Paranthropology - Vol 5 No 1

Magazine Overview

Title: Paranthropology
Issue: Vol. 5 No. 1
Date: January 2014
Publisher: Paranthropology
Country: United States
Language: English
ISSN: 2044-9216

This issue of *Paranthropology*, subtitled 'Journal of Anthropological Approaches to the Paranormal,' marks the first publication of 2014. The cover prominently features the question, "Is the Anomalist on a Fool's Errand?", suggesting a critical examination of paranormal investigations.

Contents and Key Articles

The issue opens with a welcome from the editor, highlighting the diverse range of articles. Thomas E. Bullard's lead article, "Is the Anomalist on a Fool's Errand?" (pp. 4-31), questions his own past convictions about the UFO phenomenon in light of recent revelations and skeptical successes. Despite the debunking of some classic UFO cases, Bullard maintains that an "irreducible residue of unknowns remains."

Following Bullard's piece, Jacob W. Glazier's article, "A Phenomenological Evolution of Parapsychology's Philosophy of Science" (pp. 32-43), advocates for approaching psi phenomena from a phenomenological, social scientific perspective. This is followed by a commentary on Glazier's thesis by Mark A. Schroll, titled "Contemplating Parapsychology's Evolving Philosophy of Science" (pp. 44-50).

Christel Mattheeuws continues her two-part article, "Experiences of Synchronicity and Anthropological Endeavours (Part 2): 'Beyond a Psychology of Projection into a Cosmology of Synchronicity'" (pp. 51-63), exploring anthropological perspectives on synchronicity.

Charles D. Laughlin's paper, "The Mystical Brain: The Primordial Roots of Religion" (pp. 64-80), examines the origins of religion from a transpersonal and biogenetic structural viewpoint.

Loriliai Biernacki's article, "The Paranormal Body: Reflections on Indian Perspectives Towards the Paranormal" (pp. 81-90), delves into indigenous views on the paranormal.

Ohkado Masayuko and Okamoto Satoshi present their research in "A Case of Xenoglossy Occurring Under Hypnosis" (pp. 91-97), detailing investigations into an apparent case of xenoglossy and past-life memories.

Finally, Rafael G. Locke's article, "Navigating to the Inside: First Person Science Perspectives on Consciousness and Psi" (pp. 98-112), responds to Jake Glazier's call for a phenomenological approach to studying consciousness and psi through first-person science.

Several of these papers, including those by Bullard, Biernacki, and Locke, were presented at a conference on 'Anthropology and the Paranormal' hosted by the Esalen Institute in Big Sur, California.

Analysis of UFO Cases

The issue dedicates significant attention to re-examining prominent UFO cases that have recently faced skeptical scrutiny. Thomas E. Bullard's article serves as the anchor for this discussion, expressing concern over the rigor of modern skepticism.

The Phoenix Lights

Discussed on pages 6-8, the Phoenix Lights incident of March 13, 1997, is presented as one of the largest mass UFO sightings. Thousands of witnesses reported V-shaped lights and a large boomerang-shaped object. While ufologists emphasize the sincerity of witnesses and the scale of the event, skeptics, including Tony Ortega and Tim Printy, argue that the sightings can be explained by military aircraft and flares. Bruce Maccabee's analysis suggested the later sightings were flares, while the earlier V-shaped lights were likely aircraft. The article concludes that faith in the Phoenix Lights as a UFO event has little basis in fact, with aircraft and flares providing a plausible explanation for most observations.

The Yukon "Giant Mothership" UFO

Detailed on pages 8-9, this case from December 11, 1996, involved numerous witnesses along the Klondike Highway in Yukon Territory, Canada, reporting an enormous, light-covered object. Descriptions varied, but often included rows of lights and a dark, structured body. Martin Jasek's investigation initially rejected explanations like hoaxes, auroras, military aircraft, and meteors, leaning towards an anomalous craft. However, skeptics Robert Sheaffer and James Oberg proposed that the sightings were caused by the reentry of a Russian space probe's second-stage booster, Cosmos 2335, which would have appeared as a bright, flashing debris trail. While ufologists objected to the short duration of a reentry, the article notes that the timing and west-to-east motion align with this explanation, suggesting no substantial evidence supports an anomalous identity.

The Incident at Exeter

Covered on pages 9-10, this classic 1965 case involved Norman Muscarello reporting a group of five flashing lights that moved like a falling leaf. Officer Eugene Bertrand and David Hunt also witnessed the phenomenon. Raymond Fowler's investigation and subsequent publication in the Congressional Record brought attention to the case. The Air Force initially explained it as "Operation Big Blast" military exercises, but this was refuted by Bertrand, a former Air Force officer, and the case was eventually declared "unknown" by Project Blue Book.

Board of Reviewers and Honorary Members

Page 2 lists the extensive Board of Reviewers and Honorary Members of the Board, comprising academics and researchers from various institutions worldwide, primarily in anthropology, sociology, psychology, and religious studies. Notable figures include Dr. Fiona Bowie (King's College London), Dr. Anthony D'Andrea (University of Chicago), Prof. David J. Hufford (University of Pennsylvania), Prof. Charles D. Laughlin (Carleton University), Dr. David Luke (University of Greenwich), Prof. Stanley Krippner (Saybrook University), and Dr. Robert Van de Castle (University of Virginia).

Editorial and Publisher Information

Jack Hunter is listed as the Editor, also contributing the cover artwork. The journal is published by Paranthropology. The issue is identified as Vol. 5 No. 1, dated January 2014.

Recurring Themes and Editorial Stance

The issue strongly emphasizes the critical examination of evidence within the study of anomalous phenomena, particularly UFOs. It highlights the tension between ufologists who seek to understand the meaning of UFOs and skeptics who rigorously challenge the validity of the evidence. The editorial stance appears to favor a rigorous, evidence-based approach, acknowledging the need for self-examination within the ufological community and the importance of addressing audiences beyond the already convinced. The journal positions itself as a platform for anthropological approaches to the paranormal, encouraging phenomenological and first-person science perspectives while maintaining a critical eye on the quality and interpretation of evidence. The recurring theme is the challenge of establishing the existence of genuine anomalous phenomena in the face of increasingly sophisticated skeptical critiques.

This issue of Skeptical Inquirer, Volume 35, Issue 36/6, dated November-December 2011, focuses on critically examining prominent UFO cases and the methodologies employed in their investigation. The cover headline, "Exeter Incident Solved!", signals a skeptical approach to well-known UFO phenomena.

Re-examining the Exeter Incident

The article delves into the Exeter UFO case, presenting initial explanations ranging from the improbable to more reasonable proposals like the planet Jupiter. A specific hoax theory involving a kite with flashing lights is discussed, along with its shortcomings. The case gained renewed attention with a reexamination by James McGaha and Joe Nickell, who proposed that a KC-97 tanker involved in "Big Blast" maneuvers might explain the sighting. They suggested that the tanker's guide lights and the angle of its refueling boom could account for the observed lights and the "falling leaf" motion. However, ufologists, including Martin Shough of NARCAP, rebutted this, citing logistical and physical impossibilities regarding the tanker's proximity and speed. Shough also proposed an alternative explanation involving rotating anti-collision beacons on B-47s flying in formation, though he acknowledged this relied on a series of coincidences.

Ufological Investigation Methods Critiqued

The issue then shifts to a broader critique of ufological investigation techniques, using the Phoenix Lights, Yukon Mothership, and Exeter Incident as examples. The article outlines ten criteria that supposedly identify promising UFO cases, emphasizing authentic events, credible witnesses, corroborating testimony, and thorough investigation. Despite these efforts, the author argues that the skeptics' conventional explanations often prove more accurate.

Failures in Ufological Methodology

Several key failures in ufological methodology are identified:

• Failure to distinguish signal from noise: The sheer volume of data can obscure the truth, and the multiplicity of reports does not automatically validate a phenomenon.
• Failure to weigh evidence properly: Ufologists are criticized for a preference for literalist readings of eyewitness testimony without sufficient critical evaluation of potential errors, misperceptions, and memory distortions.
• Failure to take account of human errors: The article highlights how perception, memory, and communication are prone to errors, illusions (like autokinesis or contour illusions), and subjective interpretations that can distort the factual basis of a report.
• Failure to apply the right expertise: Ufologists may lack the specialized knowledge required to identify conventional phenomena, such as aircraft or space debris, leading them to conclude that an unknown object is responsible.

The Role of Bias and Social Influence

Personal commitment and social pressures within the ufological community can lead to a "will-to-believe" that makes investigators resistant to conventional explanations. The "visual mythology" surrounding UFOs, reinforced by popular depictions, further solidifies the belief in alien spacecraft. The article suggests that ufologists often impose their own expectations and frameworks onto witness testimony, shaping the narrative to fit a pre-existing UFO model.

