Paranthropology - Vol 4 No 4

Magazine Overview

Title: Paranthropology
Issue: Vol. 4 No. 4
Date: October 2013
Publisher: Paranthropology
Country: UK
Language: English
ISSN: 2044-9216

This issue of Paranthropology, the fourteenth issue of the journal and the last for 2013, explores a range of topics at the intersection of anthropology and the paranormal. The cover features a striking image of a silhouetted, gnarled tree against a dramatic sky, with headlines hinting at articles on hauntings, synchronicity, and the irrational.

Editorial Introduction

Editor Jack Hunter welcomes readers to the issue, highlighting its diverse content. He notes that the journal will return with more in 2014. The introduction briefly outlines the main articles:

• "Harry Potter and All That: Children's Understanding of Magic" by Simon Dein, which examines research into children's beliefs about magic.
• "Divination Systems Within Archaic Shamanic Traditions of Central and Eastern Europe" by Henry Dosedla, exploring varied rituals and divinatory techniques of the Carpathian basin.
• "Art and Transpersonal Experience: Anthropology of Spiritual Symbolism and Tibetan Tantric Buddhist Visualization Practice" by Charles Laughlin, presenting an approach to art grounded in transpersonal anthropology and tantric visualization.
• "Experiences of Synchronicity and Anthropological Endeavours: An Anthropologist Goes Weird" by Christel Mattheeuws, detailing her experiences of synchronicity during fieldwork in Madagascar and her subsequent struggles with chronic fatigue syndrome.
• "Invoking the Rational in Acknowledging the Irrational: A Haunting in Malta" by John Micallef, which examines traditional hauntings in Malta from the perspective of Maltese youth groups.
• "Anthropology and the Paranormal: Report on a Symposium at the Esalen Institute" by Fiona Bowie, reporting on a recent conference.

Articles and Content

Harry Potter and All That: Children's Understanding of Magic

Simon Dein's article delves into the anthropological and psychological interest in magic. He discusses the classical anthropological conception of magic, its relation to religion, and how it has been viewed historically by figures like Tylor, Radcliffe-Brown, Malinowski, Frazer, and Freud. Dein notes that while Western societies emphasize rationality, interest in magic persists, with individuals sometimes acting on magical principles in high-risk situations. The article explores how magic has been viewed as an evolutionary stage or a means of satisfying psychological needs. Recent ethnographic research has revived interest in magic, linking it to modernity and the state. Luhrmann's work on modern witches is cited, highlighting how magic can serve emotional needs and provide an illusion of control. The article also touches upon the humanizing function of magic and its role in making the inanimate world more humane.

#### Children's Belief in Magic

The discussion shifts to children's beliefs in magic. Psychologists have long studied this, with Subbotsky noting that children in Western cultures are not constrained by rationality until around six to nine years old. Piaget's theory of developmental stages is discussed, particularly the Preoperational Stage (ages 2-7), characterized by egocentrism and the belief that thoughts can directly affect the world. Piaget labelled such beliefs as "magical reasoning." While Piaget suggested children couldn't differentiate reality from fantasy until seven or eight, other researchers have characterized magical thinking as typical of early childhood. Bettelheim proposed that magical play helps children cope with subconscious lives and master difficulties.

Recent cross-cultural research suggests children have a better understanding of reality than Piaget proposed, acquiring knowledge at different ages. They substitute plausible expectations for magical beliefs and improve their ability to distinguish appearance from reality. Contemporary literature indicates that children aged three to six often have rich magical cognitions, believing magic is real. By six or seven, they begin to understand magic involves deception and can be learned. Three-year-olds can differentiate pretend actions from real ones. Psychological research shows that by age three, children understand that mental states drive actions and that events can produce mental states. They also understand they cannot alter physical objects by thinking alone.

Several factors may explain age-related changes in magical thinking, including increased knowledge of cause and effect, parental influence, cultural input, and religious beliefs. Fundamentalist Christian parents, for instance, may discourage fantasy as lying. Watching television, particularly cartoons, might also play a role in helping children develop concepts of reality and fantasy.

Despite these developments, young children often maintain beliefs in supernatural beings and have trouble differentiating fantasy from reality. They are more likely to believe in fantasy figures like superheroes and the Tooth Fairy than older children. In the realm of magic, specific causal laws are relaxed, and preschool children understand wishing but also believe in its efficacy. Studies show that 94% of 4- to 6-year-olds believe they can influence others by wishing, understanding it as a mind-over-matter phenomenon distinct from ordinary mental causality.

Wooley, Brown & Boerger (2006) argue that children can differentiate fantasy from reality by age three, while Rosengren & Hickling (1994) suggest magical thinking emerges during the preschool years. Their research indicates that most 4-year-olds view magic as possible through agents with special abilities, whereas 5-year-olds see it as tricks anyone can learn. More recent studies suggest that children aged four and five hold a belief in magic, but not an overwhelming 'magical' orientation. They understand wishing works through the mind but also recognize it differs from ordinary mental causality. Johnson & Harris (1994) found that preschool children could distinguish between magical and ordinary outcomes. Young children often verbalize that magic occurs in fairy tales but behave as magic believers in their actions. Beliefs in 'fantastic entities' are widespread among preschoolers, even if they verbally deny magic's reality. This may be due to the costs and benefits of engaging in magical behavior.

