Paranthropology - Vol 4 No 1

Magazine Overview

Title: Paranthropology
Issue: Vol. 4 No. 1 (a)
Date: January 2013
Publisher: Paranthropology
ISSN: 2044-9216

This issue of *Paranthropology: Journal of Anthropological Approaches to the Paranormal* is the first in a two-part release for Volume 4, Number 1. It delves into a variety of topics related to anomalous experiences, spirituality, and cultural practices through an anthropological lens.

Featured Articles and Content

Epistemological, Methodological and Ethical Aspects of Conducting Interviews About Anomalous Experiences

By Leonardo Breno Martins, this article examines the crucial considerations involved in interviewing individuals about their anomalous experiences, focusing on the epistemological, methodological, and ethical dimensions.

'Life Is Not About Chasing the Wind': Investigating the Connection Between Bodily Experience, Beliefs and Transcendence Amongst Christian Surfers

Emma Ford's contribution explores the intersection of bodily experience, beliefs, and transcendence within the context of Christian surfers. The research, conducted in Polzeath, Cornwall, investigates how the act of surfing can lead to transcendent experiences and how these are framed by the surfers' beliefs. The article discusses 'Tubestation,' a Methodist church that integrates surf culture into its community and worship, and contrasts this with a more nature-based spirituality observed in other surfers. Ford argues that the 'waveride moment' can be a 'paranormal' experience due to heightened emotions like 'stoke' and transcendent bodily sensations, and examines how different groups, like Christian Surfers and 'Soul Surfers,' interpret these experiences.

A Visit to Point Pleasant: Home of the Mothman

Simon J. Sherwood provides an exploration of Point Pleasant, the location associated with the legendary Mothman, examining the aftereffects of unusual sequences of experiences on the town.

Turning to the Affective in Direct Experiences: An Interdisciplinary, Investigative Quest

Christopher Laursen presents an interdisciplinary approach to investigating first-hand experiences, focusing on historical documentation and the affective aspects of these encounters.

A Study of Several Reported Cases of Crisis Apparitions During the American Civil War

Simon Alexander Hardison presents a study of crisis apparitions that were reported during the American Civil War, analyzing these phenomena within their historical context.

Out of the Body and Into the Lab: Defining Dr. Alex Tanous' Abilities

Callum E. Cooper examines the out-of-body experiences of Dr. Alex Tanous, exploring how these phenomena are investigated and understood, potentially within a laboratory setting.

Herbal Lore in Central and Eastern European Shamanic Traditions

Henry Dosedla offers an overview of the links between the toxic plant *Helleborus niger* and Central European folklore, medicine, and shamanism.

Fireflies and Shooting Stars: Visual Narratives of Daimonic Intelligence

Angela Voss discusses the perception of daimonic entities as visible lights, such as fireflies and shooting stars, in visual narratives.

Steve Abrams: Psychedelic Trickster

David Luke contributes a colourful obituary for the parapsychologist and psychedelic activist Steve Abrams (1938-2012).

Recognition for Paranthropology and ARC

Fiona Bowie responds to George P. Hansen's recognition of *Paranthropology* and the Afterlife Research Centre (ARC) as innovations in the field of psychical research.

Welcome and Editorial

The issue opens with a welcome from Editor Jack Hunter, introducing Vol. 4 No. 1 (a) as the first part of the volume for 2013. He notes that Volume 4 No. 1 (b) will be released as a paperback book and will feature additional articles. Hunter highlights the thematic connection of 'Experience' across several articles in this issue, including those by Martins, Ford, Sherwood, Hardison, Laursen, Voss, and Cooper. He also mentions the contributions from Dosedla on herbal lore and Luke's obituary for Steve Abrams, as well as Bowie's response regarding the recognition of *Paranthropology* and ARC.

Board of Reviewers and Honorary Members

The issue lists the Board of Reviewers, comprising academics from various universities and departments such as Archaeology, Anthropology, Psychology, Sociology, and Philosophy. It also lists Honorary Members of the Board, including prominent figures in the study of the paranormal and related fields.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the anthropological study of anomalous experiences, spirituality, and belief systems. There is a strong emphasis on understanding subjective experiences, particularly those related to transcendence, the body, and the environment (as seen in the Christian Surfers article). The journal appears to adopt a scholarly and interdisciplinary approach, inviting contributions from various academic fields to explore phenomena often considered outside mainstream science. The editorial stance, as indicated by the selection of articles, is to provide a platform for rigorous, anthropologically informed research into the paranormal and related subjective experiences, encouraging critical examination of methodologies, ethics, and interpretations.

This issue of *Paranthropology: Journal of Anthropological Approaches to the Paranormal*, Volume 4, Number 1(a), dated April 2010, focuses on the epistemological, methodological, and ethical aspects of conducting interviews about anomalous experiences. The main article, "Epistemological, Methodological and Ethical Aspects of Conducting Interviews About Anomalous Experiences" by Leonardo Breno Martins, forms the core of this issue.

Main Article: Epistemological, Methodological and Ethical Aspects of Conducting Interviews About Anomalous Experiences

Leonardo Breno Martins' article addresses the critical need for a more thorough discussion of interview techniques in the study of anomalous experiences. The author argues that while interviews are a primary tool, their specific application in this field is rarely debated, leading to significant gaps in both literature and practice.

The article discusses general epistemological, methodological, and ethical considerations, emphasizing the unique challenges presented by 'extraordinary' or 'anomalous' experiences. It touches upon ontological and phenomenological research, potential biases such as functionalism, pathologization, and prejudice, and the importance of acknowledging the 'alterity' of these experiences. The author also highlights the challenges to the interviewer's subjectivity, the dynamics of social roles during interviews, memory reconstruction, and the consideration of unforeseen circumstances.

Martins posits that the interview is the most effective technique for investigating anomalous experiences, but it must be applied critically, accounting for the complexities of the subject matter rather than uncritically.

