whether the shamanic state of consciousness accesses a separate ontological or epistemological domain.

Article 2: Mushroom (and Masalai) Madness in Melanesia: Drug Traditions and Cultural Change in Highland Societies of Papua-New Guinea

Henry Dosedla's article examines the ethnobotanical and cultural significance of fungi and herbal drugs in the highland tribes of Papua-New Guinea, particularly in the Wahgi region. This region had only recently come into contact with Europeans in the 1970s.

Geographical and Ecological Conditions

Dosedla describes the Wahgi Basin, linking the Western Highlands Province (WHP) with the Simbu Province (SP), and its indigenous population, the Melpa and Middlewahgi tribes. These tribes shared a traditional subsistence system based on stone tool technology. While agriculture and pig husbandry were primary food sources, hunting, fishing, and gathering were also important. The region is rich in flora and fauna, including numerous mushroom species.

Traditionally, mushroom consumption was not considered appropriate for adult men but was used by women, children, and the elderly, purportedly to avoid bad breath. However, the author notes that the forest habitats are abundant with delicious mushrooms. While poisonous species were known, there were few recorded cases of consumption with lethal results, except for suicides.

Toxic Properties of Mushrooms

The article notes that Melanesian fungi are related to European species, including those responsible for "mushroom madness." The confusion in published records is attributed to authors repeating superficial statements, lack of scientific relevance, and insufficient field research. The term "nonda" is often used to refer to a specific type of mushroom (Boletus genus) causing mushroom madness, but it is also a generic term for mushrooms in general.

Boletus manicus, related to the European "devil's mushroom" (Boletus satanas), is identified as a prominent mushroom associated with mushroom madness. It is known by various vernacular names, such as "goblin's back mushroom" and "water spirit mushroom," indicating its connection with supernatural powers. The author suggests that REAY's mention of four types of "madness mushrooms" might stem from these linguistic variations. While other Boletus species may contain indole, there is no absolute proof they are related or different developmental stages of the same type. The effects of B. manicus depend on the season and dose, with younger specimens being less bitter and more suitable for consumption.

Mushroom Use and Effects

Younger specimens of B. manicus are consumed without severe problems, while older ones develop a bitter taste and can cause intoxication, historically used by warriors to induce daring and fierceness. The use of these mushrooms is often guided by secret knowledge held by "ritual experts." The most potent mushrooms are believed to be found in primary forest regions at high altitudes, considered sacred.

Mushroom consumption was also part of initiation rites. In the Ndemboka culture, initiation involved rituals in caves where experts were trained. Juvenile B. manicus and some Brittlegill species were used by women to intensify sexual activity during courting parties. In some tribes, like the Kuma, this could lead to communal sexual activity marked by frenzied behavior, with women sometimes behaving aggressively and threatening others.

The bodily effects of mushroom consumption were described as "shivering" and temporary "deafness," interpreted as sensory deprivation or temporary madness, often expressed through a traditional Kuma dance called "komugl tai" (or "longlong" in pidgin), characterized by shivering movements. Some reported a "Liliput-effect," experiencing visions of tiny creatures. The author, having personally tested such mushrooms, experienced no toxic effects, suggesting individual sensitivity. The attraction to traditional drugs has reportedly decreased due to the introduction of betel nuts and alcohol.

In the Asaro tribes, the author was offered a dish of cooked mushrooms that induced sleep, followed by a dream of tiny warriors. This type of hallucination is noted as a traditional feature in some regions.

Toxic Properties of Traditional Herbal Drugs

Several herbal drugs are traditionally used in the Wahgi Basin. Some are used as fish poison, paralyzing fish for easy catching. Euphorbia species and a shrub called "nde temp" (likely Derris eliliptica) are used for this purpose. The latter can cause temporary disorientation in fish. A secret cult among the Ndemboka used this drug in a "rite de passage" myth, inducing claustrophobia and impressions of crawling through tunnels.

Another hallucinogenic plant, known as Kan Nunjâkâlt (likely Ipomoea cairica), contains lysergic acid amide. Its seeds are consumed by children without harm, but larger amounts are used ritually, crushed into powder for "black magic" by "poison men."