Magical thinking is particularly evident in children's explanations of death, whether involving the death of a family member, pet, or their own illness. These experiences are novel and lack experiential context for young children. Children use magic to explain impossible or unexpected events when adequate physical explanations are lacking. Preschool children tend to view events they don't understand as magic. Work by Johnson and Harris indicates that 3- to 7-year-olds speculate that magic must have effected an event when faced with an impossible outcome. Appeals to magic are made in explaining unusual events until about age seven or eight. However, by age eight, most children view magic as a trick rather than a real force.

Subbotsky (1994) found that while 4- and 5-year-olds distinguish between possible real-world events and those in fairy tales, they may act as if supernatural events are possible in a conducive context. Even nine-year-olds attempted to produce magical effects in an experiment. Thus, while preschoolers may be skeptical of "mind-over-matter" magic in verbal judgments, their actions suggest belief.

Chandler & Lalonde (1994) explored children's labeling of events as "magic." In one study, preschool children reacted to an apparatus that appeared to violate physical laws. Two-thirds of the children labelled this occurrence as "magic."

#### The Effects of Magical Thinking on Cognitive Development

Despite the prevalence of magical themes in children's media, little is known about their effects on cognitive and social development. Magical thinking may help children take on others' perspectives. Subbotsky et al. (2011) found that encouraging children to think about magic, by showing them Harry Potter film excerpts, enhanced their creative thinking. Children who watched magical scenes showed double the improvement in creativity compared to those who watched non-magical scenes. The authors concluded that magical thinking enables children to create fantastic imaginary worlds, enhancing their capacity to view the world from multiple perspectives. Books and videos about magic may expand imagination and foster creativity.

Magical thinking is presented not as an impediment to scientific reasoning but as a necessary complement, enhancing creativity, problem-solving, and coping strategies. It may also facilitate the acceptance of anomalous religious ideas.

Given the prevalence of magical themes in children's literature, the article questions whether they have negative effects. The Harry Potter series is discussed as an example, describing its themes of magic, good versus evil, and the blurring of fantasy and reality. While some criticize the series for dealing with magic and potentially blurring reality, others argue that Rowling illustrates flaws in the real world through fantasy and satisfies readers' needs for meaning. Most children, by age five, understand magic as fictional, minimizing the danger of being lured into witchcraft. Rowling believes children can discern reality from fantasy, a view supported by Bettelheim's assertion that children understand fantasy tales as symbolic representations of inner experience and personal development. Fantasy images can structure daydreams and provide direction, with unreal metaphors serving as raw material for experimenting with reality. Black concludes that through Harry's magical world, children learn to deal with the reality of family, friends, and school.

Taub and Servaty-Seib's (2009) paper "Controversial Content: Is Harry Potter Harmful to Children?" examines the religious and psychological ramifications of the books. Criticisms include the focus on magic and accusations against J.K. Rowling. Another criticism is the blurring of fantasy and reality, though Sharon Black (2003) argues that Rowling uses fantasy to illustrate real-world flaws and injustices. The article suggests that the magic in the books may satisfy readers' needs for meaning and enhance their ability to explore real life through imaginative interaction.

Bettelheim's perspective is further elaborated, emphasizing that children intuitively understand that fantasy tales, though unreal, convey truths about inner experience and personal development. These tales use symbolic language to depict essential steps in growing up and achieving independence. Fantasy images can help structure daydreams and guide life choices.

Black concludes that the unreality of Harry's magical world helps children learn to deal with the realities of family, friends, and school, enabling them to distinguish the real from the unreal.

Experiences of Synchronicity and Anthropological Endeavours: An Anthropologist Goes Weird

Christel Mattheeuws recounts her experiences of synchronicity while conducting fieldwork among the Zanadroandrena in Madagascar. She also describes her subsequent struggles with chronic fatigue syndrome. This personal account offers insights into the subjective experience of synchronicity within an anthropological context.

Invoking the Rational in Acknowledging the Irrational: A Haunting in Malta

John Micallef's paper investigates traditional hauntings in Malta. It examines how Maltese youth groups rationalize supernatural events, exploring the interplay between rational and irrational explanations within a specific cultural context.

Anthropology and the Paranormal: Report on a Symposium at the Esalen Institute

Fiona Bowie provides a report on a recent conference focused on "Anthropology and the Paranormal" held at the Esalen Institute in Big Sur, California. This article summarizes the discussions and themes presented at the symposium.

Recurring Themes and Editorial Stance

The recurring themes in this issue of Paranthropology revolve around the anthropological study of belief systems, particularly concerning magic, the paranormal, and supernatural phenomena. The journal consistently approaches these topics from an anthropological perspective, examining how individuals and cultures make sense of experiences that fall outside conventional scientific explanations. The articles explore the psychological, social, and cultural dimensions of these beliefs, from children's understanding of magic to the rationalization of hauntings and the experience of synchronicity. The editorial stance appears to be one of open inquiry into these phenomena, seeking to understand them within their cultural and psychological contexts rather than dismissing them outright. The inclusion of personal accounts and ethnographic research highlights a commitment to exploring diverse perspectives on the paranormal.

This issue of Paranthropology: Journal of Anthropological Approaches to the Paranormal, Volume 4, Number 4, dated 2013, features the article "Divination Systems Within Archaic Shamanic Traditions of Central and Eastern Europe" by Henry Dosedla. The journal focuses on anthropological approaches to paranormal phenomena.

