Paranthropology - Vol 5 No 4

Magazine Overview

Title: Paranthropology
Issue: Vol. 5 No. 4
Date: October 2014
Theme: Hypotheses in Search of a Paradigm

This issue of Paranthropology is dedicated to Stanley Krippner and delves into the complex and often controversial field of parapsychology and the anthropology of consciousness. The editorial introduction by Mark A. Schroll sets the stage, highlighting the importance of addressing phenomena that Euro-American science has historically ignored due to limitations within its existing paradigms. Schroll emphasizes the need for a cautious approach to assessing these experiences and events, acknowledging that some readers might view them as science fiction, yet underscoring the potential for new paradigms to unlock deeper understanding.

Key Articles and Contributions

The issue features a collection of articles that explore various facets of transpersonal experiences and their study:

• "Differentiating Experiences from Events, and Validity from Authenticity in the Anthropology of Consciousness" by Stanley Krippner & Mark A. Schroll (pp. 5-14): This foundational paper raises critical questions about how to identify genuine transpersonal experiences and establish criteria for their assessment. It explores the distinction between objective events and subjective experiences.
• "Reflections on Methodological Concerns in the Anthropology of Consciousness: A Response to Krippner & Schroll" by Hillary S. Webb (pp. 15-20): Webb offers a response and further methodological considerations related to the anthropology of consciousness.
• "Interplay of Perspectives in the Anthropology of Consciousness: A Commentary on Krippner & Schroll" by Susan Greenwood (pp. 21-27): Greenwood provides commentary on the interplay of perspectives within the field.
• "Experiencing Dream Telepathy (Or Non-Local Memory): A Fifty Year Retrospective Autobiographical Analysis" by Mark A. Schroll (pp. 28-43): Schroll shares a personal, fifty-year retrospective analysis of his experiences with dream telepathy, framed as non-local memory.
• "Psychic Dreams: Evidence, Transformational Process and Magical Thinking" by David Luke (pp. 44-48): Luke examines psychic dreams, focusing on evidence, transformational processes, and magical thinking.
• "Whose Dream Is It Anyway? A Commentary on Experiencing Dream Telepathy (or Non-local Memory): A 50 Year Retrospective Autobiographical Analysis" by Zelda Hall (pp. 49-55): Hall offers a commentary on Schroll's autobiographical analysis of dream telepathy.
• "Sacred Places and Home Dream Reports: Methodological Reassessments and Reflections on Paul Devereux's Experiment in Wales and England" by Stanley Krippner & Mark A. Schroll (pp. 56-65): This paper reassesses methodological approaches using Devereux's experiment on sacred places and home dream reports.
• "Geomantic Earthmind: Practicing Earth Yoga: A Response to Krippner & Schroll" by Bethe Hagens (pp. 66-69): Hagens responds to Krippner and Schroll, exploring themes of geomancy, Earth Yoga, and Earth identity.
• "Barometers for the Anomalous? Dreams and Transpersonal Archaeology" by Ryan Hurd (pp. 70-74): Hurd's commentary explores dreams and transpersonal archaeology.
• "Bohm's Influence on Ullman's Theory of the Origin of Dreams: Reflections and Insights from Montague Ullman's Last Interview" by Mark A. Schroll (pp. 75-87): Schroll discusses the influence of David Bohm on Montague Ullman's dream theory, drawing from Ullman's last interview.
• "Dreaming, Ullman, and Bohm: A Commentary" by Daniel Deslauries (pp. 88-91): Deslauries provides commentary on Ullman, Bohm, and dreaming.
• "Epilogue: Toward a New Paradigm for the Varieties of Transformative Experience" by Mark A. Schroll & Darlene Viggiano (pp. 92-103): This epilogue offers a broader perspective on transformative experiences and the potential for a new paradigm.
• Review: A review of "Seeing Fairies: From the Lost Archives of the Fairy Investigation Society, Authentic Reports of Fairies in Modern Times" by Marjorie T. Johnson is presented by James McClenon (pp. 104-105).

Distinguishing Event and Experience

A significant theme throughout the issue is the challenge of distinguishing between an "event" (objective physical factors or sensory data) and an "experience" (the subjective internalization and interpretation of an event, shaped by cultural belief systems). The editors and contributors argue that while anthropology has traditionally relied on cultural relativism to understand informants' accounts, this approach can lead to "domesticating and dismissing" potentially significant transpersonal phenomena. They advocate for methods that allow for a deeper understanding of the contextual knowledge of both events and experiences.

Authenticity vs. Validity

The issue also grapples with the concepts of authenticity and validity in reporting transpersonal experiences. Drawing on examples like Margaret Mead's work in Samoa and Carlos Castaneda's writings, the authors highlight how an account can be authentic (a true reflection of the reporter's experience) but lack validity (unable to be verified by external evidence or other researchers), or vice versa. The difficulty in developing universal definitions for these terms is acknowledged, particularly when dealing with phenomena that lie outside the current scientific worldview.

Experiential Pedagogy and the Future of Research

The issue touches upon the value of experiential pedagogy in classrooms, citing examples from Glass-Coffin and Schroll's own educational experiences. These examples suggest that direct encounters with the numinous, even within an academic setting, can foster a deeper engagement with profound questions and potentially lead to a more relevant anthropology for the 21st century. The authors call for continued scientific acceptance of transpersonal encounters and encourage colleagues to explore these phenomena.

Conclusion and Editorial Stance

The issue concludes by reinforcing the importance of distinguishing between experiences and events, and ensuring that anthropological reports are both authentic and valid. This, the authors argue, will bring scientific rigor to the anthropology of consciousness. The editorial stance is one of open inquiry into phenomena that challenge conventional scientific paradigms, advocating for a broader understanding of human consciousness and its potential.

Recurring Themes and Editorial Stance

Recurring themes include the nature of consciousness, the study of transpersonal experiences, the challenges of empirical research in this field, the distinction between subjective experience and objective event, and the critical assessment of authenticity and validity in anecdotal reports. The editorial stance is one of critical yet open-minded exploration, seeking to bridge the gap between subjective experience and scientific understanding, and advocating for the development of new paradigms to accommodate phenomena currently outside the scope of mainstream science. The issue champions a more holistic and integrated approach to understanding human experience and consciousness.

This issue of *Paranthropology: Journal of Anthropological Approaches to the Paranormal*, Volume 5, Number 4, published in 2014, delves into methodological concerns within the field of the anthropology of consciousness. The primary article, "Reflections on Methodological Concerns in the Anthropology of Consciousness: A Response to Krippner and Schroll" by Hillary S. Webb, critically examines the distinctions between 'event' and 'experience,' and 'authenticity' and 'validity' as proposed by Krippner and Schroll.

Main Article: Reflections on Methodological Concerns in the Anthropology of Consciousness: A Response to Krippner and Schroll

Hillary S. Webb begins by thanking Krippner and Schroll for raising important topics and the editors for the opportunity to contribute. She emphasizes the value of meta-inquiries for the discipline's future.

Defining Key Terms

Webb first clarifies her terms, highlighting the importance of defining concepts to avoid skewed communication. She defines "consciousness" as "the subjective processes by which the total sum of experience, information, knowledge, and understanding become available to us, both through states of ‘ordinary’ awareness and ‘non-ordinary’ awareness." This definition emphasizes existential-humanistic features and how individuals experience consciousness.

"Transpersonal experience" is presented as an umbrella term for non-ordinary states of consciousness where the sense of identity extends beyond the individual. The "anthropology of consciousness" is described as a field focusing on how cultures and individuals understand and relate to alternations in consciousness, utilizing diverse methodologies.

The Distinction Between Event and Experience

Krippner and Schroll define "Event" as "physical factors, or the impingement of sensory data on our neural receptors," and "Experience" as "the internalization of the event, [which] is shaped or interpreted through our particular cultural belief system." They offer examples like don José Rios and doña Maria Sabina, whose life events were experienced as calls to shamanize. Krippner and Schroll suggest that distinguishing between experiences and events brings scientific rigor to the field.

Webb, however, questions the suggestion that anthropologists of consciousness should be responsible for determining the "eventness" of reported experiences. She argues that while this distinction is sometimes necessary, it is not always the primary goal, especially in qualitative research focused on existential-humanistic and subjective-experiential aspects. Her research aims to understand the meanings participants derive from non-ordinary states of consciousness and how these meanings shape their lives, rather than determining if an experience "actually happened" in an objective sense.

Webb illustrates this with a participant's account of childhood experiences, including dreaming and jungle excursions, which laid the foundation for his spiritual initiation. Her focus was on the meanings he made of these experiences and the connection to his cultural roots, not on verifying the objective reality of riding elephants.

Authenticity and Validity

Krippner and Schroll also distinguish between "Authenticity" (whether an individual is telling the truth) and "Validity" (whether the data accurately reflects reality and can be re-verified). They cite Lobsong Rampa's books as examples of accounts that were neither authentic nor valid.