The Case for Science and Conventional Explanations

The article contrasts the ufological approach with scientific inquiry, emphasizing the importance of rigorous testing, evidence-based reasoning, and a willingness to accept mundane explanations. It notes that even well-intentioned ufological investigations can be misled by biases and a desire to find extraordinary phenomena. The author suggests that while ufologists may be "righteous" in their pursuit, their conclusions are often "not right" due to methodological flaws.

The Exeter Case Revisited

Regarding Exeter, the article reiterates that while initial investigations were thorough, the proposed explanations by skeptics, such as military aircraft, were not easily dismissed. The mathematical incompatibilities of distance and duration for a KC-97 tanker were highlighted as a significant challenge to that explanation. The article implies that a more nuanced understanding of real-world events, which are often complex and may have multiple causes, is necessary.

The Phoenix Lights and Yukon UFO

For the Phoenix Lights, the article suggests that while some sightings might have been flares, others remained unexplained. The Yukon UFO case is presented with a similar critique, questioning why a single object would appear to move in a specific direction along a highway for multiple observers, suggesting that conventional explanations might be overlooked.

Is Science the Best Approach to Anomalies?

The article questions whether ufology, as practiced, truly aligns with scientific principles. It discusses the MUFON symposium's theme of "Science, UFOs and the Search for ET," noting the insistence of mainstream ufologists on claiming scientific status. The historical evolution of UFO reports is traced from the mechanical "flying saucers" of the 1950s to the more surreal "high strangeness" phenomena of later decades, including abductions and "Men in Black."

The Limits of Ufology

Ufology is characterized as a field that often relies on anecdotal testimony and lacks the robust experimental evidence and consensus support of accepted science. The article posits that while ufological understanding is a structured system, its factual basis is often speculative. The author contrasts this with the scientific process, which involves puzzle-solving within established paradigms, but also acknowledges that paradigms can be overthrown by new discoveries, as seen in the Copernican and Einsteinian revolutions.

Conclusion

The issue concludes by emphasizing that while ufologists may fight a fair fight, the truth is not always democratic or fair. Expertise, informed judgment, and a willingness to consider conventional explanations are presented as crucial for solving anomalous cases. The article suggests that the ongoing dispute between skeptics and ufologists often becomes personal and emotional, hindering objective inquiry. Ultimately, it argues that finding the truth requires a broader spectrum of expertise and a willingness to engage with opposing viewpoints, rather than defending a belief at the expense of objective analysis.

Recurring Themes and Editorial Stance

The recurring themes in this issue are the critical examination of UFO phenomena, the fallibility of eyewitness testimony, the importance of rigorous scientific methodology, and the persistent search for conventional explanations for anomalous events. The editorial stance is clearly skeptical, advocating for a scientific approach that prioritizes evidence, critical thinking, and a cautious interpretation of data, often challenging the conclusions drawn by ufologists.

This issue of Skeptical Inquirer, Volume 37, Issue 5, dated September/October 2013, focuses on the topic of UFOs and the scientific community's approach to anomalies. The cover headline boldly states "UFOs: The Case for Skepticism," indicating a critical examination of the subject.

The Resistance to Anomalies in Science

The articles discuss how scientific revolutions are often preceded by the accumulation of anomalies that the prevailing paradigm cannot explain. However, the course of 'normal science' tends to resist anomalies, viewing them as distractions or matters to be ignored rather than investigated. This resistance stems from the vested interests of practitioners in the status quo and the success of existing paradigms.

Prematurity and Scientific Conservatism

The concept of 'prematurity' in discovery is explored, where ideas are resisted or neglected for a long time before acceptance, often because they cannot be connected by simple logical steps to existing knowledge. Science is portrayed as conservative, defending its paradigm even at the expense of anomalies. This is contrasted with the fictional image of scientists as free-wheeling explorers.

Exobiology vs. Ufology

A striking example of unequal treatment is presented in the contrasting responses to exobiology and ufology. Exobiology, which postulates life on other planets without observational data, enjoys respect and publication outlets. In contrast, ufology, rich in observational data, struggles for acceptance because it challenges the axiom that extraterrestrial life cannot reach Earth. The difference lies in the connection to the prevailing paradigm.

Traditional Anomalies and Skepticism

The issue delves into 'traditional anomalies,' such as ghosts, which have puzzled humanity for centuries without significant scientific investigation. These are contrasted with anomalies that emerge within active scientific paradigms, which receive more attention. Traditional anomalies are often dismissed due to their 'orphaned' or 'exiled' status, with explanations readily available from folklore or psychology that empty them of their strangeness.

The Role of Witness Testimony

While witness testimony is crucial for studying anomalies, it is also a source of skepticism. Reports are often anecdotal, questionable, or contradictory, and can be influenced by cultural expectations, memory distortions, and personal biases. The article highlights the need for rigorous data collection and analysis, drawing parallels to the challenges faced by anthropologists and folklorists.

The 'Invisible College' and Anomalistics

Despite the obstacles, the idea of an 'invisible college'—a network of researchers dedicated to studying anomalies with scientific rigor—is proposed. Organizations like NARCAP are presented as models for this approach. The article suggests that even academics with personal anomalous experiences might be motivated to participate if a safe and friendly outlet exists. The potential for a scientific future for research on traditional anomalies is discussed, emphasizing the need for a sound footing that distinguishes between phenomenon and explanation.

The Nature of Anomalous Phenomena

The discussion touches upon the 'high-strangeness' aspect of anomalies, questioning whether science, with its materialistic bias, can provide meaningful answers to phenomena that may transcend accepted physics or understandings of the mind. Some investigators have explored unconventional paths, focusing on the messages or meanings derived from anomalous experiences, such as UFO abductions, rather than their physical nature.

Conclusion and Future Directions

The issue concludes by emphasizing the need for a reformed approach to studying anomalies, one that prioritizes learning the facts before becoming preoccupied with explanations. It acknowledges the challenges posed by both external skepticism and internal self-defeating practices within the field. The article suggests that a scientific study of anomalies is necessary to distinguish genuine phenomena from hoaxes and mistaken identities, paving the way for more meaningful research.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the inherent conservatism of the scientific establishment, the challenges of studying anomalous phenomena, the critical role of evidence and explanation, and the importance of rigorous methodology. The editorial stance is clearly skeptical, advocating for a scientific approach that demands robust evidence and avoids speculative leaps, while acknowledging the existence of phenomena that currently defy conventional scientific understanding.

This document is a scholarly article titled "A Phenomenological Evolution of Parapsychology's Philosophy of Science" by Jacob W. Glazier, published across pages 31-40. It delves into the historical development of parapsychology's scientific methodology, critiquing its dominant experimentalist approach and advocating for a shift towards phenomenology.

The Problem with Experimentalism in Parapsychology

The article begins by acknowledging that parapsychology claims to be a scientific discipline and explores how it has attempted to adjudicate this claim. It traces the discipline's understanding of its scientific practice from William James, through J. B. Rhine's experimentalism, to the present day. The central argument is that Rhinean experimentalism has been insufficient to legitimize parapsychology as a widely established science. Furthermore, the article posits that the philosophical assumptions of experimentalism may be incoherent with the nature of psi phenomena.

The author highlights that while most anomalous occurrences are conventional phenomena, a "purified sample" of unexplained cases offers the clearest chance to discern patterns and clues to an underlying phenomenon. Even high-strangeness cases, which mix physical and paraphysical properties, can be a scientific problem if they offer something to observe and analyze. The article notes that science has successfully chased invisible particles, suggesting that where there is a will, the means often follow. However, it cautions that without a scientific foundation, explanatory discourse about anomalies can devolve into a belief system.

The article discusses the personal risk involved in adhering to scientific inquiry, which requires surrendering cherished beliefs if evidence does not support them. It acknowledges the possibility that years of work might be a "fool's errand," but maintains that if a genuine anomalous phenomenon exists, the truth cannot hide forever. Even if anomalies turn out to be mirages, they can still serve scholarly needs by mapping the errors and oddities of human belief.

Thomas E. Bullard, an independent scholar with a doctorate in folklore, is introduced. His primary interest is the UFO phenomenon, which was the subject of his doctoral dissertation. He has served on the board of the Center for UFO Studies (CUFOS) and the Fund for UFO Research (FUFOR), and has authored several publications on UFOs and abductions.

A Phenomenological Evolution of Parapsychology's Philosophy of Science

The article defines parapsychology as a discipline that studies strange experiences, setting it apart from mythology, literature, and art due to its claimed unique access to truth through its method. Since J. B. Rhine, parapsychologists have emphasized adherence to the scientific method. The author questions whether this has truly borne out the discipline's claims.

The article proposes that parapsychology can realign itself with a human method of science found in phenomenology. This approach, it is argued, can help parapsychology better explicate and integrate its philosophical assumptions, aligning it with the study of human experience. The article traces this development from William James to Rhine's experimentalism and up to the present.