Key Themes Discussed in the Article:

• Relevance of Anomalous Experiences: These experiences are significant in individual, social, and historical domains, playing roles in everyday life, cultural contexts, and the social construction of reality. Surveys indicate a high prevalence of such experiences across populations.
• Methodological Approaches: The article distinguishes between phenomenological research (focusing on meanings and cultural construction) and ontological research (focusing on underlying causes). It advocates for an interdisciplinary approach that integrates both.
• Biases in Research: The article identifies several biases that can affect research, including the tendency to pathologize anomalous experiences, an overemphasis on intrapsychic explanations, and the 'bias of irreducible alterity' which can hinder understanding.
• Recognizing Alterity: Researchers must acknowledge the unique nature of anomalous experiences and the subjectivity of both the researcher and the interviewee. This involves recognizing that these experiences can be 'outrageous' to conventional understanding.
• Attitude During the Interview: A neutral yet empathetic attitude is recommended. Interviewers should avoid being overly enthusiastic or credulous, as this can lead to data inflation. A 'disarmed conversation' that fosters trust and mutual respect is crucial.
• The Social Voices: The interview is framed as a social relation where power dynamics and historical relationships between scientists and experiencers can influence the interaction. The goal is to reduce symbolic violence and allow respondents to expose their perspectives.
• Practical Preparation: Researchers need to be familiar with the specific vocabulary and cultural context of the experiencers. They should also consider the material produced by non-academic authors and experiencers themselves to gain a deeper understanding.
• Dynamic Memory: Memory is presented not as a static record but as a dynamic process of reconstruction. The accuracy of memory is questionable, but its subjective truth and experiential content are valid for research.
• Significant Places: The article notes the potential of spontaneous anomalous experiences for science due to their 'naturalism,' compensating for the lack of studies in this area.

Related Content and References

The issue includes extensive bibliographical references, citing numerous authors and works relevant to anthropology, phenomenology, psychology, and the study of religion and anomalous experiences. Notable references include works by Csordas, Merleau-Ponty, Ingold, and various scholars focusing on surfing and spirituality.

Christian Surfers and Transcendence:

One section discusses the relationship between Christian surfers and the concept of transcendence. It posits that for these individuals, the experience of 'stoke' (excitement from surfing) might be interpreted as a glimpse of the transcendent realm where God dwells. However, it is emphasized that 'stoke' alone is not sufficient for knowing God. The article references the idea that Christian surfers must create a 'radical relationship with the creator of the ocean and the surf,' a concept that may not be immediately apparent to observers.

Emma Ford's Research:

The issue also briefly mentions Emma Ford, a PhD student researching 'Shifting perceptions of experience: the relationship between individual religiosity and social cohesion among Christian Surfers.'

ARC Research Seminar and Networking Meeting 2012:

An announcement for the ARC Research Seminar and Networking Meeting 2012 at the University of Bristol is included, detailing the date (5th December 2012) and listing participants and their research interests, which span various aspects of afterlife communication, mediumship, shamanism, and spiritual beliefs.

Recurring Themes and Editorial Stance

The recurring theme throughout this issue is the critical and nuanced approach required for researching subjective and often controversial phenomena like anomalous experiences. The journal emphasizes the importance of rigorous methodology, ethical considerations, and an open-minded yet critical perspective. The editorial stance appears to be one that advocates for interdisciplinary research and a deep engagement with the lived experiences of individuals, moving beyond simplistic explanations or biases. The journal champions the use of qualitative research methods, particularly in-depth interviews, while acknowledging their inherent complexities and potential pitfalls.

This issue of Paranthropology: Journal of Anthropological Approaches to the Paranormal, Volume 4, Number 1 (a), focuses on the phenomenon of the Mothman, particularly in relation to Point Pleasant, West Virginia. The issue includes a detailed account of a visit to Point Pleasant by Simon J. Sherwood, exploring the town's connection to the Mothman legend, its haunted locations, and local lore.

Research on Anomalous Experiences

The journal begins with a discussion on the methodological challenges of researching anomalous experiences, emphasizing the importance of fieldwork in contextualizing testimonies and the use of interviews as a primary tool. It highlights the need to consider the subjective nature of memory and the influence of returning to significant places. The article also addresses the difficulties and 'contretemps' encountered in such research, advocating for thorough publication of these issues to aid future inquiries.

A Visit to Point Pleasant: Home of the Mothman

Simon J. Sherwood recounts his visit to Point Pleasant, West Virginia, a town famous for its Mothman sightings in the 1960s. He describes his stay at the Lowe Hotel, known for its reported hauntings, and visits the Mothman Monument and Museum. The article details the history of the Mothman sightings, including the famous encounter by Linda Scarberry and her companions in the 'TNT area' in November 1966. Sherwood also explores the legend of Chief Cornstalk and the curse placed on Point Pleasant. He visits Harris' Steak House, which served as the inspiration for the diner in 'The Mothman Prophecies' movie, and learns about the Mothman Museum founded by Jeff Wamsley.

Mothman Encounters and Descriptions

Detailed accounts of Mothman encounters are presented, drawing from John Keel's work. The creature is described as gray, man-sized or larger, with a wingspan of about ten feet, taking off vertically without flapping its wings. Its face was a puzzle, but its two red eyes were prominent. Linda Scarberry's firsthand account describes a 'man with wings' with muscular legs and fiery-red eyes that glowed when lights hit them. Other witnesses reported similar sightings, including a strange light in the sky and a bird-like creature.

Explanations and Related Phenomena

Possible explanations for the Mothman sightings are discussed, ranging from misidentification of large birds like Sandhill Cranes or owls, to hoaxes, mass hysteria, or extraterrestrial beings, given the numerous UFO sightings in the area at the time. The issue also delves into the 'Men in Black' phenomenon and UFO sightings, referencing the story of Woodrow Derenberger's encounter with an alien named Indrid Cold, which is loosely depicted in 'The Mothman Prophecies' movie.

Conclusion and References

The conclusion reiterates that anomalous experiences are a relevant topic for social sciences and psychology, with experiencer testimony being the primary means of access. It notes a gap in the literature regarding epistemological, methodological, and ethical aspects of interviewing in this field. The issue concludes with an extensive list of references, citing numerous works on parapsychology, anomalous experiences, and the Mothman phenomenon.

Recurring Themes and Editorial Stance

The recurring themes in this issue are the Mothman legend, UFO sightings, eyewitness testimony, and the challenges of researching anomalous phenomena. The journal adopts an anthropological approach, seeking to understand these experiences within their cultural and social contexts. The editorial stance appears to be one of open inquiry, encouraging rigorous research while acknowledging the subjective and often elusive nature of the phenomena discussed.