Herbal drugs identified as Uncaria Dosedlae Gilli and Psychotria hageniana Gilli, containing psychoactive alkaloid mitragyne, are used for their tranquilizing effects. Hypericum kunaianum Gilli is also used for similar effects. Smoke from burning leaves and bark of certain plants, like Galbulimima Belgraviana, is used for its hallucinogenic properties, causing "travelling through the skies." Less narcotic effects are achieved with smoke from Fragraea ceilanica, Macaranga hageniana, and Freycinetia hageniana. Evodia hageniana is used as a remedy for drug-induced headaches.

Certain Urticaceae are used for aphrodisiac effects. Seeds of Solanum papuanum Dosedlae and Begonia Dosedlae are used as abortives. Selaginella Dosedlae and Drymoglossum crassinerve are used for their reputed antibiotic effects.

Drug Effects and Mythological Plant and Fungi Lore

Much of the mythological lore in the Wahgi region relates to traditional beliefs about the floral environment. Tales often explain plant names and origins, particularly for plants used in medical or ritual contexts. Common narrative features reflect the hallucinogenic properties of mushrooms, with stories of encounters with "Masalai" (bush spirits) after collecting mushrooms. Other narratives describe traveling through the skies, entering caves or subterranean tunnels, or being devoured by monsters, which also appear in dreams and visions evoked by traditional drugs.

Traditional Trance Techniques

Tribal rituals involve distinct mechanical techniques to induce altered states of consciousness. Ndemboka initiation rites, often held in caves, included fasting, deprivation from daylight, and painful beatings, leading to vivid dreams. Enga initiation involved enduring cold water in caves to enhance spiritual insights. In the Kewa region, walking on glowing embers in a trance state was attributed to hypnosis caused by drum rhythms, with drug use denied.

Cultural Change Concerning Drug Consumption

Following European contact, young people began using traditional drugs outside their ritual context for recreation. The milky sap of the fish poison shrub was used for smoking tobacco, reportedly leading to encounters with evil spirits and paranoia. Consumption of Boletus manicus with alcohol led to severe intoxication and amok behavior, often explained as possession by a Masalai bush spirit. The introduction of Datura sp. also led to severe intoxication and, in some cases, insanity.

A contemporary concern is the growing addiction to non-indigenous drugs among younger New Guineans, including alcohol, cannabis, and synthetic drugs, which have led to casualties and the destruction of traditional social values.

Recurring Themes and Editorial Stance

The journal consistently explores the intersection of anthropology, psychology, and paranormal phenomena. This issue highlights the multidimensional nature of consciousness, the role of altered states induced by psychedelics and shamanic practices, and the ethnographic study of cultural beliefs and practices related to altered states, particularly through the use of psychoactive substances. The editorial stance appears to be one of open inquiry into these phenomena, encouraging further research and understanding of diverse cultural perspectives on consciousness and the supernatural.

This issue of Paranthropology, Vol. 2 No. 4, titled "Crop Circles as Psychoid Manifestation: Borrowing Jung's Analysis of UFOs to Approach the Phenomenon of the Crop Circle" by William Rowlandson, explores the complex phenomenon of crop circles through the lens of Carl Jung's psychological theories, drawing parallels with his earlier work on UFOs.

Henry Dosedla: A Profile

The issue features a profile of Henry Dosedla, an archaeologist and social anthropologist who conducted fieldwork in the early seventies in Melanesia. His work focused on the environment, mythology, folk biology, medical traditions, and religious concepts of societies in Papua-New Guinea. After retiring, he continued his research on parallels between archaic societies and prehistoric Europe.

Main Article: Crop Circles as Psychoid Manifestation

The central theme of the issue is an examination of crop circles, proposing that Jung's analytical methods for UFOs can be applied to understand this phenomenon. The article begins by quoting Terence McKenna, who suggests that these phenomena are "fluctuations in the syntactical machinery of reality," implying we are "imprisoned in some kind of work of art."

Jung's Approach to UFOs and Crop Circles

William Rowlandson notes that Carl Jung, in his 1958 publication "Flying Saucers," risked his reputation to investigate UFOs, posing the question of whether they were "real or mere fantasy products." The article contrasts this with crop formations, which are unequivocally real and empirically verifiable. The primary question for crop circles, therefore, shifts to whether they are "all made by man."