Setting the Stage

The idea of science as a value-free enterprise culminating in a complete picture of the world is presented as problematic within the phenomenological tradition. All scientific research contains implicit epistemological, methodological, and ontological assumptions. Scholars like Braude lament that scientists often ignore or are unaware of these conceptual foundations.

Parapsychology, as a science, also has axiomatic assumptions about its practice and research. The phenomena it studies include extrasensory perception, psychokinesis, and survival after death. The term "psi" is used to denote the unknown paranormal element in these experiences, with Bem and Honorton clarifying that "psi" neither implies paranormal phenomena nor connotes anything about their underlying mechanism.

Methodologies in psi research have varied, but experimentalism has held hegemony since J. B. Rhine's attempt to align the discipline with natural science methodologies in the 1930s. Prior to this, in the time of William James, parapsychology was more semi-experimental and anecdotal.

Early Roots and William James

The period before 1930 is characterized as the "Early Roots" of psychical research, with scholars like William James, F. C. S. Schiller, Carl G. Jung, Sigmund Freud, William McDougall, and Helene Detsch. Charles Richet, in his "Thirty Years of Psychical Research," demonstrated an interest in an objective and systematic approach to investigating ostensible paranormality.

William James is highlighted as a foundational scholar of American psychology. His work in psychical research, particularly with the trance medium Leonora Piper, led him to believe "beyond reasonable doubt the existence of telepathy and other forms of paranormal knowledge." James hoped this would demonstrate the failings of materialist and physicalist science. His conception of the scientific project sought to incorporate the personal point of view, emphasizing the need to respect the nuances of lived experience and subjective phenomena, including "qualia" – the irreducible experience of phenomena.

Physicalism and Experimentalism

The article contrasts James's approach with physicalism, which posits that only physical properties exist and adopts the epistemology of natural sciences. Paranormal phenomena are seen as antithetical to a naturalistic worldview.

It made sense for parapsychology to pattern itself after physicalist-inspired experimentalism, as it was seen as necessary for gaining scientific legitimacy. However, this "selling of one's soul to the devil" has led to parapsychology being scarcely closer to mainstream scientific legitimacy and lacking a clearer alignment between its philosophical assumptions and the phenomena it explores.

The academic landscape has changed, with a growing acceptance of qualitative research. The article argues that phenomenology offers a way to overcome the dichotomy between the natural world and the world of human experience. It critiques the physicalist belief in a meta-language (like physics and mathematics) as a way to explain reality, stating that it "necessarily mediates (and distorts) experience."

Another problem for physicalists is the problem of induction, which makes it difficult to derive a meaningful theory from facts. The article suggests that parapsychology should shift from an exploratory approach relying on induction to a descriptive model arising from phenomenology.

William James himself found producing universal categories through induction problematic, emphasizing particulars and the subjective experience of individual men. His approach was largely overshadowed by J. B. Rhine's experimentalism.

Where Experimentalism Went Wrong

J. B. Rhine established parapsychology under a single paradigm – parapsychology – and created a "paradigmatic normal science." However, Rhinean experimentalism has been plagued by issues like the "elusiveness" of psi, decline effects, and the replication problem. The article argues these are a result of experimentalist parapsychology making a "category error" by misunderstanding the domain of its phenomena.

The article explains the distinction between the natural sciences and the world of human experience. It argues that parapsychology has conflated these realms, applying methods used to study nature to the study of human experience, leading to a distortion of phenomena. This is compared to general psychology, which houses many divisions reflecting diverse perspectives.

Giorgi argues that psychology needs a "point of view or perspective" that constitutes an "authentic paradigm." The article suggests that phenomenology can provide this unified paradigm for parapsychology, as it is the study of human experience or the "life-world."

Rhea White is cited as reporting that parapsychology's experimental approach does not yield results applicable to the needs of those reporting psychical experiences. Braude argues that an entire theoretical tradition in parapsychology is "deeply misguided," analyzing psi phenomena along lines familiar to physical and biological sciences, assuming observable psi phenomena have unobservable underlying structures.

Beischel suggests that "psi will continue to exist sans mechanism," and Moreira-Almeda argues that experimentalism is harming the growth of parapsychology, being a naive form of scientific practice that relies on "anti-theoretical" approaches.

The article concludes that if Rhine's experimentalism and physicalism are "dead," then the time is ripe for a new, more phenomenologically centered understanding of parapsychology.

Why a Phenomenologically Informed Parapsychology and Not Others?

The article discusses the growing acceptance of qualitative, therapeutic, and experiential approaches in parapsychology, moving away from physicalist theorizing. Rhea White's model of exceptional human experiences (EHE) is presented as an example that does not seek to adjudicate EHEs in terms of logical-scientific frameworks.

Simmonds-Moore advances "exceptional psychology" as a new discipline that studies phenomenologically-related exceptional experiences, considering interactions between mind, subjective meaning, body, and environment. This is seen as philosophically commensurable with phenomenology.

The article questions whether parapsychology needs to amalgamate with transpersonal psychology, as suggested by Tart, or if it can retain its status as a distinct discipline by shifting towards a human science understanding of psi, perhaps under the banner of exceptional psychology.

Quantum Theory

Many researchers see quantum physics as a potential savior for parapsychology, hoping it will provide evidence for psi. However, the article argues that metaphors like 'non-locality' and 'quantum entanglement' from quantum mechanics have counterparts in philosophical phenomenology, such as 'being-in-the-world.' These phenomenological metaphors are considered more appropriate for parapsychology because they do not require co-opting quantum physics terms and map onto the domain of human experience.

Phenomenological philosophy, as inaugurated by Husserl, is presented as a means to overcome the dichotomy between subjective and objective, offering a "deeper" sense of reality that aligns with the topology of psi in human experience.

Exceptional Experiences and Psychology

The trajectory of parapsychological literature shows a shift away from strict experimentalism towards qualitative and experiential approaches. This includes a move away from physicalist theorizing and an increased acceptance of non-experimental, qualitative research methods.

Anomalistic Psychology

Anomalistic psychology has emerged as a field that, while initially skeptical, has shifted to a stance of neutrality regarding psi phenomena. The article questions the claim of "dispassionate analysis" in anomalistic psychology, arguing that scientific practice is inherently value-laden and that phenomenology recognizes the influence of the researcher on the object of study.

Rising from the Ashes

The article draws a parallel between the polemics in parapsychology and Kuhn's analysis of scientific paradigm shifts. It notes the "old guard" of parapsychologists who wish to retain experimentalism and the "trail-blazers" who are more attuned to human psychology and the subtleties of life.

Braude advocates for "fewer technicians and more parapsychological naturalists" who can reveal patterns and relationships in data. The author suggests that a phenomenological researcher, with their unique relationship to psychological gradations and meanings, is best suited for future psi scholarship.

Phenomenology can offer parapsychology a specific qualitative methodology and a rich philosophical history.

Future Directions and Conclusion

The article argues that phenomenology can help parapsychology align with the human world of experience. It proposes phenomenology as an alternative to experimentalist physicalism, couching the argument within emerging trends in parapsychological literature.

Future directions include encouraging scholarship on what parapsychology understands as science and using these findings as a commentary on the scientific enterprise. The article notes that psi phenomena pose a "direct threat" to the dominant worldview, explaining the "implacable and vocal hostility" from its defenders. Parapsychology can use the anti-physicalist nature of psi to comment on physicalism and legendary science.

Paul Feyerabend's anarchistic theory of science is suggested as a potential springboard for dialogue, as it undercuts legendary science's claim to be a special method for obtaining truth and opens possibilities for phenomena on the fringe of mainstream science.

Feminist scholarship is also mentioned as having a resemblance to phenomenology, with Donna Haraway's work being particularly suited for conceptualizing the nature of psi phenomena. Haraway's notion of truth, involving playful covering and uncovering, and her concept of the cyborg, are seen as opening up horizons for interfacing research findings with semiotic, lived systems.

The article concludes that parapsychology must either evolve and adapt to the broader cultural landscape or continue to struggle for survival and face ostracization. The author suggests that a shift towards a human science understanding of psi, perhaps under the banner of exceptional psychology, is a viable path forward.

Recurring Themes and Editorial Stance

The recurring themes in this article are the limitations of experimentalism and physicalism in parapsychology, the potential of phenomenology as a more suitable framework for understanding psi phenomena and human experience, and the historical evolution of parapsychological methodology. The editorial stance is critical of the dominant experimentalist paradigm and strongly advocates for a phenomenological approach, emphasizing the importance of subjective experience and qualitative research methods. The article also touches upon the broader philosophical debates surrounding science, objectivity, and the nature of reality.

This document is a commentary titled "Contemplating Parapsychology's Evolving Philosophy of Science" by Mark A. Schroll, published on page 44 of an unnamed magazine issue. The commentary engages with the work of Jacob W. Glazier, who questions whether J. B. Rhine's experimental approach to demonstrating parapsychological phenomena has led to more confusion than clarity.

