Paranthropology - Vol 3 No 1 - 2012 01

Magazine Overview

Title: Paranthropology
Issue: Vol. 3 No. 1
Date: January 2012
Publisher: Paranthropology
Country: UK
ISSN: 2044-9216

This issue of Paranthropology, subtitled 'Journal of Anthropological Approaches to the Paranormal,' presents a diverse collection of articles exploring the intersection of anthropology and the paranormal. The January 2012 issue features a range of topics, including psychometric experiences, religious cults, transpersonal psychology, and physical mediumship, all examined through an anthropological lens.

Featured Articles

The Sublime and the Profane: A Thealogical Account of Psychometric Experiences Within a Sacred Space

By Patricia 'lolana, this article explores the growing shift towards a Divine Feminine in Western consciousness. It examines psychometric and religious experiences within sacred spaces, focusing on the connection between the sublime and profane aspects of the Divine. The author draws on the work of Carl Jung and Rupert Sheldrake's morphic resonance theory to understand these experiences, which are often precipitated by dreams interpreted as divine revelations. The article contrasts the author's own profound, yet disturbing, experience at Avebury Henge with Jean Shinoda Bolen's sublime encounter at Glastonbury Abbey, highlighting the dual nature of the numinous.

Money God Cults in Taiwan: A Paranthropological Approach

Fabian Graham presents an ethnographic study of 'money god' temples in Taiwan, which have proliferated in the economic climate. The paper analyzes the ritual exchange of 'fortune money' between devotees and deities, framing it within both the anthropology of religion and paranthropology. Graham uses Derrida's concept of the 'free gift' to explore the transcendent level of exchange, arguing that while temples are profit-oriented, the deity-devotee interaction can be seen as a unique form of gift-giving.

Proceeding With Caution: What Went Wrong? The Death and Rebirth of Essential Science

Charles T. Tart, a pioneer in Transpersonal Psychology, offers an overview of the development of what he terms 'essential science.' This article likely discusses the challenges and evolution of scientific inquiry, particularly in fields related to consciousness and the paranormal.

Transpersonal Anthropology: What Is It, and What are the Problems we Face Doing It?

Charles D. Laughlin introduces the theoretical approaches and methodologies of transpersonal anthropology. This field seeks to understand human experience by integrating psychological, spiritual, and anthropological perspectives, addressing the unique challenges inherent in such an interdisciplinary approach.

Contemporary Physical Mediumship: Is it Part of a Continuous Tradition?

Jack Hunter investigates contemporary physical mediumship, comparing current phenomena with those documented in the historical literature of psychical research. The article explores whether modern mediumship represents a continuation of older traditions.

Charles Richet & The Villa Carmen

Robert McLuhan examines one of the most unusual cases from the history of psychical research, focusing on Charles Richet and his work at the Villa Carmen, which was associated with physical mediumship.

Nourished by Dreams, Visions and William James: The Radical Philosophies of Borges and Terence McKenna

William Rowlandson highlights similarities between the philosophies of psychedelic guru Terence McKenna and the author Jose Luis Borges, particularly concerning dreams, visions, and their role in shaping understanding.

An Inner Curriculum Vitae

Paul Devereux offers a preview of an article set to appear in an anthology on ecology, cosmos, and consciousness.

Reviews & Overviews

Charles D. Laughlin reviews his new book on dreaming, 'Communing With the Gods.' Guy Lyon Playfair discusses his book 'The Flying Cow,' which covers fascinating documented experiences.

Editorial Stance and Recurring Themes

The editorial stance, as expressed by editor Jack Hunter, welcomes readers to the issue and highlights its eclectic range of fascinating and informative articles. The recurring themes throughout the issue include:

• Anthropological Approaches to the Paranormal: The core mission of the journal is to apply anthropological methods and theories to understand paranormal phenomena.
• Thealogy and the Divine Feminine: Several articles, particularly 'The Sublime and the Profane,' delve into theological interpretations of spiritual experiences and the concept of the Divine Feminine.
• Psychometry and Morphic Resonance: The nature of psychometric experiences and their potential explanation through Rupert Sheldrake's morphic resonance theory are explored.
• Transpersonal Psychology and Anthropology: The integration of psychological and anthropological perspectives to understand consciousness and spiritual experience is a key focus.
• The Nature of Reality and Science: Articles by Charles T. Tart and discussions on paranthropology question the boundaries of conventional science and explore alternative frameworks for understanding reality.
• Cross-Cultural Belief Systems: The examination of 'Money God Cults in Taiwan' highlights the diversity of religious and spiritual practices across cultures.

The journal appears to champion an open-minded, interdisciplinary approach to the study of the paranormal, valuing subjective experience and cultural context alongside rigorous analysis.

This issue of *Paranthropology: Journal of Anthropological Approaches to the Paranormal*, Vol. 3 No. 1, delves into the complex religious and cultural practices surrounding 'Money God' exchanges in Taiwan. The journal explores how these exchanges function as a form of contractual relationship between humans and deities, examining the anthropological and philosophical underpinnings of these rituals.