Webb questions where the burden of proof lies in determining authenticity and validity, especially when tangible measurement is impossible. She notes that unless an individual confesses to lying, it's difficult to ascertain authenticity. Regarding validity in qualitative research, Webb proposes four criteria:

• Fit: How faithfully the report reflects the participant's everyday realities and how closely analytic conclusions match their experiences.
• Relevance: Whether the report allows core problems and processes to emerge that were not previously accessible.
• Modifiability: The ease with which a hypothesis can be altered when new, contradictory data is presented.
• Rhetorical Power: The ability of the narrative to effectively communicate the emotional and intellectual meanings of the phenomenon to outside readers.

Webb concludes that "Validity" is achieved when the final report rings "true enough" to the experiences of all involved, acknowledging that a map can only approximate the territory.

Conclusion

Webb expresses her respect for Krippner and Schroll and believes their work serves the field by raising critical questions about epistemological assumptions. She argues that the anthropology of consciousness is enriched by considering these nuances and by critically examining collective and individual work.

References

The issue includes a reference list with works by Durkheim, Estrada, Freeman, Glass-Coffin, Greenwood, Jones, Krippner, Kuhn, Laing, Laughlin, Lewis, Lukoff, McGovern, Mead, Orans, Pelletier, Phillips, Schroll, Stewart, Villoldo, Walsh, and Winkelman. Notably, it references Krippner & Schroll's (2014) article "Differentiating experiences from events, and validity from authenticity in the anthropology of consciousness" from *Paranthropology*, Vol. 5, No. 4, pp. 5-14.

Biographies

Biographical information is provided for Hillary S. Webb, an anthropologist, author, and former managing editor of *Anthropology of Consciousness*. She holds degrees in journalism, philosophy of mind, and psychology. She is the author of books including "Yanantin and Masintin in the Andean World: Complementary Dualism in Modern Peru."

Recent Publication

A section highlights a recent publication titled "Ayahuasca Shamanism in the Amazon and Beyond," which discusses Amerindian epistemology, ontology, shamanic rituals, and the spread of these traditions to Western societies, with a focus on ayahuasca.

Recurring Themes and Editorial Stance

This issue strongly emphasizes the critical examination of methodologies within the anthropology of consciousness. It highlights the ongoing debate about how to rigorously study subjective, transpersonal, and often non-ordinary states of human experience. The editorial stance, as represented by Webb's contribution, leans towards valuing the subjective, experiential qualities of consciousness and proposing flexible, participant-centered validation methods over strict adherence to objective 'eventness' or traditional scientific validity. The journal appears to be a platform for interdisciplinary dialogue on paranormal and consciousness studies from an anthropological perspective.

This issue of Paranthropology: Journal of Anthropological Approaches to the Paranormal, Volume 5, Number 4, published in 2015, features a significant commentary by Susan Greenwood titled "Interplay of Perspectives in the Anthropology of Consciousness: A Commentary on Krippner & Schroll." The issue also includes a personal account of dream telepathy by Mark A. Schroll and discussions on the nature of consciousness, magic, and the limitations of conventional scientific methodology.

Commentary: Interplay of Perspectives in the Anthropology of Consciousness

Susan Greenwood begins by recounting her first memory of Stanley Krippner at an invited seminar at Esalen's Center for Theory and Research in 2013. She describes Krippner as a charming and polite man, synonymous with shamanism and the anthropology of consciousness. Greenwood reflects on the experience of presenting her own work on magic, which took a different viewpoint to Krippner's, yet was met with graciousness from both Krippner and Edie Turner.

Greenwood's commentary focuses on Krippner's paper, "Differentiating Experiences from Events, and Validity from Authenticity in Anthropological Research." Krippner's aim, as understood by Greenwood, is to establish the need for authentic and valid anthropological reports to bring scientific rigor to the anthropology of consciousness. Greenwood agrees with this aim but proposes a different perspective on how science and its methodology should be conceptualized.

Greenwood argues that it is unreasonable not to consider magical experience on its own terms as scientifically valid and authentic. She contrasts Krippner's focus on distinguishing between 'event' and 'experience' with her own view that magical experiences, such as shape-shifting or out-of-body experiences, should be treated as valid phenomena in themselves, not merely as subjective accounts that need to be verified against an objective event.

Krippner, according to Greenwood, makes a clear demarcation between experience and event, akin to subjective and objective orientations in fieldwork. He also distinguishes between anthropology and parapsychology, noting that while parapsychologists value experiential reports, they are more interested in events and their veridicality, using experiences to construct controlled observations. Greenwood, however, questions the strict distinction between authenticity and validity, suggesting they might be different forms of knowledge.

She uses the example of Carlos Castaneda, whose work was considered authentic (as he experienced it) but not valid (due to lack of scientific record), and Lobsong Rampa's novels, which may have neither authenticity nor validity. Greenwood posits that Stanley Krippner's objective is to uphold the scientific method as a benchmark. In contrast, Greenwood's objective is to challenge existing parameters of scientific knowledge to include the anthropologist's subjective experience as a valid form of knowledge, thereby blurring the line between subjectivity and objectivity.

Greenwood explains her reasoning stems from her own extensive experience as a fieldworker examining western magic practices. She notes that conventional anthropological methodology would require her to remain detached and exclude personal experiences from research data to maintain scientific objectivity. She addresses the objection of anthropologists about the ethnographer 'going native,' suggesting that while thinking with spirits is an emic expression, the anthropologist's own experience of such phenomena is often kept outside the etic domain of scientific inquiry.

In her doctoral research, Greenwood sought to create communication between scholarly analysis and the magical spirit panoramas of her informants. She adopted a participatory approach, arguing that anthropological engagement with magic is valuable for understanding and is a tool of research, not something to be contrasted with scientific truth. She describes herself as a 'native turned anthropologist,' turning an anthropological gaze upon herself.

She references Edith Turner's argument that to understand spirit healing in Zambia, one must fully immerse oneself in it, achieving a 'break-through to an altogether different worldview.' Greenwood connects this to William James's approach in 'Principles of Psychology,' which resisted reductionism and used inner workings of mental life to study challenging phenomena.

Greenwood advocates for celebrating the experimental nature of anthropology, exploring experiential knowledge through magic as a mode of consciousness, combined with rigorous theoretical analysis. She views alternative modes of consciousness not as alien but as a part of being human, currently rendered invisible to modern scientific methods. She emphasizes the importance of understanding magical thinking as a mode of mind, distinct from but not separate from analytical reason.

She discusses Lucien Lèvy-Bruhl's concept of 'participation,' a mythopoetic attitude of mind involving associative connections and synchronous relationships, contrasting it with the Western focus on analytical reason. Greenwood argues that the Enlightenment's categorization of analytical reason has divided the human mind and created a dichotomy between rational and irrational thought, and also between natural and social sciences.

Greenwood critiques the scientific method's basis for validity, suggesting it downplays emotion, intuition, dreams, and sensory experience, which are driving factors of magical thinking. She questions whether Castaneda's work came through dreams or a mythopoetic orientation. She also notes that Lobsong Rampa's novels, while fueling her imagination as a child, are cited by Krippner as lacking authenticity or validity.

Greenwood concludes that science no longer holds absolute intellectual authority and is more open to diverse interpretations. She asserts that the complexity of reality transcends any single intellectual approach. She categorizes 'magical' consciousness as a distinct mode of thought and a form of knowledge in its own right. She is developing the notion of magical consciousness in a forthcoming book with neuroscientist Erik D. Goodwyn. She emphasizes that understanding magical action requires neuroscientific, cultural, subjective, and mythological perspectives.

Greenwood and Goodwyn argue that magical experience should be considered valid and authentic. They describe magical consciousness as an associative mode of thought, characterized by a diffuse, holistic orientation and a sense of permeability between material and non-material perceptions. It is analogical rather than logical, allowing for seemingly contradictory states like 'life in death' or 'unity and multiplicity of being.' This associative magical thought process is often specific to a particular context but is similar across instances.

They propose that the mind associated with the brain must be studied from multiple angles, not just materialistic ones. A table is presented comparing analytical and associative/magical thinking across various formal qualities, including time, space, emotion, concepts, symbolism, explanation, binding of perceptual elements, neurobiological correlates, dream-wake primary influence, and self.

Greenwood's work aims to bridge the gap between social and natural scientific disciplines by focusing on magical consciousness. She emphasizes that magical consciousness is shaped by individual experience and environment, and that meanings are gained through participatory associations. She addresses the question of what an ethnography of a mind involved in magic would be like, integrating subjective and objective analysis of her own mythopoetic participatory experience.

She describes building a database of personal magical experience and delving into a native's account through the anthropologist's lived experience. This allows for demonstrating the development of magical consciousness. She explored her experience of magical consciousness through an imaginal relationship with a dragon, examining it from neurobiological and anthropological perspectives without reductionism. She felt the pattern the dragon made in her life, which led her to use this material for further examination.

Greenwood wanted to show how she came to understand the dragon as a source of another perspective, obscured by a focus on analytical reason. The dragon had a physical reality through her body and actions, experienced as a dance of synchronous interaction. This approach brings experience and events together in a valid and authentic study of an alternate mode of consciousness.

