Paranthropology - Vol 4 No 3

Magazine Overview

Title: Paranthropology: Journal of Anthropological Approaches to the Paranormal

Issue: Vol. 4 No. 3

Date: July 2013

Publisher: Paranthropology

Country: USA

ISSN: 2044-9216

This issue of "Paranthropology" delves into the complex nature of consciousness, advocating for a serious consideration of subjective experience alongside traditional neurophysiological and materialist approaches. The journal, edited by Jack Hunter, presents a collection of articles that explore various anomalous phenomena through an anthropological lens, aiming to foster interdisciplinary dialogue.

Introduction: Taking Experience Seriously

Jack Hunter's introduction sets the stage by highlighting the current resurgence of interest in consciousness, primarily driven by neurophysiological approaches. However, he critiques this reductionist tendency, often termed 'neuromania,' which equates consciousness with brain function and dismisses free will. Hunter argues that while quantitative and experimental methods are valuable, they do not capture the full spectrum of consciousness. He emphasizes the importance of qualitative, phenomenological approaches, drawing on thinkers like William James and Edmund Husserl, to understand consciousness as it is experienced from a first-person perspective. The introduction also touches upon the 'explanatory gap' between physical brain states and subjective experience, and introduces the concept of panpsychism, the idea that consciousness is a fundamental property of matter.

Contents Overview

The issue features a diverse range of articles and interviews:

• Experience and Studying the Paranormal by Charles F. Emmons & Penelope Emmons
• Lord of the Flies: The Phenomenology of a Possession by Peter Mark Adams
• Recognising the Voice of God by Tanya M. Luhrmann
• From Sleep Paralysis to Spiritual Experience: An Interview With David Hufford by John W. Morehead
• The Experiencing Brain by Charles D. Laughlin
• UFOs and Other Anomalous Phenomena: Connections, Beliefs and Perspectives by Jose Banuelos
• The Culture of War, "Afterlife Conscious Minds," & Morphogenetic Fields: The Past Soundscapes of an American Civil War Battlefield by John G. Sabol
• Processes of Experience by Donnalee Dox
• The Brain and Spiritual Experiences: Towards a Neuroscientific Hermeneutic by Andrew B. Newberg
• Ultra-Terrestrials and the UFO Phenomenon: A Response to Steven Mizrach by Jason Colavito
• Musings on Good, Evil and the Conquest of Mexico: An Interview With Graham Hancock by William Rowlandson
• [REVIEW] Through a Glass Darkly: Magic, Dreams & Prophecy in Ancient Egypt by Callum E. Cooper

Key Articles and Themes

The Importance of Subjective Experience

Several articles underscore the necessity of taking subjective experience seriously. The introduction by Jack Hunter critiques the limitations of purely neurophysiological approaches to consciousness, citing philosophers like Thomas Nagel who argue that physical descriptions of the universe are incomplete without accounting for subjective experience. The issue explores how qualitative methodologies, such as phenomenology, can provide insights unobtainable through quantitative methods. This is illustrated by the discussion of the 'hard problem of consciousness' as articulated by David Chalmers.

Near-Death Experiences (NDEs)

Sam Parnia and Peter Fenwick's work on NDEs is highlighted as a significant challenge to the idea that consciousness is solely a product of neural activity. Their research suggests that NDEs, occurring during periods of severe brain compromise, raise questions about current models of human consciousness and open the door to alternative theories, including quantum processes and morphic fields.

Trance Experiences and Mediumship

Research by Julio Fernando Peres and colleagues on automatic writing (psychography) is presented as an example of how studying trance experiences can yield valuable insights. Neuroimaging studies showed reduced activity in certain brain regions during trance in experienced mediums, suggesting a state of dissociation that is not necessarily delusional. This research challenges dismissive attitudes towards mediumship and opens new avenues for understanding the mind-body relationship.

Psychedelic Experiences

Studies on the effects of psilocybin are discussed, revealing patterns of decreased cerebral blood flow in key brain regions during psychedelic states. This finding, correlated with heightened subjective experience, supports the 'filter theory' of consciousness, which posits that the brain acts as a receiver or 'reducing valve' for consciousness, rather than its sole producer. This perspective suggests that under certain conditions, like altered states of consciousness, the brain's filtering mechanism may be reduced, allowing for expanded conscious experience.

The 'Explanatory Gap'

The persistent 'explanatory gap' between the physical structure of the brain and the subjective nature of conscious experience is a recurring theme. The issue explores different theoretical models, including discontinuity theories (consciousness emerges with complex biological systems) and continuity theories (consciousness is a fundamental property of matter, or panpsychism). Velmans' continuity model suggests that consciousness co-evolved with matter from the universe's inception.

Personal Experience and Scientific Inquiry

Charles F. Emmons and Penelope Emmons' article, "Experience and Studying the Paranormal," explores how dramatic personal experiences can shift scientists' perspectives away from strict materialism. They cite examples of scientists who became more open to studying anomalies after personal encounters. The article discusses how skepticism, even among scientists studying the paranormal, can be a result of socialization within the dominant scientific paradigm. The authors share their own experiences, including research on ESP, PK, and communication with the deceased, highlighting how personal encounters can fuel scientific curiosity and investigation.

Biography

Jack Hunter, the editor, is a Ph.D. candidate in Archaeology and Anthropology at the University of Bristol, specializing in the ethnography of contemporary trance and physical mediumship. He founded 'Paranthropology' to promote interdisciplinary dialogue on the paranormal and has received several awards and grants for his research. He is also the author of "Why People Believe in Spirits, Gods and Magic."

Recurring Themes and Editorial Stance

The overarching theme of this issue is the imperative to take subjective experience seriously as a valid and crucial subject for scientific inquiry. The journal challenges the dominance of reductionist, materialist, and purely neurophysiological explanations of consciousness. It advocates for a more holistic approach that integrates qualitative, phenomenological, and anthropological perspectives. The editorial stance clearly favors an open-minded exploration of anomalous phenomena and subjective experiences, suggesting that these areas hold significant keys to understanding the nature of consciousness and the universe.

This issue of Paranthropology, Vol. 4 No. 3, published in 2013, is a journal dedicated to anthropological approaches to the paranormal. It features articles exploring personal experiences that lead to research in paranormal fields, the phenomenology of possession, and the anthropological study of religious experiences, specifically hearing 'God's voice'. The issue also includes a biography of the author of the possession article, Peter Mark Adams, and a promotional piece for the 'Serious! Strange Return of the Biggest Paranormal Event of its kind in a Generation' held at the University of Bath.

