Paranthropology - Vol 6 No 2

Magazine Overview

Title: Paranthropology
Issue: Vol. 6 No. 2
Date: July 2015
Publisher: Paranthropology
Country: United Kingdom
ISSN: 2044-9216

This issue of *Paranthropology: Journal of Anthropological Approaches to the Paranormal* presents a collection of articles exploring various facets of subjective experience, belief systems, and paranormal phenomena. The issue, dated July 2015, is introduced by Jack Hunter, who highlights the diverse content, ranging from mediumship and the afterlife to animism and paranormal beliefs within academic settings.

Contents and Key Articles

A Qualitative Investigation of United States Mediums' Impressions of Spirits and the Afterlife

*By Jennifer Lyke (pp. 4-20)*

This article presents findings from a qualitative study using Interpretive Phenomenological Analysis (IPA) to explore the perceptions of six certified research mediums regarding the nature of the afterlife and spirits. The research aimed to identify common themes and discrepancies in their descriptions, without attempting to establish the veridicality of their claims. The mediums were recruited from the Windbridge Certified Research Mediums list for geographic diversity. Participants, with an average age of 58, were from six different states, and four had no religious identification, while two identified as Wiccan and Spiritualist.

The study revealed several common themes: the afterlife is perceived as a timeless, omnipresent, non-physical reality, existing 'side by side' or 'up against' physical reality. Time, as experienced physically, is considered an illusion. The spirit world is not spatially separated but exists at a 'higher frequency,' with communication requiring an effort to bridge the gap. Spiritual evolution is seen as organizing the afterlife into planes or levels, with spirits forming 'soul groups.' Physical life is viewed as an 'arena for learning,' where souls choose experiences and relationships to facilitate spiritual development. The concept of reincarnation is widely accepted, with the purpose being to learn lessons and evolve. Discarnates are believed to remain connected to the living, with relationships and love being eternal. Various spiritual entities are perceived, from loving spirits to 'wounded spirits' and 'Earth-bound energies.'

Taking Soul Birds Seriously: A Post-Secular Animist Perspective on Extra-Ordinary Communications

*By Brian Taylor (pp. 21-31)*

This article explores the concept of 'Soul Birds' as part of a wider 'animic' reality, adopting a post-secular animist perspective on extra-ordinary communications. It delves into personal experiences and interpretations within an animistic framework.

Paranormal Beliefs in College Culture: "In my house we have a ghost named Isaiah."

*By Brooke Hansen, Luke St. Clair & Jessica Mancuso (pp. 32-49)*

This research investigates the paranormal beliefs and experiences of students and staff at Ithaca College. The study uncovers significant data regarding how these beliefs manifest within an academic environment, using a specific anecdote about a ghost named Isaiah to frame the discussion.

Experiential Skepticism and an Exploration of Mediumship and Life After Death

*By Elliot Benjamin (pp. 50-69)*

Elliot Benjamin offers an agnostic auto-ethnographic approach to the study of mediumship. He shares his personal experiences participating in events at a Spiritualist Church, examining skepticism and the exploration of mediumship in relation to life after death.

Reviews

• Psychedelics and the Future of Religion: A Review of Breaking Convention *By Jules Evans (pp. 70-75)* This review covers the psychedelic conference Breaking Convention, examining its implications for religion and consciousness.

• N.J. UFO/Paranormal Spring Conference April 11th, at the Hamilton Garden Hilton *By T. Peter Park (pp. 76-85)* This review details the events and discussions at the New Jersey UFO/Paranormal Spring Conference.

Abstracts

• 'The Emerging Field of Paranthropology': Panel at 58th Annual Parapsychological Association/39th Annual Society for Psychical Research Conference, University of Greenwich, 18th July 2015 *By Serena Roney-Dougal, Stanley Krippner, David Luke & Jack Hunter (pp. 86-87)* This section provides abstracts from a panel discussion on the emerging field of paranthropology held at a joint conference in Greenwich.

Anthology Announcement

Jack Hunter also announces the publication of *Strange Dimensions: A Paranthropology Anthology*, celebrating four years of the journal. The anthology features 16 chapters covering a wide range of topics, including William Burroughs, Crop Circles, alien abductions, and mediumship.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the anthropological study of paranormal beliefs and experiences. The journal consistently adopts an approach that seeks to understand these phenomena from the perspective of those who experience or believe in them, often employing qualitative and ethnographic methods. The editorial stance, as indicated by the content and the editor's introduction, is one of open inquiry into the subjective realities and cultural interpretations of the paranormal, encouraging serious consideration of phenomena often dismissed by mainstream science. The emphasis on 'taking experience seriously,' as highlighted in Brian Taylor's article, reflects a core tenet of the journal's approach.

This issue of Paranthroplogy: Journal of Anthropological Approaches to the Paranormal, Volume 6, Number 2, focuses on the experiences and interpretations of mediums regarding spirit communication and the afterlife. The content is based on interviews with several mediums, including Catherine, Felicia, Ellen, April, and Beth, and explores their perspectives on the nature of spirits, the dying process, and the spiritual realm.

Discarnate Communication and Messages

The mediums generally agreed that a primary goal of discarnate communication is to assure living humans that physical death is not the end of spiritual existence. Catherine stated, “That's all the other side wants is to be noticed, to be acknowledged, and to be listened to." The messages received are consistently positive, conveying peace and happiness. These messages often serve to help sitters identify the discarnate by providing information about their death or specific memories. The overarching purpose of these messages is interpreted as "healing."

Mediums described how discarnates might show them things they enjoyed in life, such as dancing or golfing, even if it was physically impossible for them in their last years. Felicia emphasized that the messages are never morbid or depressing, always conveying a sense of peace and happiness.

Ellen and Felicia also noted that discarnates are motivated to "guide" or "watch over" living people. Stronger spirits can sometimes overpower weaker ones in communication. Explanations for failed contact with discarnates included the possibility that they may not want further contact, that quiet people are also quiet in the afterlife, or that they may have reincarnated and are unavailable. Ellen noted that some spirits "just leave" the earthly plane once they see how beautiful the afterlife is, and their loved ones must respect their decision to move on.