Money God Exchanges and Deities

The article begins by explaining the nature of deities and their relationship with ancestors in Chinese cosmology. Ancestors, while having influence, possess lesser spiritual power ('ling') than deities. The system allows for a fluid transition between ancestor, ghost, and deity status, often through worship and the creation of anthropomorphic images. Deities gain power through their worship, and their 'ling' is projected from their own spiritual reserves.

Three classes of deities are identified in Money God exchanges:
1. Deified historic characters: exemplified by Zhao Gongming at Shi Ding Wu Lu Cai Shen Miao.
2. Manifestations of inanimate objects: such as stars, rocks, or trees, often anthropomorphized into human form. Chan (2008) describes these as 'Double nature-beings' with sacral portals for spirits.
3. Mythologized characters from oral folklore: immortalized in novels and later worshipped as deities.

An intriguing spiritual supposition is raised: that a discarnate entity can be created through accumulated spiritual energy from worship, effectively reversing the creation of humans by God. The concept of 'ling' is central, with deities' power diminishing if they cease to be worshipped.

Communication with Deities: Divination Blocks (bue)

The journal details the emic interpretation of communicating directly with discarnate spirits to strike bargains. This is achieved through 'bue,' commonly known as divination blocks, which are two crescent-shaped wooden blocks. Incense is used to attract the deity's attention, and 'bue' facilitate two-way communication. The process involves posing a question to a specific deity, introducing oneself, and then dropping the 'bue.' Three outcomes are possible: both flat side down (deity is angry), both convex side down (deity is laughing), or one of each (yes, a deal is struck). The question can be rephrased if the answer is negative.

Luck, Fortune, and Fate in Chinese Cosmology

Luck is integral to the Chinese concept of time, particularly within the sixty-year cycle based on twelve-year animal cycles, influenced by Jupiter's orbit. Auspicious days for significant events are determined by this cycle. Individuals born under 'unlucky' animal signs are advised to donate to temples to avert misfortune, often associated with 'offending the Tai Sui,' a stellar deity. Luck is broadly connected to fiscal fortune, but also encompasses health, relationships, education, family, and work.

The Chinese almanac guides fortuitous days, and rituals, offerings, or chanting by monks can influence luck. The relationship between Chinese Buddhism (predetermined fate via karma) and Taoism (misalignment with celestial configurations) is syncretic, leading to a folk belief that offerings and deals with deities can change one's luck and fate. The Chinese word for luck, 'xing yun' (幸運), implies becoming fortunate or changing fate, and is linked to happiness ('xing fu').

Case Study Temples: Zi Nan Gong and Shi Ding Wu Lu Cai Shen Miao

Two case study temples are examined:

She Liao Village Zi Nan Gong

This temple, established in 1697, originally housed Tudi Gong and later his wife. It features an animistic deity, Shi Tou Gong (Honorable Stone), a rock with human characteristics. Zi Nan Gong was the first temple in Taiwan to offer 'fortune money.' This practice began in the late 1930s when local landlords sought divine aid for business ventures in Taipei. The temple committee agreed to lend money, with the stipulation of repayment within one year. The success of these landlords led to the practice becoming widespread, with interest eventually being charged.

The contemporary process involves worshipping deities, casting 'bue' for permission, and receiving amounts from NT$100 to NT$600 based on the 'bue' outcomes. The money, received in a red envelope, is ritually moved through incense smoke and intended for business or investment, though recipients often use it for personal desires. Repayment is generally double the borrowed amount. The agreement is enforced by self-imposed morality and the fear of spiritual retribution, though Tudi Gong is not considered vindictive.

Shi Ding Wu Lu Cai Shen Miao

This temple was founded by Laio Zong-dong, a 23rd-generation Taoist master. The temple's location was determined by a dream involving the Money Gods of the Five Directions. The shrine, built in 1995, was immediately successful, leading to a new temple construction. The practice of giving money back to people who prayed there quickly became ritualized.

The process involves 'bai bai' (worship) and casting 'bue' to ascertain the deity's willingness. A chart based on the Chinese Zodiac, five elements, and Tai Sui helps visitors identify the appropriate deity. The temple houses the Money Gods of the North, South, East, West, and their commander, Zhao Gongming (Centre). If the first deity gives a negative 'bue' response, the devotee can petition the next. The probability of receiving an affirmative answer after five 'bue' casts is high (96.875%).

Upon a positive 'bue' response, the devotee receives a box with NT$20 (or more, up to NT$600, depending on the number of 'bue' casts). This money is kept for a week and used for something the recipient desires luck with. Repayment is expected with interest, typically double the amount. The temple provides a certificate upon repayment. Laio Zong-dong explains that the exchange is a sacred contract from the devotee's perspective but a gift from the Money God, as there is no penalty for non-repayment, though he concedes it can be seen as superstition.

Derrida: The Paradox of the Free Gift

Philosopher Jacques Derrida's concept of the 'gift' is explored in relation to Money God exchanges. Derrida questioned whether a true gift is possible, arguing that any exchange, even one without explicit thanks or reciprocity, creates a cycle of debt. A genuine gift, by his definition, must not appear as a gift, and the giver must remain anonymous. The act of giving should not accrue personal loss.

In the context of Money God temples, the physical exchange of money disguises the actual gift of luck as a small loan. The temple acts as a banking intermediary, and the devotee perceives themselves as a borrower, not a recipient of a gift. The exchange of 'luck' is a subjective construct, and recognition of the deity's intervention is difficult to prove objectively. However, the ritual use of 'bue' and the temple's certificate legitimize the expectation of material rewards.