She concludes that this ethnographic view is an intimate anthropological and neuroscientific study of how the cognitive architecture of a mind engages emotions and imagination. Magical consciousness is intensely personal yet universal in its neurobiological features. While the details of her involvement are specific, the central tenets of magical thought processes are common and applicable to neuroscientific and cross-cultural analysis. She suggests broadening theoretical and methodological parameters to include alternative perspectives, fostering communication within and between disciplines. First-person research, including experimental efforts by the anthropologist, is encouraged, along with empirical analysis that exposes modern cultural bias. She quotes David J. Hufford, stating that fair and effective inquiry begins with rigorous methods and controls for cultural bias.

Greenwood argues that it is not science itself that is the problem, but rather the cultural bias of scientism that defines a form of rationality denying the validity of human spirit encounters. This is particularly true in studies of the interplay of different perspectives in the anthropology of consciousness.

Personal Reflections on an Unsought Experience of Dream Telepathy

Mark A. Schroll provides a first-person account of his 50-year inquiry into dream telepathy, initiated by a personal experience in 1964. He defines telepathy based on Charles T. Tart's definition: one person's mind picking up information from another's mind. Schroll's analysis coincides with Stanley Krippner's tenure as Director of the Maimonides Dream Laboratory.

Schroll's paper follows a brief discussion of the limits of Euro-American science, suggesting alternative ways to understand telepathy, such as non-local memory. He notes that challenging Euro-American science's authority raises concerns about authenticity and the proper diagnosis of psi experiences, inviting speculative views of shamanism and spiritual emergence networks.

He includes a prologue with a quote from Charles T. Tart expressing support for his work and acknowledging the pressure to invalidate personal experiences. Schroll recounts how his dream telepathy experience in 1964 led to his ongoing inquiry, and how Tart's website provided a platform for sharing such experiences.

Schroll mentions that his account was considered for inclusion in a book titled "The Gift: ESP, the Extraordinary Experiences of Ordinary People" by Rhine Feather and Schmicker, and that Stanley Krippner confirmed the request's genuineness. Although the account was ultimately not included due to timing, it led to Schroll organizing a symposium on "Non-local Consciousness, Dreams, Psi and Religion."

Introduction to Schroll's Inquiry

Schroll states that since 1964, the scientific comprehension of psi phenomena has been a prioritized goal, stemming from his personal experience of dream telepathy. He provides a full account of this experience, which initiated his 50-year inquiry. He remains skeptical of psi phenomena in general, including his own experiences, but is also highly skeptical of Euro-American science and its application of technology for destructive purposes.

He aligns with Montague Ullman's view that there are two opposing theoretical approaches: one attempting to fit psi into existing models, and the other advocating for a radical revamping of science itself to accommodate the reality of psi. Schroll notes that Krippner cautions that anecdotal reports of telepathy in dreams are unreliable from a scientific viewpoint due to the difficulty of ruling out coincidence, dishonesty, or self-delusion.

Schroll welcomes skeptical inquiry and alternative explanations for his dream telepathy experience, acknowledging that it sounds like science fiction.

Personal Reflections on an Unsought Experience of Dream Telepathy

Schroll explains that his dream has been remembered in detail over 50 years because he wrote a summary shortly after it occurred and carried it with him daily. He recounts how classmates mocked him for this, but he persisted.

He describes a profound dream from his first-grade class field trip to the Homestead National Monument. In the dream, a female classmate complained of stomach cramps, eventually collapsing and bleeding abdominally, requiring medical assistance. None of his classmates or teachers seemed to notice or believe his concern.

The following morning, he implored his parents to call his friend's home, but they dismissed it as just a dream. At school, his classmates and teachers reiterated that it was a dream and that his friend would be fine. When his friend did not arrive on the bus, Schroll's concern intensified, but he was again reassured.

Schroll notes that this dream awakened his interest in the concerns of both science and religion, leading to research in paranthropology, anthropology of consciousness, and transpersonal psychology. He acknowledges co-researchers from the Center for Humanistic Studies in Detroit and thanks Maria Carrera for her contribution, which shifted the conversation towards transpersonal psychotherapy practices in Puerto Rico.

Explaining the Meaning of the Cover Art and Origin of 'Hypotheses In Search of a Paradigm'

Mark A. Schroll explains the cover art, which is an artistic rendering by Fernando Paternostro. The origin of the hypotheses in the title dates back to 1964. Schroll's initial insight about ESP came while playing Chinese Checkers, viewing marble pieces as analogs to thoughts that could merge. Later, he conceived of thought as an infinite number of logic gates or decision points.

By 1986, this model was replaced by habits (creodes) forming morphogenetic fields (M-Fields), providing the theoretical leap that ESP could be understood as non-local memory. This led to the current cover design, which represents mathematical probability patterns of M-Fields displaying non-local memory connections on Earth and throughout the cosmos. This concept was further connected to Buckminster Fuller's geodesic dome design on July 4, 2004, during an expanded state of consciousness experience.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the nature of consciousness, the validity of subjective and experiential knowledge, and the limitations of conventional scientific paradigms. There is a strong emphasis on challenging the strict adherence to analytical reason and incorporating alternative modes of thought, such as magical consciousness and dream telepathy, into anthropological and scientific frameworks. The journal appears to advocate for a more inclusive and open approach to understanding phenomena that lie outside the traditional scope of Western science, embracing interdisciplinary dialogue and first-person research.

This issue of PARANTHROPOLOGY: JOURNAL OF ANTHROPOLOGICAL APPROACHES TO THE PARANORMAL, Volume 5, Number 4, dated May 16, 1989, is primarily focused on exploring transpersonal experiences, spiritual emergence, and the limitations of conventional Euro-American scientific paradigms in understanding such phenomena. The issue features a personal narrative, discussions, and theoretical explorations.

Personal Account: A Dream Telepathy Experience

The issue opens with a detailed personal account by Mark Schroll of a dream he had in 1964. In this dream, he experienced his friend being ill, which he later realized was a precognitive vision of his friend's appendicitis attack. The dream also symbolically represented the denial of his friend's symptoms by her sister and mother, and later by his own teacher and peers when he shared his experience. Schroll recounts the distress caused by this experience and the subsequent pressure to forget it, highlighting the conflict between personal experience and societal skepticism. He notes that his friend's appendicitis was confirmed, vindicating his dream, but the experience led to social ostracization and doubt from his peers and teacher.

Personal Doubts Regarding this Experience

Schroll reflects on the nature of his dream, questioning how he could have predicted his friend's illness with such certainty. He links this to the broader field of transpersonal psychology and shamanism, citing authors like Roger Walsh and Stanley Krippner, who discuss the predictive and diagnostic functions of shamans. Schroll clarifies that he does not claim to be a shaman but seeks to understand his own path and experiences. He describes how his Sunday school teacher dismissed his experience and suggested he read the Bible instead of 'weird science books,' further alienating him from conventional explanations.

The Varieties of Transpersonal Experience: A Clinical Inquiry

This section features a dialogue involving Mark Schroll, Maria Carrera, Helen, Jean, Brad, and Edna Earl, discussing transpersonal experiences and their interpretation. The conversation touches upon the difficulty of interpreting a child's dream and the tendency to dismiss unusual experiences as psychosis or delusion. Maria Carrera, from Puerto Rico, shares insights into how her culture understands and validates such experiences, often within community groups guided by 'Guia's' or 'shamans' (referred to as 'santeros'). She emphasizes that these experiences are not necessarily signs of mental illness but can be part of a profound psychological transformation.

Carrera explains that in Puerto Rico, the distinction between psychotic breaks and spiritual emergence is often made within these groups, where experiences are validated. She notes that while some individuals might have psychological disturbances, the focus is on understanding the transpersonal nature of the experience. She also highlights the importance of psychological health and a certain level of consciousness for individuals to engage effectively with these phenomena.

Moving Beyond the Limits of Euro-American Science

This section delves into the challenges of integrating transpersonal experiences into the framework of Euro-American science. Helen raises the crucial question of how to differentiate between a psychotic hallucination and a genuine transpersonal experience. Schroll uses the historical example of Carl Jung's encounter with Sigmund Freud in 1909, where Jung predicted a 'catalytic exteriorization phenomena' (a loud report from a bookcase), which Freud dismissed as 'bosh.' This incident illustrates the resistance of materialistic scientific views to phenomena that defy conventional explanations, such as action-at-a-distance.

Schroll argues that the absence of diagnostic tools for such experiences within Euro-American science is a significant limitation. He contrasts this with historical shamanic practices, where individuals could discern between genuine visions and fabricated stories. The issue suggests that experiences like Schroll's dream, while seemingly fantastic, are not unique and happen to many people, but the tendency is to suppress them to conform to consensus reality.