Divination Systems Within Archaic Shamanic Traditions of Central and Eastern Europe

Abstract

Divination rituals are presented as a significant element of ancient folk beliefs in remote parts of Central and Eastern Europe. These practices were not only observed at year's end but also incorporated specific herbal substances, showing parallels with contemporary archaic societies in northern Eurasia. The article notes that while these features were once common in alpine regions, they may have survived in the Carpathian Basin, experiencing a revival after periods of suppression. A key aspect highlighted is the use of "helping animals," particularly in figurine divination within Carpatho-Slovakian folk tradition.

1. Introduction

The introduction establishes that Central and Eastern European folk traditions contain numerous customs and beliefs related to divination and fortune-telling. The majority of these activities are linked to the winter season, specifically the midwinter period between December 21st (solstice) and January 6th (Epiphany). This timing is attributed to the human desire to glimpse the future at the turn of the year and its connection to pre-Christian cults associated with the darkest twelve nights of midwinter, a time believed to be active with supernatural energies and ghostly entities. The article suggests that some of these traditions, particularly in alpine regions, may have shamanic origins, evident in similar traditions among Carpathian ethnicities. The focus is on a distinctive divination practice involving "helping animals."

2. Seasonal and Social Settings

While acknowledging similarities between alpine and Carpathian folk traditions due to common ecological and economic conditions, the article points out distinct particularities among various ethnicities and language groups. These traditions were often diffused geographically, leading to isolated communities. The midwinter period was central to many folk traditions, marked by specific saint days. The shift from the Julian to the Gregorian calendar created a ten-day difference, affecting the perceived start of the midwinter period, which could begin as early as All Saints Day (November 1st) or St. Martin's Day (November 11th), marking the end of pastoral activity and the start of slaughtering season. St. Catherine's Day (November 25th) signified the beginning of a four-week fasting period before Christmas.

Several divination customs are tied to specific dates: St. Andrew's Eve (November 30th), St. Lucia (December 13th, formerly solstice), St. Thomas' Eve (December 21st, modern solstice), Christmas Eve (December 24th), New Year's Eve (December 31st), and Epiphany (January 6th). Although the paper's main focus is on animal figure divination, it is placed within the broader context of Carpathian divination customs.

2.2 Other Occasions

Beyond midwinter, oracle customs are observed in early spring without fixed dates, often related to the growing of plants. While midwinter divination is typically a family affair, other occasions may require the help of foreign divination experts. In regions between the Alps and the Carpathians, "wise persons" (healers, herbalists, ritual experts) were consulted for divination. Ambulant diviners also appeared at public gatherings. The Roman Catholic feast of Assumption, or "Our Heavenly Lady's Day," was another occasion for blessing medical herbs, and both Protestants and Orthodox Christians in the Carpathian regions shared traditional customs and used potions from Catholic churches for magical rituals.

3. Traditional Techniques

Divination customs employed a range of techniques, from plant oracles and archaic methods to technical devices. Many midwinter customs involved preparing traditional dishes, often related to fertility, and were part of divination practices, particularly on St. Lucia's Day (December 13th).

#### 3.1 Plant Oracles

Plant oracles generally focused on expectations for the coming spring, including Hellebore or Christ Rose. Growing other plants around Christmas was used to predict the weather. Twigs of prune or fruit trees collected on St. Barbara's Day (December 4th) or St. Lucia's Day (December 13th) were kept in vases. Wheat seeds placed in water could indicate a good harvest. St. Lucy's Day was also a time for young women to seek omens about their future bridegroom. A Slovenian onion oracle involved twelve pieces of onion with salt, where melting salt indicated a wet month. An apple oracle involved cutting an apple open; if the seeds formed a five-pointed star, it signified good health.

#### 3.2 Bone or Slaughter Oracles

A goose was traditionally slaughtered on St. Martin's Day (November 11th), and its breast bone was used for divination based on its color (white, red, or brown) to predict mild or cold winter. In Slovakia and Carpathian regions, St. Thomas' Day was for slaughtering a pig for Christmas, with divination using the liver or shoulder-blade. Carp, consumed on Christmas or New Year's Eve, also served as an oracle for a fruitful new year.

#### 3.3 Other Techniques

New Year's Eve customs included casting lead or wax, and hiding objects (spoon, knife, nail, comb) under cups to indicate future expectations. Unmarried girls practiced customs like throwing slippers to divine their future husband. A special stool made of seven kinds of wood was used during Christmas service to identify witches. While Alpine regions practiced these customs on St. Andrew's or St. Thomas' Eve, Carpathian regions observed them on St. Lucia's Eve.

#### 4. Food Traditions

Many midwinter customs centered on traditional meals, some with oracle features. These customs, particularly connected with St. Lucia in the Carpathians, showed geographical congruence with the Balkans. Meal-sharing during midwinter festivals was common throughout Europe, but especially in the Carpathian regions.

##### 4.1 Pastries of figurative shapes

Carpathian pastries, often named "pogaczy" or "pogácsok," derived from a term meaning "pagan." Many varieties featured symbolic shapes like braids (sacrifice traditions), rings (cycle of the year), crosses (sun), triplex shapes (divine trinity), and rhomboids (feminine fertility). Floral shapes like leaves and ears were common fertility symbols. Anthropomorphic shapes, like the gingerbread man, were less popular in Eastern Europe, except for a "baby in arms" fertility symbol.