The author suggests that a sociologist or art historian would readily evaluate contemporary art like Banksy's graffiti, but crop formations are often considered "off-limits" for critical investigation. The article posits that if crop formations were revealed to be original "Banksys," they might be more readily accepted as subjects of study.

The Nature of Crop Formations

Rowlandson highlights that crop formations are not visions but tangible phenomena that can be walked in. The debate surrounding them often pits researchers who believe in non-human agency against "makers" who claim authorship. However, the article suggests this is an oversimplification, as many researchers acknowledge that many circles are man-made, while some makers believe in a deeper, motivating consciousness.

The article discusses the variety of forms crop circles take, noting that the term "circle" is misleading as patterns include triangles, squares, planes, pentagrams, 3D shapes, digital codes, humanoid faces, animal designs, glyphs, and fractal models. While they predominantly appear in wheat in the UK, they also occur in oil seed rape, barley, maize, and grass, with Wiltshire being a common location.

The "Symbiosis" Between Makers and Researchers

A significant portion of the article is dedicated to exploring the relationship between crop circle makers and researchers. Grant Wakefield's documentary "Croppies" is mentioned, revealing that many researchers accept the man-made origin of most circles. However, the article emphasizes that even makers who claim authorship often suggest a deeper, mysterious, or "esoteric Muse" guiding their work. Peter Sørensen, a researcher-cum-maker, articulates this by stating that even if humans flatten the crop, "there's no magic involved!" and that "WE are the ETs!"

Many interviewees report experiencing paranormal phenomena, such as strange lights, telepathy, and profound mental and physical effects on visitors. The article notes that circle makers often feel compelled by a "transcendental consciousness" or an "intelligence that has been looking out for humanity over the millennia."

Paranormal Aspects and Psychological Interpretations

The article delves into the psychological interpretations of crop circles, particularly through the lens of Jungian psychology. It discusses how crop formations, like UFOs, can be seen as "psychoid manifestations" – eruptions of the sacred or collective unconscious. Jung's concept of the mandala, a symbol of wholeness and the self, is applied to crop circles, suggesting they represent a search for order and meaning in a fragmented modern world.

Rowlandson points out that while many researchers are quick to dismiss man-made circles, they often overlook the profound experiences and mysteries associated with them. The article highlights the paradox where impressive art forms become less attributable to human artists, leading to a greater sense of mystery.

Physical and Psychological Effects

Anecdotal reports of psychological and physiological effects on visitors to crop formations are detailed, ranging from anxiety and dread to euphoria and peace. Lucy Pringle warns pregnant women against entering formations, and Nancy Talbott of BLT Research documents unusual physical reactions, including menstrual abnormalities in post-menopausal women after visiting the "Julia Set" formation near Stonehenge.

Government Conspiracy and Mystery

The article touches upon theories of government conspiracy and disinformation related to crop circles, mentioning works by Richard D. Hall and Colin Andrews. It suggests that these theories add further layers of mystery to the phenomenon.

The Mandala and Wholeness

Jung's analysis of UFOs as mandalas, representing wholeness and the self, is extended to crop circles. The article argues that in a society experiencing "social and environmental upheaval," crop formations, like mandalas, offer a visual representation of wholeness and a search for meaning. The geometric complexity and arithmetical order of crop formations are seen as reflecting the self as an archetype of order.

Conclusion

The article concludes that crop formations, regardless of authorship, are impressive manifestations of totality that evoke archetypal symbols of transformation. The author emphasizes the importance of viewing them not just as objects but as experiences that can lead to a deeper understanding of the human psyche and its connection to the unknown.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the mystery of crop circles, their potential connection to the paranormal, and the application of psychological frameworks, particularly Jungian analysis, to understand them. The editorial stance appears to be one of open inquiry, acknowledging the reality of the phenomenon and exploring its multifaceted nature, including the psychological, symbolic, and potentially non-human aspects, without definitively concluding on authorship. The journal seems to advocate for a deeper, more nuanced investigation that bridges the gap between scientific skepticism and belief in the unexplained.