Glazier's Argument for a Phenomenological Approach

Glazier argues that the pursuit of scientific respectability through experimental methods, which assumes a physical or material basis for reality, has failed to grant parapsychology scientific legitimacy. He also rejects aligning parapsychological inquiry with quantum theory, as its foundations also seek a physical or materialistic understanding. Instead, Glazier advocates for the creation of a distinct discipline that shifts towards a "human science understanding of psi" and aligns with a phenomenological and qualitative orientation.

Schroll agrees with Glazier that the experimental method has placed parapsychology in an awkward position. He cites Lance Storm and Stanley Krippner, who suggest that psi phenomena are incompatible with current scientific principles but that the problem may lie with the principles themselves, not the psi hypothesis. Krippner describes psi phenomena as alleged interactions that appear to violate mainstream science's concepts of space, time, and energy, but are not supernatural, merely anomalous that we haven't yet figured out how they fit into the current scheme of things.

Critiques of Euro-American Science and Physicalism

Schroll elaborates on the limitations of Euro-American science, particularly its physicalism and experimentalism. He references Robert Oppenheimer's 1956 observation that psychology should not model itself after an outdated notion of physics as a purely causal, measurable, and deterministic world. Oppenheimer noted that this view of the physical world excluded individuality and subjective experience.

Schroll also aligns with phenomenologists like William A. Luijpen, who criticized "scientism" as the forced acceptance of a worldview that prioritizes a physicist's objective approach to reality, marginalizing spontaneous and ordinary human experience. Schroll uses the analogy of a voyeur looking through a keyhole to describe how science, by limiting its ontological parameters, can only see a fraction of reality and fails to grasp subjective experiences.

Quantum Theory and Non-Physical Realism

The commentary delves into the implications of quantum theory for parapsychology. Glazier's concern about reducing psi to physicalist interpretations is acknowledged. Schroll states he does not reduce psi to a physicalist interpretation but also does not view it as non-physical, finding the dichotomy problematic.

Bernard d'Espagnat is introduced as someone who, in response to experimental verification of nonlocality, embraced a "non-physical realism" or "theory of veiled reality," suggesting a domain of reality beyond space-time. Schroll notes d'Espagnat's concept is more limited than David Bohm's "implicate order."

To navigate the complexities of quantum theory, Schroll recommends Heinz R. Pagels' "The Cosmic Code" and Nick Herbert's "Quantum Reality." He expresses a personal preference for Bohm's interpretation of quantum theory, citing Sheldon Goldstein's view that Bohmian mechanics is a more fundamental theory than orthodox quantum theory, which he argues is "physically vacuous."

Towards a New Philosophy of Science

Schroll discusses the potential for a new philosophy of science for parapsychology, influenced by Bohm's interpretation. This involves a shift from viewing atoms as independent entities to understanding reality as a dynamic, undivided whole described by interlocking probability patterns. This perspective aligns with transpersonal psychology, the anthropology of consciousness, and related disciplines.

Methodological Considerations

The commentary also addresses methodological considerations, including the benefits and limitations of non-experimental, qualitative approaches. Schroll references Rhea White's model of exceptional human experiences and Charles T. Tart's emphasis on "deeper experiential data." He also notes the continued collection of anecdotal accounts of psi phenomena, citing Sally Rhine Feather's work.

Conclusion and Future Questions

In conclusion, Schroll reiterates the importance of moving beyond physicalist theorizing and embracing qualitative approaches. He poses several questions about the purpose of understanding psi phenomena: Is it to prove its existence and show science's limitations? Is it to offer proof for those who have experienced it? Or is it to reveal psi as a connective principle to our cosmic co-evolution?

References

The document includes an extensive list of references, citing works by authors such as David Bohm, Bernard d'Espagnat, Amedeo Giorgi, Stanley Krippner, Charles T. Tart, and Mark A. Schroll himself, among many others, covering topics in parapsychology, philosophy of science, phenomenology, and quantum physics.

Recurring Themes and Editorial Stance

The recurring themes revolve around the limitations of traditional scientific paradigms, particularly physicalism and experimentalism, in understanding parapsychological phenomena. There is a strong advocacy for a shift towards more qualitative, phenomenological, and human science approaches. The commentary suggests that a new philosophy of science for parapsychology is emerging, influenced by modern physics and a broader understanding of reality, moving beyond a strict materialist worldview. The editorial stance appears to be in favor of exploring alternative methodologies and theoretical frameworks to advance the study of exceptional and paranormal experiences.

This document, "Experiences of Synchronicity & Anthropological Endeavours (Part 2): 'Beyond a Psychology of Projection Into a Cosmology of Synchronicities'" by Christel Mattheeuws, published in December 2013, explores the phenomenon of synchronicity from both personal and academic perspectives, particularly within the field of anthropology.

Part 1 Recap and Introduction to Part 2

The author begins by referencing the previous issue (Mattheeuws 2013) where synchronicity was introduced based on personal experiences. For Carl Jung, who coined the term, synchronicity is a psychic event meaningfully paralleled by an external event without a causal connection, where meaning is the binding factor. These experiences can be unsettling and often appear during emotional distress or transformation.

Part 2 aims to explore synchronicity academically and its relevance to a more holistic worldview in anthropology. The author outlines her reading lines and the directions of her thoughts, referencing prominent scholars who have expanded on Jung's ideas. The essay concludes with reflections on the work of Tim Ingold and Wolfgang Goethe concerning holistic worldviews and how to 'en-soul' research.

Personal Fieldwork Experience

The author recounts an experience in March 2003 in the village of Sarogoaika, Madagascar, where she encountered the Zanadroandrena people. She was pondering questions about their understanding of astrological destinies and weather patterns. During her visit, members of the Zanadroandrena family experienced destruction from thunder attacks, which they attributed to sorcery. The wooden posts of their ritual center also collapsed, and the healer stated that renewal would have to wait approximately 30 years if not done in early April. This event, coinciding with the new moon and astrological alignments, provided the author with an understanding of the Zanadroandrena destiny 'Alasaty' as a connection between earth and sky. She notes that Jung was born under the sign of Leo (Alasaty).

Jungian Psychology and Synchronicity

The author discusses Carl Gustav Jung's 1973 publication, "Synchronicity: An Acausal Connecting Principle." Jung hesitated to publish due to its departure from causal explanations and the Cartesian divide between mind and matter. He viewed synchronicity as no more baffling than physical discontinuities and suggested that a belief in causality creates intellectual difficulties. Jung attempted to integrate synchronicity into empirical research, mentioning ESP and PK experiments, but found them lacking in capturing the psychic factor. He also examined the Chinese I Ching oracle as an intuitive method that assumes synchronicity.

Jung's psychological model posits that human beings are more than what is visible, and the world of appearances is a limited construction of reality. To overcome the mind-matter divide and explain synchronicity, the visible and known must be embedded in something transcendent. For Jung, the unconscious is a larger sphere encompassing consciousness, and the collective unconscious forms the historical matrix of individual life. The unconscious is described as a "living, creative, and often wise partner" that communicates through symbols.

Synchronicity can enhance consciousness by revealing its connection to the unconscious psyche and the outer world. While synchronicity is an unconscious act, the ego's interpretation and integration of its meaning are crucial. Jung's understanding of the unconscious involves psychic energy, where the archetype's activity leads to a lessening of consciousness energy and a heightening of unconscious energy, facilitating the flow of contents and activating intuition.

Archetypes are described as primordial images or "crystallized forms of the libido" that shape possibilities for the future. Synchronicity often manifests through a principle of opposition, compensating for one-sided conscious attitudes and relating consciousness to the unconscious. This process of compensation and reconciliation of opposites is central to Jung's concept of individuation, the journey towards self-hood and wholeness.

Jung's model suggests that synchronicity points to the "psychoid" and transcendental nature of the archetype, capable of relativizing space and time. This is because archetypes are a-priori timeless and spaceless, existing as Kantian noumena that manifest as archetypal images. Jung explains knowing the unknown in synchronic experiences through a harmony or correspondence between psychic and physical events.

East Asian Perspectives on Synchronicity

The essay explores how East Asian epistemologies, particularly the I Ching, offer alternative frameworks for understanding synchronicity. Scholars like Yasuo Yuasa and Young Woon Ko suggest that the I Ching accommodates non-rational phenomena and can help understand Jung's principle of synchronicity. They argue that the I Ching text does not maintain a form beyond experience, unlike Plato's Idea or Kant's a priori categories. The I Ching is described as a technique for externalizing unconscious intuition, knowing the future and past, and understanding the operation of time. Casting the I Ching oracle involves the subjective mind of the individual relating to the objective event of the hexagram, defining a "synchronistic moment."

The I Ching's divination is not based on causal determinism but on personal decision-making and understanding the "timing" or "situation of that temporal condition." This is compared to the Zanadroandrena astrology's aim of building fruitful relations by understanding timing. Joseph Cambray suggests synchronicity may help detect emergent properties of the psyche. The concept of the self in the I Ching is rooted in the East Asian worldview where the empirical world is continuously moving, and the self changes with this process. The connection between the external world and the internal world is seen as an integrated body-mind matter.