Transpersonal Approaches to Psychotherapy in Puerto Rico: And an Invitation to Anthropologists of Consciousness

Maria Carrera discusses her experiences with Santeria and its connection to transpersonal psychotherapy. She explains how the culture in Puerto Rico provides a framework for understanding and enhancing these experiences. Carrera highlights the difficulty in distinguishing between psychotic breaks and spiritual emergence, noting that in Puerto Rico, this is often done within community groups. She also touches upon the challenges of working with individuals who are chronically ill and have been subjected to extensive chemical treatments, making spiritual connection difficult.

Carrera describes how, when working in the U.S. (Detroit), she feels connected to the people she has described from Puerto Rico. She emphasizes the importance of intuition and trusting the process, especially when dealing with individuals who may be experiencing mental illness or a different way of responding to the world.

Conclusion

Schroll concludes by revisiting the primary question of whether his 50-year search has been for a mirage or a chimera. He reiterates that his dream experience, predicting his friend's appendicitis, cannot be easily explained by coincidence alone, suggesting the existence of telepathy. He acknowledges that such tales can appear like science fiction and are sometimes labeled as 'magical thinking' or even psychosis, referencing diagnostic categories like schizophrenia. However, he points to the reduction in misdiagnosis of such 'fantastic tales' with the introduction of the DSM-IV category 'Religious or Spiritual Problem' (V62.89), which views transpersonal experiences as conditions contributing to healthy personality rather than mental disorders.

Schroll reflects that his years of inquiry have taught him more about the political, social, economic, and psychological motives that distort the materialistic worldview of Euro-American science. He notes that anthropologists of consciousness, transpersonal psychologists, and parapsychologists are often victims of Occam's razor, leading to avoidance of these topics due to potential job insecurity, ridicule, and social isolation.

Appendix: Alternative Ways to Understand Telepathy

The appendix explores alternative explanations for telepathy beyond the direct mind-to-mind connection. It discusses Rupert Sheldrake's hypothesis of non-local memory, suggesting that memory might be distributed throughout the universe and operate through 'mechanics of resonance.' Schroll also references David Bohm's concept of 'holoflux' and Jung's 'archetypes' as related to this non-local understanding of consciousness and memory. The appendix questions whether the 'past' still exists and if memory is stored in a way that allows for such phenomena.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the nature of consciousness, the validity of subjective experiences that fall outside conventional scientific frameworks, and the limitations of materialistic worldviews. The journal advocates for a broader, more inclusive approach to understanding human experience, particularly concerning phenomena traditionally relegated to the paranormal or spiritual realms. There is a clear critique of the Euro-American scientific establishment's tendency to dismiss or pathologize experiences that do not fit its established paradigms. The editorial stance appears to be one of open inquiry into transpersonal phenomena, encouraging the validation and exploration of these experiences, and challenging the narrow confines of current scientific understanding.

This issue of Paranthropology: Journal of Anthropological Approaches to the Paranormal, Volume 5, Number 4, published in 2014, delves into the complex relationship between dreams, consciousness, and the paranormal. The main cover headline, "Psychic Dreams: Evidence, Transformational Process and Magical Thinking" by David Luke, sets the tone for the issue's exploration of subjective experiences and their interpretation.

Featured Articles and Commentary

"Psychic Dreams: Evidence, Transformational Process and Magical Thinking" by David Luke

David Luke's lead article celebrates the 50th anniversary of experimental dream ESP research, initiated by Stanley Krippner at the Maimonides Dream Laboratory in 1964. Luke uses Mark A. Schroll's personal account of an apparent dream ESP experience from 1964 as a central case study. He examines three key threads: the nature of evidence in spontaneous dream ESP, the psychosocial process of having an exceptional human experience (EHE), and the concept of magical thinking.

Luke discusses Schroll's dream about a classmate's impending illness, noting that while it appears to be a case of dream ESP, alternative explanations like subtle cues or unconscious inference are considered. He highlights the difficulty in definitively proving ESP due to factors like coincidence, dishonesty, and self-delusion, though he asserts that Schroll's account is a strong candidate.

The article touches upon the high prevalence of spontaneous psi experiences, particularly precognition during dreams, citing various survey data. It challenges the 'law of truly large numbers' as a sufficient explanation for these occurrences, especially in individuals who meticulously record their dreams.

Luke then explores the Exceptional Human Experience (EHE) process, as outlined by Brown (2000), detailing its five stages: initiating event, search for reconciliation, between the worlds, experiential paradigm, and a new way of being. Schroll's journey is presented as a textbook example of this process.

Finally, Luke addresses the concept of "magical thinking," contesting the notion that Schroll's reporting of his dream is an example of it. He argues that the skepticism surrounding paranormal experiences often mirrors magical thinking itself, by assuming correlations equate to causation.

"Whose Dream Is It Anyway? A Commentary on Experiencing Dream Telepathy (or Non-local Memory): A 50 Year Retrospective Autobiographical Analysis" by Zelda Hall

Zelda Hall provides a psychotherapist's perspective on Mark A. Schroll's paper. She echoes Montague Ullman's sentiment about the "emotional ecological loss" to society due to the undervaluing of dreams and non-ordinary states. Hall discusses the sociocultural forces that devalue dreams in Western culture, particularly the limitations imposed by Euro-American scientific paradigms.

She relates her own experiences and research into vivid childhood dreams and their connection to psycho-spiritual development, referencing Carl Jung and Arnold Mindell's concept of the "life myth" or "calling."

Hall identifies "denial" as a recurrent theme in Schroll's account, both in the personal context of his friend's illness and in the broader scientific community's denial of 'psi' experiences. She notes the increasing public interest in such phenomena, citing Dean Radin's work.

She further elaborates on dreams as altered states of consciousness, explaining how the disabling of the conscious mind during dreaming allows access to information not typically available. She references Rupert Sheldrake's research suggesting that thinking processes can impede telepathic reception.

Hall concludes by presenting Schroll's journey as an EHE process, urging others to explore this framework. She also defends Schroll against the accusation of "magical thinking," arguing that his cautious exploration of his experience is far from it, and that skeptical arguments can themselves be seen as a form of magical thinking.

"Biography" of Mark A. Schroll

Mark A. Schroll, Ph.D., is presented as a frequent contributor to the journal and the Guest Editor for this issue. He is a Research Adjunct Faculty at Sofia University and has authored numerous peer-reviewed papers. His interest in parapsychology, shamanism, and transpersonal psychology is highlighted, with his email address provided.

"Biography" of David Luke

David Luke, PhD, is a Senior Lecturer in Psychology at the University of Greenwich, UK, specializing in the Psychology of Exceptional Human Experiences. He is also a guest lecturer and Director of the Ecology, Cosmos and Consciousness lecture series. His research interests include altered states of consciousness and ostensibly paranormal phenomena.

Recurring Themes and Editorial Stance

The issue consistently emphasizes the importance of exploring subjective experiences, particularly those related to dreams and psi phenomena, from an anthropological and transpersonal psychological perspective. There is a clear stance against the dismissal of such experiences by mainstream scientific skepticism, advocating for more open-minded inquiry. The concept of "exceptional human experiences" and the challenges of interpreting "magical thinking" are central to the journal's approach. The issue also highlights the historical context of parapsychological research, particularly the Maimonides program, and the ongoing debate about the nature of evidence and consciousness.

This issue of Paranthropology, Vol. 5 No. 4, published in 2014, focuses on the intersection of consciousness, dreams, and the paranormal, with a particular emphasis on telepathy, morphic fields, and the influence of sacred sites. The journal features articles that explore personal experiences, scientific research, and theoretical frameworks within these domains.

Article 1: Personal Experience of Telepathy

The issue opens with a personal account of an experience at the Monroe Institute during a Hemi-Sync seminar. The author describes receiving images and information about a fellow participant, 'F', who was experiencing back pain. This information, which included details about the pain's origins in emotional difficulties and a retracted scoliosis diagnosis, was received without any prior personal connection or emotional bond with 'F'. The author discusses how this experience, occurring in an altered state induced by Hemi-Sync, challenged conventional understanding of how telepathy might occur, suggesting it might not always require close bonds.

Article 2: The Morphic Field of Psi Phenomena

This section discusses the increasing interest in psi and psychic phenomena and the growing acceptance of parapsychology as an academic field. It posits that a 'morphic field,' as described by Rupert Sheldrake, might be created, increasing the likelihood of telepathy and other psi phenomena. The author suggests that this could lead to a higher incidence of dream telepathy, even among individuals without close relationships, and touches upon the idea that our separation from each other might be an illusion of limited consciousness.

Article 3: Whose Dream Is It?

This section delves into the nature of dreams and their potential relevance beyond the individual dreamer. It references the work of Krippner et al. on how indigenous groups use shared dreams for decision-making, citing the Guarani Indians as an example. The idea that dreams can be messages for a wider community is explored, and the concept of the dreamer as a 'shaman' is introduced.

Article 4: From the Individual to the Collective

This part of the journal explores the concept of 'morphic fields' and their connection to collective consciousness, drawing on the work of Carl Jung. Jung's precognitive dreams and visions, particularly his vision of a monstrous flood preceding World War I, are discussed. The author notes that Jung initially interpreted these as personal, but suggests that if he had been a shaman, he might have recognized them as information for his community. The exploration of the psyche in non-ordinary states is linked to accessing a 'storage bank' of universal history and humanity's struggle, akin to Sheldrake's morphic fields.

