Paranthropology - Vol 6 No 1

Magazine Overview

Title: Paranthropology
Issue: Vol. 6 No. 1
Date: January 2015
Publisher: Paranthropology
Country: United Kingdom
ISSN: 2044-9216

This issue of Paranthropology, the Journal of Anthropological Approaches to the Paranormal, marks the journal's fourth anniversary and heralds the upcoming publication of the Paranthropology fourth anniversary anthology, the first in a new series of books under the imprint title ‘Psychoid Books.’ The issue is guest-edited by Jack Hunter and features a diverse range of articles exploring the intersection of anthropology and the paranormal.

Featured Articles

The Dragon and Me: Anthropology and the Paranormal

Susan Greenwood's lead article, presented originally at the Esalen Institute conference in October 2013, delves into her anthropological research on magic and anomalous experiences. Greenwood describes her personal journey from practitioner to anthropologist, developing the concept of 'magical consciousness' to describe a mode of awareness characterized by a permeability of boundaries between material and non-material reality. She explores how this concept, initially shaped by her experiences with 'the dragon'—a multifaceted force of nature representing transformation and connection—provides a framework for understanding subjective, non-rational experiences. Greenwood discusses how her research evolved from examining external phenomena to an introspective analysis, drawing parallels with shamanic and pagan traditions, and even the Australian aboriginal mythological idea of time as an ancestral serpent. She recounts specific experiences, such as a dream involving a white snake and childhood fascination with snakes and earthworms, as key to understanding the dragon's symbolic meaning of transformation and connection to a wider nature. Her work challenges reductive materialistic explanations by embracing subjective experience and intuition as valid components of anthropological research.

A Framework of Belief in Paranormal Experiences and its Relation to Positive/Negative Schizotypy

Alejandro Parra presents research investigating the connections between paranormal beliefs and schizotypy, a personality trait associated with a predisposition to psychosis. This article explores how individuals who hold paranormal beliefs might differ in terms of positive and negative schizotypal symptoms.

Research Perspectives in Parapsychology and Shamanism

Stanley Krippner's contribution examines the overlap and shared research perspectives between the fields of parapsychology and shamanism. The article likely explores how these disciplines can inform each other in the study of consciousness and anomalous experiences.

Capturing Spirituality: A Photo-Elicitation Study With Two British Neo-Pagans

Matt Coward employs an interview technique known as ‘photo-elicitation’ to explore the beliefs of contemporary Neo-Pagans. This method involves using photographs to prompt discussion and gain deeper insights into their spiritual experiences and worldviews.

On the "Types" and Dynamics of Apparitional Hallucinations

S. Alexander Hardison surveys existing research on the different types and dynamics of apparitional experiences, commonly known as hallucinations of ghosts or spirits.

INTERVIEW: W. Paul Reeve & Michael Scott Van Wagenen on the Supernatural World in Mormon History and Folklore

John W. Morehead conducts an interview with W. Paul Reeve and Michael Scott Van Wagenen, editors of the book *Between Pulpit and Pew*. The interview focuses on their examination of the role and manifestations of the supernatural within Mormon history and folklore.

Editorial Stance and Recurring Themes

This issue of Paranthropology continues the journal's commitment to exploring the paranormal through an anthropological lens. The recurring themes include the nature of consciousness, the validity of subjective experience in research, the cross-cultural study of belief systems, and the relationship between the rational and the irrational. The editorial stance, as articulated by Jack Hunter, is one of intellectual curiosity and openness to diverse perspectives, aiming to foster a deeper understanding of anomalous phenomena and their significance in human experience. The inclusion of both academic research and interviews with authors of relevant books highlights the journal's role in bridging scholarly discourse and public interest in the paranormal.

This issue of PARANTHROPOLOGY: JOURNAL OF ANTHROPOLOGICAL APPROACHES TO THE PARANORMAL, Volume 6, Number 1, published by Berg, focuses on the exploration of "magical consciousness." The content is primarily a narrative of the author's personal journey and research into this topic, drawing heavily on their own experiences, lectures, and academic work.

The Nature of Magical Consciousness

The author begins by defining magical consciousness as a universal aspect of human experience, present in various forms across different cultures and contexts. They note that while it has been devalued in Western societies, it remains a fundamental part of human life. The approach taken is "monistic," seeking to understand what connects humanity rather than what divides it, emphasizing similarities over differences to foster communication and break down social divisions. Magic, the author argues, must be understood at both micro (individual experience) and macro (universal) levels.

The author's personal task was to explore their individual experience of magic, particularly how magical thinking unfolds within a person's conception of an "inspirited and connected reality." This was intended to shed light on indigenous cultures and demonstrate that magical consciousness is inherently present within the human psyche. This exploration led to numerous invitations to lecture and present on the topic, including a keynote lecture at the Anthropologist Society Annual Meeting in Copenhagen in November 2007, and seminars in Norway, Denmark, England, and Wales between 2008 and 2011. These engagements provided valuable feedback that helped refine the author's thinking.

The Dragon as a Symbol and Research Informant

Following the completion of a book titled "The Anthropology of Magic," the author decided to delve deeper into the process of magical consciousness by reconnecting with the "the dragon." This re-engagement was framed as a participatory research aspect of human cognition interacting with the non-human and non-material. The author describes the dragon as a "spirit being" that seemed to work through them, conveying a message. This process involved trusting the experience and allowing the dragon to guide the writing, leading to the realization that the author was not entirely in control of their writing, but rather in a "participatory state of altered awareness."