Personal Experiences as a Motivator for Paranormal Research

The issue opens with reflections on how personal experiences, even seemingly minor ones like unusual bicycle events, can stimulate an interest in paranormal phenomena. The author emphasizes retaining skepticism while pursuing evidence, including personal experience. Examples are given of individuals whose curiosity was piqued by experiences such as table-tipping demonstrations (Stephen Braude), lucid dreaming (Robert Waggoner), and early exposure to trick magic leading to ESP experimentation (Russell Targ). Dean Radin is cited as an example of a researcher motivated by science fiction and data, rather than personal experience. The article notes that reasons for engaging with UFO research and spirit mediumship often parallel those for entering mainstream science, suggesting alternative socialization pathways into 'deviant' knowledge.

The Phenomenology of a Possession

This extensive article by Peter Mark Adams explores the complexity and ambiguity of possession, challenging notions of self, acting versus reality, and the source of actions. It defines five manifestations of possession: Infestation, Oppression, Obsession, Possession, and Subjugation. The article then details a case study of a client experiencing what is described as obsession, involving 'black, grape-like attachments' and 'fly-like' entities, which were interpreted as a recurring event from past lives involving ritual pledging and sacrifice. The client's physical symptoms, including swollen and purple feet, defied medical explanation. The author suggests that such phenomena are often linked to psychic parasitism and entities traditionally called 'succubi' or 'djinn'. The case is analyzed through Jacques Vallee's six-dimensional model of anomalous phenomena, considering physical, anti-physical, psychological, physiological, psychic, and cultural interpretations. The article posits that neo-shamanic perspectivism offers the most economical and generative framework for understanding these experiences, viewing the world as inhabited by diverse human and non-human subjects.

Recognizing the Voice of God

Tanya M. Luhrmann's article examines the practice of hearing 'God's voice' within evangelical Christian communities. She describes how individuals learn to pay attention to their inner world, distinguishing 'God's voice' from ordinary thoughts by its relevance, wisdom, and loving nature. The experience is often described as a spontaneous 'pop' into the mind, distinct from the usual flow of thought. Luhrmann notes that this practice changes the individual, leading to a clearer perception of divine communication. She shares her own ethnographic and experimental work, including personal experiences of hearing such guidance, which she likens to tuning a fuzzy radio station. The article suggests that this way of thinking about God is less divisive than the traditional science-religion conflicts and highlights the skill involved in discerning these inner communications.

Biographies and References

The issue includes biographies for Peter Mark Adams, who specializes in altered states of consciousness and energy work, and Tanya Marie Luhrmann, a professor focusing on how ideas become externally real and affect mental experience. A comprehensive list of references is provided, citing numerous works on paranormal phenomena, possession, UFOs, anthropology, and psychology. A promotional advertisement for the 'Journal of Exceptional Experiences & Psychology' is also featured.

Recurring Themes and Editorial Stance

A recurring theme throughout the issue is the interplay between personal experience and the scientific or academic study of the paranormal. The journal's stance appears to be one of open inquiry, encouraging anthropological and sociological approaches to understanding anomalous phenomena, while often retaining a degree of skepticism. The articles suggest that subjective experiences, even those that challenge conventional scientific paradigms, are valuable data for understanding the human engagement with the unexplained. There is an emphasis on exploring diverse worldviews and interpretive frameworks to make sense of these complex experiences, moving beyond a purely materialist or 'disenchanted' perspective.

This issue of Paranthropology: Journal of Anthropological Approaches to the Paranormal features an in-depth interview with David Hufford, a prominent researcher of the sleep paralysis phenomenon. The interview, conducted by John W. Morehead, delves into Hufford's personal experiences, his academic research, and his development of the Experiential Source Hypothesis. The issue also includes an article titled "The Experiencing Brain" by Charles D. Laughlin.

An Interview With David Hufford

Personal Experience and the "Old Hag"

David Hufford recounts his own disturbing experience with sleep paralysis in December 1963 as a college sophomore. He awoke to find himself paralyzed, unable to move or speak, while a presence entered his room, climbed onto his chest, and began to strangle him. He felt an overwhelming sense of evil and disgust. After struggling to move, he leaped out of bed, turned on the light, and found the room empty. This experience, which he kept to himself for eight years, lacked any cultural framework for interpretation at the time, leaving him with a disturbing, disconnected memory.

Academic Journey and Research

Hufford's research into the "Old Hag" phenomenon began in 1970 during his doctoral dissertation fieldwork in Newfoundland, Canada. His initial academic training in folklore and anthropology at the University of Pennsylvania had taught him that supernatural beliefs were considered non-rational and unsupportable by proper reasoning. However, his personal experience and subsequent research led him to question this perspective. He chose Newfoundland because of its isolated and traditional culture, believing it might hold remnants of pre-modern beliefs.

The Dilemma of the Cultural Source Hypothesis

While researching in Newfoundland, Hufford encountered the "Old Hag" tradition, where people described waking up unable to move, with a terrifying entity approaching, entering the room, and pressing down on them, sometimes to the point of death. This presented a dilemma: his personal experience occurred in a cultural void, contradicting the prevailing Cultural Source Hypothesis (CSH), which posits that cultural influences produce beliefs about supernatural experiences. The CSH suggests people believe because of their culture, while Hufford's experience suggested the opposite – that experiences might shape beliefs.

Developing the Experiential Source Hypothesis

Hufford's research, employing mixed methods including ethnographic interviews, surveys, and literature reviews, revealed a stable phenomenological pattern in sleep paralysis experiences across cultures and history. This pattern did not depend on cultural input or prior knowledge. He found that scientific knowledge of sleep paralysis lacked an explanation for this consistent pattern. Consequently, he developed the Experiential Source Hypothesis, which proposes that many traditions of supernatural assault worldwide refer to the phenomenon of sleep paralysis, and that these traditions are empirically based and rationally derived from consistent, cross-cultural perceptual experiences.

Folklore, Anthropology, and Resistance to Spiritual Belief

Hufford discusses how his academic disciplines, folklore and anthropology, were not entirely helpful in understanding the "Old Hag." While folklore generally respected ordinary people's views, the study of folk belief often judged superstitions against scientific opinion. Anthropology, particularly the Boasian turn towards protective hermeneuticism, offered a form of patronizing acceptance, stating that hallucinations are real to the patient but not necessarily objectively true. Hufford felt that these disciplines, along with positivism, often functioned to protect modernity from challenges posed by knowledge from other cultures and times.

Defining Sleep Paralysis and its Core Features

Hufford defines sleep paralysis (SP) as the loss of voluntary movement during the hypnagogic or hypnopompic stages of sleep. He explains that this is a normal mechanism to prevent sleepers from acting out dreams, but in SP, it intrudes into wakefulness. He distinguishes the "Old Hag" experience from typical dreams, noting its consistent content across individuals and cultures, which does not reflect the dreamer's waking life or environment. This consistency suggests a common underlying experience.