Title: Paranthropology: Journal of Anthropological Approaches to the Paranormal
Issue: Vol. 4 No. 1 (a)
Date: 2013
Publisher: Paranthropology
Country: United Kingdom
Language: English

This issue of Paranthropology features a cover story on Steve Abrams, titled 'Psychedelic Trickster,' by David Luke. It also extensively covers the Mothman phenomenon in Point Pleasant, West Virginia, and related events.

The Mothman Phenomenon and Point Pleasant

The journal details the numerous UFO sightings and associated phenomena reported in and around Point Pleasant, West Virginia, during 1966 and 1967. These included sightings of the Mothman, often described as a winged creature, and encounters with mysterious 'Men in Black' (MIBs). Witnesses reported interference with electronics, strange noises, and unusual occurrences in their homes. The MIBs, typically dressed in dark suits, would question witnesses and urge them to remain silent about their experiences. Explanations for the MIBs ranged from government agents to the Mafia.

Local reporter Mary Hyre had several frightening encounters with the MIBs. About a week after the Silver Bridge disaster, she was visited by two short men in black overcoats who questioned her about flying saucer activity and whether she had been warned not to publish reports. Later, a stranger claiming to be a UFO researcher also visited her.

Beyond the Mothman and UFO sightings, other strange phenomena were reported, including haunting and poltergeist activity. Some witnesses experienced doors banging, unlocked doors, strange voices, and malfunctioning lights and televisions. Others reported hearing anomalous cigar smoke, falling objects, and items disappearing and reappearing. Strange phone calls were also common, with callers either silent or emitting Morse code-like beeps or metallic voices.

The excitement generated by the sightings led many locals to actively search for UFOs and strange creatures, potentially leading to a heightened susceptibility to paranormal explanations for everyday experiences.

The Silver Bridge Collapse

A significant event discussed is the collapse of the Silver Bridge on December 15, 1967, at approximately 5 pm. The bridge, connecting Point Pleasant to Kanauga, Ohio, collapsed due to the failure of an eyebar on one of its supports, sending rush-hour traffic into the Ohio River and resulting in 46 fatalities. The collapse was attributed to a structural failure.

Mary Hyre had reportedly had a precognitive dream of Christmas packages floating on a river and people drowning prior to the disaster. Sightings of the Mothman near the bridge before the collapse were also reported, with one witness, Marcella Bennett, stating her uncle had seen the creature.

The article notes the presence of memorials to the victims of the bridge collapse and the Point Pleasant River Museum, which features a model of the bridge and exhibits related to the event.

The author expresses intrigue at the concentration of anomalous phenomena in such a small area over a short period, inspiring further research into 'windows' of paranormal activity.

Steve Abrams: Psychedelic Trickster

The main feature of this issue profiles Steve Abrams (1938-2012), a significant figure in the fields of parapsychology and psychedelic research. The article, written by David Luke, details Abrams' early life, academic pursuits, and extensive involvement with controversial research.

Early Life and Academic Pursuits

Steve Abrams first came to the author's attention in 2006 due to his planned talk on 'synchronicity and the problem of coincidence in the psychedelic experience' at an LSD conference in Basel. Abrams' bio mentioned his intention to draw upon Jung and Whitehead to resolve the contradiction between meaningful coincidence and the lack of experimental evidence for psychic phenomena. His UK base was also noted, which appealed to the author due to the perceived lack of serious academic interest in psychedelics and ESP outside of California.

Abrams' early academic career included a letter to C.G. Jung in 1957 expressing a desire to use parapsychology to test Jung's idea of synchronicity, which resulted in an in-depth reply and ongoing communication. He completed his psychology degree at the University of Chicago, where he headed the Parapsychology Laboratory. During summer breaks, he worked with J.B. Rhine at Duke University.

From 1960 to 1967, Abrams was an advanced student at St. Catherine's College, Oxford University. He led a parapsychological laboratory at the university's Department of Biometry and investigated extrasensory stimulation of conditioned reflexes. He also organized the first conference outside the US of the American-based Parapsychological Association at Oxford in 1964.

CIA Involvement and MK-ULTRA

Abrams' PhD studies at Oxford were partially funded by the CIA through the Human Ecology Fund (HEF), a secret front organization for the CIA's MK-ULTRA mind control project. This project aimed to discover drugs for telepathy and clairvoyance and techniques for interrogation and brainwashing. Abrams was unaware of the HEF's connection to the CIA when he was contacted by Dr. James Monroe, the HEF's executive secretary, in April 1961, regarding funding for his ESP research.

Abrams traveled to the US to meet Monroe and subsequently met with Arthur Koestler, who suggested he visit J.B. Rhine at Duke and Timothy Leary at Harvard. Abrams' call to the CIA operator asking to speak to the director about communications with Russian parapsychologist Leonid Vassiliev led to a meeting with Robert Lashbrook, the MK-ULTRA second-in-command, who discussed his Soviet link.

The CIA conducted a security check on Abrams at Duke University, likely due to his knowledge of the HEF-CIA link, which was a deep national secret. Abrams later discovered he had been granted security clearance concerning this knowledge.

Psychedelic Experiments and Drug Law Reform

Abrams was invited to participate in a drug experiment at Rhine's lab, signing a consent form. He, along with Rhine and his research team, engaged in ESP experiments while under the influence of psilocybin. Koestler also experienced a 'bad trip' during this period.

Upon returning to the UK, Abrams received funding from the HEF and an offer from Prof. Vasiliev regarding his telepathy research. When Abrams contacted the CIA for help with translation, Lashbrook advised him to work through the HEF. This realization led Abrams to understand the HEF's true nature.

Later, Preston Abbott, the HEF program director, met with Abrams in the UK. Abrams inquired about translating Vasiliev's manuscript, but Abbott cited cost. Abrams, suspecting Abbott was unaware of the CIA's involvement, playfully suggested the agency would cover it, leading to Abbott's distress and a significant reshuffle within the HEF.

Abrams continued his PhD research with funding from more legitimate sources, such as the Perrott scholarship. Despite submitting a worthy thesis, he was never awarded the qualification, partly due to his activism in drug law reform and his organization of demonstrations with Oxford students, which embarrassed the university.

