Paranthropology - Vol 4 No 2

Magazine Overview

Title: Paranthropology: Journal of Anthropological Approaches to the Paranormal
Issue: Vol. 4 No. 2
Date: April 2013
ISSN: 2044-9216

This issue of Paranthropology, the twelfth to be published, offers a diverse range of articles exploring paranormal phenomena through an anthropological lens. The journal's scope encompasses UFO studies, the work of Rupert Sheldrake, religious studies, and historical movements related to anomalous phenomena.

Editorial and Board

The journal is edited by Jack Hunter, who also contributed to the cover artwork. The issue features a comprehensive Board of Reviewers and Honorary Members of the Board, comprising academics from various departments such as Archaeology, Anthropology, Sociology, Psychology, Philosophy, Politics, Religion, Hispanic Studies, and Psychiatry, primarily from UK and US universities.

Featured Articles and Content

UFOlogy and the Ultraterrestrial Hypothesis

The issue opens with Steven Mizrach's article, "The Para-Anthropology of UFO Abductions: The Case for the UTH." Mizrach introduces the Ultraterrestrial Hypothesis (UTH) as an alternative to the conventional 'nuts and bolts' or Extra-terrestrial Hypothesis (ETH) in UFOlogy. He posits that UTH offers a transpersonal way of knowing, inviting a re-examination of UFO research beyond the purely technological. The article critiques the limitations of the ETH, particularly the immense physical barriers to interstellar travel, and questions the typical humanoid descriptions of alleged alien visitors. Mizrach also discusses the historical development of UFOlogy, from early sightings and 'contactees' of the 1950s to the 'abductee' phenomenon, suggesting a continuity with earlier mythological narratives and folklore, a perspective championed by figures like Jacques Vallee and the Magonia magazine.

Perspectives on Rupert Sheldrake

A significant portion of the issue is dedicated to the work of biologist Rupert Sheldrake. John R. DeLorez provides a general overview of Sheldrake's book "The Science Delusion" (published as "Science Set Free" in the USA), comparing it to Oriental Occultism. Mark A. Schroll offers a theoretical and biographical assessment of Sheldrake's "Theory of Non-local Memory," linking it to David Bohm's implicate order and transpersonal psychology, and summarizing laboratory experiments on Lamarckian inheritance. Zelda Hall examines Sheldrake's conflict with contemporary scientific theory and offers a psychotherapeutic perspective on accepting new paradigms. Margaret Gouin's article, "Science Betrayed?: Rupert Sheldrake and The Science Delusion," uses a sociology of knowledge approach to question the objectivity of science itself. Kaitlyn Kane's "Critical Analysis of Culturally Intrusive Interpretations of Phenomenological and Parapsychological Scientific Studies" further applies a self-reflective lens to scientific assessment.

Religion, Spirituality, and Folklore

Gregory Shushan's article, "Rehabilitating The Neglected 'Similar': Confronting The Issue Of Cross-Cultural Similarities In The Study Of Religions," urges a reconsideration of the importance of balanced methodology in understanding religious diversity. Juan Corbetta and Fabiana Savall present an historical assessment of mediums and anomalous phenomena in their article, "The Kardecian Spiritualist Movement in Argentina."

Book Review

The issue includes a book review by Mark A. Schroll of "The Voice of Rolling Thunder: A Medicine Man's Wisdom for Walking the Red Road," by Sidian Morning Star Jones and Stanley Krippner. The review covers the subject's life, healing, activism, and limitations.

Recurring Themes and Editorial Stance

This issue of Paranthropology consistently explores the intersection of anthropology, science, and the paranormal. A central theme is the re-evaluation of established paradigms, particularly in UFOlogy, by questioning conventional scientific explanations and considering alternative frameworks like the UTH. The journal also highlights the potential for folklore, mythology, and cultural narratives to inform our understanding of anomalous experiences, suggesting that phenomena previously attributed to extraterrestrials might have deeper roots in human psychology and history. The articles collectively advocate for a more nuanced and critical approach to both scientific and paranormal claims, emphasizing the importance of anthropological perspectives in deciphering these complex subjects. The editorial stance appears to be one of open inquiry, encouraging the exploration of unconventional ideas while maintaining a rigorous, critical, and interdisciplinary approach.

This issue of *Paranthropolgy: Journal of Anthropological Approaches to the Paranormal*, Volume 4, Number 2, dated July 12-14, 2013, features a review/commentary on Rupert Sheldrake's book "Science Set Free" by John R. DeLorez, alongside an extensive article exploring UFO phenomena, particularly the theories of John Keel and Jacques Vallee, and the subject of UFO abductions.