This issue of Paranthropology, Volume 2, Number 4, published in 2012, is titled 'Paranthropology: Journal of Anthropological Approaches to the Paranormal'. It features articles and commentary exploring the phenomenon of crop circles through the lens of Jungian psychology, synchronicity, and archetypal symbolism.

Squares and Circles: The Mandala Motif in Crop Formations

The article begins by examining the significance of the mandala as a symbol of the individuated self, emphasizing the crucial relationship between the circle and the square. This motif is described as an elementary pattern found across dreams, visions, and sacred art. Carl Jung's work is central, particularly his interpretation of the square-circle conjunction as symbolizing the interrelationship between order and chaos, and the ego-consciousness within the unconscious. Crop formations are presented as contemporary manifestations of this ancient symbolism, often taking the form of labyrinths or mandalas that invite visitors to walk their pathways, enacting a symbolic journey towards the self and individuation. The text quotes Jung stating that the 'mandala is the center. It is the exponent of all paths. It is the path to the center, to individuation.' The article notes numerous accounts of people experiencing energizing and healing powers from circumambulating these formations.

The author posits that the 'psychic cause' for the prevalence of such symbols, including crop circles and UFOs, can be attributed to the suppression of the capacity for the sacred within modern society, leading to a 'spiritual hunger' that seeks a 'numinous content.'

Numinosity of the Archetype

This section explores the psychic effect of crop formations, noting their powerful visual impression, their geometric design as mandalas, their mysterious origins (defying easy explanation or attribution to artists), and their association with paranormal activities like balls of light, telepathic transmissions, and precognitive dreams. These features contribute to a strong sense of the numinous and the sacred. Jung's perspective is invoked, suggesting that in religious experience, 'man comes face to face with a psychically overwhelming Other.' The focus is on the psychic impact rather than the ontological status of this 'Other.'

The article argues that to ignore the aesthetic beauty, the labyrinthine patterns, the connection to the landscape, the mystery of the creators, or the accompanying phenomena of crop circles is to willfully ignore a numinous aspect of existence. It suggests that unlike UFOs, which skeptics can dismiss as hallucination or delusion, crop formations are difficult to disregard as numinous without conscious defiance, indicating a potential psychic imbalance or suppression of the psyche's need for a numinous content.

Depth psychology aims to orient people towards psychic wholeness by confronting repressed aspects of the psyche. Jung's work on the repression of the numinous is cited: 'The archetype possesses a numinous quality, a feeling-value that is highly effective in practice. One can be unconscious of this value, since it can be repressed artificially; but a repression has neurotic consequences...' The article questions whether crop formations, like dream symbols and UFOs, are manifestations of the numinous arising from the collective suppression of the numinous, especially those formations that appear beyond human capability.

Synchronicity and Psychoid Manifestation

Jung's theory of synchronicity, the acausal connecting principle, is introduced as a framework for understanding the interconnection of psyche and matter. Symbols, it is noted, appear not only in dreams but in all psychic manifestations, and even inanimate objects can seem to cooperate with the unconscious. The article discusses Jung's approach to UFOs, where he focused on the psychic response and projection rather than metaphysical speculation. His handling of the scarab beetle incident is presented as an example of understanding meaningful coincidences without questioning causal pathways, highlighting 'a-causality.'

This leads to a radical hypothesis: crop formations are the 'psychoid manifestation in matter of unconscious psychic content,' possibly mediated through 'artist circle makers.' The suppression of the numinous is seen as a collective neurosis, causing crop formations to emerge as 'reified compensatory content upon the landscape,' essentially a 'dream manifest in matter.'

Jung's view is that archetypes act as mediating principles for meaningful coincidences. He proposed that matter and spirit vibrate together in archetypal conceptions, with the 'psychoid nature of archetypes' extending beyond neurophysiology into the general dynamical matrix of matter and energy. The article posits that psyche and matter are two aspects of the same thing, and synchronicity phenomena demonstrate that the non-psychic can behave like the psychic and vice versa, without causal connection.

The Psychic Effect and Empirical Evidence

The article challenges a rigid distinction between psyche and matter, referencing Jung's theory of synchronicity. It suggests that crop formations, like UFOs, are manifestations of the numinous, and that their 'psychic cause' can be the suppression of the sacred. The 'psychic effect' is explored, with four features contributing to a sense of the numinous: visual impression, geometric design (mandala), mystery, and association with paranormal activities. Jung's concept of the 'Other' in religious experience is relevant, focusing on psychic impact.