Death as a Transition

Spirit communication is believed to sometimes occur during dreams, particularly when defenses are lowered. Ellen noted that such communications are distinguished by their vividness. Death itself is described not as an absolute end but as a transition. Felicia mentioned contacting spirits of people in comas or very sick individuals, suggesting a gradual passage into the afterlife. Catherine felt the spirit world draws closer as a person nears death.

Mediums described guides, angels, and deceased family members as available to facilitate the dying person's transition. Ellen detailed a process of the soul leaving the body, ascending upward from the feet through the crown of the head, initially appearing transparent or as an energy form before taking on a human shape. Deceased loved ones are believed to wait on the other side to welcome the dying, creating a "celebration" or "welcoming home," as April described. Spirits may linger near the physical world for a few days after death, which could explain hallucinations or dreams experienced by the living.

The Dying Process and Beliefs

Mediums agreed that death is experienced as a transition to which discarnates gradually "acclimate." People's beliefs during life might shape their initial experiences of death. April stated, “[W]e die into our beliefs,” suggesting that religious beliefs or symbolism might appear initially, giving way to a more universal experience once acclimated to the non-physical form. Beth emphasized that reflecting on one's embodied life experience is an integral part of the transition to the afterlife.

Suicide and the Afterlife

Several mediums distinguished between discarnates who committed suicide and those who died naturally. Those who died by suicide often carry over depression, sadness, and turmoil, and do not experience an immediate realization of perfection or enlightenment. Beth noted they can be "almost stuck there for a while." Ellen mentioned that such individuals regret their choice due to the damage caused to loved ones. Multiple mediums suggested that discarnates who committed suicide require specific learning experiences in the afterlife for remediation.

Spiritual Entities in Non-Physical Reality

The spirit world is understood to contain entities beyond discarnates. Catherine described various forms of positive and negative energy, including "alien energy, animal energy, plant energy, weird energy, you know, traumatic energy." All mediums agreed that spiritual entities do not control human experience but can offer assistance. They described "guides" as teachers who help while on Earth, providing information and awareness of choices without dictating actions. Beth stated, "They don't choose for you."

Other categories of entities mentioned include "angels,” “masters,” “teachers,” “aliens,” “light workers,” “watchers,” and “The Others.” These entities are generally described as more highly developed than discarnates. Some mediums outlined a hierarchy of entities in "higher realms" or "different dimensions." Communication with discarnates is felt to be qualitatively different from communicating with other spiritual entities.

Felicia differentiated between guides and angels, stating that guides help learn lessons while angels assist with struggles. However, the mediums' reports on angels varied significantly. Ellen described them as playmates, while Beth was more reserved. The influence of religious upbringing on conceptualizations of angels was noted, with some mediums cautioning against the popular notion that angels always solve problems.

Earthbound Spirits and Other Entities

Mediums distinguished between discarnates and "Earth bound" spirits or ghosts, which are seen as existing at a lower level of spiritual development. Reasons for spirits remaining "stuck" include unfinished business, attachment to the physical world, tragic or sudden passing, attachment to children, disbelief in the afterlife, or fear of punishment. Most mediums did not extensively discuss animals in the spirit world, but those who did mentioned domesticated pets. Beth suggested other animals exist in a "totally different dimension."

Catherine and Ellen mentioned spirits called "The Others," described as having a human form but not being human, perceived as a "dark presence" that assists in healing and works for the "greater good." Aliens were also mentioned as existing in the non-physical dimension, though direct contact was not reported, and their roles were speculative.

Negative Energies and Spiritual Evolution

Mediums acknowledged the existence of negative energies in the spirit world, though they were not considered common or highly problematic. These were sometimes associated with individuals who were evil in life, such as a "meanest woman in the universe" who remains "pretty darn mean on the other side." Some believed evil people follow the same path of spiritual development, albeit longer, while others thought they would not evolve. Negative energies could also be "thought forms" or "residual negative energy" powered by intentions or feeding off others' energies. Catherine and Ellen specifically mentioned spiritual energy related to war that repeats behavior.

Discussion and Methodology

The investigation revealed a general consensus among mediums regarding spirits, the afterlife, and the principle of reincarnation. However, disagreements existed concerning the availability of discarnates, reincarnation specifics, the nature of angels, and the variety of spiritual entities. The study employed Interpretative Phenomenological Analysis (IPA), a method suited for understanding mediums' subjective perceptual experiences. The researchers emphasized that while mediums' interpretations are not objectively valid, they are valuable for understanding those who interpret similar experiences within a survival framework. The mediums' certifications from WCRMs were noted as lending a level of validity to their interpretations.

References and Interview Questions

The issue includes a comprehensive list of references related to mediumship, parapsychology, and spiritualism. Appendix A details the semi-structured interview questions used, covering topics such as the relationship between the spirit world and physical reality, the nature of spirits' experiences after death, the process of reincarnation, factors influencing spirit-to-medium communication, and the purpose of existence in spirit. It also includes questions about other types of spirits and advice for those not involved in mediumship.

New Publication

A "New Publication" section highlights the book "Paracoustics: Sound & The Paranormal," edited by Steven T. Parsons and Callum E. Cooper. This book explores the fascination with paranormal acoustics, including research on electronic voice phenomena (EVP), and encourages a multidisciplinary approach.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the nature of consciousness after death, the communication between the living and the deceased, and the diverse landscape of the spiritual realm. The editorial stance appears to be one of objective inquiry into the subjective experiences of mediums, presenting their views and interpretations without necessarily endorsing them as objective fact, while acknowledging the value of such research within the field of parapsychology and anthropology.