The writing process itself is described as a "stream of consciousness," akin to Virginia Woolf's style, aiming to capture the subjective experience of magic rather than an objective analysis. The author grappled with how to articulate the experience of the dragon, finding it akin to bridging a "gulf that words could not cross." This experience was shared with other magic practitioners, confirming the intuitive existence of magical consciousness.

Synchronicity and the Mythological Imagination

The author discusses the challenge of expressing the ineffable nature of magical consciousness, drawing parallels with William James's concept and Woolf's literary approach. The dragon experience is seen as a communication with an "imaginal spirit entity," which raises anthropological dilemmas about belief versus reality. However, the author posits that for experiencing magical consciousness, belief is irrelevant; the experience itself is paramount. This led to a broader approach that incorporated social, political, psychological, and non-material/ecological aspects of magic.

The author reflects on the work of Gregory Bateson and Tim Ingold, who viewed the mind as immanent in the organism-environment system, and sought to understand body-mind through interconnection with the "inspirited imagination" of magical consciousness. The dragon became a symbol of this universal connection, arising spontaneously from intercommunication and association.

The narrative then shifts to the author's childhood, recalling a connection to the "Puff the Magic Dragon" song and the idea of a world infused with spirit. This memory resurfaced, leading to a drumming group experience to induce altered states of consciousness. This practice facilitated direct contact with a feeling attributed to "the dragon" as a "research informant." The author describes living in a cottage in Norfolk, East Anglia, and a profound experience while painting a drum with blood-red paint, which felt like an alignment of their being with the dragon, a "primal" force of passion and energy.

A subsequent connection with the dragon occurred on the South Downs, perceived as a "calm and measured" force of nature. This experience, while observing a sweet chestnut tree reflected in a lake, evoked the mythological cosmic tree Yggdrasil and the dragon Níðhöggr, symbolizing the cyclical nature of life and death. The author also explored the Kabbalistic Tree of Life, integrating its mystical knowledge into their understanding of existence and reality, linking it to their daily experience and the mythological imagination.

Interdisciplinary Approaches and Conclusion

The author's research into British magicians and the Kabbalah informed their understanding of the interconnectedness of spheres and the cosmos. The experience at Glyndebourne, with the reflection of the tree in the lake, brought forth a poem that encapsulated the layered realities and the presence of the dragon in the subconscious. This led to a collaborative project with psychiatrist Erik D. Goodwyn, resulting in the book "Magical Consciousness: an anthropological and neurobiological approach" (Routledge 2015).

The narrative of the dragon is presented as the form through which the author experienced and organized their understanding. The author emphasizes that narratives are patterns of connectedness that create meaning, drawing on Jung's concept of synchronicity as a non-causal connecting principle. The dragon experience is seen as a "little knot of connectedness" that became relevant. The author also references Jung's observation of the ancient Chinese mind contemplating the cosmos and the concept of synchronicity as an interdependence of objective events and subjective states.

The dragon is described as a "fiery mythological dragon" that became a story of synchronistic connections, bridging magical and analytical thinking. This exploration revealed that meaning in magical consciousness is relational and depends on context. The author found inspiration in Blake's work, which evoked a sense of "child-like innocence" and a "participatory feeling state." The dragon is portrayed as a "transformative being" living within the mythological imagination, stirring human memory and symbolizing a particular "little knot" of connected relevance.

Recurring Themes and Editorial Stance

This issue strongly emphasizes the subjective and experiential aspects of consciousness, particularly in relation to magic and the paranormal. The author advocates for an interdisciplinary approach that integrates anthropology, psychology, and personal experience. The recurring themes include the universal nature of magical consciousness, the symbolic power of the dragon, the concept of synchronicity, and the interconnectedness of mind, nature, and the cosmos. The editorial stance appears to be one of openness to non-rational modes of knowing and a belief in the validity of subjective experience as a source of knowledge, challenging conventional academic paradigms.

This issue of PARANTHROPOLOGY: JOURNAL OF ANTHROPOLOGICAL APPROACHES TO THE PARANORMAL, Volume 6, Number 1, focuses on the intersection of paranormal experiences, belief systems, and psychological traits, particularly schizotypy. The issue features a lead article by Alejandro Parra titled 'A Framework of Belief in Paranormal Experiences and its Relation to Positive/Negative Schizotypy,' alongside personal reflections and academic discussions on related themes.

Personal Reflections on Dragons and Consciousness

The issue opens with a deeply personal narrative reflecting on experiences with the symbolism of the dragon. The author describes looking into water and feeling a connection to Yggdrasil, the mythological world tree, leading to an experience of being in a round cavern with an opening to a starry sky. The reflection culminates in seeing the author's own reflection meeting the eyes of a dragon emerging from the water, interpreted as a confrontation with the 'dragon within' and a journey of the soul. This is followed by a more terrifying encounter with a dragon-like entity during fieldwork with 'Mad Shamans' at Cae Mabon in Snowdonia, Wales. The author recounts an experience of being in the 'dark womb of the black dragon' by a river, which was both deafening and transformative, leading to a sense of initiation into life and a confrontation with elemental spirits. This experience is described as bringing awareness of security and passion for life, and a discovery of the continuity between life and death, and a unity of being.