Discussion and Interpretation

On a material level, the exchanges are financial transactions. However, considering the deity's role and the intangible nature of the gifts, another level of interpretation emerges. The exchanges are seen as a form of 'luck' in return for 'recognition' of the deity. The anonymity required for a true gift is lost through 'bai bai' and the recognition process.

Unlike orthodox Taoism and Buddhism, the syncretic folk religion is not liturgical, with no established prayers of thanks. The act of giving recognition is inherent in worship and not perceived as a personal loss by the devotee. The exchange of money for luck is framed as a 'free gift' from the deity's perspective, as there is no penalty for non-repayment, making it a 'sacred contract' for the devotee.

Recurring Themes and Editorial Stance

This issue consistently explores the intersection of anthropology, religion, and the paranormal, with a focus on Taiwanese folk religion. The articles emphasize the transactional nature of spiritual practices, the role of ritual in mediating human-divine relationships, and the anthropological interpretation of these phenomena. The journal adopts a scholarly yet accessible approach, analyzing complex concepts like Derrida's gift theory within the context of lived religious experiences. The editorial stance appears to be one of objective inquiry into the cultural and psychological dimensions of belief and practice, particularly concerning the paranormal and spiritual beliefs.

Title: Paranthropology: Journal of Anthropological Approaches to the Paranormal
Issue: Vol. 3 No. 1
Date: June 16, 2004 (based on transcription date)
Publisher: New Harbinger Publications, Inc.
Country: USA
Language: English

This issue of Paranthropology explores the complex relationship between anthropology, science, and the paranormal, with a particular focus on transpersonal experiences and methodologies.

Articles and Content

"Spirituality Needs Science" by Charles T. Tart

Charles T. Tart argues that spirituality requires science, specifically "essential science," which integrates multiple ways of knowing. He outlines four primary ways of knowing: personal experience, authority, reason, and revelation. While each has its limitations, science attempts to combine them. Tart critiques the inefficiency of teaching mystical transpersonal experiences, citing the low success rate of meditation instruction. He advocates for researching more effective teaching methods to help people achieve these states, suggesting that widespread mystical experiences could profoundly change environmental consciousness and societal values.

Commentary by Serena Roney-Dougal

Serena Roney-Dougal discusses her perspective on parapsychology as an integral part of transpersonal psychology and spirituality. She highlights Charles T. Tart's concept of "State Specific science," emphasizing the need to be in the same state of consciousness as the subject being researched. Roney-Dougal shares her work with yogis and Tibetan monks, contrasting their acceptance of psi with the Western fear of it, which she attributes to a deep-rooted cultural conflict.

Obituary - William G. Roll (1926-2012)

This obituary details the life and career of William G. Roll, a prominent parapsychologist. It notes his academic background, his work at J.B. Rhine's Parapsychology Laboratory at Duke University investigating poltergeist activity, and his later Ph.D. research on survival of personality after death. Roll authored over 100 scientific papers and four books, and was president of the Parapsychological Association. The obituary includes a quote from his posthumously published article in Neurocase, discussing electrical anomalies in the brain associated with poltergeist phenomena.

Commentary by Greg Taylor

Greg Taylor reflects on his personal and professional relationship with Charles T. Tart, whom he considers a parapsychology hero. Taylor discusses his own PhD research on altered states of consciousness and psychic awareness, and his application of "State Specific science" by immersing himself in the practices of yogis and Tibetan monks.

"Transpersonal Anthropology: What Is It, and What Are the Problems we Face Doing It?" by Charles D. Laughlin

Charles D. Laughlin examines the evolution of science and anthropology toward more holistic and self-reflexive approaches. He defines transpersonalism as a movement that recognizes the significance of experiences beyond ordinary ego-consciousness, encompassing a wide range of states like peak experiences, mystical experiences, and cosmic awareness. Transpersonal anthropology, emerging in the mid-1970s, focuses on the cross-cultural study of these experiences and their relationship to culture.

Laughlin identifies several key problems facing transpersonal anthropology:

1. The Mind-Body Problem: The persistent dualistic tendency in Western thought to separate mind and body, making it difficult to study their interaction, especially in relation to consciousness and psychic phenomena.
2. Central-State Materialism and New Epiphenomenalism: Laughlin critiques these dominant philosophical views of mind, arguing they are insufficient for a comprehensive understanding of consciousness.
3. Transpersonal Anthropology and the Mind-Body Problem: The vagueness of transpersonal anthropologists' positions on the mind-body issue, and the difficulty in establishing causality between mental and physical events.
4. Public Event vs. Private Event: The challenge of defining what constitutes a "public" event in scientific research, especially when experiences are subjective or require specific states of consciousness to be observed.
5. Cross-Cultural Comparability: The difficulty in comparing transpersonal experiences across different cultures and ritual techniques, and the influence of cultural filters on perception and description.
6. The Phenomenological Typewriter: The problem of adequately describing ineffable transpersonal experiences using language.
7. The Problem of Transposition: The inherent discrepancy between direct experience and its communication through symbolic media.