The "Nowadays We Only Dream the World of Soul" Section

This section critiques the Cartesian divide between mind and matter, which has haunted Western thought and psychology. Yuasa and Ko's arguments, centered on the loss of an integrated body-mind vision, suggest that an endemic, pre-modernist Asian view of the I Ching offers a different reality that connects the external and internal worlds without needing a transcendental theory. Jung's work, despite acknowledging the unconscious, is seen as still struggling with this dualism, often framing experiences as projections. The concept of "projection" is described as an automatic process where unconscious content transfers to an object, making it seem to belong to the object.

Philemon, a figure Jung encountered in his visions and dreams, is discussed as a key element in this shift. Romanyshyn interprets Philemon not as a projection but as an "inhabitant of the land of soul," moving beyond a psychology of separation to a cosmology of relations based on synchronicities. Philemon represents a "subtle body" that is neither matter nor mind but exists in the margins of the sensible world, associated with the work of the heart and metaphors. Metaphors are seen as moments of synchronicity that dissolve separation and hold us in relation to the other.

Synchronicity and Anthropological Endeavours

The author reflects on her journey towards understanding synchronicity, influenced by scholars like Tim Ingold and Wolfgang Goethe. Ingold's "ecology of life" challenges anthropological claims about human sociality and explores the interconnectedness of beings and the world. He emphasizes the importance of "lines" as expressions of movement and linearity, suggesting they might be related to archetypal patterns. Ingold's work highlights how imagination and the physical environment are intertwined.

Goethe's approach to science, which views nature as a pulsating organism, refused to reduce phenomena to measurable solid bodies. Goethe's emphasis on form-giving movements and the interconnectedness of life forms, including humans and animals, offers a holistic perspective. His work is seen as a precursor to understanding nature as a living organism, contrasting with Darwin's focus on natural selection and descent.

The author notes that while Ingold and Goethe advocate for a relational holism, they may not fully account for the "dead and other creatures dwelling in the country of the soul" or the Jungian unconscious. She argues that Yuasa and Ko also do not fully address the concept of the soul in Chinese culture. The author questions whether "intuition" or "imagination" have different meanings depending on whether they are conscious or unconscious faculties.

She concludes by stating that her fieldwork in Madagascar, where the Zanadroandrena practice perpetual cosmogony through astrology, and her encounter with a Pueblo Indian Chief's critique of European vitality loss, underscore the need for other epistemologies to explore realities that remain unexplored or misunderstood. The essay emphasizes that synchronicity rests on intuition, active imagination, and metaphor, and that the growth of consciousness (individuation) is a historical and evolutionary process.

Recurring Themes and Editorial Stance

The recurring themes in this issue are synchronicity, its psychological and anthropological implications, the limitations of Cartesian dualism, and the exploration of alternative worldviews, particularly those informed by Eastern philosophies and holistic approaches to nature. The author advocates for a broader understanding of reality that integrates the conscious and unconscious, the internal and external, and acknowledges the role of intuition and metaphor in human experience and knowledge acquisition. The editorial stance appears to favor a move towards a more integrated, soul-centered, and holistic understanding of the human condition and its place in the cosmos, challenging purely rational or materialistic scientific paradigms.

This issue of Paranthropology, Volume 4, Issue 4, published in 2013, features a significant article by Charles D. Laughlin titled "The Mystical Brain: The Primordial Roots of Religion." The magazine delves into the complex relationship between anthropology, religion, consciousness, and neuroscience, exploring how academic study can be enriched by incorporating transpersonal and phenomenological approaches.

The Anthropology of Religion and the Need for Increased Awareness

Laughlin begins by discussing the enduring challenge of defining and researching the anthropology of religion. He highlights the strengths and weaknesses of traditional ethnographic approaches, particularly their tendency to remain 'outside-in,' focusing on observable behavior rather than the native's internal experience. He argues that neuroanthropological and neurophenomenological approaches can bolster these weaknesses by focusing on the experiential dimensions of religion. The article poses critical questions about the universality of synchronicity, its connection to the unconscious, and whether increased awareness is necessary to understand it. Laughlin suggests that anthropological curricula could be enriched by 'increased awareness' courses, which could support students and researchers in navigating potentially traumatic or difficult experiences, drawing parallels with the insights of Jung and Goethe.

Neurognosis and States of Consciousness

The issue explores the concept of 'neurognosis,' which refers to the genetically determined organization of neurons that forms the basis of our experience of reality. Laughlin posits that neurognosis produces our earliest standpoint with reality and that its development is influenced by both genetic programming and adaptational pressures from the real world. The article distinguishes between 'monophasic' cultures, which prioritize waking-state awareness and external adaptation, and 'polyphasic' cultures, which value and integrate multiple states of consciousness (dreams, visions, etc.) into their worldview and self-identity. The human brain, it is argued, is neurognostically structured for multiple states, not just the waking state.

Neurognosis and the Quantum Sea

Laughlin addresses concerns that a purely embodied view of consciousness might negate possibilities of life after death or reincarnation. He counters this by suggesting that modern quantum physics offers a perspective where the conscious brain and nervous system are seen as complex manifestations of coherence within a universal sea of quantum energies. This quantum physical view implies that the physical body is not a discrete entity but a locus of coherence, allowing for non-local causation and explaining phenomena encountered in paranormal experiences.

Training Transpersonal Anthropologists

A significant portion of the issue is dedicated to the training of 'transpersonal anthropologists.' Laughlin argues that competent ethnographic fieldwork in religious systems requires more than traditional training; it necessitates a transpersonal approach. A transpersonal anthropologist must be capable of attaining extraordinary experiences and evaluating them within a broader context of human symbolism and cognition. This approach is framed as a natural extension of participant observation, requiring the ethnographer to 'suspend disbelief' and actively participate in native procedures that lead to extraordinary experiences. The method outlined by Ken Wilber, involving 'injunction,' 'apprehension,' and 'communal confirmation,' is presented as a framework for this training.

Training in Phenomenology and Ritual Control of Experience

The issue highlights the neglect of the transpersonal realm in anthropology due to a scientific bias against introspection. It advocates for training in phenomenology, the study of essential processes of consciousness, to counter this bias. Phenomenological training helps students direct their inquiry inward, building habits that counter the cultural conditioning to ignore internal processes. The article also examines the relationship between rituals and the experiences they evoke, defining 'drivers' as recurrent ritual elements that trigger neurophysiological structures. These drivers can be extrinsic (e.g., drumming, chanting) or intrinsic (e.g., fasting, breathing exercises) and are crucial for incubating and attaining transpersonal experiences.

The Cycle of Meaning

Laughlin discusses the 'cycle of meaning,' the sociocultural process of integrating knowledge, memory, and experience. A society's worldview, expressed through mythopoeia, evokes direct experiences that are interpreted within that worldview, verifying its theory of the world and positing multiple realities. An intact cycle of meaning requires a balance between socially shared knowledge and intersubjective sharing of direct experience, and it needs revitalization over time. Polyphasic societies, in particular, encourage exploration of multiple states and interpretation of experiences within culturally recognized systems of meaning, contributing to a dynamic cycle of meaning.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the intersection of consciousness, religion, and anthropology, with a strong emphasis on the importance of subjective experience and the limitations of purely objective, materialistic approaches. The editorial stance appears to advocate for a more holistic and integrated understanding of human experience, one that embraces both the neurobiological and the phenomenological, the individual and the cultural, and the mundane and the transpersonal. The magazine actively seeks guest editors, indicating an ongoing commitment to exploring these complex and often unconventional areas of research.

This issue of "Exploring the Extraordinary" focuses on the 2014 conference, announcing its dates, keynote speaker Dr. Julie Beischel, and location at Gettysburg College. The content delves into anthropological and neuroscientific perspectives on consciousness, mysticism, and the human brain's innate drive towards the spiritual.

The Mystical Brain and Consciousness

The articles explore the concept of the "mystical brain," positing that human beings are inherently driven to understand the spiritual and hidden aspects of reality. This drive is facilitated by the brain's neurognostic structure, which allows for the comprehension of the quantum sea and the experience of transcendental reality. The text references the work of Erika Bourguignon, who noted an almost ubiquitous human drive to alter states of consciousness, often through psychotropic substances and ritualized procedures like vision quests. These experiences, in turn, tend to reinforce a society's cosmology.

The role of the shaman or ritual specialist is highlighted as crucial in initiating practitioners and interpreting these experiences. In some societies, this role is diffused among elders or controlled by secret societies.

The Cycle of Meaning and Worldviews

Figure 1 illustrates "The Cycle of Meaning," explaining how a society's worldview is expressed through its mythology and rituals. These rituals lead to direct experiences, which are then interpreted in a way that confirms and enlivens the existing worldview. Shamans play a key role in structuring symbolic expressions and aiding in the interpretation of experiences. This cycle is presented as a fundamental process in understanding cultural realities.