The UFO Phenomenon: Keel vs. Vallee

The article begins by discussing Jacques Vallee's controversial "control system" hypothesis, which suggests that religious phenomena and UFO encounters are part of a system directing human evolution. John A. Keel, a contemporary of Vallee, is introduced as another influential figure who rejected the Extraterrestrial Hypothesis (ETH). Keel, famously depicted in the movie *Mothman Prophecies*, developed his own theories, notably the "ultra-terrestrial hypothesis" (UTH).

Keel's work, particularly *The Mothman Prophecies* (1975), *The Eighth Tower* (1977), and *Disneyland of the Gods* (1988), is examined. His investigation into the Mothman sightings in Point Pleasant, West Virginia, in 1966, is highlighted, along with the associated UFO and Men-in-Black sightings. Keel's concept of "Indrid Cold," a time-shifting entity, is discussed, including its role in predicting the collapse of the Silver Bridge on December 15th, 1967, which killed 46 people. Keel's perspective was that these entities were not benevolent gods but manipulative beings operating outside our normal space-time continuum, using their knowledge to control humanity.

Unlike Vallee, who saw the "control system" as potentially benevolent, Keel viewed it as deceptive and manipulative. Keel believed "the phenomenon" was a chameleon, constantly adapting its form to exploit human beliefs and manipulate consciousness. He termed UFOs "ultra-terrestrials," suggesting they were not from other planets but from an imperceptible range of the electromagnetic spectrum.

The Ultra-Terrestrial Hypothesis (UTH) and Cryptozoology

Keel's UTH connects UFOs with other paranormal occurrences, suggesting they emerge from "window zones" between dimensions. This perspective encompasses parapsychology, spiritualism, ufology, and cryptozoology. UFO witnesses often report other paranormal experiences, such as monster sightings and precognitive visions. The article notes that Salvador Freixedo's work also explores the idea of a "control system" behind religious phenomena.

In cryptozoology, the UTH is applied to creatures like "Nessie" and "Bigfoot," suggesting they might be inter-dimensional rather than surviving prehistoric species. F.W. Holiday's theory about "Nessie" being inter-dimensional, similar to "sky serpents" (UFOs), is mentioned, as is the idea that UFOs and crypto-creatures materialize at the confluence of "ley" lines.

UFO Abductions: Hopkins, Strieber, and Mack

The article then shifts to the subject of UFO abductions, a focus of research since the 1980s. Budd Hopkins is credited with establishing conventions in abduction research, noting patterns of temporary amnesia and the recall of experiences under hypnosis, often involving examination by "Grays" and potential reproductive purposes or implantations.

Whitley Strieber, a prominent abductee, is discussed, noting his initial interpretation of experiences within the ETH but later exploring inter-dimensional possibilities. His work, particularly *The Secret School*, questions whether "Visitors" interacted with him as a child, imparting secret teachings. Strieber also muses on the apocalyptic themes in his fiction preceding his abduction experiences.

John Edward Mack, a psychiatrist at Harvard Medical School, brought academic credibility to abduction studies. His research suggested similarities between abduction reports and Native American vision-quests, pointing to "spiritual" and "transformational" impacts. Mack also considered the possibility of "inner" space experiences and an "UTH" view of abductions.

Alternative Explanations and the Scientific Method

The article explores various alternative explanations for abduction experiences, including Temporal Lobe Epilepsy (TLE), hypnagogic experiences (like the "night hag"), and the effects of electromagnetic fields, referencing Michael Persinger's "God Helmet." Philip Klass argued that abductees might suffer from TLE. The author notes that users of DMT report experiences with "self-transforming machine elves," similar to abduction narratives.

The author expresses a struggle with purely psycho-social explanations for UFO experiences, citing the "nightburn" phenomenon (skin and eye effects from UV radiation) and the possibility of physical traces left by objects. The issue of multiple witnesses sharing the same subjective experience, like in the 1976 Allagash case and the Travis Walton case, is raised as a challenge to purely psychological explanations.

The article critiques the limitations of the scientific method when applied to anomalous phenomena, particularly the tendency to rule out mundane causes first and the adherence to materialistic dogmas. It suggests that science may overlook significant data by not considering phenomena outside conventional paradigms.

Conclusion

The author concludes by leaning towards Vallee's UTH (or extra-dimensional intelligence theory) as the most viable model for now, acknowledging that while the ETH fails, the purely psycho-social hypothesis is also insufficient. The idea that these entities interact and mold themselves to our perceptions, crossing the Cartesian divide between physical reality and imagination, is presented as a potential explanation for their manifestations. The article suggests that UFOlogy's contribution to science might be a re-evaluation of core concepts.