Article 5: Can Dreams Help to Change the Future?

This section examines the potential for dreams to influence future events. It references Imants Barušs's work, suggesting that if one dreams of a future event and is unhappy with it, the outcome can be changed because the future is not yet fixed. This concept is extended to consider whether dream-healing on a personal scale can be applied to global issues.

Conclusion

The conclusion advocates for the integration of dream work into the educational system, as suggested by Ullman. It emphasizes the importance of respecting the mystery inherent in dreams and other non-ordinary experiences, cautioning against over-reliance on dream dictionaries. The article stresses that only the dreamer can truly know the meaning of their dreams and that there is no single interpretation for dream imagery.

Sacred Places and Home Dream Reports: Methodological Reassessments and Reflections on Paul Devereux's Experiment in Wales and England

This paper, co-authored by Stanley Krippner and Mark A. Schroll, summarizes Paul Devereux's preliminary study of sacred sites and home dream reports in Wales and England. It offers suggestions for improving experimental design and relates Devereux's work to that of Montague Ullman, Stanley Krippner, and Rupert Sheldrake. The paper examines the theory of psi fields and sacred places, proposing that sacred sites can be understood as 'archetypal portals of time and memory.' David Bohm's contributions to understanding dreaming and sacred sites are also discussed.

Prologue: Devereux and Sheldrake's Contributions to Understanding Sacred Sites

Mark A. Schroll's prologue highlights the influence of Rupert Sheldrake's theories on the work of Paul Devereux, John Steele, and David Kubrin concerning sacred sites. Sheldrake's concept of morphic fields (M-Fields) and morphic resonance, which posits that past behaviors and forms build up through repetition and can be accessed through resonance, is central to their research. This work is linked to 'archeopsychology' or the 'Dragon Project,' which aims to reawaken humankind's awareness of our 'geomantic earthmind' or 'Gaia consciousness.'

Sheldrake's theory suggests that M-Fields can be built up at various levels, from physical-chemical to behavioral. Morphic resonance allows similar forms to 'tune-in' to these fields. The authors draw an analogy to a linear resonator, where singing at the correct frequency causes a tuning fork to vibrate, illustrating how an energy field can translate into a physical system.

The concept of a 'geomantic earthmind' or collective memory of nature is supported by historical references, such as the oracles of Delphi, where altered states might have been induced by psychoactive gases. The authors propose that ritual reenactments at sacred sites can regenerate life force and reanimate the 'sacred landscapes' by recharging their morphogenetic memory fields. Sacred attention is seen as enhancing these fields.

This leads to the idea of using rituals in conjunction with sacred places to amplify psychic M-Field energies, potentially leading to experiences of suspended time and dissolved boundaries between dimensions. Terence McKenna suggests that this geomantic earthmind 'wants to be articulated' and recognized as a source of information. The concept of 'spirits of place' is introduced, with Sheldrake suggesting that places are subject to morphic resonance from similar places in the past, and that places have their own memories through self-resonance.

Methodological Reassessments and Reflections on Paul Devereux's Experiment in Wales and England

Stanley Krippner discusses how the work of Ullman and himself on dream telepathy can be explained by Bohm's notion of the implicate order. He references their 10-year research at Maimonides and Monte Ullman's later work on entangled minds and dream telepathy. Krippner acknowledges the controversial nature of Sheldrake's ideas but notes that they are testable, citing experiments where learning a code was faster when morphic resonance was involved.

Paul Devereux's experiment involved having volunteers dream at sacred sites in England and Wales, hypothesizing that a lingering affect or resonance at these sites would influence dreams. The experiment involved one person sleeping at the site while another monitored for REM sleep. Dreams were recorded, and later, home dreams were also recorded for comparison. The methodology had limitations, such as an unequal number of dreams collected per participant and the lack of a 'dummy' control site.

Krippner notes that the initial analysis using the Strauch scale showed slightly more bizarre, paranormal, and magical content in the sacred site dreams, but not enough to be statistically significant. He suggests this might be due to participants knowing they were in an experiment, influencing their home dreams as well, or due to the uncomfortable sleeping conditions at the sites. However, using the Hall-Van de Castle Scale revealed statistically significant differences, published in the Anthropology of Consciousness. These differences might indicate the residue of sacred rituals or the effect of uncomfortable sleeping conditions. The need for control sites to differentiate these factors is highlighted.

The paper mentions that the four sacred sites studied were Carn Ingli, Chun Quoit, Carn Euny, and Madron Well, all with historical significance. Devereux's use of sensitive instruments revealed weak radioactivity at these sites, which could potentially influence dreams. The paper also references the Oracle of Delphi, where fumes from rock crevices were thought to have mind-altering qualities, suggesting that some sacred spots have a geo-physical quality that predisposes people to unusual experiences.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the nature of consciousness, the validity of psi phenomena like telepathy and dream telepathy, and the potential influence of external factors such as morphic fields and sacred sites on human experience. The journal appears to adopt an open-minded, yet scientifically inquisitive stance, exploring both personal accounts and research findings. There is a consistent emphasis on the interconnectedness of individuals and the environment, and the potential for dreams and altered states of consciousness to provide profound insights and facilitate healing on both personal and collective levels. The issue advocates for a deeper appreciation of these phenomena and their integration into our understanding of reality.

This issue of Paranthropology: Journal of Anthropological Approaches to the Paranormal, Volume 5, Number 4, published in 2014, explores the intricate connections between dreams, sacred sites, and transpersonal archaeology. The journal features a range of articles, commentaries, and extensive reference lists, delving into topics such as morphogenetic fields, the implicate order, geomantic earthmind, and the nature of consciousness.

Articles and Content

"Geomantic Earthmind: Practicing Earth Yoga" by Bethe Hagens

Bethe Hagens reviews a paper by Stanly Krippner and Mark A. Schroll, proposing that "geomantic earthmind" can be understood as a practice of Earth yoga—a planetary union of body, mind, and heart. Hagens shares her personal journey, which has led her to explore portals of memory, morphic resonance, the sacred, electro-magnetism, and Earth identity. She discusses the concept of a "planetary grid," a geometric cage proposed by Russian researchers and linked to Plato's "world soul," which maps ancient sites, resources, and natural phenomena. Hagens also touches upon the interconnectedness of various forms, from radiolaria to the universe, embodying variations of Platonic shapes.

"Commentary: Barometers for the Anomalous? Dreams and Transpersonal Archaeology" by Ryan Hurd

Ryan Hurd provides a commentary on the paper by Krippner and Schroll, focusing on the significance of dreams in studying archaeological sites. Hurd argues that dreams are meaningful cognitive acts, supported by nearly fifty years of quantitative dream content analysis, which reveal predictable patterns reflecting individuals' concerns and aspirations (continuity theory of dreaming). He posits that dreams can serve as "barometers for the anomalous," potentially revealing unconscious perceptions about the environment, including sacred sites. Hurd also discusses how dreams can reflect waking life concerns, reveal health warnings, and even influence healing outcomes.

"Sacred" by Bethe Hagens

In this section, Hagens discusses the concept of sacred spaces, noting that they can morph and change. She references Schroll and Krippner's proposal of sacred sites as "archetypal portals of time and memory." Hagens connects this to the Greek myth of Kronos (Time) and Mnemosyne (Memory), and their offspring, the Muses (arts and sciences). She suggests that practicing Earth yoga, which involves "breathing" mythic reenactment, might lead to regenerative time.

"Electro-magnetism (EM)" by Bethe Hagens

Hagens explores the role of electromagnetism (EM) in psi experiences, referencing John Burke's work on seed fertility and granite enclosures. She describes her personal experience with a hawthorn bush and its connection to Christian legend and healing properties. Hagens also discusses Michael Persinger's "God helmet" experiments and the entanglement of physical beings with EM fields. She notes that while she and Becker were unsuccessful in measuring grid "lines" and "intersections" as EM phenomena, she suspects they continuously morph within a range that maintains the geometric integrity of Plato's spherical danceground. Granite accumulators of EM are suggested as portals of geomantic earthmind.

"Earth" by Bethe Hagens

Drawing on teachings from an Ojibway medicine man, Hagens discusses Earth's electromagnetic field as a protective web, akin to a dreamcatcher or energy grid. She suggests that incoming solar winds are the source of creativity and that Earth is engaged in a constant mythological reenactment of the yoga of birth and death in holoflux, adapting to climate change.

References and Notes

The journal includes extensive reference lists, citing numerous works on dreams, consciousness, archaeology, physics, and related fields. Notable authors cited include Rupert Sheldrake, David Bohm, J.Z. De Boer, Paul Devereux, Stanley Krippner, and Aldous Huxley. The notes section clarifies concepts like the "Perennial Philosophy" and "primordial tradition," and discusses the diagnostic category of "Religious and Spiritual Problem."