The Terror That Comes in the Night

Hufford's 1980s book, "The Terror That Comes in the Night: An Experience-Centered Study of Supernatural Assault Traditions," concluded that the "Old Hag" and similar traditions were not simply cultural elaborations of SP, but rather that the phenomenon fit the Experiential Source Hypothesis. He found that scientific knowledge of SP lacked an adequate explanation for its consistent phenomenology, leading him to believe that these traditions were empirically based.

Broader Implications and Spiritual Experiences

Hufford extended his research beyond sleep paralysis to other spiritual experiences, exploring whether they, too, could arise from direct experience rather than solely from cultural beliefs. He cites Raymond Moody's work on near-death experiences (NDEs) and W. Dewi Rees's research on after-death contacts (ADCs) as examples of experientially based supernatural beliefs that fit his hypothesis. He argues that modern medicine and psychiatry have often stigmatized such experiences by framing them as psychopathology, thereby resisting the empirical evidence for their reality.

The Nature of Reality and the Brain World

Hufford critiques the academic tendency to dismiss spiritual beliefs and emphasizes that science and well-established scientific knowledge do not inherently contradict folk beliefs. He believes that the cultural authority of science has been excessively extended and that a more rigorous and less biased approach is needed to appreciate folk traditions. He notes that while modern knowledge might make supernatural belief seem unnecessary by offering alternative explanations (Occam's Razor), this does not constitute a contradiction.

Interpretations of the Phenomenon

Hufford explains that interpretations of the intruder in SP vary across cultures, often being described as evil or threatening, such as a sorcerer, ghost, or demon. The specific interpretation depends on the context, such as whether the person is recognized, if the attack is sexual (incubus/succubus), or if the location is believed to be haunted (ghost).

Western Interpretations and Secularism

In Western cultures, where secularism and skepticism prevail, Hufford notes that the conventional view (CSH) suggests culture determines interpretation. However, he finds that most people in the modern Western world, even those considered "disenchanted," interpret SP events as spiritual or "paranormal" because the experiences are minimally ambiguous. The clarity of the experience warrants such interpretations, and the idea of modern "disenchantment" has been overrated.

Science and Spirit Interpretations

Hufford asserts that there is nothing specific within scientific knowledge of sleep paralysis that contradicts spirit interpretations. He argues that scientific propositions only contradict each other if they negate one another. He believes that the idea of "no immaterial spirits" would negate the traditional interpretation of SP, but this is not a scientific proposition. He suggests that scientific method and knowledge about sleep are useful but do not encompass the crucial information available in folk traditions. Brain science, he notes, does not yet explain the consistent phenomenology of SP any more than folk tradition explains its neurophysiology.

Core Spiritual Experiences

Hufford defines "core spiritual experiences" as perceptual experiences that intuitively refer to spirits, have stable perceptual patterns, occur independently of prior beliefs, and are not products of obvious psychopathology. He identifies SP, particularly with an intruder or an out-of-body component, as a prime example of a core spiritual experience that provides an empirical foundation for supernatural beliefs.

Future Research and Goals

Hufford's ongoing research aims to assess the empirical and rational grounds of spiritual beliefs and to identify additional core spiritual experiences. He also seeks to understand the intellectual resistance to traditional spiritual belief from both materialist and theological perspectives, and the role of medicine in stigmatizing these experiences. His ultimate goal is to facilitate a change in the modern understanding of spirituality, recognizing that the world is more interesting than commonly taught and that the spiritual aspect deserves attention from educated thinkers.

The Experiencing Brain

Introduction to Neuroanthropology

Charles D. Laughlin's article, "The Experiencing Brain," critiques sociocultural anthropologists for typically ignoring the brain and neurosciences in their theories. He argues that this neglect is a significant oversight, as all aspects of culture, enculturation, and acculturation are fundamentally tied to neurophysiological systems. Laughlin contends that anthropology fails to utilize the rich body of research that could inform its scope of inquiry, as consciousness, intelligence, creativity, and insight are all mediated by neurophysiology.

The Brain World vs. The Real World

Laughlin introduces the concept of the "brain world" as the world of experience, which exists entirely within the brain. This is contrasted with the "real world," which exists apart from our experience or knowledge of it. Our brain world is constructed from neural models of the real world, which we project outwards through feed-forward cognitions and actions. Interaction with the real world provides feedback that allows the brain to correct its models. He emphasizes that while our bodies are part of the real world, our conscious experience and modeling of ourselves and the external world constitute the brain world.

Causation, Obduracy, and Affordancy

Laughlin discusses how the real world is characterized by its "obduracy" – its resistance to our will and conditioning of our acts. Being "realistic" means acknowledging this obduracy and adapting accordingly. He also introduces the concept of "affordancy," coined by James J. Gibson, which describes the feedback reality provides for adaptation, whether positive or negative. Affordancy and obduracy are not solely qualities of reality but arise from the interaction between an animal and its environment, depending on the nature of both. He illustrates this with examples of how different animals interact with the environment differently.

The Role of Causation

Laughlin explains that obduracy and affordancy are consequences of causation, where the locus of control over what causes what is external to the animal's will. Our brain world is a result of cognizing our real self and environment, mediated by neural networks embedded in the real world. We know extramental reality by encountering the causal efficacy of our environment and bodies. He notes that reality provides both sustenance and danger.

The Limits of Experience

Laughlin touches upon the limitations of our experience, stating that we cannot perceive anything our senses cannot detect, nor understand more than our brain can model. The preparedness for experience is fundamentally "wired-in" through inherited neural structures that are then socially conditioned. He uses the example of trying to recall movies starring Sharon Stone to illustrate how our brains have limitations and how feedback from reality helps us adjust our expectations.

Recurring Themes and Editorial Stance

This issue strongly advocates for the validity and empirical basis of spiritual and supernatural experiences, challenging the prevailing skepticism in academic and scientific circles. David Hufford's interview champions the Experiential Source Hypothesis, arguing that phenomena like sleep paralysis are not mere cultural constructs or pathologies but are rooted in direct, cross-cultural human experiences. The journal appears to support a more open-minded approach to understanding these experiences, suggesting that modern science and religion need to reform their perspectives to acknowledge the rich tapestry of human spirituality. The inclusion of Charles D. Laughlin's article on the brain world further suggests an interest in exploring the neurological underpinnings of experience, potentially bridging the gap between scientific and subjective realities.