Abrams co-founded SOMA (Society of Mental Awareness) and wrote an essay on 'The Oxford scene and the law,' highlighting the harsher treatment of cannabis users compared to heroin users. This led to a newspaper report and a protest by 500 Oxford students against cannabis laws. The Wootton Committee was established to investigate hallucinogens.

Operation Julie and Later Life

In 1968, the News of the World published a story about Abrams, labeling him a 'dangerous man.' This followed his discovery of a legal loophole allowing cannabis tincture to be prescribed, leading to an increase in the UK's legal cannabis importation quota. SOMA manufactured cannabis tincture for prescription by medical doctors.

Abrams also researched the use of pure THC. He described smoking seven grams of pure THC as an intense experience, comparing it to Moroccan kief with a hint of cocaine.

Abrams was associated with the 'trickster archetype,' described as an exceptional, humorous intellect who was honest and compassionate. He had many notable friends, including leading musicians, politicians, scientists, psychiatrists, parapsychologists, and LSD criminals.

One notable story involved Abrams and R.D. Laing being visited by Detective Inspector Richard Lee, the lead officer of Operation Julie, a major LSD bust. Lee informed them they were clear of involvement and they had a frank discussion about psychiatry and the politics of LSD and cannabis. Laing and Abrams reportedly convinced the officers of the folly of drug laws.

Due to emphysema, Abrams was unable to travel to a 2006 conference. He experienced breathing difficulties and relied on oxygen. He later rediscovered cannabis tincture, which provided him with relief and allowed him to come off oxygen for several hours a day. He had hoped to further investigate its benefits as a vasodilator for emphysema.

Steve Abrams died at his home in Notting Hill on November 21, 2012, at the age of 74. There was no funeral, but a picnic was planned for July 2013 in Greenwich Park, coinciding with the Breaking Convention conference.

Recurring Themes and Editorial Stance

The journal consistently explores the intersection of anthropology, parapsychology, and the paranormal. It presents detailed accounts of unexplained phenomena, such as the Mothman sightings and UFO encounters, alongside in-depth investigations into individuals involved in fringe science and controversial research, like Steve Abrams. The editorial stance appears to be one of critical inquiry, presenting documented evidence and personal accounts while also acknowledging skepticism and alternative explanations. The journal also shows an interest in the historical context of these phenomena and the individuals involved, including their personal lives and activism.

Themes: Mothman, UFOs, Men in Black, Silver Bridge Collapse, Psychedelics, Parapsychology, CIA, MK-ULTRA, Drug Law Reform.

Tags: Mothman, Point Pleasant, UFO, Men in Black, Silver Bridge, Parapsychology, LSD, Psychedelics, Synchronicity, John Keel, Mary Hyre, Gray Barker, CIA, MK-ULTRA, Steve Abrams.

This issue of Paranthropology, titled 'Turning to the Affective in Direct Experiences: An Interdisciplinary, Investigative Quest' by Christopher Laursen, delves into the significance of emotional and affective responses in the study of paranormal and extraordinary phenomena. The journal, published as Vol. 4 No. 1 (a) in 2013, emphasizes an interdisciplinary approach, drawing from history, journalism, and parapsychology.

The Affective Turn in Historical and Paranormal Studies

Christopher Laursen's main article argues that direct experiences are fundamental to understanding extraordinary things, yet historical methods often struggle to access these personal accounts. He introduces the concept of the 'affective turn,' which has gained traction in historical studies over the past two decades, encouraging scholars to examine how emotions, knowledge, and meaning are constructed by individuals and cultures. This approach moves beyond traditional focus on events and structures to include conjecture, emotion, daily life, and individual experience.

Laursen posits that affective responses from 'experients' (individuals who witness or participate in anomalous events) are vital. These responses offer insights into personal worldviews and the meanings individuals derive from their experiences. Furthermore, studying affect encourages investigators to be self-reflexive about their own methodologies and biases, acknowledging that subjectivity persists even in disciplines striving for objectivity.

Case Study: The Seaford Poltergeist Case

To illustrate his points, Laursen examines the Seaford, New York, poltergeist case from 1958, investigated by J. Gaither Pratt and William G. Roll. This case is significant for introducing the concept of 'recurrent spontaneous psychokinesis' (RSPK). Laursen notes that while archival materials exist, direct testimony from the Herrmann family is scarce, and investigative notes by Pratt and Roll are largely dispassionate. However, moments of affect emerge, such as the intense emotional reactions during an interrogation of the son, James, who was accused of causing the phenomena. Laursen highlights how the father's responses and the family's emotional stress, as documented by Stacy Horn in her book 'Unbelievable,' reveal the broader affective impact of the investigation on the family and even the investigators.

Laursen discusses the challenges of reconstructing affective experiences from archival documents, which often provide only fragmented clues. He contrasts this with oral history, which can offer richer emotional detail, as demonstrated by Horn's interview with Lucille Herrmann, who provided physical details and affective insights absent in earlier reports.

Methodologies for Studying Affective Experiences

Laursen advocates for better documentation of affective experiences in case studies, not only for immediate analysis but also for future research. He notes the growing importance of affect in parapsychological studies, citing examples like psi experience-sharing groups that prioritize experients' interpretations over purely parapsychological analysis. He also touches upon the depathologization of anomalous experiences, referencing the Hearing Voices Network.

For historians, especially those studying events since 1950, oral history offers a significant advantage. Technology has made recording and conducting interviews more accessible, democratizing history by giving voice to individuals previously excluded from documented narratives. Laursen emphasizes that video interviews are particularly valuable for capturing the full range of human expression and emotional responses.

He also addresses the challenges of comparing affective experiences across different case studies, cautioning against reductionism that might obscure individual meanings. The goal, he suggests, is to understand what the experience meant to the experient and how it impacted their lives.

The Role of Affect in Investigation and Interpretation

Laursen concludes by suggesting that paying careful attention to affective experiences offers numerous benefits. It allows for recognition and respect of the experient's perspective, helps investigators understand the impact of anomalous events on individuals' lives, and encourages self-reflexive examination of the investigator's role. Documenting these experiences in the experient's own words, even with the inherent reconstruction involved, is a valuable addition to research.