Title: Paranthopology: Journal of Anthropological Approaches to the Paranormal
Issue: Vol. 6 No. 2
Date: 2014
Content Type: Academic Journal Issue

This issue of Paranthopology features an article by Brian Taylor titled "Taking Soul Birds Seriously: A Post-Secular Animist Perspective on Extra-Ordinary Communications." The journal explores anthropological approaches to paranormal phenomena, with this particular issue focusing on animism, the significance of dreams, and the symbolic meaning of encounters with the natural world, especially birds and butterflies, in the context of life and death.

Taking Soul Birds Seriously: A Post-Secular Animist Perspective on Extra-Ordinary Communications by Brian Taylor

Brian Taylor's article challenges the dominant Western mechanistic paradigm, advocating for a "post-secular animist" perspective that acknowledges and values non-human communications and experiences. He begins by citing Beryl Rowland and Irving Hallowell to establish the ancient and widespread belief that souls can assume the form of birds, and that dreams are a crucial avenue for communication with the "other-than-human class."

Taylor discusses the definition of art as a "passionate pursuit of the real," citing Michael Malay and Czeslaw Milosz, and reflects on how profound experiences, particularly those surrounding death, can elude linguistic representation, echoing Michel Foucault's idea that "language turns back upon itself" when confronted with death. He suggests that poetic language and phenomenology, with their tentative and non-judgmental approaches, can better evoke extra-ordinary experiences and acknowledge mystery.

The article contrasts the Enlightenment's mechanistic worldview, which overturned a divinely ordered cosmic hierarchy, with a more holistic view where all beings have a place and the natural world is spiritually infused. Taylor critiques the marginalization of "engaged subjectivities" such as intuition, dreaming, and visionary experience by monological scientific rationality.

End of Life Experiences (ELEs)

Taylor highlights qualitative studies on "End of Life Experiences" (ELEs), which include deathbed visions, reports of inter-reality travel, and synchronous events like clocks stopping at the time of death. He references Peter Fenwick et al.'s work, which emphasizes the need to take these experiences seriously for spiritual end-of-life care. Fenwick's research found that serendipitous appearances or dreams of significant animals, particularly birds, were reported by a substantial percentage of respondents. Fenwick elaborates that birds often appear around the time of death, especially if the dying person had an interest in them, with the type of bird sometimes mirroring that interest.

Taylor connects these findings to his own experiences, particularly around his mother's death in 1991. He recounts a premonitory grief two years prior and a bird appearing after her death, which he interprets through an animist worldview. He notes that over half of Fenwick's respondents reported feeling "called" or "pulled" by something or someone, terms he also uses in relation to bird encounters and which he sees as paradigmatic of animism as a relational ontology and epistemology.

The Common Kingfisher and Personal Encounters

Taylor shares a personal narrative involving the common kingfisher (Alcedo Atthis) over a twenty-five-year period, coinciding with a protracted bereavement. He describes how kingfisher dreams often preceded the bird's appearance and how close encounters with the bird coincided with upwellings of grief. These experiences, marked by an "uncanny precision of timing" and "intimacy of communion," were charged with "intense world-opening beauty." He argues that until the West understands the world as "profoundly mindful, sentient, and agentic," communications from "other-than-human beings" in dreams or visions will remain difficult to accept as real.

His field notes include over a hundred kingfisher dreams, documenting their connection to his life events. He recounts specific encounters, including one on August 5th, 2012, where he saw a brilliantly lit kingfisher at a fishing lake. This sighting was followed by his elderly friend's serious fall and subsequent death two days later. A dream on August 15th involved a conversation with his friend about his passing, followed by a kingfisher flying along a canal. Later that afternoon, he experienced awareness of a "fast flying bird, powering upstream, leaving a trail of blue light."

Taylor notes that these encounters were particularly significant given that he had not seen a kingfisher since the previous November and would not see another until October 2013. He emphasizes that his interpretation of these events is informed by previous intensities and his developing animist worldview, seeing continuities between these phenomena and other transformative experiences.

Animisms and Symbolism

Taylor discusses the concept of "animism" more broadly, citing Patrick Curry's assertion that the distinction between spiritual and material is not the problem, but rather the conversion of these into an ideology. He references Deborah Bird-Rose's account of participants at Val Plumwood's funeral being moved by a butterfly's appearance, which epitomized Plumwood's philosophical animism, emphasizing the butterfly's intentionality over "magic" or "co-incidence."

The article explores the symbolism of butterflies, noting their association with the liberation of the soul from the body, linking it to the Greek word "psyche." It also touches upon Elizabeth Kübler Ross's experience at the Majdanek concentration camp, where she observed numerous butterfly drawings, leading her to conclude that people must have intuitively known about their transition from the body, akin to a butterfly leaving its cocoon.

Taylor contrasts E.B. Tylor's Victorian definition of animism as a "belief in souls or spirits" with "New Animism." New Animism, drawing from post-colonial ethnography and indigenous traditions, proposes a relational and ecological understanding focused on this-worldly relationships with "persons" that include non-humans. However, Taylor expresses concern that "New Animism" might marginalize extraordinary experiences and ways of knowing, potentially conceding ground to "Tylorian scientism."

He discusses David Abram's critique of ethnographers overlooking the ecological dimension of shamans' craft, and conversely, Edith Turner's argument that anthropologists have failed to take phenomena like telepathy seriously. Taylor advocates for reclaiming the terms "spirit" and "soul" for their utility in describing "discarnate" life, drawing from his background in mental health self-advocacy where the meaning and effect of visions are more important than their ontological status.

Taylor notes that Irving Hallowell's work on Ojibwa worldviews describes concepts like the "òctcatcákwin" (vital part or soul) that survives death and can leave the body in dreams, where "other-than-human persons" can be encountered. He also mentions the Ojibwa belief that deceased humans can reappear as ghosts or animals, often birds. Nurit Bird-David's work on Nyaka Devaru performances is also mentioned, involving communication with "superpersons" during trance states, which she terms "spirit possession."