The author then connects these personal experiences to theoretical frameworks, particularly Carl Jung's concepts of 'pleroma' and 'creatura,' and Gregory Bateson's ideas on living forms and recursive systems. The dragon is presented as a metaphor for a deeply embedded pattern of thinking, an innate, affective, and instinctual image that symbolizes a relational pattern in the world. It is suggested that the dragon may represent a way of understanding the wholeness of nature, acknowledging that much of nature is imperceptible and that insights can be gained through dreams, visions, myths, and reflections.

Research on Paranormal Experiences and Schizotypy

The main research article by Alejandro Parra investigates the relationship between paranormal experiences, belief frameworks, and schizotypy. The study hypothesizes that individuals with more paranormal experiences and beliefs are better able to cope with potentially distressing effects. The methodology involved undergraduate students and individuals attending paranormal/spiritual workshops, who completed questionnaires assessing schizotypy (using the OLIFE scale) and paranormal experiences.

Key findings from the research include:

• Frequency of Paranormal Experiences: The 'paranormal group' (N=416) reported significantly higher frequencies for most listed paranormal experiences (e.g., ESP Dreams, Telepathy, Aura, Out-of-body experiences, Sense of Presence, Mediumship/Possession, Spontaneous PK, Healing Experience, Mystical Experience, Apparitional Experiences) compared to the 'non-paranormal group' (N=1574).
• O-LIFE Scores Comparison: The paranormal group showed significantly higher scores across all O-LIFE sub-factors, including Unusual Experiences (UE), Cognitive Disorganisation (CD), Introvertive Anhedonia (IA), Impulsive Nonconformity (INC), positive schizotypy (UE + CD), negative schizotypy (IA + INC), and the total O-LIFE score.
• Coping Mechanisms: The study suggests that individuals with paranormal beliefs may be able to 'buffer' distressing effects by constructing a framework to understand these experiences. Positive schizotypy, characterized by magical thinking, might be adaptive in creating such a framework.
• Belief vs. Experience: The research highlights that paranormal experiences and beliefs are distinct but overlapping concepts. Paranormal experiences can have an adaptive or protective function, with beliefs potentially serving as a cognitive defense against uncertainty.

Methodological Details

The study recruited two groups: the 'paranormal group' (N=416) consisting of well-educated individuals who believed in psi, and the 'non-paranormal group' (N=1574) of undergraduate psychology students. Participants were recruited through media announcements, email lists, and web pages. The 'paranormal group' attended free two-hour workshops at the Institute of Paranormal Psychology in Buenos Aires, Argentina, where they completed questionnaires. The 'non-paranormal group' consisted of students from the Universidad Abierta Interamericana in Buenos Aires. Participation was voluntary, and no payment was provided.

The procedure involved presenting scales in a single envelope, with participants anonymously completing questionnaires after receiving vague information about the study's aims. Informed consent was obtained, ensuring participants understood the procedure and had the capacity to consent freely.

Recent Publications and Author Information

The issue also lists recent chapters in journals and edited volumes, as well as selected published books by Susan Greenwood, an author featured in the journal. Greenwood's works include 'Magic, Witchcraft and the Otherworld: An Anthropology' (2000), 'The Nature of Magic: An Anthropology of Consciousness' (2005), 'The Anthropology of Magic' (2009), and 'Magical Consciousness: An Anthropological and Neurobiological Approach' (2015). She is identified as a Visiting Senior Research Fellow at the University of Sussex.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the subjective nature of paranormal experiences, the psychological correlates of belief in the paranormal, and the anthropological study of consciousness and magic. The journal appears to adopt an open, exploratory stance, presenting personal narratives alongside empirical research, and engaging with theoretical frameworks from psychology and anthropology to understand phenomena that lie outside conventional scientific paradigms. There is a clear interest in exploring the adaptive and functional aspects of belief and unusual experiences, rather than solely focusing on psychopathology.

This issue of PARANTHROPOLOGY: JOURNAL OF ANTHROPOLOGICAL APPROACHES TO THE PARANORMAL, Volume 6, Number 1, published in 1972, focuses on research perspectives in parapsychology and shamanism. It includes a detailed study correlating schizotypy scores with paranormal experiences and a narrative account of shamanic healing practices.

Research on Schizotypy and Paranormal Experiences

The issue presents a study that analyzed correlations between schizotypy scores and various indices of experiences using the Oxford-Liverpool Inventory of Feelings and Experiences (O-LIFE) and the Unusual Perceptual Experiences Questionnaire (CEPI). The O-LIFE assesses schizotypy across four dimensions: Unusual Experiences, Cognitive Disorganisation, Introvertive Anhedonia, and Impulsive Nonconformity. Positive schizotypy is linked to Unusual Experiences and Cognitive Disorganisation, while negative schizotypy is associated with Introvertive Anhedonia and Impulsive Nonconformity.

The study hypothesized that a 'paranormal group' would score higher on these dimensions and experience indices than a 'non-paranormal group'. The results supported this, showing significantly higher means for the paranormal group in Unusual Experiences, Cognitive Disorganisation, Introvertive Anhedonia, Impulsive Nonconformity, and overall O-LIFE scores. Similarly, the Index of Experiences (psi count experiences) was significantly higher in the paranormal group.

Correlations were examined, with Hypothesis 3 suggesting the Index in the paranormal group would correlate positively with Unusual Experiences and positive/negative schizotypy scores. This was supported for Unusual Experiences (r=.104) and negatively for Cognitive Disorganisation (r=-.132).