Biographies

Biographical sketches are provided for Stanley Krippner, Ph.D., and Bethe Hagens, Ph.D., highlighting their academic backgrounds, publications, and contributions to the fields of psychology, transpersonal studies, and anthropology.

Recent Publication

A section highlights recent publications from Psychedelic Press UK, Volume 4, featuring titles related to psychedelic experiences, shamanism, and intuition.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the interconnectedness of consciousness, the natural world, and ancient knowledge. The journal consistently explores phenomena that lie outside conventional scientific paradigms, advocating for new theoretical models and methodologies to understand them. There is a strong emphasis on the subjective experience of dreams and altered states of consciousness as valid sources of insight into the human condition and the nature of reality. The editorial stance appears to be one of open inquiry into anomalous phenomena, seeking to integrate diverse perspectives from anthropology, psychology, physics, and archaeology to develop a more holistic understanding of consciousness and its relationship to the universe.

This issue of Paranthropology, Volume 5, Number 4, published in 2014, focuses on anthropological approaches to the paranormal, with a significant emphasis on dreams, consciousness, and the theoretical frameworks of David Bohm and Montague Ullman.

Articles and Key Themes

Dreams and Sacred Sites

The issue begins by exploring the connection between dreams and sacred sites, positing that sleep-related cognition can reflect subtle environmental information. It references studies on how local conditions can restructure sleep and dream content, and the phenomenon of sleep paralysis nightmares. The author shares a pilot study using lucid dreams to analyze prehistoric rock art, suggesting that dreams can reveal anomalous observations and provide testable hypotheses about sonic landscapes.

Cognitive Archaeology and Transpersonal Anthropology

The Dragon Project's goals are linked to cognitive archaeology, which seeks to understand how landscape structures cognition and vice versa. The provocative suggestion is made that researchers can use their own altered states, including dreams, to reveal information about sacred sites. This approach is framed as an extension of transpersonal anthropology, incorporating personal experiences in altered states as data. The concept of "imaginal research methods" is introduced, where individuals actively allow spontaneous imagery to guide their exploration.

Bohm's Influence on Ullman's Theory of Dreams

A central theme is the influence of physicist David Bohm's theory of the implicate order on psychiatrist Montague Ullman's theoretical perspective on dreams. The paper details Ullman's meeting with Bohm and other scientists in 1974, which led him to a new way of looking at dreams, departing from traditional psychoanalytic views. Ullman's concept of dreams as a "new abode" is explored, emphasizing interconnectedness and "unbroken wholeness" rather than dreams originating from a primitive substratum of personality.

Bohm's implicate order is defined as a domain of unmeasured reality where matter is enfolded, contrasted with the explicate order of observable phenomena. This framework is applied to understanding dreams as a means to access this deeper reality. The paper discusses how dreams can bring aspects of the "unbroken wholeness" into focus, acting as a metaphorical instrument.

The 21st Century View of Physics and Consciousness

The issue touches upon the paradigm shift in physics in the early 20th century, particularly Einstein's work on spacetime and the quantum. It suggests that humankind has long understood this quantum consciousness, referencing the Australian Aborigines' concept of "the dreamtime" as a parallel to the most appropriate name for psi research. The concept of spacetime is presented as a four-dimensional assemblage crucial for understanding the connection between general relativity and sacred sites.

Ullman's Search for a New Abode and Dream Telepathy

Following up on Ullman's work, the author explores the theoretical and experimental aspects of accessing psi fields and sacred places. Ullman's "New Abode" is described as a conceptual map to visualize the invisible landscape of the implicate order. The paper also revisits Ullman's 1979 paper, "The Transformation Process in Dreams," which included a figure illustrating the transition from an "implicate" state to an "explicate" one, with dreams originating from a "black hole of the psyche."

The Nature and Ontology of Dreams

Discussions with Adam Rock delve into the ontology of dreams, questioning their substance and essence. The parallels between Bohm's implicate order and metaphysical concepts like "Brahman" from Hindu philosophy are explored. Ullman emphasizes that dreams are a source of creativity and a "living spark," and that their nucleus is true, even if they point out errors in one's life.

Methodological Considerations

The issue discusses the potential for new technologies in dream recording, such as commercially-available dream recording devices and apps, which could eliminate the need for human "dream sitters." The importance of studying physiological sleep variables alongside dream content is highlighted for a more robust understanding.

Conclusion

The conclusion reiterates the value of Devereux's "transpersonal archaeology" as an extension of anthropology that incorporates altered states of consciousness. It acknowledges that while prosaic causes for phenomena exist, the mysterious aspects of consciousness and experience should not be dismissed. The paper suggests that finding physiological underpinnings does not negate the unexplainable content of experiences.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the intersection of consciousness, dreams, physics, and anthropology. There is a clear editorial stance favoring the exploration of phenomena that lie beyond conventional materialistic explanations, advocating for a transpersonal and holistic approach to understanding human experience and its connection to the environment and the cosmos. The journal encourages the integration of subjective experiences, such as dreams, into scientific inquiry, particularly within the fields of archaeology and consciousness studies.

This issue of *Paranthropology: Journal of Anthropological Approaches to the Paranormal*, Volume 5, Number 4, published in 2014, focuses on the intersection of David Bohm's theories of the implicate order and Montague Ullman's work on dreams. The issue features a response by Daniel Deslauriers, titled "Dreaming, Ullman & Bohm: A Response," which explores these connections.

Key Articles and Discussions

Dreaming, Ullman & Bohm: A Response by Daniel Deslauriers

Daniel Deslauriers' article delves into the dialogue between Montague Ullman and David Bohm regarding dreams and the implicate order. Deslauriers cautions against literalizing theoretical metaphors, emphasizing that while comparing dreaming to the implicate order can offer new insights into creativity and consciousness, it doesn't mean we 'know' how the brain connects to it.

He posits that dreams, like waking consciousness, are intricate partners in a dance of self-organization, each molding the other. Ullman's view is presented: "The dream acts as a relay station receiving input from both orders... Dream content itself is triggered by recent residual feelings that have been stirred up and not yet resolved... As a relay station between the two orders dreaming enriches both Bohmian orders. It makes its own unique contribution to the implicate order, just as any other experience does." Deslauriers agrees that dreaming is not distinct from waking and that consciousness unfolds upon itself.

Deslauriers also discusses Ullman's method of working with dreams, which focused on raising sensitivity to the inherent connection between individuals and a larger order of reality, reflecting Bohm's ideas about group dynamics and shared metaphors. The conclusion is that dreams, supported by dreamwork, help form a more complex understanding of our living cosmos, contributing to authenticity and creativity.

Discussion on Bohm's Implicate Order and Physics

The issue includes discussions that clarify Bohm's concept of the implicate order, particularly in relation to energy and movement. It is noted that energy, in Bohm's view, can exist without movement, representing a state of potentiality. The implicate order is described as a domain of quantum potential that contains all things, analogous to the potential energy of a boulder at the top of a mountain before it moves.

There is a significant exploration of whether Bohm's theories belong to physics or philosophy. The text suggests that Bohm is a major contributor to philosophy of science, alongside figures like Sir James Jeans and Werner Heisenberg, and also to transpersonal theory and process theology. However, his theories are also considered vitally important to the future of physics.

Experimental verification of Bohm's theories is a recurring theme. Ed Kellogg's inquiry about experimental work is addressed, with Sheldon Goldstein mentioned as a potential source for information on physicists testing Bohm's predictions. The text notes that Bohmian mechanics accounts for various phenomena in nonrelativistic quantum mechanics. The difficulty in approaching Bohm's work is highlighted, as is the organization of a symposium to provide an introductory conceptual map to Bohm's ontology.

Charles T. Tart's paper on the assumptions of orthodox Western psychology is referenced, particularly the assumption that physics is the ultimate science. The discussion questions whether reducing human experience to mere physics and physiological data through the lens of the implicate order model is appropriate. Bohm's implicate order is presented as a way to understand a transpersonal domain of consciousness.

The issue also touches upon the historical context of physics, comparing the intuitive difficulties of Newtonian physics and Maxwell's electrodynamics to Bohm's theories. The failure to measure the ether and Einstein's subsequent theory of relativity are mentioned as parallels to the challenges in accepting Bohm's ideas. The possibility of verifying Bohm's theories through dream research is also suggested.

Notes and References

The issue includes notes that clarify certain points, such as the passing of Montague Ullman and the publication of his interview. It also discusses the distinction between 'altered' and 'alternate' states of consciousness, with 'alternate' being preferred to avoid a pejorative connotation.

A comprehensive bibliography lists numerous works by David Bohm, Montague Ullman, Mark A. Schroll, Daniel Deslauriers, and other relevant researchers in fields such as physics, psychology, parapsychology, and transpersonal studies.

Biography

Mark A. Schroll, Ph.D., is introduced as the Guest Editor of this issue, a frequent contributor, and an author of numerous peer-reviewed papers. His background includes work in transpersonal psychology and anthropology. The biography of Daniel Deslauriers, Ph.D., is also provided, detailing his academic background in psychology and his research interests in transformative leadership and studies.