Recurring Themes and Editorial Stance

The recurring themes in this issue include the nature of consciousness, the limitations of scientific paradigms in understanding paranormal phenomena, the manipulative potential of unknown intelligences, and the reinterpretation of ancient myths and visionary experiences through the lens of modern UFOlogy. The editorial stance appears to favor a nuanced approach, critically examining various hypotheses (ETH, UTH, PCH) and acknowledging the subjective reality and profound impact of these experiences on individuals, while also grappling with the challenges of empirical verification and the potential for deception by the phenomena themselves.

This issue of PARANTHROPOLOGY: JOURNAL OF ANTHROPOLOGICAL APPROACHES TO THE PARANORMAL, Volume 4, Number 2, published in 2013, features articles that explore the intersection of science, spirituality, and anomalous phenomena. The primary focus is on "Scientific Controversies Shaping the Worldview of the 21st Century: Sheldrake's Theory of Non-local Memory Revisited" by Mark A. Schroll.

Scientific Controversies Shaping the Worldview of the 21st Century: Sheldrake's Theory of Non-local Memory Revisited

Mark A. Schroll's article provides an examination of Rupert Sheldrake's theory of non-local memory. Schroll introduces Sheldrake's work, particularly from his book "Science Set Free: 10 Paths to New Discovery," as a means to understand the theory of non-local memory, which he notes is written for an audience unfamiliar with Sheldrake's previous work. He recommends companion volumes for a more accessible or scholarly examination of Sheldrake's ideas.

Schroll recounts a discussion with the late Rene Thom, who dismissed Sheldrake's research as "crazy," arguing that organisms can only be described by local causes. In contrast, Roger Penrose's view on non-locality, influenced by Bell's inequality and the EPR paradox, suggests that physics does possess holistic features.

The article delves into the concept of non-local memory, defining it as the radical theory that "memory may not even [sic] be stored inside the brain at all, but may instead be distributed non-locally throughout the fabric of the universe." Schroll clarifies that he now describes memory and consciousness as a field state operating according to "the mechanics of resonance." He notes that this field is simultaneously everywhere and nowhere, existing in a liminal state between being and non-being.

Sheldrake's book "Presence of the Past" suggests that non-local memory corresponds to Jung's conception of archetypes and the collective unconscious. Schroll posits that if this is proven, then psychology will need to recognize that "Mind is no longer confined to our physical bio-chemical brains and skin encapsulated egos, but is capable of being considered as a field or morphogenetic field."

The article explores the similarities between Sheldrake's morphogenetic fields and David Bohm's concept of quantum potential. Bohm suggested that these fields operate similarly, with quantum potential having an effect regardless of intensity and not following an inverse square law, acting as a formative field that could exist in higher-dimensional space.

Schroll's personal journey into this subject began at age six with an experience of dream telepathy. His introduction to Sheldrake's work occurred at a 1984 conference at Harvard University. He corresponded with Charles Tart, who found Sheldrake's ideas compatible with his emergent interactionism model, suggesting that morphogenetic fields are a biologically sound way to discuss psi influences.

Schroll reviews historical experiments, including those by William McDougall and J. B. Rhine on Lamarckian inheritance, and Alexander Gurwitsch and Paul Weiss on morphogenetic fields. He notes that behaviorism, which dominated the discussions of the time, failed to account for changing views of physical reality brought about by general relativity and quantum theory.

He criticizes the resistance to Sheldrake's theory and psi research, often based on outdated mechanistic and materialistic concepts. Schroll argues that reducing transpersonal experiences to neurophysiological correlates is insufficient, akin to celibate nuns explaining orgasm to virgins. He also critiques the over-reliance on empiricism that focuses solely on objective data without considering subjective experience.

Experimental Biology's Relationship to Psi Research

This section examines the historical context of experimental psychology and its relation to psi research. William James taught the first psychology course at Harvard in 1875. William McDougall, a colleague of James, conducted experiments on Lamarckian inheritance. Simultaneously, Alexander Gurwitsch and Paul Weiss were developing the concept of morphogenetic fields. Schroll suggests that if the internet had existed then, McDougall and J. B. Rhine might have found morphogenetic fields useful for their experiments.

McDougall and Rhine's experiments were replicated by F.A.E. Crew at the University of Edinburgh, whose findings refuted the Lamarckian hypothesis, though the question of new learning remained open. Further experiments at the University of Melbourne also produced questionable results that seemed to confirm a bizarre evolution of new learning.