Special Paperback Anthology: Thinking About Experience

The issue also includes information about a special paperback anthology titled 'Thinking About Experience,' featuring contributions from various authors on topics such as studying the paranormal, the experiencing brain, recognizing the voice of God, neuroscientific hermeneutics, and applying philosophical metaphors to consciousness. The anthology includes works by Charles F. Emmons & Penelope Emmons, Charles D. Laughlin, Tanya M. Luhrmann, Andrew B. Newberg, Angela Voss, and Hillary S. Webb, among others.

Recurring Themes and Editorial Stance

The recurring theme throughout this issue is the critical importance of incorporating the 'affective turn' and direct, personal experiences into the study of paranormal and extraordinary phenomena. The journal advocates for interdisciplinary approaches, self-reflexive methodologies, and a deeper respect for the experient's perspective. The editorial stance clearly supports moving beyond purely objective or detached analysis to embrace the subjective, emotional, and personal dimensions of these experiences, viewing them as essential for a more complete and empathetic understanding. The publication also highlights the value of oral history and detailed documentation of emotional responses in investigative work.

This issue of Paranthropology, titled 'Fireflies and Shooting Stars: Visual Narratives of Daimonic Intelligence' by Angela Voss, explores the phenomenon of anomalous lights through the framework of neoplatonic metaphysics. The journal issue is identified as Vol. 4 No. 1 (a) and appears to be from 2013, with page numbers ranging from 51 to 60.

The Nature of Paranormal Events and Epistemological Challenges

The article begins by acknowledging that paranormal events, particularly anomalous lights, often defy rational explanation and exist outside conventional knowledge systems. It highlights a 'profound disconnect between private experience and public discourse,' suggesting that researchers should explore these phenomena by 'intelligently exploring' hidden dimensions. The author intends to examine non-rational phenomena, specifically anomalous moving lights and their identification with non-material intelligent beings or 'daimons,' primarily from a neoplatonic metaphysical viewpoint. This perspective is proposed as a model to elucidate claims from both psychics and sceptics.

The core questions addressed are how to evaluate the 'truth' of these apparitions in terms of their objectivity and what mode of vision is required to understand their provenance and purpose. The author critiques purely material explanations and naive assumptions of other-worldly agency, suggesting that empirical methods are inadequate for assessing liminal phenomena. While acknowledging that some phenomena can be captured on video or photographs, it's argued that this doesn't prove their earthly origin or that sense-perception and material science are sufficient tools. The prevailing emphasis on rational explanation is contrasted with the idea that there are deeper modes of perception that exceed sensory and critical reasoning, potentially bridging the subjective-objective divide and acknowledging a sense of the sacred.

Neoplatonic Framework: Daimons, Souls, and Luminous Vehicles

The essay delves into the neoplatonic concept of 'daimons' and their connection to luminous phenomena. It traces the idea from Hesiod, where stars are seen as divine spirits, to Plato's notion that human souls are sown into stars and return to them after death, associating each soul with an 'astral body' or vehicle. These vehicles are 'moulded' by celestial spheres. Plato's concept of 'eide' or patterns, which mediate between the divine intellect and human senses, is discussed, with the sphere being a perfect archetype. Contemplation of the heavens, for Plato, aligns the soul with cosmic proportions.

The author emphasizes that esoteric philosophy uses metaphor to describe supra-sensory realities, and the ability to grasp poetic or symbolic images is crucial for cognitive journeys beyond discursive thought. This requires a hybrid writing style that connects outer forms to inner significance, drawing on 'right brain hemisphere understanding.' The concept of the 'mundus imaginalis' (imaginal world) by Henry Corbin is introduced as an 'inter-world' accessed by the creative imagination, bridging material and spiritual knowledge. This medial world is considered ontologically real, requiring a specific 'imaginative power' or 'noetic value' for perception.

Daimonic Epiphanies and the Astral Body

The connection between visible and invisible worlds is explored through 'daimonic epiphanies,' luminous soul-vehicles, and divine imagination. Spiritual intelligences are linked to stars and invisible soul-bodies that manifest as light. Synesius's concept of the 'pneuma' or etheric body, which brings imagination into play as a higher form of cognition, is discussed. This 'phantastikon pneuma' is seen as a 'borderland between reason and unreason,' enabling divine connection. The 'mundus imaginalis' is described as a reality where spiritual essence takes visual form, accessed through altered states like dreams.

Plutarch's 'Myth of Timarchus' is cited, where discarnate souls are seen as star-like lights. The 'astroeides' or luminous body is presented as a manifestation of divine essence. Plutarch distinguishes between souls sinking into the body and those returning after death, and identifies 'daimons' as beings that move about on high. He posits that the highest part of the soul, the intuitive understanding, acts like a 'buoy' attached to the head. Plutarch addresses the ontological status of the daimon, suggesting it is external rather than internal.

Plato's 'nous-daimon' from the Timaeus is mentioned, representing the divine part of the human soul. However, in the Phaedo and Laws, the daimon is depicted as a separate entity or guardian spirit. The author of the Platonic 'Epinomis' characterizes daimons as 'external' elemental creatures associated with stars. Plotinus likens daimons' relationship to gods to the 'radiance around every star' and explores the duality of daimons as intelligences straddling divine and human realms, or as traces left by souls entering the universe.

Plotinus suggests that daimons comprise the intellect, the highest part of the soul, which remains connected to its divine origin. The soul's daimonic powers are analogous to cosmic powers, acting as guardian principles. Damascius describes the stellar power of the soul as a 'radiant vehicle' that is securely housed within the body. In later Platonism, this light-filled body becomes a means for the soul's ascent to divinity.

Theurgic Rituals and the Imagination

Iamblichus is discussed for his view of the daimon as partaking of a superior order to the human soul. He emphasizes the role of 'affective concentration' and the 'intention of the imagination' in harnessing the soul's fiery vehicle. The 'ochema,' the soul's eternal aetheric vehicle, is described as becoming spherical and aligning with 'nous' (intellect). Theurgic rituals like 'photogogia' illuminated the soul's vehicle with divine light, allowing divine vision to possess the imaginative power. This raises the question of the internal or external provenance of daimonic energy.