New Publication

A brief announcement for a new publication titled "North: The Rise and Fall of the Polar Cosmos" by Gyrus is featured, exploring the mystique of the North in popular culture.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the nature of consciousness, the relationship between physics and philosophy, the interpretation of dreams, and the exploration of non-local phenomena. The journal's stance appears to be one of open inquiry into transpersonal phenomena, seeking to develop paradigms that can assess and comprehend a variety of often-unbelievable phenomena, including parapsychology, shamanism, transpersonal psychology, and philosophy of science, all within the framework of transpersonal ecosophy.

This issue of PARANTHROPOLOGY: JOURNAL OF ANTHROPOLOGICAL APPROACHES TO THE PARANORMAL, Volume 5, Number 4, published in 2014, delves into complex themes of consciousness, dreams, and the philosophical underpinnings of reality, particularly through the lens of David Bohm's implicate order. The issue features an epilogue-style dialogue between Mark A. Schroll and Darlene Viggiano, reflecting on the work of psychiatrist and dream researcher Montague Ullman. It also highlights the recent publication "Talking With the Spirits: Ethnographies From Between the Worlds," edited by Jack Hunter and David Luke.

Epilogue: Reflections on Montague Ullman's Last Interview: Toward a New Paradigm of the Varieties of Transformative Experience

The core of this issue is a detailed exchange between Mark A. Schroll and Darlene Viggiano, initiated by Viggiano's commentary on Schroll's paper concerning Bohm's influence on Ullman's theory of dreams. Viggiano posits that dreams can be seen as expressions of the implicate order, originating from both the brain and the mind, with the brain acting as an organ connecting unconscious and conscious functions.

Schroll responds by discussing the concept of "non-local memory," a radical theory suggesting memory might not be stored solely within the brain but distributed throughout the universe. He elaborates on his earlier work, referencing a 1987 paper where he proposed memory was distributed non-locally, and his later refinement of this idea to memory and consciousness being a "field state" operating according to "the mechanics of resonance." This hypothesis, Schroll argues, supports Ullman's idea that dreams have an antecedent history beyond time and space ordering.

Viggiano draws a parallel between Bohm's implicate and explicate orders and Plato's theory of ideas. Schroll acknowledges this connection and further explores Bohm's "new order" as an attempt to explain motion in terms of an undivided wholeness, contrasting it with the Cartesian view of motion as a series of autonomous coordinates. Bohm's implicate order is presented as a model of evolutionary metaphysics, where archetypal forms are projected into matter and then imbued with experiential knowledge, subsequently enfolding back into the domain of forms.

The dialogue then shifts to the role of quantum theory in explicating the mechanics of physics and energy. Schroll expresses hope for deeper inquiry into this area. Viggiano references the work of Stanley Krippner, particularly his book "Future Science, Life Energies and the Physics of Paranormal Phenomena" and his paper "Trance and the Trickster," highlighting Krippner's rigor in exploring phenomena others might fear.

Schroll recounts an anecdote about Krippner's "trickster" ability, including a dream interpretation workshop in Omaha, Nebraska. He also shares an experience of visiting an antiquarian bookstore with Krippner, where Krippner humorously interacted with the owner.

Viggiano brings up Krishnamurti's suggestion that dreams originate from the brain's symbolizing capacity. Schroll finds this an interesting idea worthy of further exploration.

Viggiano then emphasizes the value of scientific researchers incorporating a spiritual or transpersonal aspect into their studies. Schroll agrees, viewing boundary divisions between academic disciplines as artificial limitations. He shares an experience at Fairhaven College, which he found to be a successful model of interdisciplinary inquiry.

Viggiano describes dreaming as a frequently unrecognized transpersonal state, exhibiting both implicate and explicate patterns, and relates it to field theory through the concept of figure-ground reversal in dreams. She references Michael Conforti's work on this topic.

Schroll concurs, noting that this connects to Bohm's theory and the concept of "soma-significance," which he and Bohm intended to explore further. He explains that soma-significance relates to the idea that physical sense data are somatic influences or "signs" that carry inherent significance capable of producing physiological processes. This internal process of transformation is termed "signa-somatic," completing a feedback loop.

Viggiano relates this to Jungian theory, differentiating signs from symbols and highlighting the broader potential meaning of symbols. She uses the example of a hexagon, which can symbolize different things in various contexts.

Schroll connects this to the idea of tapping into nonlocal information and morphogenetic fields through dreams, potentially explaining the power of Asclepian temples for healing dreams. He also mentions a co-authored paper with Stanley Krippner on "Sacred Places and Home Dream Reports," and related follow-up articles by Bethe Hagens and Ryan Hurd.

Viggiano refers to Krippner's work on dreams providing new metaphors, citing "The Mythic Path: Discovering the Guiding Stories of Your Past Creating a Vision for Your Future," which she states incorporates Energy Psychology and uses dream journaling for personal exploration.

Schroll acknowledges the importance of this book for understanding Bohm's and Sheldrake's theories and their application to dream interpretation and personality theories. He notes a section on "The Presence of Your Past," reminiscent of Sheldrake's book of the same title.

Viggiano discusses Krippner's practical use of Ullman's group dreamwork at Saybrook University, a technique she learned from him and was influenced by Jeremy Taylor. Schroll expresses regret for missing such opportunities due to his sleep schedule but recalls a life-changing experience meeting Stanley Krippner in 1984.

Viggiano introduces lucid dreaming as another method to access the unconscious while remaining conscious, likening it to Hilgard's "Hidden Observer" and Jung's "active imagination."

Schroll shares his personal experience with recurring lucid dreams in his youth, including the ability to fly, and recommends books by Kelly Bulkeley and Ryan Hurd on lucid dreaming. He also acknowledges the importance of Jung's concept of active imagination.

Viggiano adds Stephen LaBerge to the list of researchers contributing to the understanding of lucid dreaming and notes how Jungian work is completed by these studies, focusing on the autonomy of unconscious processes.

Viggiano then poses a question about parallels between Hindu philosophy's concept of Brahman and Bohm's implicate order, referencing the idea of Brahman dreaming spacetime into existence. Schroll relates this to the Buddhist concept of Maya (illusion) and discusses the relationship between Brahman and modern physical theories, citing Alan Watts' works.

Schroll discusses Bohm's struggle to reconcile "fragmentation and wholeness" and references Ralph Metzner's work on fragmentation and dismemberment. He also mentions the influence of quantum theory on his understanding of Krishnamurti's source.

Viggiano reiterates the connection between symbology, the implicate order, and quantum potential, suggesting it underlies concepts like unified fields and the God-image.

Schroll lists scholars like Paul Davies, Robert J. Russell, and June Singer who have theorized about a "holomovement God" as the source of all experiences. He quotes Kevin J. Sharpe on the personal relationship with God.

Viggiano introduces Gnostic Bishop Rosamonde Miller's view of the source as both "movement and a rest," agreeing with the Jungian theory of the interplay of opposites.

Schroll uses the Zen koan "Not the Wind, Not the Flag" to illustrate the concept of movement within the implicate order, emphasizing that "mind is moving." He clarifies that this is not about physical transformation but about the conceptual meaning Bohm sought to express through "holoflux," suggesting that matter and consciousness are a continuum.

Appendix: Damasio's Somatic-Marker Hypothesis: Neuroscientific Support for Bohm's Concept of Soma-Significance

This appendix, by Mark A. Schroll, presents his doctoral dissertation's section on Antonio Damasio's somatic-marker hypothesis as neuroscientific support for Bohm's concept of soma-significance. Schroll notes that Werner Leinfellner commented on his work challenging the mind-body dualism, and Ralph Metzner questioned if estrangement from the body equates to estrangement from the universe. Schroll affirms this connection.

Damasio's research on patients with frontal lobe damage provides insights into how prefrontal cortex damage affects cognition, leading to his somatic-marker hypothesis. Schroll uses Damasio's example of mistaking a shadow for an assailant to illustrate how the brain detects threats, initiating biochemical and neural reactions. He emphasizes that the "self" is a unified construction based on activities throughout the entire organism, not just the brain.

Schroll then presents Bohm's concept of soma-significance and its inverse, signa-somatic relation. He explains that soma-significance means each somatic configuration has a meaning, and this meaning is grasped at subtle levels. The signa-somatic relation is where this meaning actively affects the soma at a more manifest level. He uses the example of a shadow on a dark night: if it means an assailant, the body reacts with adrenaline, faster heart rate, etc.; if it's just a shadow, the response is different. Bohm argues that the total physical response is profoundly affected by what physical factors mean to an individual, and that a change of meaning is a change of soma, and vice versa, thus eliminating the mind/body distinction.

Schroll highlights Bohm's unique contribution in viewing a change in meaning as a cognitive consequence of a change in somatic configuration. Bohm's concept suggests that perception is an invariant process of transforming matter (soma), meaning (significance), and energy. He posits that matter and energy are two aspects of one reality, but that meaning is more fundamental, as one can discuss the meaning of meanings, but not the matter of matter or energy of energy.