##### 4.2 Animal shaped pastries

Baked animal figures (pig, horse, deer, hare, cock, hen, birds) were also used symbolically, though without significant divination aspects. A distinct Carpathian tradition, practiced by divination experts in isolated communities of Hungarian descent, involved using "allátos képek" (animal figures) representing symbolic values and spiritual powers. These figures were historically made of leather but were condemned as "devilish tools" during Christianization, leading to their use of perishable materials like unfired clay or pastry.

5. The "Táltos" Traditions

The "táltos" traditions, referring to "bearers of (magical) wisdom," date back to the Finno-Ugrian tribes and shamans. These traditions have survived in parts of contemporary Hungary and neighboring regions with Hungarian minorities. "Táltos" were consulted as diviners, and a prominent method involved "allátos képek" (animal figures). Archaeological evidence of zoomorphic clay figures from Palaeolithic hunters supports the use of such figures. The divination set might consist of one or two handfuls of animal figures, chosen by distinct methods, similar to the Chinese I Ching oracle. An initial step involves addressing the "godfather animal." These figures often represented local feral animals, domestic animals, and occasionally exotic ones like elephants or dragons, sometimes referred to by "hidden" names (e.g., "farkas" for wolf, "medved" for bear), indicating common shamanic traditions.

Bibliography

The issue includes a bibliography citing numerous works on folklore, shamanism, and related topics, including works by Celander, Diószegi, Dosedla, Duchácek, Eliade, Gunda, Höfler, Hoppal, Hultcrancz, Kotnik, Lid, Mal, Maticetov, Motz, Russel, Sebilot, Suhr, and Vandiver.

Author Biography

Henry Dosedla is described as an archaeologist and social anthropologist who conducted fieldwork in the early seventies among societies representing Neolithic standards in Melanesia. His research focused on environmental management, mythological folk biology, medical traditions, and religious concepts, including divination systems. After retiring from the German Museum of Agriculture, his research has focused on parallels between recent archaic societies and prehistoric Europe.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the anthropological study of paranormal phenomena, with a specific focus on ancient and traditional belief systems. The article by Henry Dosedla strongly emphasizes the enduring influence of archaic shamanic practices and folk traditions, particularly in Central and Eastern Europe. The journal appears to adopt a scholarly and cross-cultural approach, examining these phenomena through the lens of anthropology and ethnology. The editorial stance seems to be one of serious inquiry into these often-overlooked aspects of human culture and belief, presenting detailed research and historical context.

This issue of PARANTHROPOLOGY: JOURNAL OF ANTHROPOLOGICAL APPROACHES TO THE PARANORMAL, Volume 4, Number 4, focuses on the intersection of anthropology, religion, and paranormal phenomena, with a particular emphasis on visualization practices in Tibetan tantric Buddhism and the role of art in spiritual development. The journal is associated with The Religious Studies Project and the British Association for the Study of Religions (BASR).

The Role of Art in Visualization Practices

The central principle discussed is "you become what you meditate upon." This applies across cultures, from Makah Indian wolf rituals to Navajo sandpaintings and Tibetan tantric practices. The core of these practices involves creating and holding an eidetic image of a focal deity in the mind's eye for extended periods. These techniques are ancient, predating the historical Buddha, and likely originated from meditations on natural phenomena or shamanic practices. Over time, materials were sculpted to resemble iconic forms, and by Buddhist times, monks crafted portable objects for meditation. The author notes that for internalization, it is more efficient if the visualizer crafts the object themselves, engaging natural eye-hand coordination.

Vajrayana tantric Buddhist practices extensively use sacred scroll paintings (thang ka) of deities as objects of veneration and devotion. These are used as foci for meditation and visualization, especially in foundation practices. An example is the visualization of a "Refuge Tree" with the lineage of teachers. Tibetan scroll painters create accurate replicas of deity descriptions found in empowerment texts, with little freedom to alter the art, similar to Navajo medicine men with sandpaintings. Beginners benefit from gazing at appropriate scroll paintings or photographs to aid their visualization.

Visualization and Symbolic Penetration

The article outlines a structured process for symbolic penetration in Tibetan tantric Buddhism, which involves:

1. Preparation: Calming the mind, quieting distracting thoughts, and recognizing the impermanent nature of the body and all things.
2. Constructing the image: Gazing at an external image or text (parikammanimitta) and internalizing the deity's image, either whole or piece by piece, to create an eidetic image (uggahanimitta) independent of the external reference.
3. Concentration on the eidetic image: Focusing solely on the internalized image, ignoring the external reference. If the image is lost, the meditator returns to the external source.
4. Identification with the deity: Imagining the deity entering the body and becoming one with the meditator, transforming the body into the deity's radiant form.
5. Inner yoga: Shifting meditation to the internal energy flow within the transformed body, aided by imagining symbols in energy centers.
6. Dissolution of the image: Ending meditation by dissolving the imagery into a point of light and then watching it vanish, contemplating the formlessness of the Void.

The author acknowledges that real practice is often more complex than this schematic suggests. He notes that even for mediocre visualizers, the intensity of concentration on the internal image can lead to significant experiences.