Iamblichus provides a taxonomy of spirit-beings, from human souls to gods, each accompanied by light of varying intensity based on their materiality. Gods' lights are unchanging and 'inexpressible,' while archangels have 'supernatural light,' and angels have 'divided' light. Daimons appear in various forms and 'glow with smouldering fire.' Heroes' light is similar to daimonic light, and cosmic archons produce pure fire, while material archons produce murkier light. Human souls appear 'fitfully visible.'

Iamblichus asserts that these lights are visible only to those who have developed 'imaginal vision.' These subtle light bodies do not mingle with matter and are not 'seen' in the same way as living bodies. However, their light can be conducted through ritual activity, symbolic objects, and incantations. Proclus explains that while gods are incorporeal, visions from gods possess a quality from the gods and something connatural with the recipient, leading to the paradox of gods being 'seen yet not seen at all,' often perceived with eyes shut.

Contemporary Accounts and the Scole Experiment

The article draws parallels between pre-modern understandings of daimonic manifestation and contemporary eyewitness accounts of anomalous lights. Michael Newton's accounts of 'life between lives' therapeutic sessions are mentioned, where individuals report experiencing 'blobs of energy,' 'half-formed human shapes,' and 'moving lights buzzing around as fireflies,' which are seen as similar to Timarchus' vision of daimons.

The phenomenon of 'spirit orbs' appearing in digital photographs is discussed. While science explains these as artifacts of digital cameras (dust or moisture), psychics and mediums interpret them as genuine signs of spirit energy, resulting from the expenditure of energy by spiritual or daimonic intelligences attempting to become visible. This is compared to Ficino's speculation about 'airy daimons' making their presence observable.

The Scole Experiment (1993-1998) in Norfolk is presented as a well-documented case involving anomalous phenomena, including images on photographic film and moving lights. One witness describes 'spirit lights' resembling fireflies with constant illumination, hovering, travelling across the floor, and even touching them. These lights are described as 'self-contained spheres of bluish-white light of indeterminate source,' and also as 'resembling shooting stars,' darting at high speed and performing elaborate dances.

Conclusion: Epistemological Modes and Co-Creation

The essay concludes by summarizing the problem of discriminating between epistemological modes when perceiving daimonic intelligences as visible lights. The author suggests reinstating the understanding of the active or creative imagination as the appropriate faculty for perceiving dimensions beyond sense-perceptible reality. This requires researchers to move beyond quantifiable paradigms and uncover an inner resonance with the 'supra-rational' nature of their subject matter. Neoplatonism offers a framework for understanding the relationship between imaginal capacity and supernatural events, promoting a participatory model of 'co-creation.' This situates strange lights within a dynamic mesocosm between human and divine realms, suggesting that a radical shift in the researcher's cognitive register is needed to reveal daimonic presence.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the nature of reality, perception, and the limitations of empirical science in understanding phenomena that transcend the material world. There is a strong emphasis on the validity of subjective experience and the power of the imagination, particularly within the context of neoplatonic philosophy. The editorial stance appears to advocate for a more holistic and integrated approach to studying the paranormal, one that acknowledges the significance of esoteric traditions and non-rational modes of knowing alongside scientific inquiry. The journal positions itself as exploring 'Anthropological Approaches to the Paranormal,' suggesting a focus on how humans interpret and make sense of these experiences across cultures and historical periods.

This issue of Paranthropology: Journal of Anthropological Approaches to the Paranormal, Volume 4, Number 1(a), dated November 2012, features two main articles. The first, "A Study of Several Reported Cases of Crisis Apparitions during the American Civil War" by Simon Alexander Hardison, explores historical accounts of apparitions occurring during times of intense stress and death. The second article, "Herbal Lore in Central and Eastern European Shamanic Traditions" by Henry Dosedla, delves into the ethnobotanical and shamanic uses of various Helleborus plant species.

Crisis Apparitions during the American Civil War

Simon Alexander Hardison's article begins by citing General Robert E. Lee's sentiment that "It is well that war is so terrible, else we should grow too fond of it." The article then recounts a peculiar incident on July 2nd, 1863, during the Battle of Gettysburg. Soldiers of the 20th Maine regiment, under Colonel Joshua Lawrence Chamberlain, reported seeing a pale rider, identified by some as George Washington, moving through the Federal ranks, seemingly unaffected by bullets and inspiring the troops. This account was significant enough to prompt an investigation by the Secretary of War, Edwin Stanton.

The article discusses the nature of crisis apparitions, defining them as vivid, seemingly objective figures witnessed during times of crisis, often corresponding to actual events. It references Edmund Gurney's work, particularly "Phantasms of the Living," which compiled 702 cases of such phenomena. Gurney theorized that telepathy might be at play, with dying individuals sending mental messages to loved ones. The article notes that these apparitions were often reported by individuals who were not Spiritualists or superstitious, and who experienced the phenomenon only once.

Another case detailed is that of George Roberts, a Union soldier killed at Port Hudson, Louisiana, on June 14th, 1863. His parents in New York reported hearing his voice calling "Mother! Mother!" at the exact time of his death, an event that caused his mother to fall ill. The article discusses the possibility of misremembering or psychological explanations but emphasizes the coincidence of the timing and the mother's emotionally compelling experience.

The piece also touches upon the work of the Society for Psychical Research (SPR) and its extensive study, the "Census of Hallucinations" (1894), which aimed to collect and analyze cases of unexplained phenomena. The article highlights the inherent difficulties in researching historical cases due to issues of documentation and witness reliability. It mentions other Civil War-related accounts, such as a reported apparition of Abraham Lincoln's son, William Wallace Lincoln, to Mary Todd Lincoln, and a story of a Union soldier appearing before his colonel to report his own death.

The article concludes by stating that while the exact nature of these apparitions remains unexplained, they are significant aspects of human experience that warrant study, appearing in texts as ancient as Homer's Odyssey.

Herbal Lore in Central and Eastern European Shamanic Traditions

Henry Dosedla's article explores the historical and shamanic significance of plants, particularly Helleborus species, in Central and Eastern European folk medicine. The abstract notes that vernacular plants with narcotic properties were important in shamanism, with Helleborus niger (Christ Rose) playing a prominent role alongside Amanita muscaria.

The introduction explains that Helleborus niger, due to its toxic qualities, has played a significant role in medical traditions for thousands of years and is likely important in myth and ritual. The author draws insights from anthropological fieldwork among archaic societies and contemporary folk beliefs collected from hunters, poachers, and healers.