Schroll critiques behaviorism for its narrow focus on epistemological considerations and its failure to account for advancements in physics. He notes that Wolfgang Kohler, in "Gestalt Psychology," pointed out behaviorism's limited scope.

By 1927, McDougall and Rhine had established a laboratory at Duke University to investigate psi, struggling against a mechanistic and materialistic paradigm that had dismissed consciousness and introspection following J. B. Watson's Behaviorist Manifesto. Schroll observes that a "first-person approach" is now being reclaimed to understand phenomena.

Conclusion

Schroll concludes that his article is a step towards articulating Sheldrake's work and that more experimental and theoretical work is needed. He acknowledges that these ideas may seem like science fiction but argues that the theoretical framework of social science is outdated. He suggests that the resistance to Sheldrake's theory and psi research stems from an adherence to outdated concepts.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the limitations of conventional scientific paradigms, particularly materialism and mechanism, in understanding consciousness, anomalous experiences, and psi phenomena. The journal advocates for a more inclusive approach that integrates spiritual, transpersonal, and subjective experiences into scientific inquiry. The editorial stance appears to be one of open-minded exploration of unconventional theories and a critique of the resistance to new ideas within mainstream science. There is a strong emphasis on the historical development of ideas in psychology and physics, and how these have shaped our understanding of reality.

Forthcoming Publication

A section announces a forthcoming publication titled "Mystic Chemist: The Life of Albert Hofmann and His Discovery of LSD," highlighting Albert Hofmann's contributions to chemistry and the history of LSD research. The book is described as the first full portrait of Hofmann and a history of LSD's journey through research, government, and public use.

Biography

Mark A. Schroll, Ph.D., is presented as a Research Adjunct Faculty at the Institute of Transpersonal Psychology and a frequent contributor to the journal, with a background in shamanism, transpersonal psychology, and philosophy of science.

This issue of *Paranthropology: Journal of Anthropological Approaches to the Paranormal*, Volume 4, Number 2, published in March 2013, features an article by Zelda Hall titled "An Idea Whose Time Has Come: Morphic Resonance and the Birthing of a New Paradigm." The issue also includes a separate article by Margaret Gouin titled "Science Betrayed?: Rupert Sheldrake and The Science Delusion."

"An Idea Whose Time Has Come: Morphic Resonance and the Birthing of a New Paradigm" by Zelda Hall

Zelda Hall, a psychologist and therapist, introduces Mark A. Schroll's article "Scientific Controversies Shaping the Worldview of the 21st Century: Sheldrake's Theory of Non-local Memory Revisited." Schroll's own journey began at age six with a dream telepathy experience that led him to seek explanations for psi abilities, but also resulted in painful public disclosure due to societal responses.

Hall posits that Schroll's early sense of alienation, a common experience for those on 'the road less travelled,' indicates the presence of what James Hillman calls the ‘daimon’ or a calling of soul. This calling, she suggests, may be the morphic resonance of the individual to a specific field, linking Sheldrake's concept to Jung's collective unconscious and archetypes, and Marie-Louise von Franz's 'group unconscious.' Hall explains that in Sheldrake's model, individuals resonate with a particular morphogenetic field that shapes their experience, forming a 'life myth,' which she compares to David Feinstein and Stanley Krippner's concept of personal mythology. Arnold Mindell's 'dreambody' concept, which connects life patterns to body symptoms and dreams, is also mentioned.

Hall elaborates on Sheldrake's postulate of a non-local memory connecting to the past and even pre-birth, influenced by cultural and familial backgrounds. Schroll's personal experience is seen as part of a larger field, connecting him to the development of a new paradigm.

The article then discusses "Road Blocks" to this new paradigm, referencing the stage of 'conformist consciousness' or 'group unconscious' that characterizes mainstream society. Hall notes that children reporting anomalous phenomena often face disbelief, likening such experiences to William James's 'white crow' phenomenon. She contrasts the openness of figures like James with the behaviorism of J.B. Watson, who eliminated consciousness and introspection from psychology.

Hall contrasts the dominance of behaviorism and Freudian psychology in the mid-20th century with the emergence of humanistic and Transpersonal Psychology, inspired by Jung and influenced by David Bohm and Karl Pribram. These fields, like Sheldrake's work, faced accusations of being unscientific and irrational.

She argues that the human condition cannot be properly understood within a Newtonian physics framework, and that mind is not confined to physical brains but can be considered a field or morphogenetic field. She criticizes materialist reductionists for resisting this shift, comparing their stance to celibate nuns explaining orgasm. She references Thomas Kuhn's concept of scientific revolutions, suggesting that a new paradigm, like morphic resonance, takes time to establish and faces significant resistance.