Noteworthy Observations in Visualization Practice:

• Perfection of the image: During stabilization, the eidetic image naturally perfects itself, with flaws disappearing and forms taking on archetypal perfection, akin to the perfection of gods and goddesses in visions.
• Image comes alive: The image begins to move and act independently of the meditator's intention, such as dancing in flames or flying. Mandalas may become tunnels leading to other perceptual experiences.
• Other Secret signs: These arise as a consequence of concentration and have no logical connection to the specific image but are lawful and inevitable. They can manifest as visual forms like beads or bubbles, or mist. Teachers may use these signs to evaluate a student's progress.
• Simplification of the image: The image may become radically altered and simplified, automatically replacing the original image upon reconstruction.

These attributes are seen as independent of culture and are lawful consequences of symbolic penetration, reaching the archetypal foundations of consciousness. Reporting these signs to a guru communicates the extent to which symbolic penetration has potentiated neurocognitive structures essential for the ultimate goal of practice, such as Nirvana.

DEMCHOG-DORJE PALMO MEDITATION: A DETAILED EXAMPLE

The author provides a personal account of a meditation retreat at Samye Ling Monastery, focusing on the yab-yum (father-mother) meditation involving the male deity Demchog and his female consort Dorje Palmo. This practice is allied with meditation on the "energy body" (dumo, tumo, lung, chi), a system of insubstantial tubes or veins through which psychic energy flows.

The meditation begins with a text (sadhana) describing the focal deities. The yab-yum image is of a nearly naked male and female figure in sexual union, often depicted in scroll paintings or photographs. This is seen as a tantric iteration of common syzygistic imagery found globally.

The preparatory stage aims to calm and focus the mind. The primary meditation involves visualizing Demchog (dark blue male) embracing Dorje Palmo (fiery red female). Initially, the author focused on internalizing the image, which was often vague but still effective. The eidetic image perfected itself, colors became vivid and radiant, and the deities "came alive."

Initially, the author identified more with Demchog. However, through dedicated practice, he began to identify with Dorje Palmo, transforming his self-view into that of a young, vivacious, red-skinned female. This led to spontaneous experiences, including dancing and singing, which he found amusing and reminiscent of "The Sound of Music." These experiences were analyzed in conjunction with dreams, and the author noted that during this period, he wrote more poems than ever before.

As the meditation progressed, the yab-yum figures transformed into simple bindus (dots, points, spheres) radiating in blue and red. The dance between these bindus began to reflect the author's consciousness, representing the interplay of male and female principles. When experiencing ecstatic union, the bindus merged into a larger symbol, leading the author to understand the phenomenological origins of the Taoist yin-yang symbol.

Even years later, the author can recall these bindus by closing his eyes, reflecting the balance and interpenetration of male and female principles in his consciousness. He notes that as the original art forms (thang ka) simplify, they become more universal, shedding cultural attributes to represent forms like flowing water, mist, spheres, or naked human forms.

Working With the Yab and Yum Separately

Another technique involves imagining oneself alternatively as the male deity embracing the female, and then as the female deity embracing the male. This practice involves visualizing the flow of energy (pearls or bindus) between the deities, leading to experiences of insubstantiality, free energy flow, and ecstatic bliss.

Conclusion: Ethnology and the “Inner Necessity” of Spirit

The author proposes an approach to art that is cross-culturally applicable, allowing for a flexible definition of artistic production and consideration of the often ineffable "inner necessity" of art, as described by Wassily Kandinsky. This approach recognizes the function of abstraction in art and distinguishes between cultures where spiritual art is embedded in a mythopoeic worldview and those where it is more adrift. It explains the paradox between cultural conservatism in artistic styles and profound spiritual consequences. Abstract, spiritual art is seen as an inevitable outcome of humanity's symbolic nature, our tendency to comprehend the world through spiritually pregnant symbolism.

Recurring Themes and Editorial Stance

This issue strongly emphasizes the power of visualization and symbolic representation in understanding consciousness, spirituality, and cultural practices. It advocates for a phenomenological and experiential approach in anthropological research, particularly when studying esoteric traditions. The journal's stance appears to be one that bridges scientific inquiry with the exploration of subjective, transpersonal experiences, viewing art and symbolism as fundamental to human cognition and spiritual development. The detailed personal account of the Demchog-Dorje Palmo meditation highlights the journal's interest in in-depth, first-person experiences within these practices.

This issue of PARANTHROPOLOGY: JOURNAL OF ANTHROPOLOGICAL APPROACHES TO THE PARANORMAL features the lead article "Experiences of Synchronicity and Anthropological Endeavours: (Part 1) An Anthropologist Goes Weird" by Christel Mattheeuws. The issue is dated August 2013 and is identified as Volume 4, Number 4.

Article: Experiences of Synchronicity and Anthropological Endeavours: (Part 1) An Anthropologist Goes Weird

This article is the first part of a two-part essay by Christel Mattheeuws, detailing her personal experiences with synchronicity and paranormal phenomena during her anthropological fieldwork in Madagascar and its aftermath. Mattheeuws begins by referencing Carl Jung's concern with the spiritual condition of humanity and his marginalization for studying 'paranormal' experience. She relates this to her own experience of marginalization after her fieldwork.

Fieldwork in a Malagasy Village Between September 1999 and September 2001

Mattheeuws recounts her first strange experience on February 26, 2000, while crossing the Mangoro River in Madagascar. She saw a vague appearance of a figure in a cap and poncho, which she later connected to Kokopelli from Gregory Cajete's book "Native Science." This experience prompted her to reflect on the commonalities between early migrations of people from Asia to the Americas and her own academic interests.