The article details various species of Helleborus, including:

• Helleborus niger (Black Hellebore): Known for its blackish roots, it contains glycosides like helleborin and protoanemonin. Despite potential lethal intoxication risks, it is considered the least poisonous among hellebores.
• Helleborus viridis (Green Hellebore): Named for its green blossoms, it also contains toxic glycosides and was used in folk medicine.
• Helleborus foetidus (Stinking Hellebore): Common and characterized by an unpleasant smell, it has comparatively low toxicity.
• Helleborus odorus (Fragrant Hellebore): Found in the Balkans and Carpathian Basin, named for its pleasant bergamot-like smell.
• Helleborus orientalis: Reputed for its extreme toxicity, found on the Balkan Peninsula, Carpathians, and Caucasus region.
• Helleborus purpureus: Common in the Carpathian Basin, used similarly to H. odorus.

The article also discusses 'false hellebores,' referring to plants of the Veratrum genus (Liliaceae family), which were sometimes used as substitutes for Helleborus and have a paralyzing effect on the nervous system due to alkaloids like protoveratrine and germerine.

Historical records often refer to 'hellebore' without specifying the exact botanical species. The ancient Greek synonym 'Melampodium' is linked to the legendary soothsayer Melampos of Pylos, who reputedly used hellebore to cure the king of Argos' daughters from insanity, thus connecting the plant to supernatural abilities and Dionysian worship.

Recurring Themes and Editorial Stance

This issue of Paranthropology focuses on the intersection of the paranormal, anthropology, and historical research. The editorial stance appears to be one of rigorous investigation into unexplained phenomena, acknowledging both the anecdotal nature of many accounts and the need for scientific inquiry. The journal presents historical case studies of alleged paranormal events, such as crisis apparitions, alongside ethnographic and ethnobotanical research into traditional beliefs and practices. The emphasis is on documenting and analyzing these phenomena, even when definitive explanations are elusive, suggesting that such occurrences are important aspects of human experience worthy of study. The journal also highlights the work of researchers and institutions dedicated to the study of the paranormal, such as the Society for Psychical Research.

Title: Paranthropology: Journal of Anthropological Approaches to the Paranormal
Issue: Vol. 4 No. 1 (a)
Date: July 12-14, 2013
Location: London, England

This issue of Paranthropology explores the historical and contemporary significance of hellebore, its connection to shamanism and folk traditions, and delves into the phenomena of out-of-body experiences (OBEs) and astral projection, with a focus on the research and experiences of Dr. Alex Tanous. It also discusses the growing academic interest in paranormal research and the role of the internet in disseminating such work.

The Multifaceted History and Uses of Hellebore

The journal begins by detailing the ancient uses of hellebore, noting its application in 'poison fishing' and as a 'biological weapon' during the Siege of Kirrha in 585 BC. The death of Alexander the Great has also been speculatively linked to an overdose of hellebore. During the Roman Empire, hellebore varieties were domesticated and used for protection against evil and to purify atmospheres. With Christianization, the plant became associated with legends and was incorporated into medieval herbal medicine. During pan-European witchcraft campaigns, hellebore played a role in court proceedings, particularly concerning its use as an abortive.

In later decades, with the rise of snuff use, hellebore became a fashionable component in various snuff mixtures, gaining significant commercial value. However, the article notes that in industrial snuff production, due to legal restrictions, the drug was not used, and what was often referred to as 'hellebore' was actually 'false hellebore'.

Contemporary Applications and Folk Traditions

Anthropological research reveals continued traditional uses of hellebore. In Eastern Europe, where modernization was slower, oral traditions persisted, leading to a rich ethnobotanical diversity and nomenclature challenges. Hellebore's use is documented in folk medicine, including for animal diseases and as an abortive or contraceptive. It was also associated with 'bath-cabins' used for drying herbs and as aromatic bathing components.

Alpine customs reveal the use of hellebore for purification, smudging for skin diseases, and in rituals. Bunches of hellebore were used to protect stables from pests and evil spirits, and as part of cattle decorations. Wearing hellebore root was believed to offer protection against evil.

Fortune Telling and Divination

Hellebore's reputation as an omen plant makes it central to several folk beliefs and customs. The blossoming cycle of *Helleborus niger*, or 'Christmas Rose,' was used to predict the length and severity of winter. Seasonal customs involved keeping winter roses to forecast weather and harvest. In wine-growing regions, it was known as the 'Wine Rose.' Hellebore was also employed in divination during the 'ghostly' or 'wicked' nights between Christmas and Epiphany, where censing hellebore was believed to allow one to understand animal language and reveal secrets of the future.

Hunting, Poaching, and Magical Practices

'Secret wisdom' shared by illegal hunters and poachers included magical practices for hunting success and evasion. Hellebore was used to weaken game by causing diarrhoea and numbness, facilitating their capture. Similar methods were employed for fish poaching. Recipes for 'magical bullets' that never missed their target and for invulnerability against bullets are mentioned. Wearing hellebore seeds in boots was thought to grant partial invisibility.

Related Ritual and Magical Realms: Táltos Traditions

Features of hellebore lore are linked to shamanism, particularly in Hungarian 'táltos' traditions, which refer to 'bearers of magical wisdom.' These traditions, dating back to the Finno-Ugrian tribes, were institutionalized even after the Christianization of Hungary. The use of hellebore in 'táltos' folklore extended beyond village medicine to magical practices. The sacrificing of abnormal creatures, such as sheep and goats with offspring bearing a single eye, was part of secret 'táltos' rituals, regarded as manifestations of supernatural powers.

'Táltos' were skilled in divination and utilized 'helping animal spirits' and 'love charms,' indicative of shamanism known from Central Asia.

Out of the Body and Into the Lab: Defining Dr. Alex Tanous' Abilities

This section focuses on the research into Dr. Alex Tanous' abilities, particularly his out-of-body experiences (OBEs) and astral projections. A student's question at a CSAPP meeting highlighted the paradox of Dr. Tanous speaking and relaying information during OBEs when his body was supposedly functionless.