Taylor reflects on Morris's observation that binary distinctions need not be interpreted dualistically, suggesting a way forward for contemporary animisms. He quotes Patrick Curry on the post-secular, stating that "Contingent local distinctions between spiritual or mental and material...are not the problem... It is their...conversion into an ideology and programme...which is pathological."

He juxtaposes Merleau-Ponty's concept of "flesh" with Val Plumwood's materialist spirituality and David Abram's insight that intelligence is a property of the earth. Taylor, as an astrologer, suggests that nature is immersed in a "responsive cosmos" of divination. He wonders if objections to transcendence are an anthropocentric defense, proposing that what appears before death is a vision of continuity.

Referencing Heidegger, Taylor connects "Being" with "physis" (nature) and "alethelia" (unconcealment), suggesting that incarnate existence involves forgetfulness. He links phenomenology and the "showings" and "appearances" of divination to a way of knowing predicated on respectful relationship with a living, communicative world.

Recurring Themes and Editorial Stance

The journal consistently explores the intersection of anthropology, psychology, and the paranormal, with a particular focus on subjective experiences, belief systems, and alternative ways of knowing. The editorial stance appears to favor a nuanced and open-minded approach to phenomena often dismissed by mainstream science, encouraging rigorous anthropological inquiry into spiritual, mystical, and anomalous experiences. Themes of animism, consciousness, death and dying, and the symbolic significance of nature are recurrent, suggesting an editorial interest in challenging dualistic thinking and exploring the richness of human experience beyond purely materialist frameworks.

This issue of PARANTHROPOLOGY: JOURNAL OF ANTHROPOLOGICAL APPROACHES TO THE PARANORMAL, Volume 6, Number 2, appears to be from approximately 2015, based on a cited access date of 2/4/15 for a Google Tech Talk. The journal focuses on anthropological perspectives of the paranormal and related phenomena.

New Publication: Neurotransmissions

A prominent feature is the announcement of a new publication titled "NEUROTRANSMISSIONS: ESSAYS ON PSYCHEDELICS FROM BREAKING CONVENTION." This book is described as an interdisciplinary selection of 23 essays first presented at Breaking Convention 2013, the second conference on psychedelic consciousness, culture, and clinical research, held at the University of Greenwich, London. The publication spans sciences and humanities, covering chemical models of action, clinical uses (with a special emphasis on MDMA), cross-cultural approaches to psychedelics in various regions and historical periods, and their role in artistic expression, spirituality, and death. It includes what is claimed to be the world's first published account of a pure DMT trip.

Article: Paranormal Beliefs in College Culture

The main article, "Paranormal Beliefs in College Culture: 'In my house we have a ghost named Isaiah,'" by Brooke Hansen, Luke St. Clair, and Jessica Mancuso, investigates the prevalence and nature of paranormal beliefs within a college setting. The authors note that interest in the paranormal is persistent and rising in American culture. Anthropologists, they argue, can offer unique holistic and meta-perspectives on these phenomena, studying beliefs from the viewpoint of lived cultures and exploring how different disciplines approach the subject.

The article discusses how the paranormal is often defined as "events that violate the boundaries of current scientific belief," citing examples like ESP, cattle mutilation, Big Foot, UFOs, ghosts, crop circles, and the Loch Ness Monster. A research team at Ithaca College was formed to gain anthropological understandings of these beliefs, moving beyond psychology's approach of 'expunging' them. The lead author has been teaching 'Anthropology of the Paranormal,' exploring student perceptions and American cultural definitions of the paranormal in contrast to global cultures.

Methodology and Findings

Since 2010, the research team at Ithaca College has been investigating paranormal beliefs. They developed and administered a campus-wide survey in the spring of 2013 to elicit responses about how the paranormal is defined and whether respondents held beliefs or knew someone who experienced phenomena such as out-of-body experiences, NDEs, ghosts, hauntings, telepathy, miracles, healing, angels, and demonic presences. The survey also included questions on religious/spiritual affiliation and beliefs in luck, superstitions, and UFOs/aliens. The survey instrument was adapted from existing instruments and included write-in boxes for definitions, clarifications, and stories to gain deeper insights beyond simple yes/no answers.

The survey received 137 responses from across the five schools at Ithaca College. The majority of respondents were college-aged students (74%), primarily from the Northeast, with New York State being predominant. Ages ranged from 18-62. While many respondents held beliefs in ghosts (60%), possession (57%), NDEs (80%), and out-of-body experiences (55%), fewer believed in telepathy (48%), angels (44%), aliens (42%), and demons (33%). Many were unsure about these phenomena.

Students, faculty, and staff from Humanities and Sciences comprised 51% of respondents, followed by Communications (25%), Health Sciences and Human Performance (11%), Music (7%), and Business (6%). The gender breakdown was 72% female, 27% male, and 1% preferred not to identify.

Group Differences and Religious Affiliation

Interesting differences emerged between students, staff, and faculty. Faculty and staff, in aggregate, showed a greater amount of belief (59%) in seven common paranormal phenomena compared to students (50%). Students were more often unsure (27%) than faculty and staff (19%). Faculty and staff also showed higher belief rates than students in certain categories. When comparing faculty and staff directly, faculty were more certain in their responses, reporting no unsure responses for NDEs, ghosts/spirits, and telepathy. Staff showed greater belief than faculty in out-of-body experiences, angels, demons, and UFOs, while faculty showed greater belief in telepathy and ghosts. However, the relatively small numbers of faculty and staff surveyed (26%) limit generalizations.

Regarding religious/spiritual affiliation, 85% of respondents identified as religious/spiritual, representing a range of perspectives. Among these, 65% indicated belief in paranormal phenomena, 23% were unsure, and 12% reported they do not exist. Atheists showed a different pattern, with 22% belief, 15% unsure, and 63% reporting these phenomena do not exist. Interestingly, some atheists did indicate belief in UFOs, demons, and ghosts, though none claimed angels exist. Those identifying as 'other' or 'undecided' showed 50% belief.