The author argues that crop formations, unlike UFOs, are empirically real, but their provenance (authorship) is questioned. While Jung acknowledged that UFOs are made 'more real' by appearing to skeptics, this documentation does not constitute empirical evidence for naysayers. The same applies to crop formations. The article concludes that the mysterious aspects and labyrinth-mandala geometry imbue them with numinosity. It advocates for recognizing the psyche's own peculiar reality, as suggested by Jung, and situating crop formations within a liminal psychic-material dimension.

Specific Crop Formation Examples and Interpretations

Numerous specific crop formations are detailed, often with dates and locations, and their symbolic interpretations are discussed. These include:

• Mandelbrot Set representations: Linked to Terence McKenna and the resurgence of interest in psychedelic plants and the concept of nature being self-similar across scales.
• West Kennett Longbarrow, Wiltshire (June 28, 2007): A corridor with doors, evoking subterranean mystery and Alice in Wonderland.
• Stantonbury Hill, Somerset (July 7, 2007): A Yin Yang symbol, representing changing harmony.
• Wiltshire (2008): Two wavy crosses, interpreted as allusions to Celtic paganism.
• 2009: Sidereal animal forms (jellyfish, starfish, crustaceans), potentially reflecting planetary fauna extinction rates and correlated with NASA predictions of solar flare activity.
• Silbury Hill (July 5, 2009): The 'Aztec headdress' formation, linked to Maya calendrics and the 'new era' prophecies.
• Cherhill White Horse, Wiltshire (July 27, 2011): A 'Grey' alien smoking a pipe, with suggestions it relates to DMT research.

These examples are presented as akin to dream analysis, suggesting observers participate in their meaning through discussions and research. The act of observation itself is seen as a form of participation, interweaving psyche and matter, and contributing to a sense of the numinous.

Ontology and the Limits of Empiricism

The article delves into Jung's views on the material manifestation of psychic content, noting his reluctance to grant UFOs independent material existence, attributing them to projections of psychic energy. However, Jung later considered the possibility of 'psychoid base' for archetypal configurations. The author questions how to reconcile physical forces with Jung's theories, referencing his own struggle between scientific empiricism and metaphysical inclinations.

Jung's assertion that 'the psyche can move the body, but only inside the living organism' is contrasted with the idea of something psychic appearing high in the air. The article proposes that the 'imaginal world' (mundus imaginalis) described by Henry Corbin could be the 'dancing space' of crop formations.

It is noted that Jung focused on dreams of UFOs rather than abduction reports, which often involve physiological trauma. The author feels this sidesteps the distinction between waking experience and dreams. The article argues that crop formations, unlike UFOs, are empirically real, but their provenance is uncertain. It suggests that while some formations are man-made, the mystery of their origin persists. The article concludes that, following Jung's empirical approach, the numinosity of crop formations is a critical certainty, and that they represent a liminal psychic-material dimension.

Authorship and Interpretation

The article addresses the question of authorship, suggesting that whether crop formations are made by humans or not, they are 'mythic' and manifest 'dazzling archetypal forms of unconscious content.' The author agrees with Patrick Harpur that the 'daimonic' is the liminal boundary between matter and spirit, and that crop formations are mercurial phenomena. Artists involved are subject to unconscious urges, and researchers sometimes dogmatically ignore man-made formations. The possibility of secret government agencies or deliberate mystification by circle makers is also raised.

Ultimately, the article suggests that the motivations behind crop circles and the desire for numinosity are linked to Jung's observations on UFO phenomena. The authors propose that crop formations are 'our dreams,' expressing the roots of our existence. The bibliography lists numerous works by C. G. Jung, as well as authors like Patrick Harpur, Leon Schlamm, and Rick Strassman, related to psychology, mythology, and paranormal phenomena.