This issue of PARANTHROPOLOGY: JOURNAL OF ANTHROPOLOGICAL APPROACHES TO THE PARANORMAL (Volume 4, Number 3) delves into the intricate relationship between anomalous phenomena, such as UFOs, and the human mind's perception of reality. The issue features articles by Jose Banuelos and Charles Laughlin, exploring how our internal 'brain world' shapes our understanding of the external 'real world,' and advocating for a more holistic and open-minded approach to studying these often perplexing subjects.

The Brain World vs. The Real World: A Perceptual Framework

Jose Banuelos, in his article "UFOs and Other Anomalous Phenomena Connections, Beliefs and Perspectives," begins by establishing a foundational concept: the 'brain world/real world dynamic.' He posits that this dynamic is a source of systematic epistemological and ontological errors, as humans tend to equate their subjective experience (the 'brain world') with objective reality (the 'real world').

1. Mangling the Brain World and Real World

Banuelos explains that obduracy and affordancy are qualities of reality that interact with the developing brain. While sensory experiences are presented, the external world also imposes limits and opportunities. As we adapt to these features, the distinction between our experience and extramental reality blurs, leading us to assume our experience is reality. He uses the example of learning to tie shoelaces, where actions become automatic and the distinction between conscious intent and automatic execution fades. This process, he argues, creates a 'wet' robot whose will is somewhat autonomous from consciousness. This 'mangling' of the distinction is universal across cultures.

He further illustrates this by noting that light and color are not inherent properties of the external world but are how our brain interprets electromagnetic energies. Individuals blind from birth lack this experience, just as normal humans lack the perception of ultraviolet images seen by honeybees or electromagnetic images perceived by electric eels.

2. The Brain-World and the Transcendental Nature of Reality

Banuelos asserts that by projecting our brain world onto reality, we lose sight of the fact that the real world is transcendental to our models, comprehension, and intentions. Our self-awareness is always partial, viewed from a specific point of view, much like being unable to see all sides of an object simultaneously. He references Pablo Picasso's cubist works as an artistic exploration of this limitation. He also points out that our understanding of ourselves is incomplete; scientific study reveals us to be more of an ecosystem, a host to trillions of microbes, a fact often overlooked.

3. Invisible Causation in the Real World

Another reason for the transcendental nature of reality is that much of its causation is invisible to our senses, especially when it is distant in space and time. While we can understand proximal causes (e.g., a car accident), distant causes, like gravity, are not directly perceived. We fill these gaps with concepts and theories, forming myths and explanations to account for the invisible aspects of the world. The Navajo people's concept of 'Holy People' and 'Wind' (nilch'i) as spiritual aspects of reality is presented as an example of how cultures interpret these hidden causal forces.

4. Finite Brain-World, Infinite Real-World

Banuelos reiterates that our brain world is a finite, localized, and simplified model of an infinite and transcendental real world. Reality is constant and ever-present, with much of it remaining invisible to our brain world, such as the activities of our body's microbiome. He notes that locality itself is defined by conscious beings adapting to their environment, while the real world has no center or locality. Modern physicists suggest the entire universe is implicated in every event, and we come to know the world from our own being outwards.

Charles Laughlin: A Neuroanthropological Perspective

Charles Laughlin, a retired anthropologist, contributes a perspective that integrates neuroanthropology with the study of anomalous phenomena. He emphasizes the limitations of purely relativist or constructivist theories of culture, arguing that the brain world is pre-structured from fetal life onward, with cultures offering variations on universal themes.

The Limits of Reductionism and the Importance of Openness

Laughlin critiques the tendency to divide the study of anomalous phenomena into "sub-disciplines," which often leads to fragmentation and a failure to see potential connections. He notes that research in these areas has often been less than scientific, relying on speculation rather than rigorous investigation. He argues that a reductive approach is unfavorable because the full scope of anomalous phenomena is not yet understood. He observes that many researchers, particularly in ufology, are not interested in exploring phenomena beyond their specific area of focus, such as sightings or abductions.

He highlights the work of John Keel and others who have encountered the limitations of rigid beliefs and the potential for manipulation by the phenomena themselves, a concept Keel termed the "reflective" effect. Laughlin suggests that researchers must be consciously aware of their own beliefs and biases to avoid influencing others or being influenced themselves.

Making Connections

Laughlin points out that anomalous phenomena have often been interpreted through religious, spiritual, or magical frameworks. He notes a recent increase in openness and tolerance towards alternative ideas, facilitated by technology and global communication. However, he cautions that many new beliefs are merely amalgamations of "ancient knowledge" and may not represent a deeper truth. He stresses that interpretations of anomalous phenomena have historically shaped human thought and action, and current interpretations will influence the future.

He discusses how phenomena like UFOs, abductions, and fairy stories share a common thread: a profound change in perception. He also touches upon the connection between cryptozoology and ufology, noting that some abductees report initial encounters with 'aliens' as animals.

Hide and Seek

This section explores how anomalous phenomena have manifested throughout history, leaving just enough evidence to evoke interpretations and beliefs, but often with enough variability and confusion to avoid direct investigation. These manifestations, whether by accident or design, do not shed light on their source or intentions, leading to a conclusion of "coincidences" or "absurdities." Laughlin warns that when ideas become inflexible beliefs, human action can be controlled. He emphasizes the importance for researchers to consciously check their own beliefs and expectations when conducting research, as their published views can influence others.

Conclusion

Both Banuelos and Laughlin conclude that the study of anomalous phenomena has largely been conducted with bias and partiality. They call for impartial researchers who are dispassionate, unbiased towards alternative explanations, capable of admitting errors, and knowledgeable across various scientific fields. The journal emphasizes that humanity's vulnerability lies in its need for belief, and that anomalous phenomena are at the core of many of these beliefs. The authors urge a shift towards an open and unbiased examination of all manifestations and events, including an introspection into the researchers' own ideas and motives.

References

The issue includes extensive references, citing works by authors such as John A. Keel, John E. Mack, Jacques Vallee, Charles D. Laughlin, and others, covering topics from UFOs and abductions to anthropology, neuroscience, and mysticism.

Biography

Jose Banuelos is presented as an individual with a long-standing interest in ancient cultures, science, art, and anomalous phenomena, whose recent work on UFOs and abductions stems from a reflection on his previous explorations, emphasizing the need for an unprejudiced and inquisitive mind.

Charles Laughlin is described as an anthropologist who taught at Carleton University for over 25 years, with experience living among diverse peoples globally. His work explores how cultures influence states of mind and how culture can be both an adaptational strength and a trap.