Bohm's view suggests that matter enfolds energy, and energy enfolds matter, through significance. Meaning refers to itself directly, forming the basis for intelligence that can comprehend the whole. This leads back to Bohm's question: "whether the universe perceives itself in some way through soma-significance?"

Schroll interprets this as an invariant process of internalizing configurations of matter and energy into meaningful wholes, represented by the brain's transformation of physical sense data into neurobiological language (somatic transformation of meaning and energy), and the externalization of this through cognitive response. He notes that Damasio suggests that if Euro-American science is to break free of the mind/body problem, it must invert Descartes' "cogito ergo sum" to "I exist, therefore I think." Damasio states that the body contributes more than life support; it contributes content to the working of the normal mind.

Schroll concludes that if Descartes had said "I exist, therefore I feel," science might have been founded on pure experience, humanities, idealism, and romanticism, rather than cognition, rationalism, and materialism. He references a discussion of the differences between rationalism and romanticism.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the nature of consciousness, the interpretation of dreams, and the philosophical implications of physics, particularly David Bohm's implicate order. There is a strong emphasis on interdisciplinary approaches, bridging psychology, anthropology, philosophy, and neuroscience. The journal appears to advocate for a more holistic understanding of reality, challenging traditional mind-body dualism and embracing transpersonal and spiritual dimensions of human experience. The editorial stance is one of open inquiry, seriously considering subjective experiences and exploring their potential significance within a broader framework of reality.

This document is the fourth issue of Volume 5 of the journal "PARANTHROPOLOGY: JOURNAL OF ANTHROPOLOGICAL APPROACHES TO THE PARANORMAL." The issue, dated 2014, primarily consists of a comprehensive bibliography and biographical entries for contributors. The journal focuses on anthropological perspectives on paranormal phenomena, including parapsychology, consciousness studies, and anomalous experiences.

Bibliography

The bibliography section is extensive, listing a wide array of academic books and articles. A significant portion of the entries relates to the work of David Bohm, covering topics such as "Wholeness and the Implicate Order," "The Enfolded Order and Consciousness," and his theories on the relationship between mind and matter. Stanley Krippner is also heavily featured, with references to his work on lucid dreaming, dream telepathy, hypnosis, and parapsychology. Other notable authors and their works include:

• Batten, K. E., & Schroll, M. A.: 'Editors' introduction: Finding and discovering Gaia consciousness: Ecofeminism as an expression of the transpersonal ecosophical perspective.'
• Bulkeley, K., & Hurd, R: (Eds.). (2 Vol.). Lucid dreaming: New perspectives on consciousness in dreams.
• Conforti, M.: Field, Form and Fate: Patterns in Mind, Nature, and Psyche.
• Damasio, A. R.: Descartes error: Emotion, reason, and the human brain.
• Davies, P.: God and the New Physics.
• Deslauries, D.: 'Dreaming, Ullman, and Bohm: A commentary.'
• Feinstein, D., & Krippner, S.: The Mythic Path: Discovering the Guiding Stories of Your Past Creating a Vision for Your Future.
• Hagens, B.: 'Geomantic Earthmind: Practicing Earth Yoga—A Response to Krippner and Schroll.'
• Hall, Z.: 'Whose dream is it anyway? A commentary on experiencing dream telepathy (or non-local memory).'
• Hurd, R.: 'Commentary: Barometers for the Anonymous? Dreams and Transpersonal Archaeology.'
• Krippner, S.: Song of the siren: A parapsychological odyssey; Dreamtime and Dreamwork: Decoding the Language of the Night; 'Trance and the trickster: Hypnosis as a liminal phenomenon.'
• Krippner, S., & Willmarth, E.: 'Willmarth hypnosis interviews: Stan Krippner.'
• LaBerge, S.: Lucid dreaming: A concise guide to awakening in your dreams and in your life; Exploring the world of lucid dreaming.
• Lilly, J. C.: The center of the cyclone: An autobiography of inner speace.
• Metzner, R.: The unfolding self. Varieties of transformative experience.
• Plato: Great Dialogues of Plato.
• Reps, P.: Zen flesh, zen bones: A collection of zen and pre-zen writings.
• Russell, R. J.: 'The physics of David Bohm and its relevance to philosophy and theology.'
• Schroll, M. A.: 'The physics of psi: An interview with Stanley Krippner'; 'Worldviews in collision/worldviews in metamor- phosis: Toward a multistate paradigm.'; 'Scientific controversies shaping the worldview of the 21st century: Sheldrake's theory of non-local memory revisited.'; 'Understanding Bohm's holoflux: Clearing up a conceptual misunderstanding of the holographic paradigm and clarifying its significance to transpersonal studies of consciousness.'; 'Bohm's influence on Ullman's theory of the origin of dreams: Reflections and insights from Montague Ullman's last interview.'
• Schroll, M. A., & Greenwood, S.: 'Worldviews in collision/worldviews in metamor- phosis: Toward a multistate paradigm.'
• Sharpe, K. J.: David Bohm's world: New physics and new religion; Sleuthing the Divine: The Nexus of Science and Spirit.
• Sheldrake, R.: The presence of the past: Morphic resonance and the habits of nature; Seven experiments that could change the world: A do-it-yourself guide to revolutionary science.
• Singer, J.: Seeing through the visible world: Jung, gnosis, and chaos.
• Ullman, M., Krippner, S., & Vaughan, A.: Dream telepathy: Experiments in nocturnal ESP.
• Watts, A.: Psychotherapy: East & West; The book: On the taboo against knowing who you are.
• White, J., & Krippner, S.: (Eds.). Future science, life energies and the physics of paranormal phenomena.

Biographies

This section provides biographical information on key contributors to the issue:

• Mark A. Schroll, Ph.D.: Described as a Research Adjunct Faculty at Sofia University (formerly Institute for Transpersonal Psychology) in Palo Alto, California. He is a frequent contributor to the journal and has authored 30 peer-reviewed papers. Schroll is the Guest Editor for this issue and recounts meeting Dr. Krippner in 1984 and presenting together in 2001. His work, along with the entire issue, represents a continuing inquiry into a paradigm capable of assessing and comprehending a variety of phenomena that are often considered too fantastic to be believed, encompassing parapsychology, shamanism, transpersonal psychology, and philosophy of science.
• Darlene Viggiano, Ph.D. (MFT): Faculty at Saybrook University in California, teaching Basic, Intermediate, and Advanced Hypnosis. She is the author of "Dreams and Dream-like Experiences: Their Role in Spiritual Emergence Processes" and "Carrying On: A Workbook for Women Who've Lost a Pregnancy." Viggiano developed an online course about hypnosis and has published nearly 40 articles and a chapter on topics within consciousness, psychology, spirituality, mental health, and integrative medicine. Her work has led her to present workshops across the US. She has served on dissertation committees at Saybrook and the California Institute of Integral Studies.

Review: 'Seeing Fairies: From the Lost Archives of the Fairy Investigation Society, Authentic Reports of Fairies in Modern Times'

This section features a review by James McClenon of Marjorie T. Johnson's book, "Seeing Fairies." The book, edited by Simon Young and published by Anomalist Books, compiles approximately four hundred first-hand accounts of fairy sightings gathered by Marjorie Johnson, Honorary Secretary of the Fairy Investigation Society, starting in 1955. The review highlights Simon Young's introduction, which discusses Johnson's methods, the history of publication efforts, and the evolution of fairy experiences over time.

McClenon discusses the value of collecting anomalous experiences for evaluating hypotheses about their incidence and nature, suggesting they shed light on human consciousness. He posits that certain genes, selected through ritual healing, may predispose individuals to anomalous experiences like apparitions, ESP, and paranormal dreams. Johnson's collection supports the idea that propensity for anomalous experience can be familial and that proximity to experiencers can increase the likelihood of an experience for non-believers. The review notes that fairy experiences share core features with apparitions but often involve positive emotions and descriptions of beauty, linking them to social movements like Spiritualism and environmentalism.

The review concludes that "Seeing Fairies" is a valuable read for anyone interested in anomalous experiences and recommends checking out Simon Young's fairy website for ongoing collection efforts.

Recent Publication

A brief announcement highlights "Darklore Volume 8," which discusses subjects such as megalithic sites, ball lightning, and comparisons between NDEs and the Tibetan Book of the Dead. More information is available at darklore.dailygrail.com.

Recurring Themes and Editorial Stance

The journal "Paranthropology" consistently explores the intersection of anthropology and the paranormal. This issue, through its extensive bibliography and biographical entries, reinforces the journal's commitment to rigorous academic inquiry into phenomena often dismissed as "too fantastic to be believed." The focus on figures like David Bohm and Stanley Krippner, along with the review of "Seeing Fairies," indicates a broad scope that includes consciousness, physics, psychology, folklore, and the nature of anomalous experiences themselves. The editorial stance appears to be one of open-minded yet critical investigation, seeking paradigms that can adequately assess and comprehend a wide range of human experiences, particularly those that challenge conventional scientific understanding. The journal also actively engages with its readership through social media platforms, encouraging discussion and updates on new issues.