Laughlin emphasizes the importance of phenomenology and direct experience in understanding transpersonal phenomena, suggesting that cultural filters can obscure the essential nature of these experiences.

Case Studies and Methodological Issues

The issue presents examples of transpersonal experiences, including:

• Geoffrey Gorer's experience in Africa Dances: A spontaneous experience of heightened perception during a shamanic gathering.
• Bruce Grindal's experience in Ghana: A profound experience during a Sisala funeral involving perceptions of the deceased.
• The !Kia experience among the Bushmen of the Kalahari Desert: Described by Richard Katz, this involves intense physical and emotional states and altered perceptions, linked to the concept of "n/um" energy.
• Kundalini experiences in Hindu yogis: Compared to !Kia, this involves the arousal of psychic energy through the central channel (Sushumna) to achieve higher states of consciousness.

The journal discusses various methodological approaches to cross-cultural comparison, including the comparative method, structuralism, and phenomenology. Phenomenology is highlighted as a powerful approach that emphasizes direct experience and understanding the "moon" beyond the "finger" (the symbol).

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the integration of science and spirituality, the challenges of studying consciousness and paranormal phenomena from an anthropological perspective, and the limitations of traditional scientific paradigms. The journal advocates for a more holistic, self-reflexive, and inclusive approach to understanding human experience, one that embraces diverse ways of knowing and acknowledges the significance of transpersonal states.

The editorial stance appears to be one of critical inquiry, advocating for rigorous research into paranormal phenomena while acknowledging the limitations of current scientific models and the need for new methodologies, particularly those that incorporate subjective experience and cross-cultural perspectives. There is a clear emphasis on the value of Charles T. Tart's work and the potential of transpersonal anthropology to broaden our understanding of human consciousness.

This issue of Paranthropology, Vol. 3 No. 1, is dedicated to exploring the intersection of anthropology and the paranormal, with a significant focus on transpersonal experiences and physical mediumship. The journal presents scholarly articles that examine phenomena often relegated to the fringes of scientific inquiry, advocating for a more open and rigorous approach to their study.

Transpersonal Methods and Fieldwork

The issue begins by discussing transpersonal methods in anthropology, emphasizing the need to broaden the range of experiences studied and to develop more sophisticated modes of symbolic expression. The author, referencing philosopher Ludwig Wittgenstein, suggests that while some experiences may be difficult to articulate, it is crucial to attempt to "pass over in silence" only what is truly ineffable. The article advocates for nurturing a cadre of "transpersonalists" within anthropology who can better interpret and understand the extraordinary experiences of individuals, both within their own cultures and in fieldwork settings. It highlights recent advancements, such as lucid dream research and studies with the congenitally blind, that challenge previous assumptions about the limits of human experience and perception. The author posits that it is time for science to give credence to reports of transpersonal experiences found in ethnographic, folkloristic, theological, mystical, and mythological literatures, suggesting that even the most bizarre reports may have a basis in direct personal or transpersonal experience.

Methodologically, the article introduces the concept of "symbolic penetration," which describes how sensory events can evoke complex cognitive structures. This concept has significant implications for transpersonal fieldwork, as it suggests that the anthropologist's cognitive system operates similarly to that of the native. Understanding how symbols function in the native's mind can lead to a deeper understanding of the fieldworker's own mind, and vice versa. The article argues that the anthropologist can use their own mind as a laboratory to experiment with symbolic processes observed in cultural institutions. It challenges the old dictum that one can never experience the world like a native, suggesting that while cultural interpretations differ, there is a shared structural or archetypal ground upon which cognition is based. Achieving higher states of consciousness may reduce symbolic and cultural loading, allowing for a closer alignment between the ethnographer's and native's experiences, though the distinction between direct experience and interpretation remains crucial.

The article also touches upon the challenges and rewards of transpersonal fieldwork, noting that it requires a willingness to "suspend disbelief" and enter alien symbol systems. This can involve deep immersion in symbolism, living it fully, and accepting personal limitations. The author acknowledges that not all anthropologists are suited for such work, which may require years of preparation, self-confrontation, and spiritual maturity.

Contemporary Physical Mediumship: Is it Part of a Continuous Tradition?

A significant portion of the journal is dedicated to an exploration of "Contemporary Physical Mediumship: Is it Part of a Continuous Tradition?" by Jack Hunter. This paper examines whether modern physical mediumship practices are a continuation of historical traditions or a more recent phenomenon. The author defines physical mediumship as the purported ability of mediums to "channel unknown energies that affect the physical environment." Examples of such phenomena include levitation of objects, anomalous environmental changes, spirit lights, apports, and materialization of ectoplasmic forms.

The paper traces the history of physical mediumship, noting its rise to prominence in the mid-nineteenth century, particularly with the Spiritualist movement. The Fox sisters in Hydesville, New York, are credited with initiating this movement in 1848 through anomalous knocks that seemed to communicate spiritual messages. The phenomenon spread rapidly, leading to the emergence of numerous mediums and a variety of spiritual manifestations.

Daniel Dunglas Home (1833-1886) is highlighted as a particularly influential innovator in early physical mediumship. His feats included the alleged levitation of his body horizontally out of a third-story window in London, and his abilities were reportedly confirmed through laboratory experiments by Sir William Crookes, who tested his capacity to manipulate physical objects and produce paranormal phenomena. Home's seances also featured alleged materialization of glowing hands.