The survey also explored how respondents described themselves if they checked religious and/or spiritual. Over one hundred descriptions were produced, including Pagan, Jewish, Quaker, Abrahamic, Alcoholics Anonymous, Tibetan Buddhist, Roman Catholic, Taoism/Buddhism/Christianity, Mediocre, and various personal interpretations of faith and spirituality, including quantum computation and belief in an overarching, just God in nature.

Definitions of the Paranormal

The article also addresses the question, "WHAT IS THE PARANORMAL? WHY DO PEOPLE BELIEVE IN IT?" Respondents were asked to list examples and define the paranormal. Common examples included ghosts, spirits, aliens, demons, angels, Bermuda Triangle, vampires, UFOs, Big Foot, Loch Ness Monster, clairvoyance, ESP, and even phenomena from popular culture like ParaNORMAN (a film) and Michael Jackson's "Thriller." The definitions provided by respondents highlighted themes of unexplainability, intangibility, violation of scientific/logical boundaries, phenomena from "another world," and things not fitting within current understanding or scientific proof. Some respondents explicitly stated "No Such Thing" and expressed skepticism about the questions themselves.

The cultural themes identified in the definitions reflected an emphasis on an ordered, Newtonian world, with rationality and culturally shaped dualisms (real/unreal, living/dead, explainable/unexplainable, logical/illogical, normal/abnormal, science/imagination). However, the authors noted that many people question these divides, with numerous "unsure" answers and beliefs in phenomena existing "in between" categories. The article suggests that terms like "paranormal" and "supernatural" reify these dualisms and proposes exploring alternative terminology. It also questions whether beliefs in NDEs, ghosts, and angels are truly "out of the ordinary" given their prevalence.

Personal Experience and NDEs

The role of personal experience in accounting for belief is examined. For NDEs, 36% of believers cited personal experience or knowing someone who did. The majority of respondents (51%) thought NDEs were real, 16% considered them "purely imagined," and 33% chose an "other: please explain" category. These "other" explanations often referenced neuroscience (e.g., brain activity, chemical processes) or suggested psychological factors like drugs or illness, rather than the phenomena being "real experiences; making contact with an alternative plane."

The "other" category for NDEs showed culturally influenced responses, prompting the authors to suggest that more attention should be paid to these categories of "other: please explain" and "unsure" in future surveys, as they can contain nuanced cultural information. They advocate for including questions about why people are unsure and what evidence would sway their beliefs.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the anthropological study of beliefs and experiences that fall outside conventional scientific paradigms. The journal appears to adopt a stance of open inquiry, seeking to understand these phenomena from cultural and subjective perspectives rather than dismissing them. There is a clear interest in how different cultures and subcultures define and interpret the paranormal, and how these beliefs intersect with religious, spiritual, and personal experiences. The inclusion of the "Neurotransmissions" publication suggests an interest in altered states of consciousness and their cultural and scientific implications, broadening the scope of "paranormal" to include phenomena related to consciousness and perception.

The editorial approach seems to favor detailed research, including surveys and qualitative data collection, to explore complex topics like paranormal beliefs. There's an emphasis on understanding the 'emic' perspective (the insider's view) and on acknowledging the limitations of purely scientific or logical explanations for certain human experiences. The journal encourages a nuanced understanding, moving beyond simple dualisms of real/unreal or normal/abnormal.

This issue of "Paranthro: Journal of Anthropological Approaches to the Paranormal" (Vol. 6 No. 2) delves into the complex landscape of paranormal beliefs, focusing on anthropological and sociological perspectives. It examines how these beliefs function within society, the distinctions between various paranormal entities like ghosts and spirits, and the methodologies used to study these phenomena. The issue highlights a shift towards paranormal beliefs becoming more normative in popular culture and media.

Sociological and Psychological Interpretations of Paranormal Beliefs

The journal begins by discussing the challenges of studying paranormal beliefs, emphasizing the need to adopt functionalist analyses without dismissing the reality of the beliefs for the individuals holding them. Anthropologists and sociologists are presented as being concerned with the social and cultural functions of these beliefs, rather than their ontological reality. Psychologists, while sometimes skeptical, also explore the origins and psychological functions of such beliefs. Sociological and Marxist interpretations are discussed, noting that while they once viewed paranormal beliefs as belonging to the 'downtrodden,' current evidence suggests these beliefs are widespread in contemporary American society.

Social Impact Theory and Personal Experiences

The issue highlights the prevalence of paranormal beliefs in popular culture and media, suggesting that 'believing in something paranormal has become the norm in our society.' The concept of social impact theory is introduced, supported by research indicating that individuals often seek explanations for their experiences from family, friends, and their community. Numerous personal vignettes are shared to illustrate various paranormal experiences, including:

• Out of Body Experiences: Described by a grandmother watching from above in the hospital and a mother floating over her body after childbirth.
• Telepathy: Examples include a grandfather knowing about an accident miles away and a friend's aunt sensing when something was wrong.
• Angels: Belief in deceased relatives acting as guardian angels.
• Demons: Accounts of demons in dorm rooms and a possessed doll requiring exorcism.

Theoretical Frameworks for Belief

Various theoretical perspectives on paranormal beliefs are presented, including categorization as regression, anti-intellectualism, escapism, cultural relativism, innovation, functionalism, rebellion, or paradigm shifting. The challenge is to develop complex, flexible, and comprehensive models for theorizing belief that are not ethnocentric.

Ghosts, Spirits, and Hauntings: A Central Nexus

A significant portion of the issue is dedicated to ghosts, spirits, and hauntings, which are identified as prominent themes in American paranormal beliefs, partly due to media influence. A survey revealed that 59% of people believe in ghosts/spirits, with many distinguishing between the two. Common distinctions include:

• Ghosts: Often described as remnants of people who have died and are trapped, sometimes with a visible or 'physical' presence, and may have a spooky connotation or malicious intent.
• Spirits: Generally seen as more benevolent, natural entities, or helpful presences, often invisible but sensed, and may signify guidance.