Transcendental Reality and Knowledge

The text distinguishes between the constructed world of experience, mediated by the brain, and "extramental reality," which is transcendental in at least three senses:

1. Part to Whole: There is always more to learn about reality than any individual can grasp.
2. Locality: Our experience is situated in space-time, making local knowledge privileged over universal knowledge.
3. The Invisible: Much of reality is invisible to our senses and can only be known through inference, such as electromagnetic waves or gravitational pull.

This transcendental aspect of reality is described as mysterious and a source of wisdom when one acknowledges the limits of knowledge and control. The brain's experiential "map" of reality is a living representation, constantly being transformed.

Cultural Variations in Knowing

Cultures are presented as expressing their cosmologies through rituals that reveal hidden causal forces. Participation in rituals can lead to experiences like visions, dreams, and intuitions, which reveal previously hidden aspects of reality or the self. The text notes that in some cultures, the normal state of the body is altered in rituals, such as through the use of masks, to embody deities or spirits.

Pitirim Sorokin's typology of cultures—sensate, idealistic, and ideational—is discussed. Sensate cultures, focused on adaptation, may compensate with a swing towards a more balanced, idealistic view. The text suggests that Western culture is currently experiencing such a shift with the rise of charismatic movements and New Age practices. Ideational cultures, conversely, perceive mystical knowledge as simply "the way things are."

The Role of the Mystical Brain

The "mystical brain" is presented as a corrective against overly unrealistic or maladaptive views of reality. It is neurognostically prepared to apprehend mysteries, and traditions that foster direct apprehension of the cosmos, leading to states of "absolute unitary being" (AUB), are often perceived as "exotic" or "mystical" in Western contexts.

Conclusion

The mystical brain seeks balance between conservational and adaptational forces. When environmental and social conditions lead to an over-emphasis on adaptation, inherent biological integration processes may reassert themselves, leading to experiences described as "mystical" dreams or visions, perhaps interpreted as a calling from the psyche. Monastic subcultures and retreats are seen as social manifestations of this drive to explore mysteries. The text concludes by noting that genuine mysticism and good science are not as far apart as commonly believed, as both depend on the unfettered exercise of the mystical brain and a willingness to embrace the unknown.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the nature of consciousness, the biological and cultural underpinnings of mystical experiences, and the relationship between subjective experience and objective reality. The editorial stance appears to be one that validates and explores the significance of mystical and transpersonal experiences, integrating anthropological, neuroscientific, and philosophical perspectives. There is an emphasis on the inherent capacity of the human brain for such experiences and a critique of purely materialistic or reductionist viewpoints.

This issue of Paranthropology, Vol. 5 No. 2, published in April 2014, features the article "The Paranormal Body: Reflections on Indian Perspectives Towards the Paranormal" by Loriliai Biernacki.

The Paranormal Body: Reflections on Indian Perspectives Towards the Paranormal

Introduction and Defining the Paranormal

The article begins by exploring the inherent tension in the term 'paranormal,' noting its oxymoronic nature as defined by the Oxford English Dictionary: 'supposed psychical events and phenomena such as clairvoyance or telekinesis whose operation is outside the scope of the known laws of nature or of normal scientific understanding.' The author suggests that the word 'supposed' reflects the uncomfortable emotions the term incites. The definition of 'normal' is presented as 'ordinary,' 'typical,' 'conventional,' 'regular,' or 'standard,' representing a prescriptive way of encountering the world. This prescriptive approach is contrasted with the descriptive or 'thick description' method advocated by anthropologist Clifford Geertz, which is deemed more suitable for studying foreign worlds, including the paranormal.

The author notes the irony that the paranormal often appears in texts criticized by Western scholars for their 'normative' accounts. The first use of 'paranormal' in the Merriam Webster dictionary is cited, along with a quote from Aldous Huxley in 1955 referencing 'sensitives' specializing in paranormal diagnosis and healing. Huxley's connection to Esalen is mentioned as relevant to understanding the paranormal in the 21st century.

Western Materialism and the Experimental Method

The article traces the Western scientific approach back to the 17th century and the scientific revolution. Thinkers like Francis Bacon advocated for observation and description, while Robert Boyle promoted the 'experimental method' as a way to discover truth by letting nature speak, moving away from deductive logic or prescriptive theology. This method, which became the normative scientific model, is seen as having inherent mechanistic and materialist biases about the nature of the body. The core of this experimental mode is the idea that the experimenter can be fundamentally separate from the objects of study, relying on a clear demarcation between mind and body.

Thomas Hobbes is presented as a proponent of a mechanistic view of nature and explicit materialism, arguing against the idea of a bifurcation of matter and spirit. He viewed the notion of a vacuum as a fiction and believed that physical matter occupied all space, even if imperceptible to human eyes. Hobbes rejected the idea of incorporeal substance, arguing that the soul had no existence separate from the body. His materialism also rejected teleological reasoning, emphasizing that physical objects do not have desires or intentions.

Robert Boyle, while also a mechanist, proposed the 'experimental method' to determine truth. His experiments with the air pump, designed to demonstrate the existence of a vacuum, became a foundational aspect of the scientific program. This method is described as neither prescriptive nor normative, but experimental. The author notes that even this experimental method, from its inception, carried biases towards materialism and the assumption that bodies are basic matter, a view that contrasts with quantum theory's questioning of these assumptions.

The author suggests that the Western scientific approach, particularly its materialistic view of the body, creates an uncomfortable repudiation of the paranormal. This is linked to an emotionally driven fear of the blurry edges and porosity between body and nonmaterial consciousness. The 'paranormal' is thus seen as an 'impossible union' of mechanistic matter and the elusive nonmaterial, a concept that is unsettling because it is so familiar, echoing Freud's discussion of the 'uncanny.'

Indian Perspectives on the Body and the Paranormal

In contrast to the Western focus on a mechanistic and materialist view of the body, the article turns to Indian perspectives, particularly from the 17th century. In an Indian context, the 'paranormal' is not seen as 'para' (beyond) the normal, but as an extension of the body's capacities, particularly its less material or subtle instantiations. This includes phenomena like ghosts, spirits, and magical powers (siddhis).

Indian metaphysical traditions sought naturalistic, though not necessarily non-magical, explanations for these phenomena. These explanations relied on different mechanistic principles, such as causality of intention (karma) and effects derived from ritual performance based on resemblances. A key difference highlighted is the inclusion of a mental component, intentionality, within these naturalistic explanatory models.

India is also described as a persistently pluralistic religious society, which encouraged overarching schematizations that could account for diverse beliefs. This necessitated a universalizing explanatory framework that incorporated a form of naturalism, even as it presupposed the possibility of siddhis and non-embodied entities.

The fundamental difference between the Western and Indian perspectives is identified as the understanding of the body. The Western conception of bodies as basic matter and a wariness of spirit contrasts with Indian models that assume a fundamental porosity and interactivity between consciousness and the physical. Indian texts explore the body in terms of its combinatory mental and physical components, including mind, volition, and physical elements, all integrated within a larger rubric of Nature.

Examples from Indian texts illustrate this integrated view. The Śvetaśvatāra Upaniṣad suggests the soul (ātman) is influenced by materiality like food and water, but also by intentions, and obtains forms based on deeds. Abhinavagupta states that 'bodies are produced from deeds, actions,' a concept famously echoed in Patañjali's Yoga Sūtras regarding karma determining future lives. The Taittirīya Upaniṣad proposes a model of nested bodies, including a physical body (annamaya kośa) and subtler bodies like the body of breath (prāṇamaya kośa), mind (manomaya kośa), intellect (vijñānamaya kośa), and bliss (ānandamaya kośa).

The Jain notion of the soul being burdened by karma, with hair carrying the weight of deeds and consciousness, further illustrates the mixing of the physical and mental. The pervasive belief in reincarnation, even within Buddhism which denies a soul, points to the concept of a subtle body that retains memories and imprints of deeds.

The Subtle Body and its Interaction with the Physical

The subtle body is described as interacting with the physical body and registering its experiences. Jim Tucker's research on reincarnation cases, where injuries from one life appear as birthmarks in the next, is cited as an example. The subtle body is presented as separable from the physical frame and capable of traveling away and returning.

In the context of Indian traditions, the paranormal occurs precisely through the interactions between the physical and nonphysical (subtle) bodies. Practices aimed at developing the subtle body and its interactivity are designed to generate paranormal powers, or siddhis, including telepathy and telekinesis.

Tantric Practices and the Development of Paranormal Powers

Various Tantric texts, particularly from 17th century eastern India, focus on techniques for developing these paranormal powers. Practices like 'nyāsa' involve ritually inserting subtle body energies, often through monosyllabic mantras, to transform the physical body into a 'supercharged, superbody.' This technique enlivens the subtle body via subtle vibrations, creating an interface between the physical and subtle bodies to generate paranormal powers.