News & Recent Publications of Interest

This section highlights recent articles and publications relevant to the journal's themes, including topics like extreme rituals, out-of-body experiences, shamanism, spirituality, and psychedelic research. A notable mention is the publication "Breaking Convention: Essays on Psychedelic Consciousness," a collection of 22 essays exploring psychedelic consciousness from various disciplinary perspectives.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the nature of reality, perception, and belief, particularly in relation to anomalous phenomena. The journal's stance is clearly in favor of an open-minded, multidisciplinary, and scientifically rigorous approach to these subjects, urging researchers to be aware of their own biases and to move beyond the limitations of narrow specializations. There is a strong emphasis on integrating insights from neuroscience and anthropology to achieve a more comprehensive understanding of human experience and its relation to the unexplained.

This issue of PARANTHROPOLOGY: JOURNAL OF ANTHROPOLOGICAL APPROACHES TO THE PARANORMAL features an article titled "The Culture of War, 'Afterlife Conscious Minds,' & Morphogenetic Fields: The Past Soundscapes of an American Civil War Battlefield" by John G. Sabol. The issue is identified as Vol. 4 No. 3, with a publication date that appears to be related to 2012, though the cover date is associated with the Battle of Antietam (September 17, 1862).

Article 1: The Culture of War, "Afterlife Conscious Minds," & Morphogenetic Fields: The Past Soundscapes of an American Civil War Battlefield by John G. Sabol

Introduction

John G. Sabol introduces the concept of the "culture of war" during the American Civil War, focusing on how the sense of hearing dominated the external sensory experience of soldiers and directed their actions. He posits that the lack of a "good death" (a prepared death surrounded by family) on the battlefield contributed to contemporary "apparitional experience." Drawing on Kathryn L. Geurts's work on the Anlo-Ewe people's sensory experience and embodiment, Sabol proposes a paradigm for anthropological fieldwork that considers "inner states" as a way of defining "external experience." His research on Civil War battlefields, particularly through "ghost excavations," aims to explore "apparitional experience" as perceived today.

Burnside Bridge: An American Civil War Battlefield Engagement

The article details the Battle of Antietam, fought on September 17, 1862, as the single bloodiest day in American history with over 26,000 casualties. The engagement at Burnside Bridge, a crucial part of the battle, involved over 11,000 Union troops assaulting the bridge defended by fewer than 300 Confederate soldiers. This defense was so heroic that it has been called the "Thermopylae of the Civil War." The intense emotional defense, high Union casualties (600), and the confined space made Burnside Bridge a suitable site to explore the possibilities of recording sonic elements of the Civil War soundscape.

Social and Mental Fields: Are These Evidence of an "Afterlife Conscious Mind?"

Sabol explores how the "culture of war" shaped soldiers' sensory modalities, particularly acoustemology, which became a learned way of knowing and acting on the battlefield. This learned pattern, he proposes, may survive physical death. The intense firepower and restricted spaces of the battlefield created a soundscape linked to "external experiences" and "soundmarks," leading to an "audio-vision" that prompted a "battle trance." This trance, in turn, created specific cultural and mental "fields" that imprinted the physical environment. These "fields" are described as a "lasting mood or disposition patterned within the workings of a body." The central question is whether this "lasting mood" survives physical death and becomes a fundamental social and mental field of an "afterlife conscious mind" that manifests today on Civil War battlefields.

Sabol suggests that the "auditory streams" recorded at Burnside Bridge may indicate the survival of such social/mental fields. These fields, if encoded as a pattern, should manifest as a unique auditory repertoire contextual to the soundscape of 1862. These "fields" (as "acts") were developed through habitual drilling and re-established on the battlefield through auditory cues. They are linked to "memory tracks" that surfaced in battle and produced "inherent Military Probability (I.M.P.) behaviors."

Recognition and Recall of Consciousness: Past to Future

Recent fieldwork at Burnside Bridge has recorded audio streams potentially indicative of these sonic elements of an "afterlife conscious mind" from the mid-19th century. Sabol, referencing Rupert Sheldrake, emphasizes making as few assumptions as possible and reiterating investigative practices. The research team has recorded "voices" responding to contextual scenarios, even when performed months apart by different teams with no prior knowledge of the battle.

These "evolving habits," as described by Sheldrake, grow stronger through repetition. Sabol proposes that present investigative acts, culturally resonant to the space and time, influence and cause the manifestation of past I.M.P. behaviors. This process of habit formation is linked to Sheldrake's concept of a "morphogenetic field," which includes social and mental fields that coordinate group behavior and shape habits of mind.

Sabol questions whether these social and mental fields survive as sonic elements of interactive "traces" of the "culture of war," manifesting today through "ghost excavations." He suggests that the "culture of war" of the American Civil War, and its associated I.M.P. behaviors, may manifest as a form of "afterlife consciousness" on these battlefields.

The Manifestation of Memory

Sabol discusses the manifestation of memory as a two-fold process: Recognition and Recall. Recognition involves a similarity between past and present experience, while Recall is an active reconstruction of the past based on remembered meanings. Morphic resonance connects these processes, forming the basis of the "ghost excavation" methodology. The recognition of residual battle sounds and the contextual scenarios used in "ghost excavations" are proposed to resonate and stimulate the recall of past behaviors.

He argues that the "afterlife conscious mind" of Civil War soldiers, as a self-organizing system of I.M.P. behaviors, becomes "re-animated" by "self-resonance" from their own past (residual sounds) and from the future (the "ghost excavation" practices). This process involves a mutual learning between the "ghosts" and the researchers, transforming the contemporary soundscape.

Conclusion

Sabol concludes that continuing fieldwork at Burnside Bridge provides an "audiography" of the "culture of war" that remains as vestiges and traces on battlefield soundscapes. These "soundings" are embedded as a continued being in the world, creating a "normal" ethnographic sensorium of an "afterlife consciousness" imprinted on the battlefield. This has created a "hauntscape" of immiscible social and mental fields accessible through cultural resonance. The article briefly explores reasons why "ghosts" might remain on the battlefield, including military orders and the concept of the "Good Death." The "Good Death" was a prepared death, often absent on the battlefield, suggesting that soldiers who remain "attached" to their duties, vigilant, and communicative only with comrades or officers, may be those who never experienced the "Good Death."

Article 2: Processes of Experience by Donnalee Dox

Introduction

Donnalee Dox's article explores how vernacular practices, from shamanic drumming to contemplative dance, facilitate the integration of mental and physical capacities, opening individuals to extraordinary experiences. The chapter focuses on methodological considerations for studying cultivated experiences and examines the process by which a conceptual metaphor intertwines with physical action in the experience of 'opening the heart center' in Anusara yoga.

Inside Knowledge

Dox discusses the challenge of studying subjective experience and the inaccessibility of inner experience. While neuroscience uses physiological correlates, critical scholarship turns to social and cultural forms, expressive forms like descriptions, narratives, art, music, dance, and rituals, as sites for analysis. Practices are particularly valuable as they encompass expressive forms and are the means by which people cultivate experience. Modern hatha yoga is presented as one such practice.