Hypothesis 4 explored correlations in the non-paranormal group. The Index correlated positively with Unusual Experiences (r=.281), Cognitive Disorganisation (r=.048), Introvertive Anhedonia (r=.056), Total O-LIFE (r=.111), and Positive schizotypy (r=.189). It correlated negatively with Impulsive Nonconformity (r=-.131).

The discussion highlights a relationship between positive schizotypy and paranormal experiences for the non-paranormal group, but not for the paranormal group. Both groups were found to be less cognitively disorganized. Positive schizotypy, but not negative, predicted paranormal experiences. High anhedonia was associated with paranormal experiences in the paranormal group.

The study acknowledges limitations, including not examining paranormal beliefs and the sample being composed of students, which may have biased the results. Future studies are suggested to improve design and better understand these variables.

Research Perspectives in Parapsychology and Shamanism

This section, authored by Stanley Krippner, explores the concept of shamans and their practices through the lens of parapsychology. Shamans are defined as socially designated practitioners who purport to obtain information or exert influence in ways not ordinarily available. Their experiences are conceptualized as putative psi phenomena, involving interactions that defy conventional understanding of time, space, and energy.

A first-hand report details an experience in 1972 involving a Shoshone shaman named Rolling Thunder attempting to heal a teenager boy in Virginia Beach, near the Association for Research and Enlightenment (A.R.E.). The ritual involved a steak placed near a fire, and the boy's wound was reported to be completely healed. The narrative also describes a second healing attempt for another boy with a broken bone, which Rolling Thunder was unable to complete, attributing it to the mother's possessive love.

The article discusses Edgar Cayce as a significant figure in complementary and alternative medicine, whose ideas about therapeutic intent and consciousness affecting well-being remain controversial.

Krippner reflects on his role as a journalist interviewing Rolling Thunder and contrasts this experience with a previous encounter with a Hindu priest, emphasizing the importance of authenticity and the continuity between public persona and private personality.

Key Questions and Issues in Shamanism Research

The article raises key questions about whether shamanic experiences, such as telepathy, clairvoyance, precognition, and psychokinesis, can be demonstrated under controlled 'psi-task conditions' that rule out conventional explanations. It distinguishes presumptive parapsychological phenomena in shamanic practices from 'supernatural' phenomena, with parapsychologists assuming that these phenomena are lawful and natural.

Research Findings and Reports

This section reviews various research categories in scientific parapsychology, including second-hand reports, interviews, informal observations, controlled observations, and controlled experiments. It cites representative studies from anthropological literature to illustrate the challenges and prospects in the field.

Examples include:

• Maria Sabina, a Mazatec shaman, recounting a precognitive experience of her son's death.
• Rohanna Ler, an Indonesian shaman, describing a dream that led her to become a healer and her subsequent healing of her son.
• An Eskimo informant recalling a shaman producing sounds indicative of spirits.

Acknowledgements

The preparation of the article was supported by the BIAL Foundation (Grant 51/08).

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the investigation of anomalous experiences, the psychological correlates of belief in the paranormal, and the exploration of shamanic practices as potential sites for parapsychological phenomena. The journal appears to adopt a stance that encourages rigorous scientific inquiry into these areas, seeking to bridge the gap between subjective experiences and objective verification, while acknowledging the complexities and limitations of current research methodologies. There is an underlying interest in understanding how individuals cope with unusual experiences and the potential adaptive functions of belief systems and 'buffers' in managing distress.

This issue of PARANTHROPOLOGY: JOURNAL OF ANTHROPOLOGICAL APPROACHES TO THE PARANORMAL, Volume 6, Number 1, delves into the intricate connections between shamanism and parapsychological phenomena. It presents a collection of eyewitness observations, experimental studies, and phenomenological accounts from various cultures, exploring claims of anomalous abilities among shamans.

Eyewitness Observations

The journal begins by recounting historical eyewitness observations dating back to Bogoras's studies of the Chuckchee Eskimos (1904-1909). Bogoras documented a shamanic ceremony where a walrus skin over the shaman's shoulders appeared to animate, and the shaman was able to produce an incision in the skin that later vanished. Another account from 1914 by Father Trilles describes a Yabakou practitioner who claimed to undertake an out-of-body journey, followed by a period of lethargic sleep after being treated with a reddish liquid.

Further eyewitness reports include Erdoes's (1972) account of a 'yuwipi' ceremony among local Sioux residents, where lights appeared, rattles flew, and an electronic flash unit activated on its own. Hallowell (1971) documented a Salteaux Indian shamanic session where the voice of a missing young man manifested, providing his location, which was later confirmed. Adrian Boshier, an amateur anthropologist, found his epileptic seizures were interpreted by local natives as signs for him to become an apprentice, leading to his extensive shamanic training. He reported a shaman accurately 'threw the bones' and provided details about his past and future. Turner (1994) observed a 'spirit' take visible form during a Zambian shamanic ceremony. The 'shaking tent' ceremony, first reported by Father LeJeune in 1634, is also described, involving spirit voices and flying objects, with the shaman bound yet appearing unbound at the ceremony's end.

Critique of Observations

The journal critically assesses these observations, noting that while valuable, they can be influenced by interviewer bias or lack rigorous documentation. It is suggested that interviewers need to be well-trained to avoid leading questions and that claims of conjuring require plausible explanations. The Parapsychological Association has recommended consulting with magicians to identify potential sleight-of-hand techniques.