Commentary by Mark A. Schroll

Mark A. Schroll provides a commentary on William Rowlandson's article, relating it to his own marginal notes on David Bohm's 'Unfolding Meaning.' Schroll connects Jung's concept of synchronicity with Bohm's 'Soma-Significance,' describing the waking life as a personal mandala and biological lineage as a cosmic mandala. He wonders about 'Gaia Consciousness' and whether crop circles are an encrypted message for human transformation in response to eco-crises. He also raises questions about Rupert Sheldrake's theory of morphogenetic fields and whether archetypes are approximations or co-emerging with us. Schroll suggests that decoding crop circles and UFO encounters might be crucial for humanity's survival and calls for challenging Kantian empiricism to develop a new paradigm, with psychedelic research offering a means to gather data.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the intersection of psychology, anthropology, and the paranormal, with a strong emphasis on Carl Jung's theories. The journal appears to adopt a stance that validates the subjective experience of the numinous and the symbolic significance of phenomena like crop circles and UFOs, even when their empirical origins are debated. It encourages a move beyond purely materialistic or skeptical viewpoints to embrace a more holistic understanding that includes the psyche's role in manifesting and interpreting these events. The editorial stance seems to be one of open inquiry into phenomena that challenge conventional scientific paradigms, particularly through the lens of depth psychology and archetypal symbolism.

This issue of Paranthropology: Journal of Anthropological Approaches to the Paranormal, Volume 2, Number 4, features "Eileen Garrett's Haitian Diary" and a report on the "Seriously Strange Conference." The cover headline highlights Eileen Garrett's diary, with a subtitle indicating it is an "Overview by Robert Moore" for the conference.

Eileen Garrett's Haitian Diary

Authored by Lisette Coly, Executive Director of the Parapsychology Foundation and granddaughter of Eileen Garrett, this section introduces "Eileen Garrett's Haitian Diary," written in the early 1950s. Coly shares personal recollections and explains her discovery of "Mystery Boxes" containing her grandmother's collected materials. She notes the educational and historical value of these writings, recalling beloved dolls and less enthusiastic "healing packets" from Haiti.

The diary entry itself, dated "Haiti - 1953," details Eileen Garrett's visit to the Republic of Haiti at the request of the Bureau of Ethnology to study paranormal phenomena. Accompanied by Monsieur Jean Andoire and Miss Lenore Davison, Garrett participated in religious ceremonies. She observed phenomena similar to those seen in European seance rooms but found the Haitian setting, with its dimly lit peristyles and altars dedicated to the Pantheon of Gods, impressive. She notes the syncretism of Vodun services with Roman Catholic symbolism.

Garrett states she found no black magic, only a simple belief and faith in the Pantheon of Gods. She describes manifestations of possession, including dancing, falling into catalepsy, and ecstatic states. The worship is primarily ancestral, with influences from West African beliefs, particularly from Dahomey and the Gold Coast. She suggests that these rituals were preserved by Haitians due to their relative isolation from outside interference after emancipation from French rule, allowing for greater accuracy in their oral traditions compared to other islands that adopted Western religious beliefs.

She contrasts the Haitian peasant's religious life, which is naturally tied to the elements and saints, with the more developed methods of farming in other regions. Garrett emphasizes that the manifestations observed are only possible through faith and belief, seeing it as a truth behind all religious impulses. She notes the work of Dr. Dorsainvil and other scholars on Vodun literature.

During her visit, Garrett was taken inland to inspect special Vodun villages, including one led by a hungan named Anis. She was accompanied by Miss de Pradines, who understood Creole. Anis invited her to a ceremony where she would be presented to the Gods. Initially planning to leave for New York, she was persuaded to stay by Miss de Pradines and a UN representative, as permission to attend such rituals was rarely granted.

At the ceremony, attended by about two hundred people, she learned about the Petro and Rada rituals. Anis and Joseph, who trained him, belonged to the Petro rites. After the "opening of the gates," Papa Legba was invoked, and the hungan received affirmation that Garrett could proceed. She was led to a small, private chapel where Anis, in a trance, was meditating. She observed artifacts, medications, and healing packets. Anis then prepared for a final ceremony involving herbs, rum, and a healing stone, with a brazier prepared with maize.

Garrett was instructed on the ritual methods demanded by the Gods and asked to carry them out faithfully, to which she agreed, stipulating "on my own terms." She realized she could not replicate daily offerings or devotions in New York.