The substance known as "ectoplasm" is presented as nearly synonymous with physical mediumship. The term was coined in 1894 by physiologist Prof. Charles Richet, who observed anomalous limbs during experiments with the medium Eusapia Paladino. Dr. Gustav Geley provided a detailed description of ectoplasm as an amorphous substance that could externalize from a medium's organism, condense, and form anatomical and physiological characters of biologic life. Intensive studies of ectoplasmic phenomena were conducted with medium Eva C. under the supervision of Baron Albert von Schrenck-Notzing, who termed the substance "teleplasm." These manifestations, described as "pseudo-pods" and human-like heads, would later dissolve or be absorbed back into the medium's body.

The 'Margery' mediumship, associated with Mina Crandon, is described as a significant point in psychical research into physical mediumship, with claims of producing "ectoplasmic" limbs and other phenomena. However, this mediumship was publicly declared fraudulent by escape artist Harry Houdini. Investigations by the Society for Psychical Research, notably by Eric Dingwall, further questioned the authenticity of Crandon's ectoplasm, suggesting it was composed of "animal lung material." This period of public debunking is seen as contributing to the decline of physical mediumship.

Despite the decline, physical mediumship demonstrations continued into the 1930s and 1940s, exemplified by mediums like Jack Webber and Helen Duncan. Descriptions of materialization and dematerialization during Webber's seances are provided, as are accounts of Helen Duncan's phenomena, which shared similar characteristics with earlier descriptions of ectoplasmic materializations.

The paper notes that "classical physical mediumship," which flourished from 1848 to approximately 1945, experienced a lull in interest. Explanations for this include the idea that modern busy lifestyles leave less time for such pursuits, and that the rigorous testing of mediums may have deterred participation. Fraud exposures also contributed to a negative reputation.

Interest in physical mediumship began to return in the late 1990s, partly due to the publication of "The Scole Report" and "The Scole Experiment." The Scole group claimed contact with a "team" of spirit communicators and the facilitation of phenomena using a new "form of energy" distinct from ectoplasm, which they considered dangerous. This shift has influenced subsequent physical mediumship circles, though ectoplasm remains a common feature. The Bristol Spirit Lodge, where the author conducts fieldwork, utilizes a glass bell-jar for containment of "energies," inspired by the Scole group's recommendations.

The paper includes contemporary accounts of physical mediumship, such as those from the Felix Experimental Group in Germany and seances with medium Stewart Alexander in England, which describe ectoplasmic productions and transformations into human-like forms. The author also shares personal field notes from encounters with visible ectoplasm at the Bristol Spirit Lodge, noting its continuity with the general tradition of physical mediumship.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the nature of consciousness, the validity of subjective and transpersonal experiences, and the challenges of studying paranormal phenomena within an anthropological framework. The journal adopts a stance that encourages a more open-minded and methodologically rigorous approach to the study of the paranormal, moving beyond dismissal and towards nuanced investigation. It advocates for integrating the study of altered states of consciousness, symbolic interpretation, and historical accounts of mediumship into anthropological discourse, recognizing that these phenomena, however unusual, may offer insights into human experience and belief systems. The issue emphasizes the importance of distinguishing between direct experience and cultural interpretation, while still acknowledging the potential for genuine non-ordinary realities to inform cultural traditions and beliefs.

Title: Paranthropology: Journal of Anthropological Approaches to the Paranormal
Issue: Vol. 3 No. 1
Date: 2011

This issue of Paranthropology explores the cultural and anthropological dimensions of paranormal phenomena, with a significant focus on physical mediumship and the philosophical underpinnings of mystery and belief systems.

The Culture of Physical Mediumship

The issue begins by examining the culture of physical mediumship, contrasting early 20th-century ectoplasm manifestations with those of the modern era. An anecdote describes a demonstration where a strip of silk was presented as ectoplasm, which wagged unimpressively. The author notes that regardless of the reality of the phenomenon, it is relevant to understanding the culture of physical mediumship. Arthur Conan Doyle, in his "The History of Spiritualism," observed a similar degradation in the quality of ectoplasmic manifestations over time. Doyle attributed this to a change in attitudes, where early researchers fostered an atmosphere of love and sympathy, while later researchers, like Harry Price, employed more severe testing methods. The popular image of mediums also became increasingly associated with fraud.

The shift towards a laboratory-based approach in psychical research, exemplified by Dr. J.B. Rhine's work at Duke University in 1930, further contributed to the decline of physical mediumship, as the focus moved to mental phenomena like ESP. The author suggests that a renewed interest in physical mediumship over the last decade might lead to its reinstatement.

The article draws a parallel with the situation of contemporary Buriat shamanism, as described by anthropologist Zeljko Jokic. Traditional Buriat shamanism was banned, and modern neo-shamans struggle to recall their trance experiences, indicating a loss of knowledge. Similarly, contemporary physical mediumship, having suffered from a bad reputation, requires dedicated work to be reinvigorated and regain its former dramatic status.