Experimental Studies

The issue then shifts to experimental studies attempting to investigate shamanic abilities. Bogoras (1904-1909) attempted controlled observations by recording a shamanic session, attributing the 'spirit voices' to ventriloquism despite evidence suggesting otherwise. Laubscher (1938), a psychiatrist, tested a Tembu diviner, Solomon Baba, who accurately described a hidden purse and predicted future events. Boshier (1974) tested a Swazi witchdoctor, Ndaleni, who identified a hidden gemsbok skin with remarkable accuracy. However, critiques of these studies highlight potential flaws, such as the possibility of nonverbal cueing or the experimenter's knowledge of the hidden object.

Rose (1956) conducted telepathy and psychokinesis tests with Australian aborigines, achieving statistically significant results in telepathy but not psychokinesis. Giesler (1986) conducted studies with Afro-Brazilian 'shamanic cultists,' yielding suggestive but inconclusive results. Saklani (1988) tested shamans in Garhwal, India, finding some evidence for enhanced plant growth and saline solution absorption when 'treated' by a shaman, though the methodology lacked blinding.

Critique of Experimental Studies

These experimental studies are acknowledged as provocative but not compelling or conclusive. Giesler (1984) calls for a 'multi-method' approach combining ethnographic and experimental methodologies, focusing on psi-relevant contexts and incorporating a 'psi-in-process' method.

Phenomenological Accounts

The journal also explores phenomenological accounts, which focus on the subjective experience of shamans. Malidoma Patrice Somé (1994), an African Dagara shaman, provides a detailed account of his initiation, including a visionary journey to a magical cave and an encounter with a glowing, violet stone. This experience led to a profound realization about belonging and the nature of reality.

Critique of Phenomenological Accounts

While phenomenological accounts are not considered evidential due to the lack of controls for prevarication or memory distortion, they offer graphic and detailed insights into the shaman's 'inner' world, which is encouraged for future research.

Implications and Explanations

The term 'magic' is defined as applied technology used to influence domains considered uncertain or unaccountable. It is distinguished from 'miracles,' which are attributed to supernatural agencies. 'Magical' practices are considered amenable to scientific study as they follow natural laws. The issue acknowledges that while many anomalous experiences may have ordinary explanations (e.g., suggestion, imagination), the literature demonstrates a link between anomalous phenomena and shamanic calling, training, and practice.

Alternative explanations for shamanic phenomena include suggestion, imagination, exaggerated reporting, and temporary extensions of sensory or motor skills under unusual circumstances. The role of drama, shock, and surprise in mobilizing a client's self-healing capacities is also highlighted, with instructions in ventriloquism and legerdemain noted as part of shamanic training. It is suggested that deliberate sleight-of-hand can create an environment conducive to genuine parapsychological phenomena.

Future Research Directions

Kelly and Locke (1982) suggest that parapsychological investigations in shamanic settings will be more fruitful if researchers penetrate sympathetically and in detail the interior of individual settings. The work of Boshier is cited as a promising example, though cut short by his death. Van de Castle (1974) successfully engaged Cuna Indian practitioners by bringing a British sensitive who demonstrated diagnostic and healing skills.

Scientific Status of Parapsychology

Irwin (1999) notes that the study of shamanism by behavioral and social scientists offers a unique opportunity to advance parapsychological research. This opportunity has been bypassed for decades but is now being embraced, encouraging collaboration between parapsychologists, anthropologists, and psychologists. Kane (2013) laments the constraints of Western culture on parapsychological studies, arguing that scientific research into the shamanism/parapsychology interface can extend the domain of science beyond culturally-bound limitations.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the intersection of anthropology and parapsychology, specifically focusing on shamanism. The journal consistently highlights the challenges and potential of studying anomalous phenomena within indigenous cultures. There is an emphasis on the need for rigorous, yet culturally sensitive, research methods that combine ethnographic and experimental approaches. The editorial stance appears to be one of open inquiry, acknowledging both the potential for genuine anomalous phenomena and the prevalence of ordinary explanations, while advocating for continued exploration of these complex interactions.

This issue of PARANTHROPOLOGY: JOURNAL OF ANTHROPOLOGICAL APPROACHES TO THE PARANORMAL, Volume 6, Number 1, appears to be from 2015, as indicated by the 'Trippin' Spriggan' announcement. The journal focuses on anthropological and psychological approaches to paranormal phenomena, with a strong emphasis on shamanism and neo-Paganism in this particular issue.

Capturing Spirituality: A Photo-Elicitation Study With Two British Neo-Pagans by Matt Coward

The lead article, "Capturing Spirituality: A Photo-Elicitation Study With Two British Neo-Pagans" by Matt Coward, explores the use of photo-elicitation as a research methodology in understanding the spiritual paths of two neo-Pagan practitioners.

Introduction to Photo-Elicitation

Coward begins by referencing John Collier Jr.'s pioneering work in the 1950s using photographs with mental health patients. He notes that photo-elicitation has become a valuable part of visual sociology but has been underutilized in religious studies. The methodology involves adding photographs to an interview to "evoke deeper elements of human consciousness than do words" (Harper, 2002:13). Unlike Collier's study, where researchers provided photos, this study asks participants to take their own photographs.

Research Design

Participants were informed about the study's aim to document modern Pagan practices and were required to be over eighteen. Coward made initial contact through a Pagan social gathering. Participants were asked to take eight photographs that had personal resonance with their spiritual practice. These were then sent to the researcher, and an interview was arranged. The interview involved participants arranging their photos by relevance and then explaining their choices in response to the question 'Why?'