Approaching Yoga as a Cultural Phenomenon

The widespread popularity of yoga is affirmed by the numerous studios, training programs, and media attention it receives. Yoga is taught in various settings, from health clubs to prisons, and its benefits to psychological well-being are widely promoted. The article notes that yoga has become a cultural phenomenon, tracing its complex routes and adaptations, and acknowledges scholarly research on its popularity and anecdotal benefits to physical and mental health. Concerns are raised about the universalizing tendencies in psychology that posit the human mind as a cross-cultural constant and critiques of yoga's commercial success, which may fail to affect Western materialism.

Yoga as Experiential Practice

Dox examines the complexities of cross-cultural transmission and trans-religious syncretism in yoga. She notes that while some critiques focus on the "exotic" appeal of yoga and its commodification, the experience within a yoga group might be "too 'rich' for the language of consumption to handle." The article suggests that yoga's contemplative potential remains vital to the experiences cultivated in its practice, offering a "distinctive space for introversion and reflection" that counters the demands of modern, technologically-oriented cultures.

Entering Experience

Critical inquiry into experience is often cerebral, but Dox advocates for a bodily-engaged approach, emphasizing that cognition is shaped by embodied action. This interaction between mental and physical activity constitutes the "corporeal ether of awareness." The article suggests a fluid movement among first-person descriptive accounts, second-person observation of effects, and third-person analysis. It calls for scholars to "turn to their bodies as sources of deep knowledge" and take "embodied ethnography seriously."

Experience in Word and Action

The metaphor of 'opening the heart center' in Anusara yoga is explored as an articulation of the interplay between mental and physical capacities, joining physical sensation to mental receptivity. This state can manifest as emotion, heightened awareness, a shift in perception, and feelings of gratitude or compassion. The "heart center" is also identified as the experience of a self unbound by external norms. The article notes that this metaphor shapes and becomes part of corporeal experience, with the concept and the body intertwined.

Close Reading: The Metaphor of the Heart Center

Anusara yoga is defined as a system aligning the physical body with a "non-dual Tantric philosophy" epitomized by a "celebration of the heart." The metaphor of the heart center functions in multiple ways, acting as a container for the self, an object of experience, a conduit, and the site of experience itself. Through yoga, practitioners express "specific heart qualities or virtues." The heart center encompasses personal moral qualities, spiritual ideals, and emotions. Postures are a means to "experience joy in the heart." The heart has "two fundamental states": happiness and unhappiness. The heart center is understood as a sensory organ or a consciousness that accesses a particular kind of experience, such as being "in the flow" through opening one's heart with love to the present moment.

Recurring Themes and Editorial Stance

The journal consistently explores the intersection of anthropology, the paranormal, and subjective experience. The articles in this issue delve into the nature of consciousness, memory, and the persistence of human experience beyond physical death, particularly in the context of historical events like the American Civil War. There is a strong emphasis on embodied experience, sensory perception, and the role of cultural practices in shaping and understanding these phenomena. The journal appears to adopt an open, investigative stance towards paranormal claims, seeking anthropological and scientific frameworks (such as morphogenetic fields) to understand them, rather than dismissing them outright. The focus on "ghost excavations" and "afterlife conscious minds" suggests an interest in empirically investigating anomalous phenomena through rigorous, albeit unconventional, methodologies.

This issue of PARANTHROPOLOGY: JOURNAL OF ANTHROPOLOGICAL APPROACHES TO THE PARANORMAL, Volume 4, Number 3, explores the intersection of spirituality, neuroscience, and anthropology. It features articles that delve into the nature of spiritual experiences, the role of the brain in shaping perception and reality, and the theoretical frameworks for understanding these phenomena.

Embodied Reading: Physical Movement and The Heart Center

This section examines Anusara yoga's metaphor of the 'heart center,' describing it not as the heart muscle but as the center of the chest. The practice aims to expand this center physically and mentally, leading to 'inner transformational power.' The article notes that Anusara yoga, while drawing on Hindu traditions, often strips away overtly religious contexts, focusing on a quasi-spiritual sensation of an open heart. The practice begins with chanting in Sanskrit from the Niralamba Upanishad, though its excerpt is presented out of its original context. The metaphor of the 'heart center' is discussed in relation to classical yoga traditions and scholars like George Feuerstein and Mircea Eliade. The physical practice, particularly the 'upward bow' posture (Udhrva Dhanurasana), is analyzed for its potential to integrate mental and physical capacities, leading to shifts in awareness and emotional release. The 'heart center' is presented as a site of experiential significance, fostering inner transformation and openness to divinity.

The Brain and Spiritual Experiences: Towards a Neuroscientific Hermeneutic

This article by Andrew B. Newberg introduces a neurohermeneutical approach to understanding spiritual experiences. It posits that spiritual experiences are fundamental to human interpretation of the world and have historically shaped religious, moral, political, and cultural systems. Research into brain mechanisms of spiritual experiences has led to the development of neurotheology and the proposed field of neuroscientific hermeneutics. This approach argues that human experience, including spiritual experience, is influenced by the brain. The paper outlines research on spiritual experiences, focusing on the neuropsychology of spiritual experience and the concept of 'unitary states.' It distinguishes between extrovertive and introvertive mystical experiences, noting the role of the limbic system and parietal lobes in mediating these states. The article discusses how altered brain function, particularly in the superior parietal lobe, may lead to a diminished sense of self/other dichotomy and altered perceptions of space and time, contributing to experiences of unity.

The Neuropsychology of Spiritual Experience

This section details Ninian Smart's distinction between 'wholly other' experiences and mystical experiences of unity. It also discusses W.T. Stace's classification of extrovertive and introvertive mystical experiences. The role of the limbic system, particularly the amygdala and hippocampus, in generating sensory and emotional experiences is highlighted, supported by studies involving electrical stimulation. The article suggests that increased frontal lobe activity, observed during meditation, may modulate limbic system responses. Aesthetic experiences, romantic love, and feelings of numinosity are presented as points along a continuum of unity and meaning.

The Beginnings of a Neurohermeneutic

This part of the article proposes a neurohermeneutical approach that blends Kantian philosophy with phenomenology. It aims to understand how the brain influences human experiences and ideas about reality, constructing an 'experientialist' philosophical system. The approach emphasizes that 'experience' includes cognitive, emotional, and spiritual processes. It seeks to determine which parts of the human being allow for these experiences and how they shape our understanding of reality. The neurohermeneutical analysis aims to provide a framework for understanding the basis of scientific and religious disciplines, questioning how the brain shapes our conception of reality.