Charles Richet at the Villa Carmen

Robert McLuhan contributes an article detailing the Villa Carmen episode, an encounter in 1905 between Charles Richet, a French professor of physiology and future Nobel laureate, and a spiritualist circle in Algiers. The sitting took place in a secured room above a stable, with a cabinet behind a curtain. Richet observed a materialised figure, "Bien Boa," emerge from the cabinet, dressed in tribal attire. This figure could speak, walk, and even breathe into a flask of baryta water, which clouded, indicating the presence of carbon dioxide. Richet himself pursued the explanation that the medium, Marthe Beraud, might have been responsible, but noted the difficulty of her changing costumes so rapidly. The episode is presented as a classic case in psychic research, with Richet affirming the reality of the phenomenon, despite its seemingly elaborate but perhaps "put-together" appearance.

Sceptics suggested Marthe had confessed to faking, possibly with a disgruntled servant. However, Richet's description of the controlled conditions makes an accomplice unlikely. Ruth Brandon, a sceptic, is noted for her incoherent analysis of the episode. The author reflects on how a sceptic like James Randi would react if faced with similar evidence, questioning how many repetitions would be needed for general acceptance and what kind of society would acknowledge such phenomena.

Nourished by Dreams, Visions and William James: The Radical Philosophies of Borges and Terence McKenna

William Rowlandson's article explores the philosophical connections between the writer Jorge Luis Borges and psychedelic philosopher Terence McKenna. The article begins by noting Borges' influence on the 1970 film "Performance" and his association with the psychedelic culture of the 1960s, despite his own disquiet with countercultural movements.

McKenna, who was influenced by Borges, particularly the tale "The Aleph," likened the secret of "The Sect of the Phoenix" to the ecstatic revelation of "The Aleph." This connection highlights McKenna's philosophical outlook, which marries esoteric traditions and individual mystical experience, often mediated through psychedelics.

Paradox of Knowledge

McKenna frequently quoted J.B.S. Haldane's assertion that the universe is "queerer than we suppose, and queerer than we can suppose." This reflects McKenna's view on the paradox of knowledge: the human drive to understand existence while intuiting that complete understanding is impossible. He emphasized living with mystery, not as an unsolved problem, but as an inherent quality of existence.

Borges also repeatedly discussed the essential mystery of existence and the paradox of seeking to understand something inherently mysterious. He believed that life's meaning, if explained, would likely be incomprehensible, and that the ethical and intellectual instincts are paramount. The intellectual instinct drives the search for answers, even when it's known they may never be found.

The Ecstasy of Bafflement

Both Borges and McKenna found joy and wonder in the face of mystery, rather than despair. Borges' poems and tales often depict the conversion of despair into the rapture of bafflement. He saw poetry as feeling things as strange, while rhetoric (including politics) treats them as common. McKenna envisioned a "psychedelic society" that lives in the light of the mystery of being, where solutions are displaced and irreducible mysteries are central. He argued that awareness of mystery fosters a more tolerant and harmonious society.

Borges and McKenna shared a similar critique of ideological systems, viewing them as pathways to dogmaticism and intolerance. Borges stated that the essential business of philosophy is to grapple with riddles like time and the ego, which will never be solved, allowing for continuous "guesswork." McKenna criticized the tendency of civilizations to believe they possess accurate descriptions of the cosmos, only to be later viewed as quaint. He advocated for discarding obsolete beliefs and embracing the unknown.

Doctrine vs. Experience

Both writers emphasized the primacy of individual experience over culturally imposed belief systems. Borges, reflecting his Jamesian empiricism, was keen to understand his own "timeless" experiences and was willing to discard Catholic doctrines of heavenly reward and punishment, stating, "I cannot accept the story, for example, of God making man and then making Christ. All those things are beyond me." He saw this not as outright rejection but as a recognition that experience and doctrine fail to cohere. He found agnosticism to be more tolerant, allowing for the possibility of anything happening.

McKenna, more stridently, advocated for greater epistemological value on individual experience, especially "extreme experiences." He argued that belief systems preclude believing their opposite, thus forfeiting human freedom. While acknowledging that personal experience is acculturated, McKenna's declarations served as provocative gestures highlighting the problematic of belief systems when they conflict with experience.

Archaic Philosophy

Borges courted controversy by stating he did not read newspapers or contemporary writers, criticizing popular art, and rejecting mass media. This attitude, while sometimes seen as elitist, demonstrated a keen understanding of the limitations of corporate-driven, politically compromised art and the relationship between politics, marketing, and intolerance. Borges presented a vision of the emptiness of following "mechanical" systems of action or thought that suppress the vital force of wonder and mystery. He believed that to be alive is to be constantly feeling, discovering, and experiencing, while repeating things mechanically leads to a form of death.

McKenna also railed against the "stultifying hollowness of popular cultural forms," viewing ideology as detrimental. He questioned the human capacity for understanding reality and suggested that a "final understanding" is an illusion. McKenna advocated for framing questions rather than searching for answers, leaving the mystery intact.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the nature of paranormal phenomena, particularly physical mediumship, and the philosophical implications of mystery, belief, and experience. The journal adopts an anthropological and philosophical approach, examining these topics through historical case studies and the intellectual frameworks of prominent thinkers. The editorial stance appears to be one of critical inquiry, exploring the cultural significance and philosophical underpinnings of paranormal claims without necessarily endorsing them, while also challenging purely materialistic or reductionist viewpoints.