Lori Annwn, A Druid

The first interview is with Lori Annwn, a Druid. She submitted eight photographs, including a sunrise mirrored by water, Hawthorne blossom, ritual items, her dog, an amethyst, a collection of runes on a cloth, a sunset with a path across water, and a tree in shadow. Lori discusses how these images relate to her spiritual practice, emphasizing the importance of change, reflection, and a connection to nature. She views her Druid practice as a search for internal divinity and a celebration of movement. Her connection to trees stems from an early childhood experience of fear about leaves falling. She also touches upon the significance of 'dark festivals' like Samhain and the importance of ritual intention over mere entertainment. She notes the interconnectedness of her photographs and how they all relate back to the concept of 'feet on the ground.'

Bridget Ariadne, One Who Doesn't Like Labels

The second interview is with Bridget Ariadne, who prefers not to be labeled but identifies as a practicing New Age Pagan and also Jewish. She submitted eleven photographs, including a Pentagram (which she sees as a symbol of positive Paganism), photos from a Beltane festival, images of a stone circle at Avebury, an altar with Pagan and Jewish symbols, a quote, a menorah and wine, a necklace with a quote from Philippians, and Buddhist meditation images.

Bridget discusses the significance of the Pentagram as a logo for her Pagan collective, reflecting social cohesion. She finds Paganism bridges gaps in her life and allows her to mix spiritual practices. The Beltane festival resonates with her as a celebration of life and community, involving intentional ritual practice and fun. Her connection to Avebury is emotional, though she doesn't sense 'energy' there, but rather a positive connection through her collective. Bridget is on an 'intellectual quest' to create her own truth about higher powers. Her Jewish heritage impacts her spiritual practices, leading her to explore 'Jewitch' practices that combine Judaism and witchcraft. She also discusses the importance of intentional ritual and connecting to various spiritual practices.

Additional Sources: Advanced

The issue provides an extensive list of additional sources for further reading on shamanism and related topics. These include works by:

• P. Devereux (1993). *Shamanism and the mystery lines.*
• M.D. De Rios (1992). *Amazon healer: The life and times of an urban shaman.*
• M. Harner (1990). *The way of the shaman.*
• S. Krippner & P. Welch (1992). *Spiritual dimensions of healing.*
• S.L. Larsen (1988). *The shaman's doorway.*
• J. Narby (1998). *The cosmic serpent: DNA and the origins of knowledge.*
• M.J. Plotkin (1993). *Tales of a shaman's apprentice.*
• R. Walsh (2007). *The world of shamanism.*
• N. Drury (1982). *The shaman and the magician.*
• H.O. Duerr (1985). *Dreamtime.*
• M. Eliade (1972). *Shamanism: Archaic techniques of ecstasy.*
• R.-I. Heinze (1991). *Shamans of the twentieth century.*
• H. Kalweit (1992). *Shamans, healers, and medicine men.*
• J.K. Long (Ed.) (1977). *Extrasensory ecology.*
• M. Ripinsky-Naxon (1993). *The nature of shamanism.*
• S.R. Rogers (1982). *The shaman: His symbols and his healing power.*
• M. Winkelman (1992). *Shamans, priests and witches.*
• M. Winkelman (2010). *Shamanism: A biosocial paradigm of consciousness and healing.*
• M. Winkelman & P.M. Peek (Eds.) (2004). *Divination and healing.*

Announcements

There is an announcement for "THE TRIPPIN' SPRIGGAN," a forthcoming poetry collection seeking submissions on the theme of altered states, psychedelics, and fantasy, with a deadline of April 1st, 2015. It is being published in conjunction with the Breaking Convention: 3rd Multidisciplinary Conference on Psychedelic Consciousness in July 2015.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around shamanism, neo-Paganism, and the exploration of spirituality through various methodologies, particularly photo-elicitation. The journal's stance appears to be one of academic inquiry into these subjects, presenting research and bibliographical resources without necessarily endorsing or debunking the phenomena discussed. The emphasis is on understanding personal spiritual paths and the anthropological and psychological underpinnings of these practices.

This issue of PARANTHROPOLOGY: JOURNAL OF ANTHROPOLOGICAL APPROACHES TO THE PARANORMAL, Volume 6, Number 1, published in July 2015, focuses on the intersection of spirituality, research methodologies, and paranormal phenomena. The cover headline highlights "MOVING FORWARD WITH PHOTO-ELICITATION," suggesting a key theme of innovative research techniques.

Moving Forward with Photo-Elicitation

This section details two photo-elicitation interviews conducted by Matt Coward with participants Lori and Bridget. Both participants were given the same interview style, but responded differently. Lori, a solitary practitioner, submitted eight photographs of scenery, nature, and ritual implements, reflecting her worldview and religious sentiment. Her photographs were ordered to show the cyclic nature of her spirituality. Bridget, who practices mainly with groups, submitted eleven photographs, some duplicates, illustrating her group practices and her connection to a Pagan collective, symbolized by a pentagram. The article notes that while Lori's photos evoked personal ritual, Bridget's showed group dynamics. Both participants found the photo-elicitation process enjoyable and valuable for exploring their spiritual journeys and understandings of their practices. The author concludes that photo-elicitation has significant scope for researching individual and communal religious practice, noting Susan Sontag's observation that photographs have become a social rite.