Spiritual Experiences as Primary Epistemic States

This section explores how humans come to know what is real, positing that all knowledge is filtered through the brain's processing of sensory input. It introduces the concept of 'primary epistemic states' that define reality for an individual, independent of external reality. These states are characterized by sensory, cognitive, and emotional elements. The article discusses how the brain constructs a 'rendition' of the world, and how the sense of realness is crucial. It identifies three parameters for primary epistemic states: perceptions of objects (discrete or unified), relationships between objects (regular or irregular), and emotional responses (positive, negative, or neutral). It suggests there are nine possible primary epistemic states. The article highlights 'absolute unitary states' as a distinct type of primary epistemic state, characterized by a complete and total unitary experience of the universe, where the sense of self and other is obliterated. This state is perceived as fundamentally real, even after exiting it, unlike other primary states.

Biography

The issue includes a biography of Donnalee Dox, who received her Ph.D. from the University of Minnesota. Her research areas include European theatre and contemporary religious performance practices. She has published on music, dance, and theatre in various journals and presented at medieval conferences.

New Publication of Interest

A new publication, "The Devil Within: Possession and Exorcism in the Christian West" by Brian P. Levack, is featured.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the scientific and anthropological investigation of spiritual and subjective experiences. The journal advocates for a multidisciplinary approach, integrating neuroscience, phenomenology, anthropology, and theology to understand consciousness and reality. The editorial stance appears to be one of open inquiry into the complex relationship between the brain, human experience, and the nature of reality, particularly through the lens of neurohermeneutics and neurotheology.

This issue of *Paranthropology: Journal of Anthropological Approaches to the Paranormal* (Vol. 4, No. 3) delves into complex topics at the intersection of consciousness, human experience, and anomalous phenomena. The issue critically examines the Ultra-Terrestrial Hypothesis (UTH) for UFO abductions, presents an interview with author Graham Hancock, and includes a biography of Andrew Newberg, M.D.

Consciousness and Reality

The opening article explores the nature of human experience and how consciousness shapes our perception of reality. It discusses the 'hard problem' of consciousness—how the brain produces subjective awareness—and contrasts materialistic views (consciousness derived from the brain) with more spiritual perspectives (consciousness as the fundamental 'stuff' of the universe). It introduces neurohermeneutics and neurotheology as fields that analyze epistemological claims by considering the individual's primary epistemic state and brain processes, while acknowledging the fundamental difficulty in definitively knowing the true nature of reality.

The Ultra-Terrestrial Hypothesis Debated

Jason Colavito's article, "Ultra-Terrestrials and the UFO Phenomenon: A Response to Steven Mizrach," challenges Steven Mizrach's argument that the UTH is the best explanation for UFO phenomena. Colavito contends that Mizrach misrepresents the Condon Report, which, while deeming UFOs unpromising for physical science discovery, recognized their value for social and behavioral sciences. Colavito argues that the Psychocultural Hypothesis (PCH), which explains UFO reports through psychological origins, folklore, and altered states of consciousness (ASC), is a more scientifically grounded and parsimonious explanation. He critiques the UTH for requiring more assumptions, such as unseen dimensions and beings, and suggests that phenomena like alien abductions can be explained by neurological processes and cultural narratives, citing the influence of media like 'The Outer Limits' on the Betty and Barney Hill case. Colavito concludes that the UFO phenomenon is likely not singular but composed of distinct elements (sightings, crop circles, cattle mutilation, alien abduction) that may have separate explanations, rendering the UTH redundant.

Interview with Graham Hancock

William Rowlandson interviews Graham Hancock about his novel "War God," which explores the conquest of Mexico. Hancock discusses how ayahuasca visions inspired the novel, particularly his revised understanding of Neanderthals as spiritual and telepathic beings. He posits a cosmic conflict between good and evil as a driving force behind historical events, suggesting that human consciousness may be a part of the universe rather than merely an epiphenomenon of brain activity. Hancock emphasizes the importance of duality as a teaching tool, even while acknowledging the possibility of an overarching oneness.

Biography of Andrew Newberg, M.D.

A biography highlights Andrew Newberg's work as Director of Research at the Myrna Brind Center for Integrative Medicine. His research focuses on nuclear medical brain imaging, particularly the evaluation of religiosity and psychiatric disorders using neurotransmitter tracers. He has also served as an adjunct professor of Religious Studies and an Associate Professor of Radiology, exploring the intersection of religion and the brain.

New Masters Programme Announcement

The issue also announces a new MA in Myth, Cosmology and the Sacred programme at Canterbury Christ Church University, beginning in January 2014. The interdisciplinary program draws on psychology, anthropology, theology, and esoteric philosophy, and is designed for those seeking to explore non-rational modes of knowing and the sacred.

New Publication of Interest

Two "New Publication of Interest" sections highlight Paolo Fortis's "Kuma Art & Shamanism - Paolo Fortis" and Dieter Hagenbach and Lucius Werthmüller's "Mystic Chemist: The Life of Albert Hofmann and His Discovery of LSD."

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the nature of consciousness, the interpretation of anomalous phenomena like UFOs, and the exploration of ancient myths and human spirituality. The journal's stance appears critical and analytical, favoring evidence-based explanations and rigorous examination of hypotheses, particularly evident in the detailed critique of the UTH and the exploration of psychological and cultural factors in anomalous experiences. There is a clear emphasis on anthropological and psychological approaches to understanding phenomena often relegated to pseudoscience.

This issue of Paranthropology: Journal of Anthropological Approaches to the Paranormal, Volume 4, Number 3, delves into profound questions of human behavior, spirituality, and history, primarily through an extensive interview with author Graham Hancock and a review of the book 'Through a Glass Darkly: Magic, Dreams & Prophecy in Ancient Egypt.' The journal explores the complexities of good and evil, the nature of consciousness, and the influence of ancient beliefs on contemporary understanding.

Interview with Graham Hancock

The core of the issue features an in-depth conversation between William Rowlandson and Graham Hancock. Hancock discusses his approach to writing fiction, particularly his novels 'Entangled' and 'War God,' which confront the darker aspects of human behavior and history. He argues that focusing on darkness is essential to understanding and addressing it, rather than looking away. Hancock explains that his novels explore themes of choice, the capacity for both good and evil within individuals and cultures, and the historical instances of human sacrifice and violence, such as those practiced by the Aztecs and during the Spanish conquest.

Hancock elaborates on his research into ancient civilizations, particularly the Mexica (Aztecs), suggesting that their practices of human sacrifice stemmed from a distorted interpretation of earlier symbolic traditions. He also touches upon the Gnostic concept of the Demiurge, a malevolent creator figure, and how this perspective can illuminate historical events like the European colonialism and the Inquisition.