These practices are physically oriented, involving gestures, but their import is to develop an interaction between the physical and subtle bodies, emphasizing the porosity between the physical and nonmaterial components of the body. These are seen as cultivated expressions of the paranormal.

The Role of Machines vs. Mentality

Returning to the 17th century, the article contrasts the deliberate cultivation of the paranormal in India with the experimental investigations of the air and vacuum in England. Historians of science Shapin and Schaffer suggest that Boyle's success was partly due to his emphasis on the public nature of experimental knowledge and the use of machines.

The machine's role is to factor out human agency and achieve objectivity by editing out the subjective, mental component of human sensitivities. This contrasts with the 'sensitives' Huxley associated with the paranormal, who retain the incorporation of mentality and consciousness to improve their senses. The article notes that the humor in popular media like 'Men in Black' and 'Ghostbusters' relies on an excess of instruments and gadgetry, typifying a 21st-century response to the unseen.

This emphasis on machines is contrasted with the priest's use of holy water and crosses for exorcism, where the implements themselves are imbued with subtle energy, unlike the mechanical sensitivity of ghostbuster tools.

Garret Moddel's Research and the Bias Towards Machines

Garret Moddel, a physicist working on paranormal phenomena, is introduced. His research approach, like that of many scientists, prioritizes experiments where humans are not involved, reflecting a reliance on machines. Moddel's experiments with computers registering precognitive awareness of a disturbing loud sound (pulling the plug) are discussed. While his data showed a statistical effect, he attributed it to the 'experimenter effect,' where desires magically influence machines.

The author uses Moddel's anecdote to highlight the bias towards machines as bearers of truth because they are considered devoid of mentality and consciousness. This bias, stemming from the 17th-century Western emphasis on objectivity and the exclusion of the mental, leads to a discounting of Indian approaches that integrate mentality and consciousness as fundamental parts of the body and matter.

Conclusion

The article concludes by reiterating that the Western approach, with its emphasis on machines and the exclusion of mentality, systematically discounts Indian methods of interfacing with the subtle body. This is precisely because these methods are generated through mentality and intentionality, operating from an older Indian premise that mentality and consciousness are fundamental parts of the body and matter.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the contrast between Western and Indian epistemologies regarding the body, consciousness, and the paranormal. The Western perspective is characterized by materialism, a focus on the experimental method, and a reliance on machines for objective truth, often leading to a dismissal of phenomena that cannot be empirically measured or explained by known physical laws. The Indian perspective, particularly from Tantric traditions, is presented as more holistic, integrating the physical and nonphysical (subtle body), acknowledging the role of intention and consciousness, and viewing the paranormal as an extension of natural human capacities rather than something 'beyond' the normal. The editorial stance appears to favor a more inclusive, descriptive approach to understanding the paranormal, critiquing the limitations of a purely mechanistic and materialistic worldview.

This document is a research paper titled "A Case of Xenoglossy Occurring Under Hypnosis" by Ohkado Masayuki and Okamoto Satoshi. It details a unique case of responsive xenoglossy, where a Japanese housewife, under hypnosis, recalled past-life memories as a village chief in Nepal and spoke Nepali, a language she does not know in her normal state. The paper presents linguistic analysis of her utterances and the findings of fieldwork conducted in Nepal to verify her statements.

Abstract

The paper reports a case of xenoglossy under hypnosis where a Japanese woman recalled past-life memories as a village chief in Nepal and spoke Nepali. The subject's utterances were linguistically analyzed, and fieldwork in Nepal was conducted to verify her statements. The findings suggest that while the past-life personality was not definitively identified, the subject's statements matched the life and customs of the described location.

Introduction

Responsive xenoglossy, a phenomenon that provides potential support for survival over super-psi hypotheses, is rare. The paper notes that only two well-documented cases of xenoglossy occurring under hypnosis have been reported by Dr. Ian Stevenson. This paper presents a third case, which, despite sharing some weaknesses with Stevenson's cases, is considered stronger evidence for the paranormal due to the linguistic distance between the subject's native Japanese and Nepali, and the subject's lack of knowledge of Nepali.

The Subject

The subject is a Japanese housewife from central Japan. She sought hypnotherapy at age 47 due to physical and household difficulties. During a 70-minute hypnotic session on June 4th, 2005, she recalled "past-life" memories as a village chief in Nepal, providing proper names and information about her village life. When asked to speak Nepali, she uttered two non-Japanese sentences, which experts deemed 'unidentifiable.' Her hypnotherapist's attempt to verify the information was unsuccessful.

Results of the Session

The subject communicated in Nepali for about 24 minutes in a subsequent session on May 9th, 2009. The conversation was transcribed and analyzed with the help of Nepali speakers and linguists. The subject's statements about her "past-life" as a Nepali village chief named Rataraju are summarized in Table 1, including his own name, occupation, wife's name, son's name, daughter's name, father's name, tribe, village chief when young, food, and number of villagers.

Analysis of the data in Table 2 showed that 38.6% of the conversation was 'Established A' (appropriate answers), 37.1% was 'Established B' (answers that might not indicate understanding), 8.6% were 'Inappropriate Responses', and 15.7% were 'Ambiguous'. Even excluding 'Established B', about 39% of the conversation was considered established.

The subject used 34 Nepali words, 20 of which were first uttered by her, suggesting some basic vocabulary knowledge. Her speech was characterized by short sentences and a lack of complex structures. Notably, she used two forms of the verb 'hunu' (to be) correctly according to the context, demonstrating an understanding of honorifics, which is surprising given that Japanese lacks subject-verb agreement.

However, the subject rarely initiated conversation, and her responses were slow. The paper highlights two key differences from Dr. Ian Stevenson's cases: this was the subject's first experience speaking Nepali under hypnosis, and Japanese is genealogically unrelated to Nepali, unlike the Germanic languages in Stevenson's cases.

Opportunities to Have Learned Nepali by Normal Means

To investigate the possibility of the subject having learned Nepali through normal means, three investigations were conducted:

1. Personal History: Her history indicated it was highly unlikely she had learned Nepali.
2. Pledge: The subject and her husband signed a pledge stating she had never learned Nepali.
3. Polygraph Test: A polygraph test was conducted, and the subject showed no notable reactions when asked about recognizing Nepali words or currency, suggesting she had not learned Nepali consciously.

Verifications of the Subject's Statements

Fieldwork was conducted to verify the subject's statements about the village of Nallu. While the village was initially hard to find, a likely candidate was located in the Lalitpur district of Nepal. According to the 2001 census, it had a population of 1849 living in 320 households, with 96.7% of villagers being Tamangs, the tribe Rataraju claimed to belong to.

Interviews with villagers and examination of electoral rolls did not identify individuals named Rataraju, Rameli, or Kujaus. However, the subject's remarks about food (lentil, rice, millet) and funerals (cremation in the Himalayas) were found to be correct.

An intriguing finding was the subject's method of counting numbers, placing the digit of one's place before the digit of ten's place (e.g., 'eight and seventy' for 87), which was identified as an old custom in the village, particularly before widespread education.

Conclusion

The paper acknowledges that many "past-life" recalls can be attributed to imagination. However, it argues that this case, like others reported by Dr. Ian Stevenson, provides evidence for phenomena that can only be accounted for paranormally.

References

A comprehensive list of references is provided, citing works on hypnosis, past-life regression, xenoglossy, and related topics by authors such as Baker, Barrington, Ducasse, Inagaki, Ohkado, Spanos, Stevenson, and Tarazi.

Coming Soon

Two sections highlight upcoming publications: "Talking With the Spirits: Ethnographies from Between the Worlds" edited by Jack Hunter & David Luke, and "Science Revealed: Part One of the Nemu's End Series" from Psychedelic Press UK.

Navigating to the Inside: First Person Science Perspectives on Consciousness and Psi

This section appears to be a separate article or abstract by Rafael G. Locke, discussing first-person science, phenomenology, consciousness, and psi research. It explores the challenges and methodologies of incorporating lived experience into scientific inquiry, drawing on philosophical and sociological concepts.

This issue of the Journal of Scientific Exploration, specifically Volume 24, Issue 2 from 2010, features an article titled "The advantages of being multiplex" by Michael Grosso, which delves into the phenomenological aspects of mediumship. The journal is published by the Journal of Scientific Exploration and is based in the USA.

Mediumship: Some Phenomenological Perspectives

The article begins by suggesting that novelists like James Joyce, Frank Herbert, and Haruki Murakami offer insights into the embodied presence and experience of characters, which can be relevant to understanding altered states of consciousness and psi phenomena. The authors, referencing their own work, assert that thorough phenomenological investigations of mediumship, shamanism, and other expressions of state change are crucial for enriching the anthropology of consciousness and psi.