On the "Types" and Dynamics of Apparitional Hallucinations

Authored by S. Alexander Hardison, this extensive article delves into the complex phenomenon of apparitional hallucinations. The author begins by distinguishing apparitions from ordinary hallucinations, citing G.N.M. Tyrrell's work. Key distinctions include the potential for veridical information in apparitions, their relation to identifiable figures, and the possibility of collective perception, which is generally not a feature of psychotic or drug-induced hallucinations. The article discusses the challenges in distinguishing between subjective and telepathic hallucinations, referencing the Census of Hallucinations (Sidgwick et al., 1894) and Tyrrell's theory of telepathically formed idea-patterns.

Hardison explores the idea that apparitions might represent a separate class of phenomena, possibly tapping into aspects of personality left untouched by ordinary hallucinations. The concept of suggestion is considered as an explanation for collective perception, though deemed speculative. The article then categorizes apparitions based on Tyrrell's framework: experimental, crisis-apparitional, postmortem, and stereotypical 'ghosts or hauntings' cases.

Experimental Apparitions

This category includes cases where individuals intentionally attempt to manifest an apparition of themselves, such as alleged bilocation. An example is provided from Gurney et al.'s "Phantasms of the Living" involving S. H. Beard and Miss Verity, where Beard willed Miss Verity to perform an action, and she later reported feeling compelled to do so at the same time, though the direct intent of Beard's experiment at that moment is not confirmed.

Crisis Apparitions

These are defined as vivid hallucinations of seemingly objective figures witnessed during times of crisis, often corresponding to actual events. The article notes that while some cases might be fabrications, they reflect a genuine category of experience. The Society for Psychical Research's work, including the Census of Hallucinations, is highlighted. Gurney and others suggested telepathic infection for collective sightings, while Frederic Myers proposed the idea of disembodied minds from a 'metetherial world' projecting into physical reality. The article acknowledges that apparitions might involve a quasi-physical element, explaining their distinctness from subjective hallucinations.

Postmortem Apparitions

This category involves experiences of persons who have been dead for at least 12 hours, constituting about two-thirds of recognized apparitions. The author shares a personal experience from September 2009 where he awoke to the sensation of someone sitting on his bed, and saw the apparition of his grandfather, who had died in 2003. This experience is analyzed for its characteristics: spontaneity, solidity, proximity, occurrence during hypnopompia, the subject knowing the person was dead, and perceived interaction, aligning with theories that apparitions must account for the unified nature of the perceptual field.

The article further discusses the consistency of experient's perspectives and the challenges in explaining apparitions solely through telepathic infection. Myers' theory of projections from a 'metetherial world' is presented as an alternative, suggesting that apparitions might occupy physical space, thus distinguishing them from subjective hallucinations. However, Tyrrell's theory is noted as comprehensive, though it faces criticism for the oxymoron of physical space containing a non-physical element. The article concludes that collective observation, even if not universal among witnesses, suggests a complex hallucinatory theory.

References

The issue includes a comprehensive list of references, citing works on photo-elicitation, photography, anthropology, and parapsychology, including publications by Bignante, Buckley, Collier, Coward, Harper, Harvey, Jenkins, Woodward, Winter, Sontag, Thupayagale-Tshweneagae, Mokomane, Gurney, Myers, Sidgwick, Tyrrell, Green, McCreery, Haraldsson, Persinger, and Holt.

Interviews

Details are provided for two interviews: Lori Annwnn, interviewed by Matt Coward on December 8th, 2014, and Bridget Ariande, interviewed by Matt Coward on December 15th, 2014, both at York St John University.

Conferences

Announcements for two upcoming conferences are included: the 58th Annual Convention of the Parapsychological Association and the 39th SPR International Annual Conference, both held at the University of Greenwich from July 10-19, 2015. Additionally, there is an advertisement for the "Enchanted Edwardians" Third Annual Conference of the Edwardian Culture Network at the University of Bristol on March 30th-31st, 2015.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the exploration of subjective spiritual experiences, the methodologies used to study them (particularly photo-elicitation), and the investigation of paranormal phenomena such as apparitions and hallucinations. The journal's stance appears to be one of academic inquiry into these subjects, presenting research, case studies, and theoretical discussions from an anthropological and parapsychological perspective. There is a clear emphasis on understanding the phenomenology of these experiences and the various theoretical frameworks used to explain them, without necessarily endorsing any single explanation.

This issue of *Paranthropology: Journal of Anthropological Approaches to the Paranormal*, Volume 6, Number 1, dated July 10-12, 2015, published by the University of Greenwich, explores various facets of the paranormal. The cover prominently features the "BREAKING CONVENTION" conference on Psychedelic Consciousness, with a list of speakers and details about the event. The journal also includes articles and interviews related to apparitions, neurological and psychological explanations for paranormal experiences, and a deep dive into Mormon folklore and supernatural beliefs.

Articles and Content

Apparitions and Explanations

The issue begins by examining apparitional experiences, noting that while they are often localized and less interactive than hauntings, they can still create disturbances in the immediate environment. Several theoretical perspectives are presented to explain these phenomena, including psychological, spiritualistic, parapsychological, sociocultural, neuropsychological, and environmental approaches. Physical correlations are noted in surveys of experiencers, though demographic variables are less clear. Experiences typically occur in familiar home environments and when the subject is inactive, such as when falling asleep or waking up, which brings up concepts like hypnopompia and hypnagogia.