She was given artifacts for a mambo to summon the Gods and instructed that ceremonies were to be held in December, which she was expected to attend. The hungan offered to hold them on her behalf if she could not return. Garrett was not permitted to say farewells, feeling a part of her would remain with the village.

What's Wrong With Parapharmanthropology (Apart From the Name)?

This article, by David Luke, responds to Fabian Graham's commentary on Jack Hunter's piece regarding paranthropology. Luke takes issue with Graham's demarcation of "drug-induced" experiences and the study of beliefs from the remit of paranthropology. Luke argues that chemically induced experiences can still be paranormal, citing the example of ayahuasca visions that later prove true. He criticizes the "techno-phrenological nonsense" of assuming that a brain process mediating an experience means it cannot be transcendent.

Luke contends that understanding neurobiology can help in understanding psychic experiences and reality, but it is only one part of the process. He notes that all embodied experiences, paranormal or otherwise, involve neurobiological processes. He also discusses how altered states of consciousness, often involved in paranormal experiences, are mediated by neurochemistry, citing trance dancing and holotropic breath-work as examples.

He agrees with Graham that limiting explanations to belief alone is myopic, but emphasizes that beliefs are fundamental to paranormal experiences and can facilitate them, referencing Kenneth Batcheldor's work. Luke advocates for epistemological pluralism and multidisciplinary approaches to paranthropology, aligning with Roger Wescott's views. He strongly endorses the experience-centered, hands-on methodology of paranthropology.

Seriously Strange Conference

This section, an overview by Robert Moore, details the "Seriously Strange Conference" held at the University of Bath on September 10-11, 2011, marking ASSAP's 30th anniversary. The conference focused on PSI research and apparitional phenomena, with additional talks on crop-circles, cryptozoology, and UFOs.

Key presentations included:

• Rev. Lionel Fanthorpe opened the conference.
• Dr. Hugh Pincott paid tribute to the late Hilary Evans, a founding member of ASSAP.
• Val Hope discussed the origins of ASSAP.
• Robert Moore provided an overview of the Rendlesham Forest Case and ASSAP's intention to study it.
• Chris Jensen Romer discussed ghost and apparition research, challenging misconceptions.
• Trystan Swale discussed crop circles from a skeptical perspective, attributing them to hoaxes.
• John Frasier examined ghost hunting tools and their effectiveness.
• Hugh Pincott discussed "The Anthropology of Spirit Mediumship."
• Cal Cooper presented on "Telephone Calls From the Dead."
• Dr. Hannah Gilbert offered a sociological perspective on ghosts.
• Paul Vella discussed the American Bigfoot phenomenon.
• Steve Parsons presented on the infrasound theory of ghosts.
• Dr. Ciaran O'Keeffe discussed the influence of TV programs like "Most Haunted" on public perception of ghost hunting.
• Mark Pilkington explored military psychological warfare techniques and their implications for interpreting paranormal phenomena, including UFO claims.

A significant announcement was made by Nicky Sewell: ASSAP had successfully acquired governmental recognition as a professional body. This development aims to advance anomaly research and set recognized standards.

Additional Notes (from ASSAP)

This section includes a review of the "Seriously Strange" conference by the British Psychological Society and an appeal for monthly research donors to support budding psychical researchers. It also details ASSAP's grant funding accessibility and its dedicated Research Grant Panel. The "Professional Body Consultation" section elaborates on ASSAP's registration as a professional body, emphasizing the importance of strengthening ethics and inviting input from members and non-members.

Recurring Themes and Editorial Stance

The journal consistently explores the intersection of anthropology and parapsychology, examining anomalous phenomena through an academic lens. There is a strong emphasis on empirical research, historical context, and diverse theoretical approaches, including those that challenge conventional scientific paradigms. The journal appears to advocate for an open-minded yet rigorous approach to the study of the paranormal, encouraging interdisciplinary collaboration and experiential methodologies. The coverage of Eileen Garrett's diary and the "Seriously Strange Conference" highlights a continued interest in both historical accounts of psychic phenomena and contemporary research and professional developments in the field.