She describes a second ghostly appearance in her house around May 2000, where she saw the ghost of the late Ranampy. On May 4, 2000, a healer visited the village and warned her of someone wanting to harm her, but assured her of protection. This period led her to consider the knowledge of destinies and astrological influences.

Around November 2000, she experienced "voices of Vazimba" or inner voices, which ceased when she left the field. Upon her return before Christmas, the voices returned. Following New Year, her local assistant Ernest suffered alcohol poisoning, attributed to 'jiny.' The situation was resolved through a ritualistic exorcism by a local healer.

My First Trip Back to the Village in March 2003

Mattheeuws returned to Madagascar in March 2003 to gather data on weather features and astrological understanding among the Zanadroandrena. She was particularly interested in their understanding of astrological destinies and the backward movement of the astrological moon. During this visit, she learned of severe thunder attacks and the collapse of their ritual centre, which the villagers related to sorcery. She had a dream that revealed the meaning of the destiny 'Alasaty' in relation to the Zanadroandrena ritual centre and a significant 30-year cycle. This experience, along with the physical events, provided her with a 'dynamic spiritual charge' and influenced her thesis.

September 2001 to September 2008: Writing My Thesis in Difficult and Bitter Times

After returning to Belgium in September 2001, Mattheeuws found it difficult to readjust to 'luxury' and felt that people around her were 'mentally ill.' She experienced outbursts and chronic fatigue syndrome, diagnosed in 2010. She also faced workplace bullying and criticism from her supervisor, who found her writings 'sick.' She struggled to fit the dynamic life of the Zanadroandrena into a rigid astrological framework.

2006: Separation

In February 2006, while working on her thesis, she encountered the word 'separation' in a Malagasy song, which deeply affected her. This period was marked by depression and physical illness. She experienced a series of dreams that she later interpreted as premonitions of her stay in Scotland. The exploitation of two Malagasy friends by a farmer in August-September 2006 led her to the brink of suicide, from which she was saved by her daughter's presence. In March 2007, she presented her work at a conference, and in April 2007, she moved to Aberdeen to write her Ph.D.

Her stay in Aberdeen was challenging, possibly due to chronic fatigue. She describes the chain of traumatic events as the cause of her syndrome. She became highly sensitive to food, and her diet eventually resembled that of her fieldwork period.

2007: The Attack

In June 2007, during a seminar on 'Landscape and Narrative,' Mattheeuws felt sad about the shift from holistic to analytical understanding of landscapes. She experienced an attack in a park, which deeply upset her and made her want to return to Belgium. However, friends persuaded her to stay. She later visited Madagascar in September 2007 to attend a conference and received protective medicine for the final part of her dissertation, which she defended on September 10, 2008. This achievement was overshadowed by her friend Ernest's internship in Madagascar, making her feel betrayed.

A First Encounter With the Dead in March 2008

On March 8, 2008, an Italian Ph.D. student visited. That night, Mattheeuws had a nightmare about something heavy falling on her bed, which turned out to be real. She felt intense fear and a contracting stomach. The next day, she felt an impulse to read about the 'famadihana' ritual. Subsequently, towels took the shape of shrouds, and she experienced intense cold. She then received news that her friend Ann and two girlfriends had died in a car accident. She realized this was her friend's soul coming to her, connected to the famadihana ritual.

2009: If I Suppress Bad Things From Entering My Mind They Penetrate Through Dreams and Trancelike States: The Big Clash

The year 2009 was marked by a heightened sense of reality, surreal connections with Madagascar, contact with the dead, and increased chronic fatigue symptoms. On her birthday, January 26, 2009, she sent her dissertation, coinciding with 'Black Monday' in Madagascar, a day of political upheaval. She felt like a battlefield of good and bad forces. She experienced dreams of Malagasy people's faces turning black and whirlpool-like experiences.

She describes a dream about arriving in a realm of night with friendly crocodiles and a young man in peace. Another dream involved an angelical experience in a room with black and white tiles, leading to a frightening whirlpool experience. A final dream conveyed that the ground was polluted. She began to reconsider her connection with Madagascar and compare her path with that of President Ravalomanana.

Dreams Before the Presidential Elections in December 2001

Before the presidential elections in December 2001, she had dreams of the village becoming modern, with a large cathedral and her friend and wife impoverished. She also dreamed of being a tourist in an area with no open access, guided by a Dutch tourist guide. She suspected the village supported Rajoelina's coup, noting the national color of the Dutch (orange) matched the party that led the coup.

July 2009: The Dead Bringing Light in Moments Most Needed

After her viva in September 2008, she applied for a grant and began collaborating with Brian Goodwin. However, she struggled to phrase her questions. On July 16, 2009, she felt inspired to contact him, only to learn he had died on July 15th. On July 23, 2009, her landlady Veronica also died. She found solace in a blossoming flower, which she interpreted as Veronica being safe.

She received a position as Honorary Research Fellow but felt exhausted. On July 25, 2009, she bought a new computer and felt guided to a place for spiritual healing. This experience helped her physically and emotionally, opening her eyes and leading to an understanding of what was happening.