Hall recounts Sheldrake's encounter with Richard Dawkins, where Dawkins refused to discuss evidence for telepathy during a television program, framing it as a 'high grade debunking exercise.' She also mentions the removal of Sheldrake's TEDx talk from YouTube in March 2013, which was met with widespread condemnation as censorship.

In conclusion, Hall views Schroll's work as contributing to the strengthening of the morphogenetic field of a new paradigm, emphasizing a co-creative process. She notes that while the new paradigm is not yet stabilized, research by Sheldrake, Dean Radin, and others provides evidence, quoting Victor Hugo: 'nothing is more powerful than an idea whose time has come.'

"Science Betrayed?: Rupert Sheldrake and The Science Delusion" by Margaret Gouin

Margaret Gouin analyzes Rupert Sheldrake's book *The Science Delusion* (published in the US as *Science Set Free*) through the lens of the sociology of knowledge (SSK). She explains David Bloor's 'strong programme' for SSK, which posits that scientific knowledge is shaped by social conditions and requires impartiality, symmetry, and reflexivity in its explanations. SSK challenges the idea that science is inherently objective and immune to inquiry.

Gouin discusses Bloor's distinction between the sacred and the profane, suggesting that science is often treated as 'sacred,' making it resistant to investigation. She argues that this 'sacredness' protects its foundational principles and methods from scrutiny.

The article highlights the scathing attack on Sheldrake's hypothesis of morphogenetic fields in his 1981 book *A New Science of Life* by John Maddox, editor of *Nature*. Maddox's condemnation, comparing Sheldrake to Galileo accused of heresy, is presented as an example of how scientific ideas that challenge the status quo can be met with extreme resistance, often framed in religious or dogmatic terms.

Gouin notes that Sheldrake has continued his research despite controversy, including a TEDx talk in Whitechapel, London, in January 2013. This talk, along with one by Graham Hancock, was subsequently removed from YouTube by TED, sparking accusations of censorship and a debate about TED's mission to spread 'ideas worth spreading.'

The article contrasts the treatment of Sheldrake with the case of Diederik Stapel, a social psychologist whose scientific fraud went undetected for years. Gouin suggests that Stapel, operating within an established framework, was protected, while Sheldrake, proposing more original ideas, faces immediate criticism, often from scientists who have not even read his work.

Gouin discusses Bernard Barber's research on cultural elements that limit scientific receptivity, including substantive concepts, methodological preferences, and anti-religious ideas. She also touches upon issues with scientific publications resisting innovative research, citing Sheldrake's experience with *Nature* and *New Scientist*.

The article concludes by questioning what constitutes science—facts or a process of inquiry—and aligns Sheldrake with the latter, emphasizing the importance of open-minded inquiry and the building of new theories. It suggests that many scientific 'facts' are theoretical constructs that have become unquestioned.

Recurring Themes and Editorial Stance

This issue strongly advocates for a broader, more inclusive approach to understanding consciousness and reality, challenging the limitations of the dominant scientific paradigm. It champions the exploration of phenomena often dismissed as 'paranormal' or 'unscientific,' framing them as legitimate areas of inquiry. The articles highlight the resistance to new ideas within established scientific communities, often due to 'institutional inertia' and a dogmatic adherence to existing frameworks. The journal appears to support the idea that a new paradigm, incorporating concepts like morphic resonance, is emerging and necessary for a more complete understanding of the human condition and the universe. The editorial stance is critical of what is perceived as censorship and dogmatism within mainstream science, advocating for open-mindedness and a willingness to engage with evidence, even if it challenges conventional beliefs.

This issue of *Paranthropology: Journal of Anthropological Approaches to the Paranormal*, Volume 4, Number 2, dated March 2013 (submitted/reviewed/accepted dates provided), explores the complex interplay between cultural perspectives, scientific inquiry, and the study of anomalous phenomena and religion. The journal features articles that critically examine how societal beliefs and 'common sense' can influence or obstruct scientific investigation, and debates the merits and methodologies of comparative studies in religion.

Article 1: Cultural Intrusions and Scientific Inquiry

The issue opens with a discussion on how scientists' theoretical knowledge shapes their understanding of experience, drawing parallels between Rupert Sheldrake's theory of morphogenesis and Richard Dawkins' theory of selfish genes, suggesting both offer 'stories' that account for data. The author questions the rigid adherence to 'science' as an immutable worldview, highlighting that Sheldrake's critique is not of science itself, but of those who reify it. The article posits that a sociological study of the culture of science might illuminate the often unpleasant debates surrounding open-minded inquiry.