Title: Paranthropology: Journal of Anthropological Approaches to the Paranormal
Issue: Vol. 2 No. 4
Date: October 2011
Publisher: AIPR, Inc.
Country: USA
Price: £17.95 (for 'Pluralism and the Mind')

This issue of Paranthropology features a "Reviews & Overviews" section, presenting critical analyses of two significant books in the fields of parapsychology and consciousness studies.

Book Review: Shamanism and Psi: Imagery Cultivation as an Alternative to the Ganzfeld Protocol

The first review covers "Shamanism and Psi: Imagery Cultivation as an Alternative to the Ganzfeld Protocol," edited by Lance Storm and Adam J. Rock, published by AIPR, Inc. (2011) with a foreword by Patrizio E. Tressoldi. The book is noted as the first in the AIPR Monographs series. The review highlights several key points made by the authors: they identify potential limitations in the commonly accepted claims that the Ganzfeld procedure is highly favorable for psi phenomena. They also observe a general lack of active cognitive approaches in psi retrieval studies, with the exception of remote viewing. The monograph briefly summarizes major findings and issues in areas typically considered psi-favorable, such as relaxation, dreams, hypnosis, and meditation. Furthermore, it addresses challenges related to the 'noise-reduction' approach in psi retrieval and introduces a shamanic-like journeying protocol as a novel method for enhancing psi retrieval. These suggestions are deemed useful for researchers studying psi in laboratory settings. The authors also present findings from the initial run of their new experimental protocol, designed to test the views presented in the monograph. The review is provided by William Braud, PhD, Professor Emeritus at the Institute of Transpersonal Psychology, Palo Alto, CA, USA.

Book Review: Pluralism and the Mind: Consciousness, Worldviews and the Limits of Science

The second review focuses on "Pluralism and the Mind: Consciousness, Worldviews and the Limits of Science" by M.L.C. Colborn, published by Imprint Academic (2011). The book's central theme is the perceived gap between subjective experiential states and the dominant accounts offered by cognitive science. The review notes that modern neuroscience often attempts to reduce most features of consciousness to 'illusions,' a strategy that appears deeply unsatisfactory. There is also an insistence that theories of consciousness must conform to a metaphysic of monistic physicalism and current physics and biology. The book proposes William James' philosophical pluralism as a counterpoint. The reviewer agrees that since knowledge of the world is perpetually evolving and incomplete, reducing the cosmos to a single substance, essence, or principle is inappropriate. The partiality of any single theory also necessitates a variety of theoretical alternatives and traditions. Allied to this is a rejection of reductionism, which posits that consciousness can be ontologically or causally reduced to neural patterns. Instead, the book advocates for a radical exploration of anti-materialist alternatives, beginning with property pluralism. It questions the authority of reductive neuroscience to create a universal theory of consciousness, emphasizing the importance of diverse viewpoints on human nature. The review concludes by stating that when different cultures and viewpoints interact, more is learned than when dominant ideologies suppress others. The reviewer asserts that "Cognitive imperialism needs to be resisted, and cognitive diversity celebrated." The author of this book is identified as Matthew Colborn.

Previous Issue Contents and Download Information

The second page of the scan displays covers of previous issues of Paranthropology, showcasing various themes such as "Methodologies & Approaches," "Paranormal Encounters in the Field," "Mediumship & Spirit Possession," and "The Psychedelic Experience." The listed contents for Vol. 2 No. 4 (October 2011) include articles like "The Anthropology of the Possible: The Ethnographer as Sceptical Enquirer" by Lee Wilson, "Dreams and Telepathic Communication" by David E. Young, and "Crop Circles as Psychoid Manifestation" by William Rowlandson. The issue also features "Eileen Garrett's Haitian Diary." A prominent call to action invites readers to "Download back-issues of Paranthropology for free from www.paranthropology.co.uk."

Recurring Themes and Editorial Stance

The journal consistently explores the intersection of anthropology with paranormal phenomena, emphasizing diverse methodologies and theoretical frameworks. The reviews in this issue highlight a critical stance towards reductionist scientific approaches, particularly in cognitive science and neuroscience, advocating for a broader, more pluralistic understanding of consciousness and human experience. There is a clear endorsement of interdisciplinary approaches and a resistance to what is termed 'cognitive imperialism,' promoting the value of cultural and intellectual diversity.