2007: The Attack

In August 2009, her housemate left abruptly, causing Mattheeuws to collapse. She was absent from work for several months and later collapsed again. She was diagnosed with chronic fatigue in June 2010. She experienced further bullying at work, leading to another clash in November 2010. Her health issue was taken seriously, and her work and social life improved.

My Encounter With a Medium

To deal with her problems, she visited a medium three times. During her first visit on November 25, 2009, the medium communicated with Brian Goodwin, whom Mattheeuws had only corresponded with briefly. The medium described him accurately and mentioned Margaret, whom Mattheeuws had visited. Margaret had felt Brian's presence and made their meeting a memorial for him.

On January 10, 2010, she asked the medium to contact Madagascar. The medium described her as fine during fieldwork but feeling hurt by misplaced loyalty upon returning to Belgium. The medium conveyed that she should believe in herself and that help was on its way. The medium then entered a trance, conveying messages about pursuing research in Scotland and other places.

On February 1, 2010, she wrote a letter to Ernest in Madagascar. On February 3rd, during a healing session, the healer mentioned someone standing next to her. She had a double dream that night: first, Fidel, Ernest's deceased brother, took her to the village; second, she visited her parents' home and saw someone from her department in her room, and her mother with a baby with a blue-ish gloom.

She later told the healer about the dreams, and the healer suggested contacting the medium again. On February 26, 2010, she met Winnie (the medium), who suggested a person with whom she had a sense of belonging. This person was not Fidel but possibly one of her grandfathers. She noted that her sense of belonging was not met, as her grandfathers died before her visits to Madagascar.

On Track Again

In the past two years, the weird experiences have calmed down. Mattheeuws feels she is getting back on track. She lives in a fine flat and is patient at an NHS Camphill medical practice. She attended a painting workshop inspired by Goethe's theory of colours, which helped her body and mind. Since 2011, she has been speaking at conferences and preparing publications. She hopes to apply for scholarships to continue her research. She sees Goethe, Tim Ingold, and the Zanadroandrena as connected to Jung, indicating she is on the same track but in a different way.

Bibliography

The article references works by Gregory Cajete, Tim Ingold, Cristian Simonetti, K.A. Smyers, and Richard Tarnas.

Author Biography

Christel Mattheeuws is an honorary research fellow at the University of Aberdeen. She graduated in Eastern Philology and History (Sinology) and obtained a diploma in Social and Cultural Anthropology from the Catholic University of Leuven. She began fieldwork in Madagascar in December 1999 as a Ph.D. student and became a full-time student in Aberdeen in 2007.

Submissions

Submissions are open for Paranthropology Vol. 5 No. 1 (January 2014), with a deadline of January 12th, 2014. More information is available at www.paranthropology.co.uk.

Recurring Themes and Editorial Stance

The recurring themes in this issue are synchronicity, paranormal experiences, anthropological fieldwork, personal narrative, and the intersection of spirituality and academic research. The journal's stance appears to be open to exploring unconventional phenomena within an anthropological framework, as evidenced by the publication of Mattheeuws' deeply personal and subjective account.

Title: Paranthropology: Journal of Anthropological Approaches to the Paranormal
Issue: Vol. 4 No. 4
Date: Early 2014
Publisher: Daily Grail
Country: Malta
Language: English

This issue of Paranthropology delves into the complex relationship between the rational and the irrational, particularly within the context of supernatural beliefs and experiences. It features an in-depth article on Maltese folklore and a report on a significant academic symposium.

Invoking the Rational in Acknowledging the Irrational: A Haunting in Malta

This article by John Micallef explores the ongoing anthropological debate regarding the approach to supernatural experiences, contrasting the 'logos' (logic) and 'mythos' (myth). Micallef conducted fieldwork with young people in Malta between 2005 and 2007, examining how social, economic, and political transformations, particularly Malta's accession to the European Union, influenced their supernatural beliefs.

The paper focuses on Maltese popular stories about the ghost known as the 'Hares,' a term derived from the Roman 'Lares' (household protectors). The Hares is described as performing mischievous 'practical jokes' and indicating the location of buried treasure. The article notes that the belief in hidden treasures was historically fueled by practices of depositing cash underground and employing individuals skilled in divination or magic.

Micallef recounts a personal experience in December 2006 with two informants, Justin and Patrick, who shared rumors of the Hares appearing as a small boy near a bus stop in Bormla. Three separate reports had been filed at the police station regarding this apparition. The informants speculated that the ghost might be the soul of a child who drowned in a nearby well, seeking prayers or a blessing for the place.

The article discusses how informants, while rationalizing the events, did not outright deny the possibility of the supernatural. They engaged in a 'scientific precision' when attributing meaning and purpose to the manifestations, often framing them within a logical sequence of events. However, they were hesitant to investigate such phenomena personally, fearing potential supernatural harm.

Micallef argues that the interplay between rational explanation and supernatural cause is reflected in contemporary socio-cultural realities. He suggests that the apparent logic and legitimacy attributed to paranormal occurrences through discourses of historiography and science may contribute to the persistence of supernatural beliefs in the contemporary Western world.

Anthropology and the Paranormal: Report on a Symposium at the Esalen Institute

This section, authored by Fiona Bowie, reports on a symposium held at the Esalen Institute in Big Sur, California, from October 13-17, 2013. The event brought together scholars from social and cultural anthropology and related disciplines to discuss the paranormal. The symposium was inspired by the journal Paranthropology and built upon the SURSEM (Survival Seminar) discussions, which led to the publication of 'Irreducible Mind: Toward a Psychology for the 21st Century.'