Respondents provided numerous definitions and personal experiences related to ghosts and spirits, often fitting into binary axes such as benevolent/malevolent, free/trapped, heavenly/earthly, and visible/invisible. The prevalence of these themes in media, particularly ghost hunting shows, is noted.

Personal Experiences with Ghosts and Spirits

The survey data indicates that belief in ghosts and spirits is strongly supported by interpersonal encounters. Examples include experiences of sleep paralysis with shadowy figures, friends seeing ghosts or spirits, a partner removing ghosts from houses, and sightings of family members or blue orbs.

Methodological Considerations and Conclusion

The issue discusses the methodology of studying paranormal beliefs, emphasizing the importance of qualitative research, including autoethnography, and the need for a 'researcher-based experiential research' approach. It critiques approaches that aim to reduce paranormal beliefs, arguing for a more open-minded investigation that balances skeptical scrutiny with openness to new ideas, as espoused by Carl Sagan. The authors conclude that beliefs in the paranormal exist at Ithaca College among students, staff, and faculty, and that a holistic cultural approach is necessary for data collection. They advocate for promoting critical thinking while avoiding dismissiveness towards paranormal beliefs, recognizing their real impact on people's lives. Anthropology is highlighted as a discipline uniquely suited to explore these phenomena from multiple interdisciplinary vantage points.

New Publication Spotlight

The issue features a "New Publication" section highlighting "Strange Dimensions: A Paranthroplogy Anthology," edited by Jack Hunter. The book is described as exploring the multifaceted nature of the paranormal across various dimensions—social, cultural, psychological, physiological, spiritual, mythic, narrative, symbolic, and experiential—and other worlds and planes of existence.

Experiential Skepticism and Mediumship

Another article, "Experiential Skepticism and an Exploration of Mediumship and Life After Death" by Elliot Benjamin, details a qualitative research methodology of autoethnography applied to the study of mediumship and life after death. It advocates for skeptics to thoroughly investigate high-quality parapsychological research with an open mind.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the nature of paranormal beliefs, the cultural and social functions they serve, the distinctions between various supernatural entities, and the challenges and methodologies of studying these phenomena. The editorial stance appears to be one of encouraging open-minded, interdisciplinary research that respects the lived experiences of individuals who hold paranormal beliefs, while also promoting critical thinking and rigorous investigation. There is a clear emphasis on the growing cultural acceptance and prevalence of paranormal beliefs in contemporary society.

This issue of PARANTHROPOLOGY: JOURNAL OF ANTHROPOLOGICAL APPROACHES TO THE PARANORMAL, identified as Volume 6, Number 2, published in 2014, focuses on anthropological approaches to paranormal phenomena, particularly through the lens of autoethnographic and experiential research.

Autoethnographic Research and Radical Empiricism

The lead article delves into the author's investigative research methodology, emphasizing the essential ingredient of using personal experiences as part of the research exploration. This is framed as an extension of qualitative research, specifically participant observation, and more directly as autoethnographic research. Autoethnography, developed in the 1970s, involves the "interplay of introspective, personally engaged self-reflections with cultural descriptions mediated through language, history, and ethnographic explanation." The author coins the term "researcher-based experiential research" to complement traditional quantitative and qualitative methods by incorporating the researcher's own experiences. This approach allows for deep, relevant experiences to be expressed, formulated, analyzed, and evaluated, entering subjective territory but aiming for balance with more traditional methods.

The core theme of this methodology is linked to William James' theory of "radical empiricism." A quote from William Braud & Rosemary Anderson illustrates this, stating that "Any and all sources of evidence, ways of knowing, and ways of working with and expressing knowledge, findings, and conclusions can be brought to bear on the issues being researched." This epistemological stance includes everything directly experienced, treating participants' and the investigator's subjective experiences and self-perceptions as valid data, and valuing intuitive, tacit, and direct knowing.

Personal Background and Mediumship Research

The author provides an excerpt from their dissertation's Personal Background section to illustrate the motivation for using personal experiences in exploring mediumship. The research question stems from a longtime interest in understanding the nature of life and what happens after death, influenced by the early death of their father. The author identifies as a "spiritual agnostic," believing there is more to life than just physical bodies, and is intrigued by parapsychology and quantum physics theory for potential explanations.

Despite a mathematical and scientific mindset, the author maintains philosophical/spiritual inclinations, creating a balanced perspective. The dissertation research concluded that fraud was not a general explanation for alleged afterlife communications. The findings leaned towards interpretations involving sensory cues, subjective evaluation, generic statements, and coincidence, with socio-cognitive and fantasy proneness factors also noted. A secondary interpretation of psychic communications was considered, but further research was deemed necessary.

Experiential Research with Mediums

The author recounts experiences with mediumship, including sessions with Reverend Steve Hermann (referred to as "Medium W"). The motivation was to explore if their deceased brother, Fred, was "out there." The author describes attempts to convey to Medium W the need for more personal connection and information, feeling that the communications were lacking and that Medium W was "failing" to provide what was needed. Despite this, the author acknowledges the potential for coincidence or unconscious memory triggers when Medium W mentioned "Uncle Fred" and "Havana cigars," but ultimately concluded that this was not a personalized afterlife communication from their brother.

The author emphasizes that their dissertation research did not yield "White Crow" experiences (a metaphor for a unique, definitive finding) with mediums, meaning they did not personally experience the phenomenon of life after death becoming more real. The author acknowledges that skeptical explanations, such as coincidence and subjective validation, could account for their experiences.