Kaitlyn Kane's article, "Critical Analysis of Culturally Intrusive Interpretations of Phenomenological and Parapsychological Scientific Studies," delves into how cultural intrusions, often embedded in 'common sense,' shape perceptions and lead to the discrediting of potentially factual phenomena. Kane argues that understanding these intrusions is crucial for interpreting accounts of near-death and related experiences. She highlights Mark A. Schroll's suggestion that many perceived 'facts' are socially constructed assumptions. Kane also points out the negative connotations of prefixes like 'para-' and 'ab-' in language, which can bias judgment.

The article further explores the 'evidence problem,' particularly the 'one-off' nature of anomalous experiences like near-death experiences, which are difficult to replicate. Michael Winkelman's work on altered consciousness is cited, noting that anomalies are often dismissed as distorted data. The author critiques the dismissal of non-replicable findings based on specious rationalizations and the cultural stigma associated with researching such topics, which can lead to professional 'career suicide.'

The role of neuroscience in assessing anomalous phenomena is questioned, with a discussion on whether hallucinations could be linked to anomalous information reception. The article references Charles T. Tart's view that the prejudice that ordinary consciousness is natural is a major obstacle to understanding mind and consciousness, suggesting that our perceptions are semi-arbitrary constructions within a 'consensus reality.'

Recent neuropsychological evidence linking specific brain regions to hallucinations is presented, but the author suggests these activations could also be evidence of unknown external forces, not just brain abnormalities.

The conclusion emphasizes that cultural intrusions have limited scientific perspectives, hindering the purpose of science, which is to explore the unknown. The author proposes increasing awareness of cultural intrusions and applying the methods of phenomenology and parapsychology to all scientific research, including critical self-analysis of the research process itself.

Article 2: Cross-Cultural Similarities in the Study of Religions

Gregory Shushan's article, "Rehabilitating The Neglected ‘Similar': Confronting The Issue Of Cross-Cultural Similarities In The Study Of Religions," argues for the methodological value of comparative studies in religion, especially those focusing on similarities. Shushan contends that 'comparison' and 'similar' have become taboo due to a postmodern backlash, leading to a focus on single traditions in isolation.

He addresses common criticisms of comparative research, such as ignoring social and historical contexts and promoting universalist agendas, often associated with figures like Carl Jung and Mircea Eliade. Shushan clarifies that comparison is a method, not an inherent assumption of universalism or diffusionism. He argues that while some scholars may have used comparison to support universalist theories, the act of comparison itself is neutral and can lead to objective observations of similarities.

The article also tackles the criticism that comparative research can be evolutionist, judging other religions by a Western or Christian standard. Shushan counters that the postmodern emphasis on 'difference' can be politically incorrect and even lead to intolerance and racism, citing Wendy Doniger's point that focusing solely on difference can create divisive 'us' and 'them' categories. He argues that observing similarities can foster understanding and validation, as suggested by Huston Smith and others.

Shushan critiques Jonathan Z. Smith's assertion that similarity is 'incapable of generating interesting theory,' arguing that even 'discredited' comparative scholars have contributed to reflexivity in the field. He suggests that Smith's view of 'theory' might be an abstract intellectual exercise rather than a practical tool for explanation.

Furthermore, Shushan challenges the idea that comparison is purely subjective or 'magic,' as argued by Smith and others. He posits that objective similarities can be discerned cross-culturally through phenomenological methods, which aim to empirically determine what is apparent in texts and images without imposing pre-existing theories.

Other Content

The issue includes a comprehensive reference list citing works by authors such as Barber, Bloor, Dawkins, Durkheim, Freeman, Kuhn, Maddox, Shapin, Sheldrake, Coren, Porac, Ward, Schroll, Tart, and Winkelman. It also features announcements for upcoming events, including the 17th World Congress of the International Union of Anthropological and Ethnological Sciences and a call for papers for the July 2013 issue of *Paranthropology*. A biography of Kaitlyn Kane is included, noting her status as a student at Georgia Perimeter College.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the critical examination of scientific methodology, the influence of cultural biases on research, and the challenges in studying anomalous phenomena and diverse belief systems. The journal appears to advocate for a more open-minded, critical, and methodologically robust approach to both parapsychology and the study of religion, encouraging a deeper analysis of the assumptions underlying scientific and anthropological inquiry. The editorial stance seems to favor challenging established paradigms and promoting interdisciplinary dialogue, particularly by questioning the limitations imposed by 'common sense' and cultural preconceptions.

This issue of Paranthropology, Volume 4, Number 2, focuses on anthropological approaches to the paranormal, with a significant portion dedicated to the history and evolution of Kardecian Spiritualism in Argentina. The issue also includes a review of a book titled 'The Voice of Rolling Thunder' and a section on comparative religion.