Three common themes emerged from the discussions:

1. Epistemological Concerns: This theme focused on asserting the reality of paranormal or anomalous experiences. David Hufford's 'Experiential Source Hypothesis' (ESH) was discussed, explaining phenomena that appear across cultures as a result of personal experience (e.g., sleep paralysis). The challenges of audience and translation in a dominant materialist academic paradigm were also highlighted, leading to self-censorship and anxiety about terminology.
2. Hermeneutical or Interpretive Questions: There was agreement on the need to incorporate the perspectives of both researchers and subjects, examining issues from multiple dimensions. This involved using both 'left and right brain' approaches and being open to phenomena that challenge existing presuppositions. The discussion also touched upon the researcher's 'boggle thresholds' and personal boundaries.
3. Morphological Discussions (What is it that we know?): This theme emphasized careful, descriptive ethnographic work, with analysis and interpretation following the ethnographic process. It addressed the tension between the need for hypothesis testing in grant applications and the empirical investigation of phenomena. The discussion explored sociological questions ('who,' 'why,' 'what,' 'when') and the phenomenological content of experiences, often deeply personal and transformative.

Several examples of 'ah-ha' moments were shared, where researchers were persuaded of the reality of paranormal phenomena through direct experience or compelling narratives. These included encounters with spirits, shamanic practices, and unusual statistical results in experiments.

Snake Healing Ceremony

Following the symposium, Rafael Locke, a shamanic healer and cultural anthropologist, led an Australian Aboriginal snake healing ritual. The ritual involved a founding dreamtime myth about the creation of the landscape and creatures, symbolizing a struggle to overcome ignorance and fear to reach a higher state of being.

Recurring Themes and Editorial Stance

The journal consistently explores the intersection of anthropology and the paranormal, encouraging a nuanced understanding of supernatural beliefs and experiences across diverse cultures. It advocates for rigorous ethnographic research that respects both subjective experience and objective analysis. The publication aims to foster dialogue and transform societal understanding of phenomena that challenge conventional paradigms, particularly within the academic sphere. The editorial stance appears to be one of open inquiry, acknowledging the complexity and validity of paranormal experiences while maintaining critical anthropological perspectives.

This document is a "Call for Submissions" for the "Journal of Exceptional Experiences and Psychology" (JEEP), which is also presented as the "Paranthropology: Journal of Anthropological Approaches to the Paranormal" in the header. The issue identified is "Vol. 4 No. 4" and it is published by the "Journal of Exceptional Experiences and Psychology" in Atlanta, Georgia, USA, with an ISSN of 2327-428X. The cover price is listed as '51'. The cover features the title of the journal, a prominent 'Jeep' logo, and the main headline "Call for Submissions".

Journal of Exceptional Experiences and Psychology (JEEP)

The Journal of Exceptional Experiences and Psychology (JEEP) is described as an international scholarly forum dedicated to the exploration and advancement of exceptional psychology. This field is defined as one that studies experiences and phenomena traditionally associated with parapsychology, but with a broader scope. Examples of topics investigated include survival after death, out-of-body experiences, extrasensory perception (ESP), psychokinesis, poltergeists, mediumship, hauntings, cryptids, abduction encounters, possession, psychic healing, and synchronicity.

JEEP encourages the submission of manuscripts or artwork related to exceptional psychology. The journal employs a peer-refereed process where submissions are blindly reviewed, and a recommendation for acceptance, revisions, or denial is made to the editors. JEEP is published biannually and accepts submissions year-round.

Submission Guidelines

Technical manuscripts are required to conform to APA style. However, creative writing and narrative accounts do not need to adhere to a professional style, though proper citation of sources is mandatory. All written documents must be submitted as Microsoft Word files (.doc or .docx). Visual submissions should be sent as separate attachments, preferably in either .jpeg or .pdf format. Video and/or audio submissions are to be provided as a YouTube link. Authors will be notified of the review board's decision via email.

The journal operates as a double-blind, peer-referred, open access (OJS) online journal.

Publisher Information and Contact

The journal is published by the Journal of Exceptional Experiences and Psychology in Atlanta, Georgia, USA. The ISSN is 2327-428X. Submission information can be found at www.exceptionalpsychology.com, and further inquiries can be directed to [email protected].

Related Publication: Paranthropology

Page 2 displays a collage of covers from "Paranthropology: Journal of Anthropological Approaches to the Paranormal." This suggests a connection or perhaps that JEEP is the publisher or a related entity to Paranthropology. The covers showcase various themes within paranthropology, including "Methodologies & Approaches," "Mediumship & Spirit Possession," "Psychedelic Experience," "Crop Circles," "Shamanic Flight," and "Entheogenic Spirituality." The page also advertises "Download back-issues of Paranthropology for free" at www.paranthropology.co.uk.

Recurring Themes and Editorial Stance

The primary theme of this document is a call for scholarly contributions to the field of exceptional psychology and parapsychology. The editorial stance is one of encouraging diverse submissions, including both technical and creative works, while maintaining academic rigor through peer review and adherence to citation standards. The journal positions itself as a broad platform for exploring anomalous experiences and phenomena, extending beyond traditional parapsychology. The connection to "Paranthropology" suggests an interdisciplinary approach, integrating anthropological perspectives into the study of the paranormal.