A significant portion of the interview is dedicated to the spiritual and transformative potential of ayahuasca. Hancock shares personal experiences and insights, emphasizing that ayahuasca can offer profound teachings about self-awareness, environmental responsibility, and the need for humanity to change its direction. He advocates for a cautious and well-guided approach to working with ayahuasca, urging individuals to conduct thorough research and rely on word-of-mouth recommendations.

The discussion also touches upon the challenges of integrating spiritual experiences into modern society, the potential for commercialization of practices like ayahuasca, and the importance of resisting oppressive systems, whether political or spiritual. Hancock expresses a belief that even powerful figures could undergo profound spiritual transformation through guided shamanic experiences.

Regarding his writing process, Hancock finds fiction liberating, allowing him to explore complex ideas and historical figures more freely than in non-fiction. He emphasizes the writer's responsibility to not only entertain but also to offer valuable insights and provoke thought.

Review: 'Through a Glass Darkly: Magic, Dreams & Prophecy in Ancient Egypt'

Callum E. Cooper reviews 'Through a Glass Darkly,' a compilation of papers from a 2003 conference focusing on ancient Egypt. The book, edited by Kasia Szpakowska, presents research by Egyptologists on magic, dreams, and prophecy in ancient Egyptian culture. Cooper highlights that the papers explore new theories and existing knowledge, with a particular focus on the paranthropological aspects of ancient experiences. The review notes that dreams were seen as a gateway to the future and a source of inspiration, and that paranormal phenomena appear to be consistent across time, influenced by religious interpretation.

Cooper emphasizes that the book is valuable for anyone interested in paranthropology and parapsychology, not just Egyptology. He agrees with Dr. Szpakowska's point that understanding ancient societies requires filling in the gaps with evidence rather than relying on personal assumptions. The review concludes by quoting Szpakowska, suggesting that studying ancient civilizations allows us to re-examine past ideas in a new light, which is beneficial for understanding contemporary experiences.

Themes and Editorial Stance

This issue strongly advocates for a non-dualistic, pragmatic approach to understanding human behavior and spiritual realities. It challenges readers to confront the 'darkness' in human history and consciousness, arguing that denial is not a solution. The journal promotes the idea that choice is fundamental, even in the face of overwhelming circumstances. There is a clear emphasis on the value of ancient wisdom, Gnostic traditions, and shamanic practices, particularly ayahuasca, as means to achieve expanded consciousness and personal transformation. The editorial stance appears to be critical of established institutions (religious and political) that may suppress individual gnosis or enforce oppressive systems. The recurring theme is the importance of resistance, not necessarily through direct confrontation or 'good versus evil' binaries, but through conscious choice, self-awareness, and the pursuit of wisdom, whether ancient or derived from altered states of consciousness. The journal also highlights the ongoing relevance of historical events and their parallels with contemporary issues, such as the justification of war and the exercise of power.

This document presents "Paranthropology: Anthropological Approaches to the Paranormal," a collection of academic essays and a journal focused on the serious study of extraordinary phenomena from an anthropological perspective. The publication is lauded for its rigorous approach, aiming to integrate paranormal experiences into academic discourse without rejecting scientific rationality.

Key Contributors and Endorsements

Several notable figures endorse and contribute to the work. Dr. Jeffrey J. Kripal, author of 'Authors of the Impossible: The Sacred and the Paranormal,' expresses hope that the journal and collection will encourage serious intellectuals to examine the strange. Dr. Wendy Cousins from the University of Ulster notes the publication's establishment as an intelligent voice in a complicated period concerning the understanding of extraordinary phenomena, where naive materialist approaches are increasingly assertive, yet taboos against the paranormal are weakening.

Dr. Geoffrey Samuel from Cardiff University describes the compilation as an impressive collection of academic approaches to the anthropological study of anomalous experience, calling it a "real gem." David Taylor of 'Anomaly: Journal of Research Into the Paranormal' echoes this sentiment, noting that previously, interested individuals had to rely on occasional contributions in other publications.

Jack Hunter is identified as the editor of this collection. The essays cover a wide geographical and thematic range, from Tibet to Taiwan, and delve into the landscape of dreams and the Afterlife.

Content and Themes

The core theme of Paranthropology is the application of anthropological methodologies to the study of the paranormal and anomalous experiences. This involves examining the discourse between the human, natural, and supernatural worlds. The publication aims to provide rigorous arguments and clues for understanding what is anticipated to be a major area of anthropological engagement.

Specific topics and articles highlighted across various issues include:

• Methodologies and Approaches: Essays discussing fieldwork, insider perspectives, experiential paradigms for consciousness, and the role of researchers as eyewitnesses.
• Mediumship and Spirit Possession: Research on the importance of mediumship in research, spirit possession in different cultures (e.g., Maria Lionza in Venezuela), and ethnographic methodologies for studying psi possession.
• Psychedelic Experience and Consciousness: Exploration of psychedelic experiences, their connection to spirits and the sacred feminine, and their role in cultural change.
• Anomalous Experiences: Studies on psychometric experiences, supernatural abductions, PIP photography, and the Ka in ancient Egypt.
• UFOs and Extraterrestrial Encounters: Discussions on UFOs, crop circles as psychoid manifestations, and John E. Mack's investigations into encounters with extraterrestrial consciousness.
• Mind-Body Problem and Consciousness: Theoretical approaches to the mind-body problem, the effect of meditation on psychic awareness, and the study of human consciousness.
• Magic, Science, and Religion: Conversations with figures like Eugene Burger and discussions on the relationship between magic, science, and religion.
• Historical and Cultural Accounts: Examination of folklore narratives, historical accounts of apparitions (e.g., during the American Civil War), and cultural beliefs in various regions.
• Specific Cases: Mentions of Eileen Garrett's holition diary, a visit to Point Pleasant (home of the Mothman), and Alex Tanous' abilities.

Editorial Stance and Future Directions

The editorial stance of Paranthropology is to treat the paranormal and extraordinary seriously, applying academic standards to these subjects. It seeks to expand rationality to encompass a broader range of human experience, rather than rejecting it outright. The publication is presented as a valuable development that opens new modes of understanding in the sciences and social sciences.

Recurring Themes and Editorial Stance

The recurring themes in Paranthropology revolve around the anthropological study of anomalous and paranormal experiences. The publication consistently advocates for a rigorous, academic approach to these subjects, challenging naive materialism and seeking to integrate the study of the extraordinary into mainstream scientific and social scientific discourse. The emphasis is on expanding our understanding of human experience by seriously engaging with phenomena that lie outside conventional paradigms.