The Kardecian Spiritualist Movement in Argentina

This extensive article, authored by Juan Corbetta and Fabiana Savall, traces the development of Kardecian Spiritualism in Argentina from its inception in the mid-19th century to the present day. It highlights the key figures, associations, and phenomena that shaped the movement.

Spiritualism in the “Rio de la Plata”

The article begins by discussing the first historical accounts of Spiritualism in Argentina, noting Cosme Mariño's work and the debate over the movement's origin date, with evidence pointing to 1857 when Justo José de Espada brought the doctrine to Buenos Aires.

Espada founded the first group and association, which, despite early séance phenomena, eventually broke up. Subsequent groups formed, leading to different theoretical and experimental branches, ultimately contributing to the founding of the Constancia association in February 1877.

The 80s Generation and Their Debates

The influence of positivism in 19th-century Argentina is discussed, noting how it aligned with Spiritualism's secular and rational approach. The movement generated debates with science and religion, with various intellectuals adopting different stances.

Some spiritualists maintained their beliefs privately to avoid negative repercussions on their public careers. The article recounts an anecdote involving politician Miguel Cané and the medium Camilo Brédif, where Cané was convinced of Brédif's abilities despite initially calling him a "magician."

The “Great Mediums” Period

The arrival of the French medium Camilo Brédif in Buenos Aires around 1875 is presented as a pivotal moment. His materialization séances significantly popularized the new doctrine and its phenomena, attracting a wide range of people.

Brédif was one of the founders of the Constancia association. His activities were recognized as a major factor in spiritualist growth, with séances being described as highly anticipated events.

Brédif's influence was decisive in founding Constancia, though he was later expelled for misconduct, and his name largely disappeared from records. The article also details the phenomena associated with other mediums, including Estela Guerineau, who was known for "direct writing" and physical effects, and Antonio Castilla, noted for his "magnetism spirit" communications.

Spiritualism from the Twentieth Century to Today

The expansion of Spiritualism was initially driven by prominent mediums. As these figures passed away, the movement's focus shifted from phenomena to philosophical and moral concepts, leading to a decline in observable phenomena and a general stagnation phase between 1910 and 1940.

Despite this, Spiritualism continued, with some periods of growth, particularly post-World War II. The movement gained official recognition and experienced a "golden period" from the 1960s-70s with increased intellectual engagement. However, the "Military Process" (1976-1983) marked the end of this era, and the number of members and associations began to decrease significantly.

Recent research projects, such as one by the Instituto de Psicología Paranormal, have aimed to disseminate knowledge about the Kardecian movement. Currently, two old associations, Constancia and La Fraternidad, remain active in Buenos Aires, alongside about 50-80 smaller associations across Argentina. A persistent challenge for the movement has been achieving unity, with different orientations regarding spiritualist phenomena.

Espiritismo Verdadero in Rafaela

An exception to the general decline is noted in Rafaela City, Santa Fe Province, with the association "Espiritismo Verdadero," founded in 1928. This group has experienced continuous growth for 30 years, boasting 1000 spiritualist adherents and 500 members, engaging in various activities and maintaining a non-religious adherence to the doctrine.

Book Review: The Voice of Rolling Thunder

This section reviews "The Voice of Rolling Thunder: A Medicine Man's Wisdom for Walking the Red Road" by Sidian Morning Star Jones and Stanley Krippner. The reviewer, Mark A. Schroll, discusses the book's exploration of healing, shamanism, and psychic abilities, referencing Rolling Thunder's legendary accomplishments.

The Mist Wolf

The review highlights an account by Stephan A. Schwartz from the book, detailing a healing ceremony where a "white, mist-like form" coalesced into a wolf and healed a young boy. Krippner suggests this may have stimulated the boy's self-healing mechanisms, though the "mist wolf" remains an anomaly.

Comparative Religion and Methodological Debates

This article, likely from the journal's editorial content, discusses the theoretical and methodological challenges in comparative religion, particularly the tension between focusing on similarities versus differences.

Similarities vs. Differences

The author argues that both similarities and differences are crucial for understanding phenomena and that neither should be ignored. The identification of similarities does not negate cultural uniqueness but can be significant when differences are vast and expected. The article critiques a bias against considering similarities, labeling it "bad scholarship and bad science."

Methodological Problems

The concepts of similarity and difference are presented as methodological problems, not inherent theoretical ones. The responsible use of these categories depends on the research question and requires an awareness of context.