This issue of *Paranthropology: Journal of Anthropological Approaches to the Paranormal*, Volume 3, Number 1, published in November 2011, features an in-depth exploration of the parallels between the philosophical and mystical writings of Jorge Luis Borges and the psychedelic experiences and ideas of Terence McKenna. The journal, published by Daily Grail Publishing, delves into how both figures challenged conventional understandings of reality, consciousness, and knowledge.

Terence McKenna's Critique of Culture

The article begins by examining Terence McKenna's critique of modern culture, particularly his 'culture is not your friend' stance. McKenna argued that consumerism, celebrity worship, and ideological slogans lead to a surrender of autonomy and enslavement to media structures. He promoted the psychedelic experience as a means to reclaim individual autonomy, suggesting that it dissolves rigid thought structures and opens individuals to possibilities beyond conventional understanding. McKenna believed that psychedelics are illegal not because of safety concerns, but because they dismantle established belief systems and information processing models.

The Ontological Challenge of Dreams and Visions

The issue then delves into the ontological implications of dreams and visions, drawing heavily on the work of Jorge Luis Borges, who was an avid reader of the Swedish visionary Emanuel Swedenborg. Borges found Swedenborg's accounts of voyages to heaven and hell to be a profound challenge to ontological security, suggesting that accepting such experiences disassembles consensually held thought structures. Both Borges and McKenna saw the psychedelic experience and otherworldly texts as means to dissolve rigid thought structures. Borges, in his work *Atlas*, noted his own dreams and conversations with the dead, while McKenna presented the psychedelic experience as an equally improbable yet tangible enterprise.

Dreams, Nightmares, and Aesthetic Creativity

Borges attributed significant epistemological value to dreams and nightmares, considering them as integral to experience and as ancient aesthetic expressions. He viewed literature as a 'controlled dream' and believed that many traditions drew inspiration from dreams, citing Stevenson's *Jekyll and Hyde* as an example. Borges also noted the connection between dreams and waking thought, suggesting little difference when inventing or dreaming. The article highlights how dreams and nightmares served as sources of knowledge and aesthetic creativity, with Borges referencing De Quincey's splendid nightmares.

Daimonic Beings and Otherworld Journeys

The discussion extends to the nature of entities encountered in altered states, referred to as 'daimonic beings' or 'imaginary beings.' Borges, influenced by Jung, analyzed the perennial presence of such beings in human imagination, citing angels as an example. McKenna, too, encountered otherworldly entities during his psychedelic experiences, particularly with DMT, which he described as 'self-transforming machine elves.' Both authors, despite their different approaches (Borges through reading and analysis, McKenna through direct experience), explored these phenomena and their significance.

The Nature of Reality and Consciousness

McKenna's concept of a 'Psychedelic Society' aimed at living in the 'mystery of being' is presented as a Jamesian radical empiricism, valuing experience over dogma. This aligns with Borges' agnostic stance, which allows for the consideration of even outlandish ideas. Both figures emphasized the importance of subjective experience and did not discredit others' experiences a priori. McKenna advocated for orienting oneself toward the psychedelic experience as a source of information, giving credence to others' experiences, especially their psychedelic ones.

Art, Imagination, and the Limits of Rationality

Both Borges and McKenna critiqued scientific and philosophical certainties, with Borges calling philosophy 'mere guesswork' and McKenna lambasting the 'scientistic' perspective. They saw the world as a living mystery rather than a solvable problem. Art and poetry were viewed as operations of magic and imagination, the most appropriate methods for exploring experiences at the boundaries of rationality. McKenna asserted that 'art's task is to save the soul of mankind,' and that artists are crucial for navigating the unknown.

Shared Ground: Mysticism and Psychedelics

The article posits that Borges and McKenna shared an interest in the rich traditions at the limits of rational thought, including Gnosticism, hermeticism, alchemy, and mysticism. They both recognized the epistemological value of ecstatic and mystical states and were fascinated by the entities encountered in these visionary journeys. While Borges was critical of 1960s countercultural movements, the article argues for considering the related aspects between mysticism and psychedelics, rather than focusing solely on their differences.

Conclusion

The conclusion argues that there is significant value in appraising Borges' and McKenna's metaphysics together. Despite their differing contexts, they shared a tireless drive to explore human cognition and experience, acknowledging that mysteries would remain. Both figures emphasized curiosity, puzzlement, and the pragmatic value of experience, as articulated by William James. They navigated traditions of philosophy, religion, theology, literature, and poetry, often sharing interpretations while differing on others. Their trajectories intertwined in their understanding of the limitations of dogma, the mutable construction of culture, and the importance of art, dreams, and imagination as catalysts for cultural development. The article suggests that both Borges and McKenna, in their respective fields, were not restricted by the division of reason and myth, but were simultaneously thinking and dreaming.

Recurring Themes and Editorial Stance

This issue consistently explores the intersection of subjective experience, altered states of consciousness, and the nature of reality. The editorial stance appears to be one that values non-rational modes of inquiry, such as mysticism, dreams, and psychedelic experiences, as legitimate sources of knowledge and insight, challenging the dominance of scientific reductionism. The recurring themes include the critique of conventional culture, the exploration of inner landscapes, the significance of imagination and art, and the persistent mystery of existence. The journal champions an anthropological approach that embraces the paranormal and the subjective in understanding the human condition. The inclusion of references to contemporary works like Greg Taylor's *Darklore Volume VI* suggests an ongoing engagement with fringe science and Forteana.