Neurological approaches are also discussed, with a focus on Michael Persinger's work. Persinger proposed that apparitions and the 'sense of presence' could be explained neurologically, suggesting that the brain's localization of the sense of 'self' in the left hemisphere might interpret a similar 'homologue' as another entity. His experiments involved stimulating the right temporal lobes with magnetic pulses to encourage right hemispheric representation into the left hemisphere. While some participants reported senses of presence and hallucinatory phenomena, the article notes that replications of Persinger's work have been limited and sometimes failed, raising questions about the role of suggestion and prior experiences.

Environmental factors, such as lighting and variations in electromagnetic fields, are also considered, particularly for hauntings. Infrasound (around 19 HZ) is suggested as a possible explanation for apparitions in allegedly haunted locations. A study by French et al. (2009) attempted to create a 'haunted' room using complex electromagnetic fields and infrasound, but anomalous experiences reported were attributed to suggestion rather than environmental influence.

The issue reflects on the profound and life-changing nature of these experiences, contrasting historical views, like that of Charles Ollier in 1848 who saw ghost sightings as a symptom of deranged health, with modern understandings. The article posits that apparitions are an aspect of the human condition, occurring during hypnagogia or ordinary awareness with some degree of dissociation. It argues for pluralistic and multi-disciplinary approaches to understanding these experiences, acknowledging that the 'ghost question' remains an open-ended pursuit.

Interview: "Between Pulpit and Pew: The Supernatural World in Mormon History and Folklore"

A significant portion of the issue is dedicated to an interview with W. Paul Reeve and Michael Scott Van Wagenen, authors of the book "Between Pulpit and Pew: The Supernatural World in Mormon History and Folklore." The interview, conducted by John W. Morehead, explores how folklore and supernatural beliefs intersect with official Mormon doctrine and cosmology.

Reeve and Van Wagenen explain that their book takes a folklore approach to Mormon culture, focusing on monstrous and paranormal aspects. Michael Van Wagenen shares his interest, stemming from his work in Latin America and the US-Mexican border, and how he became captivated by Latter-day Saint folk practices upon moving to Utah. He notes that their generation grew up surrounded by tales of UFOs, Bigfoot, and other unexplained phenomena, which resonated with their Mormon upbringing.

They discuss the dynamic relationship between official Mormon teachings and unofficial folklore supernaturalism, describing it as an ongoing negotiation. The Mormon cosmology offers opportunities for individuals to fill in gaps in knowledge, with leaders articulating teachings that local Mormons then shape into folk beliefs. However, Michael Van Wagenen's UFO essay highlights instances where the direction was reversed, with folk beliefs influencing official narratives, particularly during the UFO movement of the 1970s.

The interview delves into the "space between pulpit and pew," which represents the gap between official doctrine and folk beliefs. This space allows for speculation and creativity, informing leadership about the intellectual needs of the faithful. The authors suggest that while taken out of context, Mormon supernaturalism might seem strange, their study aims to show its universality within the wider human experience.

Mormon Perspectives on the Paranormal

The book "Between Pulpit and Pew" presents unique Mormon perspectives on various paranormal phenomena, including Bigfoot, UFOs, and a Mormon version of the Loch Ness Monster. Michael Van Wagenen explains that the Latter-day Saint fascination with UFOs predates their popularization in the mid-twentieth century, with prominent members witnessing such phenomena as early as the 1830s. This allowed for an independent evolution of Mormon interpretations. He reveals that Bigfoot was believed to be Cain, cursed by God, and UFOs were initially seen as signs of the Second Coming, later evolving to represent evidence of extraterrestrial life.

The Mormon 'Nessie' is described as a nineteenth-century hoax stemming from a unique sense of humor, fitting within the church's cosmology of an expanding universe populated by various beings. The book also examines Mormon concepts of demonic possessions, distinguishing them from Catholic and Protestant views. An essay discusses nineteenth-century possessions in Hebron, Utah, linked to Mormon folklore and the Gadianton Robbers mentioned in the Book of Mormon, with settlers believing their community was founded on an ancient burial ground of these robbers.

Paul Reeve emphasizes that Mormon history and culture are incomplete without considering folklore, as belief in the supernatural is integral to understanding how Mormons responded to events and society. He advocates for studying folklore within its historical contexts to understand change and continuity.

Regarding takeaways, the authors hope their study reveals that Latter-day Saint encounters with the supernatural are universal, contextualizing unique Mormon experiences within the broader human experience.

Featured Conference

The cover and a separate page announce the "BREAKING CONVENTION: 3RD INTERNATIONAL CONFERENCE ON PSYCHEDELIC CONSCIOUSNESS," held from July 10-12, 2015, at the University of Greenwich, London. The event features a wide array of speakers, including Ann Shulgin, Dale Pendell, David Nutt, Kat Harrison, Amanda Feilding, Daniel Pinchbeck, Roland Griffiths, Martina Hoffmann, David Nichols, Jonathan Ott, Torsten Passie, and Rick Doblin, among more than 70 others. The conference registration starts from £70, and information is available at www.breakingconvention.co.uk.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the anthropological study of the paranormal, the psychological and neurological underpinnings of anomalous experiences, and the intersection of religion, folklore, and supernatural beliefs. The journal's stance appears to be one of rigorous, academic inquiry into phenomena often relegated to the fringes of mainstream science and religion. It advocates for multi-disciplinary approaches and contextualizes subjective experiences within broader cultural and historical frameworks. The inclusion of the "Breaking Convention" conference suggests an openness to exploring altered states of consciousness and their potential connections to paranormal or spiritual experiences, aligning with the journal's focus on the unconventional and the unexplained from an anthropological perspective.