Recurring Themes and Editorial Stance

The recurring themes in this issue include the historical development of Spiritualism in Argentina, the nature of mediumship and paranormal phenomena, and the theoretical underpinnings of comparative studies in religion. The journal appears to adopt an academic and analytical approach to paranormal topics, encouraging rigorous research and critical discussion of both phenomena and methodologies.

This issue of *Paranthropology: Journal of Anthropological Approaches to the Paranormal*, Volume 4, Number 2, published around 2012, focuses on shamanism, its practical applications, and its intersection with anthropology and the paranormal. The cover highlights "Why People Believe in Spirits, Gods and Magic: An Introduction to the Anthropology of the Supernatural" by Jack Hunter.

Environmental Awareness and Activism

The issue discusses Rolling Thunder's (RT) contributions to understanding electronic pollution and his message about humankind's responsibility to the Earth. It references a 1972 lecture at the University of New Mexico where RT, with Alan Watts, emphasized the co-evolutionary relationship between humans and nature. Krippner elaborates on this, noting the felt 'spirit of place' in landscapes that affects both current and future inhabitants. The work of James Swan on sacred places in nature is also mentioned.

Social Activism

Chapter 11 of the reviewed work (presumably "The Voice of Rolling Thunder") is highlighted for its discussion of RT's involvement in social justice, particularly concerning Native Americans and indigenous cultures. RT's effort to create a community called "Meta Tantay" in Carlin, Nevada, aimed at healing cultural wounds from modern civilization, is detailed. The issue notes the inspiration RT provided to filmmaker Tom Laughlin, who produced the "Billy Jack" films, with a scene in "The Trial of Billy Jack" loosely depicting a shamanic vision quest where Rolling Thunder acted as a stunt stand-in and claimed to have gained the power of a rattlesnake.

Emerging From the Shadow of Carlos Castaneda

This section addresses the persistent mention of Carlos Castaneda whenever shamanism and indigenous healers are discussed. Carolyn Fireside, in her Foreword to "The Voice of Rolling Thunder," suggests that the dubious authenticity of Castaneda's books created a need for spiritual seekers to encounter actual native shamans. This paradoxically led to greater interest in figures like Rolling Thunder, especially in Europe. The article notes that without Castaneda's popularity, Rolling Thunder might not have gained such attention. It references Nevill Drury and an article by Schroll titled "Castaneda's Controversy and Methodological Influences." Stanley Krippner believes Douglass Price-Williams' research indicates Castaneda borrowed heavily from him. The irony is that Castaneda's tales, appealing to a counterculture seeking non-ordinary realities, provided a challenge to rational secular science. The text suggests that while Castaneda's charisma made these tales believable to a rebel generation, it was a white establishment anthropologist (implied to be Price-Williams) who provided the insights into the clash between indigenous worldviews and Western science.

References and Further Inquiry

The issue includes an extensive list of references, citing works by S. V. Beyer, N. Drury, M. Harner, M. A. Schroll, S. Greenwood, J. Swan, R. Walsh, A. Watts, H. S. Webb, S. V. Beyer, and S. Krippner. The author concludes by emphasizing that there is always more to learn about shamanism and Rolling Thunder's life, highly recommending "The Voice of Rolling Thunder" for those interested in the acquisition of shamanic knowledge. The text also touches upon the confusion surrounding shamanism and sorcery and posits that the scientific definition of reality might be an obstacle to reclaiming a prehistoric mindset.

Featured E-book and Biography

An advertisement for the e-book "Why People Believe in Spirits, Gods and Magic: An Introduction to the Anthropology of the Supernatural" by Jack Hunter is featured. The e-book explores beliefs in spirits, gods, and magic from a social anthropological perspective, covering topics like shamanism, witchcraft, ghosts, and ethnography. It includes anthropological interpretations of supernatural experiences, even those of anthropologists during fieldwork. Endorsements from Prof. Charles F. Emmons and Dr. Fiona Bowie praise the book's thorough overview and its contribution to understanding the paranormal.

A biography of Mark A. Schroll, Ph.D., is provided, identifying him as Research Adjunct Faculty at the Institute of Transpersonal Psychology (now Sofia University) and a frequent contributor to the journal, with numerous articles on shamanism, transpersonal psychology, and anomalous experience.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around shamanism, its cultural significance, and its relationship with anthropology. There is a clear interest in exploring the practical and social applications of shamanic practices, including environmentalism and activism. The issue also engages critically with the legacy of influential figures like Carlos Castaneda, examining how their work, regardless of its authenticity, has shaped the field of study. The editorial stance appears to be one of encouraging further inquiry into shamanism and related phenomena, advocating for a broader, less ethnocentric anthropological perspective on the supernatural and anomalous experiences.