The paper proposes a four-phase approach to the phenomenological analysis of mediumship. This starts with establishing its phenomenological characteristics, drawing on existential-phenomenological (Merleau-Ponty) and social-phenomenological (Schutz) perspectives. It then moves to selecting specific features of mediumship and the relationship between consciousness and psi phenomena for enquiry. The third phase involves delineating problems in the construction of first-person science of consciousness, addressing current questions and controversies. Finally, it presents a preliminary description of how a first-person science investigation of mediumship might be undertaken.

Michael Grosso is cited for his reminder that mediumship offers a unique opportunity to study human creativity in constructing consciousness and identity. Grosso sets aside the question of whether information from mediums comes from discarnate entities, focusing instead on the creative process. Emily Kelly is also mentioned for her work highlighting that while Spiritualists define mediumship as communication with discarnate entities, others suggest it involves a supernormal process, the nature of which is debated.

Cross-cultural studies of mediumship from cultural, social, psychiatric, and psychological perspectives have emerged over the last 40 years. However, the ontological status of mediumistic phenomena, particularly whether they involve culturally defined spirits or entities beyond everyday experience, remains a subject of discussion. Some anthropologists have attempted to address this by immersing themselves in mediumistic and healing practices, moving away from a purely participant observer role, though this presents its own difficulties.

The article emphasizes the importance of human 'multiplicity' and associated creative potentials as a key entry point to mediumistic research, referencing Crabtree and Grosso.

The Mobius Strip of First-Person Data

The paper introduces the concept of the Mobius Strip as a topological device to address the complexities of psychodynamic modeling and first-person research. This strip, though intuitively two-sided, is demonstrably one-sided, illustrating the paradoxical nature of experience. The authors suggest that this model can help explore the movement between internal and external perspectives, akin to the self as an embedded hermeneutic within consciousness. This leads to the crucial research question: 'When are we actually on the inside or outside of something we are researching?' The answer, it is argued, depends on the ontology, epistemology, and acts of consciousness one begins with.

Phenomenology, as advocated by Husserl, demands the inclusion of the perspective or position from which experience is derived. The 'noesis-noema' correlation (act of consciousness/observation and that which is observed) is central, with experience always situated within a world and expressed through embodied consciousness. The data thus includes changing and static forms of experience and their correlations. The article posits that shifts in states of consciousness, as described by Deikman, are as important as stable conditions, particularly when examining psi phenomena in both stable and transition states.

The research into mediumship is approached through 'immersion' in the process of becoming and being a medium, rather than solely through external observation. This involves a 'triangulation' of data from three axes: descriptions of the subjective experience of learning to be and being a medium; perspectives from psychobiology and neurophysiology of 'state change'; and idealizations, which are typifications of experiential responses derived from phenomenological reduction.

An example is provided of a student medium being instructed, detailing both third-person observations of physiological changes and the student's first-person report of their experience. The student describes physical sensations, visual phenomena, and the process of 'letting go' to a guide. The instructor's role is to facilitate this process. The article also touches upon the use of EEG recordings to identify patterns associated with different 'personalities' or 'others' appearing during mediumship episodes.

Myth and Symbol in Healing

The article extends the discussion to the aspects of shamanic and mediumistic healing, referencing Levi-Strauss's analysis of shamanic healing in Cuna society. It suggests that the social performance of a myth (ritual), known to the recipient, interacts with social-symbolic, psychological, and physiological levels, leading to constructive changes. The effectiveness of healing is questioned in relation to phenomena like resonance and hypnosis, and the article proposes that a first-person approach can help re-investigate these phenomena.

Existential Grammars

Drawing on Merleau-Ponty's concept of the intentional arc, the article outlines existential grammars as a methodology for research. The intentional arc moves both outward into the world and inward into the self, encompassing neurobiological factors, experienced physiognomy, embodied consciousness, and lived experience. This framework is applied to understanding mediumship, with different aspects of 'being' described in relation to the world and consciousness.

Conclusion

The author concludes that first-person science offers a productive avenue for research into culture, consciousness, and psi. This approach requires moving beyond traditional notions of objectivity and embracing questions about the subjective experience of both the researcher and the medium. Methodologies of immersion, informed by existential-phenomenological methods, are seen as essential. The conventional language of research data and analysis may need to be abandoned in favor of a more faithful rendition of phenomena, akin to 'hypotyposis' in fiction, which aims to make the experience vivid for the reader.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the exploration of consciousness, subjective experience, and the potential for a 'first-person science.' The article strongly advocates for phenomenological methods and immersion as key to understanding phenomena like mediumship, shamanism, and altered states of consciousness. The editorial stance appears to be one of pushing the boundaries of traditional scientific inquiry by incorporating subjective experience and exploring phenomena often relegated to the fringes of conventional research. There is a clear emphasis on the qualitative and experiential aspects of consciousness and its relation to psi phenomena.

Title: Paranthropology
Issue Date: Not specified
Document Type: Magazine Issue

This document appears to be a collection of bibliographical references and promotional material for the journal 'Paranthropology' and related publications. It includes a list of academic works, a call for an open study of consciousness, and descriptions of two books.

Key Publications and Research

A Call for an Open, Informed Study of All Aspects of Consciousness

This section features an article by Etzel Cardeña, advocating for an open and informed discussion of all evidence related to consciousness. It contrasts this approach with conclusions based on pre-existing beliefs or authority figures. The article references the founding of the Society for Psychical Research in London in 1882, whose aim was to investigate debatable phenomena with an exact and unimpassioned inquiry. It notes that areas like psychological dissociation, hypnosis, and preconscious cognition have been integrated into mainstream science, while research on phenomena like telepathy and precognition is often dismissed by a minority of scientists as pseudoscience.

Rafael G. Locke's Research Profile

A profile of Rafael G. Locke details his academic background, including doctoral research on spirit mediumship and post-doctoral fellowships at Harvard and MIT. His current research at UVA Charlottesville focuses on first-person science, neurophenomenology, and cross-cultural analysis of consciousness and psi. Locke has extensive research experience in shamanism, particularly regarding states of consciousness and healing phenomena. He has published several books and is developing a handbook of shamanic practice and a program called 'The Australian Dreaming Project'.

'The Social Life of Spirits'

This publication, edited by Ruy Blanes and Diana Espirito Santo, is described as challenging the notion that spirits are merely representations or symbols. Instead, it presents them as entities with their own histories, motivations, and social interactions, offering a new understanding of their role. The book explores topics ranging from the Holy Ghost in southern Africa to spirits of the 'people of the streets' in Rio de Janeiro and dragons in Britain, aiming to reimagine spirits within a network of social trajectories and their interactions with the tangible world.

'Conversations with Ghosts'

This book is presented as a posthumous work by Alex Tanous, a psychic researcher, completed with Callum E. Cooper. It was initially intended to be a collaboration with Dr. Karlis Osis, focusing on their investigations of ghostly phenomena and consciousness survival. The book incorporates Tanous's existing writings, additional notes, and interviews, offering insights into his work and mind, as well as personal experiences of those who knew him.

Bibliographical References

The document includes an extensive list of academic references, primarily from the fields of psychology, anthropology, and consciousness studies. Notable authors and works cited include:

• G. S. Hall
• R. Hurlburt
• E. Hurlbert and E. Schwitzgebel
• J. Hunter
• Edmund Husserl
• William James
• E. Kelly
• E. F. Kelly and R. Locke
• E. W. Kelly
• Jacques Lacan
• R. D. Laing
• Claude Levi-Strauss
• R. Locke
• E. Maraldi, F. R. Machado, and W. Zangari
• Maurice Merleau-Ponty
• R. L. Moore
• T. Nagel
• G. K. Nelson
• C. Petimengin (ed.)
• Adam Rock (ed.)
• Alfred Schutz
• A. Scull
• D. Smithies and D. Stoljar (eds.)
• Evan Thompson (ed.)
• E. Turner
• F. Varela

These references cover a wide range of topics including inner experience, phenomenology, anthropology of consciousness, spirit mediumship, shamanism, and the nature of consciousness.

Paranthropology Journal Issues

The final page displays a collage of past issues of the 'Paranthropology' journal, showcasing various themes and cover art. The journal is described as a 'Journal of Anthropological Approaches to the Paranormal,' with titles such as 'Paranormal Encounters in the Field,' 'Methodologies & Approaches,' 'Mediumship & Spirit Possession,' and 'PSI PSYCHEDELIC EXPERIENCE.' The page also provides a website address for downloading back issues.

Recurring Themes and Editorial Stance

The recurring themes in this document revolve around the study of consciousness, paranormal phenomena, and the anthropological understanding of subjective experiences. There is a clear editorial stance advocating for an open, evidence-based, and non-prejudiced approach to these subjects, as exemplified by the call for informed discussion and the historical mission of the Society for Psychical Research. The emphasis is on rigorous inquiry and the integration of diverse perspectives, including first-person accounts and cross-cultural studies, into the scientific understanding of the mind and its phenomena.