This issue of *Paranthropology: Journal of Anthropological Approaches to the Paranormal*, Vol. 3 No. 1, dated January 2012, features "An Inner Curriculum Vitae" by Paul Devereux as its lead article. The journal is published by White Crow Books and has an ISSN of 2044-9216.

An Inner Curriculum Vitae by Paul Devereux

Paul Devereux presents excerpts from an essay intended for a forthcoming anthology, offering a personal "Inner Curriculum Vitae" that details experiences crossing the boundary between the inner mental world and material reality. He states these accounts are truthful and as accurate as his memory allows, without offering explanations.

Designer Decor

At age 5, Devereux recalls his first day at village school, held in a church hall. He describes a corridor behind the stage with walls covered in sparkles of light, like tiny twinkling stars, emitting silver rays that crisscrossed like nets. When he later took his friend Kenny to see it, the corridor was dull and grey, disappointing Kenny.

Visitation

Around age 9, after his mother asked him to pray for a murdered little girl, Devereux awoke in the middle of the night to see a soft-edged blue glowing figure on his windowsill. He recognized it as the murdered girl. The figure vanished when he yelled, waking his household, and his parents comforted him.

Mysterious Fly-Past

At age 11, while walking home with a school friend, Devereux saw a huge, almost black airship hovering above a hill. He described its structure and a gondola underneath, comparing it to old airships. When he turned to his friend, who was also staring, the airship vanished. A search from the hilltop revealed nothing.

Just a Matter of Time

At age 20, while experimenting with heroin with college friends, Devereux experienced warmth and coziness, followed by itching and sporadic hallucinations. He decided to lie down alone in an empty bedroom.

Page 2: Further Experiences

The Room

Devereux recounts an experience where his girlfriend transformed into an Egyptian statue. Subsequently, the room filled with a dense crowd of people. He questions if he was seeing people from the past or future, and they then vanished. He also describes a repeated action by someone named John, who peered around a doorframe, grinned, and then reappeared later doing the same thing. Devereux interprets this as being in a "time corridor," referencing William Burroughs' "back alleys of time."

Black is the Colour...

At age 23, while driving back to London with artist friends, Devereux saw a black, round object in the sky above treetops. He and his friend Sam both witnessed it as a sphere, disk, or "dimensional hole." It vanished and reappeared, then swooped up into the sun's glare and disappeared. Their driver, Ivan, reacted with frustration that they hadn't pointed it out sooner.

Down Mexico Way

At age 46, while planning a book on the prehistory of psychedelia, Devereux experimented with Calea Zacatechichi, a Mexican substance. He experienced brief, realistic scenes, including flying over a rocky landscape and encountering two men resembling Mexican Indians. He questions the nature of this experience and how he arrived there.

Book Reviews

#### Communing With the Gods: Consciousness, Culture and the Dreaming Brain

This section reviews Charles D. Laughlin's book, which is described as a comprehensive account of culture and dreaming from the perspective of neuroanthropology and neurophenomenology. Laughlin, an anthropologist, neuroscientist, and lucid dreamer, explores the history of anthropological thought on dreams, how the brain produces them, and their role in different societies. The book covers the phenomenology of dreaming, cultural theories, dream sharing, the self, religion, shamanism, healing, archetypal dreams, and dream yogas, including Laughlin's personal experience with Tibetan dream yoga. The final section presents a theory of brain, culture, and dreaming, explaining neurobiological functions and the evolution of dreaming, and how modern dream-work movements have rediscovered dreaming's potential.

#### The Flying Cow: Exploring the Psychic World of Brazil

Guy Lyon Playfair reviews his own book, *The Flying Cow*, which explores psychic phenomena in Brazil. He uses the metaphor of a flying cow to represent impossible phenomena he witnessed. The book details his experiences with "psychic surgeons," a poltergeist-infested house in São Paulo, eyewitness accounts from police officers and mediums, and encounters with individuals like Luiz Gasparetto, who produced drawings in darkness, and Chico Xavier, known for automatic writing. Playfair highlights his meeting with Hernani Guimarães Andrade, a leading parapsychologist in Brazil, who provided access to extensive case material. The review notes that the book was first published in 1975 and later updated, and that Brazil's social and cultural history is more sympathetic to anomalous events than the UK or USA. Kardec's Spiritism, with its belief in reincarnation and view of poltergeists as unruly spirits, is also discussed.

Micro-News

This section provides brief news items and links: Bolivia's "Law of Mother Earth," research on psilocybin effects using fMRI, an event on scientific proof for inexplicable phenomena, and communication in the quantum world.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around personal experiences of the paranormal, the nature of consciousness, the role of dreaming, and the anthropological study of anomalous phenomena. The journal appears to adopt a stance of open inquiry into these subjects, presenting personal accounts and scholarly reviews without necessarily endorsing specific explanations. The focus on "anthropological approaches" suggests an interest in how different cultures and societies understand and integrate these experiences.