Psychic Phenomena as Legitimate Scientific Inquiry

In 2009, the author attended a "Soul Survival" workshop where Raymond Moody discussed the meaning of "skeptic" as having an open mind. However, the author harbored "skeptical" reservations about Moody's expectation of scientifically proving life after death. The author questioned Moody about the potential of "Super-ESP" as an alternative to his Life after Death formulation. Moody dismissed parapsychology as "bogus" science, which the author found hypocritical given his definition of a skeptic. While most skeptics might disagree with Moody on life after death, they would likely agree with his discounting of psychic phenomena. The author contrasts this with Carl Sagan, who, in "The Demon-Haunted World," identified three claims in the ESP field deserving serious study: affecting random number generators, receiving projected thoughts under sensory deprivation, and children reporting accurate details of past lives. Sagan acknowledged these claims might be true, despite dubious experimental support.

The author argues that parapsychology research needs to be studied seriously, rather than dismissed as "bogus science." The current quantum physics framework is seen as consistent with psychic phenomena, suggesting the "possibility" of thoughts affecting things irrespective of distance. Speculation about biological mechanisms like "microtubules" is mentioned as a potential area for investigation. The author advocates for an open mind and serious study of parapsychology for anyone claiming to be a true skeptic.

Gardner's Fideism and Beischel's Afterlife Research Protocol

The author relates their openness to exploring life after death to Martin Gardner's fideism – believing on faith or emotional reasons rather than intellectual ones. While not going as far as believing against evidence, the author understands the emotional needs that drive such beliefs.

The author also discusses the research protocol of afterlife researcher Julie Beischel, which involves "blinding" various constituents (sitters, mediums, raters, investigators) to prevent feedback that could lead to skeptical interpretations. Beischel's research indicated that blinded sitters correctly identified target readings significantly more often than decoy readings. The author believes Beischel's research, despite potential bias, "deserves serious study."

Recent Experiential Mediumship and Afterlife Research

The author describes recent experiences at workshops and a Spiritualist church service conducted by Reverend Steve Hermann in August and September 2014. These events included workshops on "Reiki, Jesus and Beyond," "Psychic Surgery and Spirit Operations," and "Let's Have a Séance: Experimental Trance and Physical Phenomena," along with a "Medium/Agnostic Lunchtime Dialogue."

Reiki, Jesus and Beyond: Healing Mastery and the Aura Workshop

Attended with their "significant other" Dorothy, this workshop was found to have beneficial healing effects, comparable to typical meditation or mindfulness workshops. The author interpreted Steve Hermann's talk about "spirit helpers" as connecting with one's own deep self resources.

Church Service

Following a prior disappointing experience, the author attended Steve Hermann's church service with Dorothy. The service included Reiki healing and "readings" by Steve. The author found Steve's readings to be "hit or miss," consistent with previous observations of sensitivity cues, body language, subjective validation, and coincidence. However, Steve's reading for Dorothy, identifying an "elderly woman in the spirit world" who had written books, was considered to have a "50% hit mark," which was deemed good given the circumstances. Despite this, the author notes that it was difficult to distinguish between explanations of "super-psi" and a bona fide afterlife. While Steve's reading was interesting and helped maintain an open mind, it did not provide "evidence" of afterlife communications. Steve concluded the service by promoting the author's book and their upcoming dialogue.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the methodology of autoethnography and researcher-based experiential research as tools for investigating paranormal phenomena, particularly mediumship and the possibility of life after death. The author consistently navigates the tension between skepticism and openness, advocating for a "true skeptic" approach that involves rigorous study and open-mindedness rather than outright dismissal. The role of personal experience, subjective validation, and coincidence are critically examined as potential explanations for phenomena attributed to the afterlife or psychic communication. The journal appears to promote a nuanced perspective, encouraging serious consideration of parapsychological research while maintaining a critical and evidence-based stance.

This issue of PARANTHROPOLOGY: JOURNAL OF ANTHROPOLOGICAL APPROACHES TO THE PARANORMAL, Volume 6, Number 2, published in 2014, features articles exploring mediumship from an agnostic skeptical perspective and research into psychedelics.

Psychic Surgery and Spirit Operations Workshop

The author recounts attending a late-night workshop on Psychic Surgery and Spirit Operations led by Steve. While Steve believed in 'spirit doctors' performing 'psychic surgery,' the author experienced it as a straightforward Reiki treatment. The author found the sessions relaxing but did not feel inclined to believe in spirit intervention. A humorous moment occurred when the author fell asleep and snored during meditation. Steve promoted the author's book and a planned lunchtime discussion, but interest seemed low.

Experimental Trance and Physical Phenomena Workshop

This workshop, which the author anticipated with skepticism due to past disappointing experiences with table-tipping and transfiguration, focused on materializations, levitation, ectoplasm, and transfiguration. The brochure promised witnessing the reality of spirit materializations and physical manifestations. However, the workshop primarily involved Steve talking about how physical manifestations could occur and the need for an open atmosphere. After turning out the lights, nothing significant happened, which the author found a relief as it meant Steve wasn't committing fraud. Steve explained that it takes time for spirits to emerge and that groups often sit in circles for long periods before experiencing physical manifestations.

Mechanics of Mediumship Workshop, Medium/Agnostic Lunchtime Discussion, and Conclusion of Series

The author describes their Saturday morning Mechanics of Mediumship workshop, followed by a medium/agnostic lunchtime discussion. The author considers Steve a friend but believes Steve's conveyed messages are not true. The author felt increasingly uncomfortable promoting their book to an audience of aspiring mediums. Steve's workshop involved teaching prospective mediums to develop their imagination and visualize images as messages from the spirit world, with the assurance that people would eventually understand them. The author found the mediumship exercises unimpressive, with many results not verifiable by recipients. However, the author gives Steve the benefit of the doubt, believing Steve genuinely believes what he preaches.

The lunchtime discussion was initially light and social, with four out of nine morning attendees joining. The author presented their agnostic perspective on mediumship, using their 'Life after Death' books. Temple Heights workers observed the interactions, possibly with concerns about appropriateness at a Spiritualist camp. The discussion lasted over an hour and a half, involving the author, Steve, and a neophyte medium-in-training. Towards the end, a quiet man from the morning group shared his own agnostic perspective, which the author found a good ending to their week of exploration.