The article distinguishes between OBEs and astral projection. OBEs generally involve a sense of hovering and traveling, while astral projection suggests a more tangible 'essence of the mind' or 'physical aspect of consciousness' that can be seen as a mist or shadow. The experience of Attila von Szalay, witnessed by Raymond Bayless, is cited as an example of astral projection, where a shadowy shape was observed.

Dr. Tanous defined 'astral travel' as the 'casting out and later retrieval of one's 'astral body,' a kind of energy or spirit entity, and OBEs as when 'some relatively intangible part of a person leaves his body and returns.' He believed he had experienced both, with people witnessing apparitions of him during astral projection. His OBEs, which began in childhood, involved feeling like a 'small point of light' with the universe opening up.

Experiments at the American Society for Psychical Research (ASPR), filmed and published, aimed to investigate whether a physical essence left the body during OBEs. Dr. Tanous reported speaking and describing targets during these experiments, while observers noted higher 'hit rates' when he felt most externalized. These experiments suggested an altered state of consciousness was essential for successful OBEs.

While Osis and McCormick did not witness an 'astral body,' they noted physical changes, including higher strain-gauge activation levels correlating with Dr. Tanous' reported externalization and higher hit rates. However, Rogo cautioned that these could be due to psychokinetic effects.

The article presents a hierarchy of psi experiences: Clairvoyance, Remote Viewing, Out-of-Body Experience, and Astral Travelling. It acknowledges that OBEs and astral projection are often conflated, with 'remote viewing' sometimes used as a more palatable term. The authors argue that these distinctions are important for classifying phenomena and that altered states of consciousness can enhance psi abilities, supported by studies on meditation, Ganzfeld, and psychedelics.

Experiments at ASPR focused on OBE abilities. While Dr. Tanous may have experienced both OBEs and astral projections (where his apparition was seen), the article suggests his experiences lean closer to OBE definitions. The distinction between OBEs and astral projection is considered marginal by some, leading to ongoing debate.

Recognition for Paranthropology and ARC

This section highlights the growing academic interest in paranormal research and the afterlife. George P. Hansen, a parapsychologist, cited the work of ARC and Paranthropology as evidence of new developments coming from the periphery of establishment parapsychology, with psychology handing the baton to anthropology and religious studies. The article notes the success of conferences organized by Hannah Gilbert and colleagues at York University, and the continued activity of the Society for Psychical Research in London.

UK universities are increasingly hosting conferences on paranormal themes, often linked to religious studies or anthropology/sociology departments. Several funds, such as the Read-Tuckwell Fund and the Sutasoma Fund, have sponsored research in related areas. The article also mentions activities in the USA, including the Esalen Centre and Rhine Research Centre.

The advent of internet technology and the World Wide Web, along with accessible software for social networking and publishing, has been crucial in increasing the visibility of these often marginal organizations and individuals.

Recurring Themes and Editorial Stance

The journal consistently explores the intersection of anthropology, psychology, and the paranormal. It demonstrates a commitment to investigating phenomena that lie outside conventional scientific understanding, such as folk beliefs, shamanism, and altered states of consciousness. The editorial stance appears to be one of open inquiry, presenting research and historical accounts without immediate dismissal, while also acknowledging the need for rigorous investigation and the ongoing debates within the field. The use of extensive references suggests a scholarly approach to the subject matter.

Title: Paranthropology: Journal of Anthropological Approaches to the Paranormal
Issue: Vol. 4 No. 1 (a)
Date: April 2013 (implied by call for papers)
Publisher: Paranthropology
Country: UK
ISSN: 2044-9216

This issue of Paranthropology Journal delves into the personal and shared interests driving research in afterlife studies and paranormal phenomena. It acknowledges the challenges faced by independent scholars and postgraduate students within a dominant academic culture often hostile to such research. The journal suggests that the globalization of knowledge may eventually lead to greater acceptance for afterlife research, building upon the foundations laid by distinguished predecessors.

Key Articles and Features

Call for Papers

The journal announces a call for papers for its April 2013 issue, with a submission deadline of March 15th, 2013. Submission guidelines are available on www.paranthropology.co.uk. Interested individuals are encouraged to contact the editor via [email protected] to discuss article ideas.

17th World Congress of the IUAES

Information is provided about the 17th World Congress of the International Union of Anthropological and Ethnological Sciences (IUAES), themed "Evolving Humanity, Emerging Worlds," to be held at the University of Manchester, UK, from August 5th-10th, 2013. A specific panel, "The Extended Self: Relations Between Material and Immaterial Worlds," is highlighted. This panel aims to explore ethnographic approaches to the relationships between individual personhood, material existence, and immaterial forms of existence, noting that human personhood often extends beyond the individual and their material reality.

References and Contributors

The issue includes a reference to G.P. Hansen's (2012) work, 'Panel-Psience: What New Developments in Scientific Investigation Promote Understanding of Psi?: Locus of Innovation: Center Vs. Periphery,' published in the Academy of Spirituality and Paranormal Studies, Inc. 2012 Annual Conference Proceedings. Fiona Bowie is introduced as an Honorary Research Fellow in Anthropology at the University of Bristol and a member of Wolfson College, Oxford, whose research interests include ethnographic approaches to the study of religious experience and African religions. She is also listed as a contributor to the Paranthropology Second Anniversary Anthology.

Paranthropology Second Anniversary Anthology

The journal advertises its Second Anniversary Anthology, featuring contributions from a range of scholars including Robert Van de Castle, Jack Hunter, Lee Wilson, Mark A. Schroll, Charles D. Laughlin, Fiona Bowie, James McClenon, Fabian Graham, Serena Roney-Dougal, David E. Young, David Luke, and Michael Winkelman. This anthology is available to order in hardback via a provided Lulu.com link.

Back Issues

Readers are informed that back issues of Paranthropology can be downloaded for free from www.paranthropology.co.uk.

Recurring Themes and Editorial Stance

The recurring themes in this issue and the journal generally revolve around the intersection of anthropology and the paranormal. This includes exploring consciousness, spirit possession, mediumship, afterlife studies, and the ethnographic study of religious and spiritual experiences. The editorial stance appears to be one of encouraging rigorous, albeit often independent, research into these phenomena, aiming to build a solid academic foundation despite prevailing skepticism. The journal actively promotes scholarly exchange through calls for papers, anthologies, and information about relevant conferences.