The author concludes that their experiential exploration of mediumship, particularly with Reverend Steven Hermann, has naturally ended. They believe mediums and prospective mediums are not an ideal audience for an agnostic approach to studying mediumship, despite Steve Hermann's openness. The author's approach, using open-minded skepticism, is presented as an illustration of authentic skeptical research into mediumship.

Conclusions and Perspectives

The author's conclusions from this week of exploration reinforce findings from their dissertation and previous workshops. They lean towards a skeptical perspective, explaining mediumship through creative imagination, subjective validation, environmental influence, and placebo effect. However, they acknowledge Steve's 50% accurate reading of 'significant other' Dorothy, leaving a slight room for other explanations. The author speculates Steve used psychophysical sensitivity to Dorothy, whom he had no biographical knowledge of, to generate creative images interpreted as messages from the afterlife.

Philosophically, the author questions the origin of the universe and subatomic particles, finding the materialist explanation unsatisfying and leaving room for the possibility of a 'spiritual intelligence' and a 'spirit world.' This leads to the author's current stance as an agnostic skeptic.

Conclusion and Advocacy

The author advocates for skeptics to maintain an open mind when researching parapsychology, especially mediumship research with proper controls. They believe a variety of research approaches, including experiential research in natural settings, is optimal. The author champions 'experiential skepticism,' where skeptics experience phenomena while researching, applying rational thought and openness to new ideas, following Carl Sagan's advice.

New Publication: Out of the Shadows

A new publication, 'Out of the Shadows: A Cornucopia from the Psychedelic Press,' edited by Robert Dickins and Tim Read, is announced. It explores how psychedelic agents have profoundly influenced civilizations, culture, and collective psyche, shaping music, art, literature, and depth psychology. The publication poses questions about whether psychedelics are sacred medicine or a threat, if they lead to truth or immersion in shadow, and the barriers to scientific research into their benefits.

Psychedelics and the Future of Religion: A Review of Breaking Convention

Jules Evans reviews the 'Breaking Convention 2015' conference, the third conference on 'psychedelic consciousness, culture and clinical research' at the University of Greenwich. The conference was a unique blend of science and spirituality, featuring presentations on LSD-type compounds by chemist David E. Nichols, discussions on ayahuasca ceremonies, and rites of Eleusis and Dionysus. Evans notes that this is a significant time for psychedelic research, with Rick Doblin of MAPS stating it's the first generation where a career in psychedelics is a viable option. Research has restarted after a 50-year hiatus, yielding remarkable results. Studies from Johns Hopkins Medical Hospital show psilocybin's high success rate in helping smokers quit, significantly outperforming current anti-smoking programs. Psychedelics like LSD, psilocybin, ketamine, and MDMA are also found effective in treating addiction (alcohol, cocaine, heroin) and conditions such as depression, anxiety, and PTSD. An ongoing study at Imperial College involving psilocybin for chronic depression has shown four out of seven volunteers in remission. Trials also indicate that psychedelics reduce depression and anxiety.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the critical examination of paranormal claims, particularly mediumship, through the lens of skepticism and personal experience. The author consistently applies an agnostic and skeptical approach, seeking rational explanations while acknowledging the complexity of the phenomena. The issue also highlights the resurgence of scientific interest in psychedelics, emphasizing their potential therapeutic benefits and cultural impact. The editorial stance appears to be one of open-minded inquiry, encouraging thorough research and a balanced perspective on both parapsychology and the effects of psychedelic substances.

This issue of PARANTHROPOLOGY: JOURNAL OF ANTHROPOLOGICAL APPROACHES TO THE PARANORMAL, Volume 6, Number 2, published in 2015, delves into the multifaceted world of psychedelic experiences and paranormal phenomena. It features research on the therapeutic potential of psychedelics, alongside a detailed report on a UFO and Paranormal conference.

Psychedelics and Mental Health

The issue opens with a discussion on the therapeutic benefits of psychedelics, citing research by Roland Griffiths from Johns Hopkins. Griffiths' work suggests that a single moderate-high dose of psilocybin can significantly reduce anxiety and depression in patients with life-threatening cancer diagnoses, a finding described as unprecedented in psychopharmacology. The general optimism at a conference discussed was that increased proof of these benefits would lead to legalization for therapeutic use. However, David Nutt, former UK government drugs advisor, cautioned against complacency, noting the UK's Psychoactive Substances Bill.

The article "WHEN PSYCHONAUTS GO PSYCHONUTS" explores the personal risks and benefits of psychedelic use. The author recounts a difficult LSD trip at age 18 that resulted in post-traumatic stress symptoms. Despite this, a survey by Johanson & Krebs of 130,000 people found that 15% of US psychedelic users had better mental health with little evidence of long-term psychological problems. Roland Griffiths' own survey also indicated that while many psychedelic experiences can be distressing, most are viewed positively in the long-term, with only 10% reporting long-term consequences. Griffiths believes experiences can be made safe in a clinical setting.

Imperial College's Robin Carhart-Harris is quoted on 'ego dissolution,' a concept where the rigid construction of self and reality is dissolved. Psychedelics are seen as dissolving this construction, bringing automatic patterns to consciousness and lowering the threshold of consciousness, as Carl Jung put it. This enables the re-encountering of traumatic or repressed memories, potentially altering autonomic processes and even cellular functions. The experience can be liberating, leading to a sense of ego-dissolution into the creative unconscious, often described as a benign archetypal fairy-land rather than a nihilistic jungle. Griffiths' studies showed 60% of participants considered their psilocybin trip one of the most meaningful experiences of their lives.

However, Jungian psychologist Scott J. Hill notes that ego-dissolution can also be terrifying, confronting individuals with trauma or darkness. 62% of Griffiths' participants described their trips as difficult or challenging. The importance of guides and 'psychedelic harm reduction' organizations like Kosmikare is highlighted. The article criticizes the tendency of health professionals to tranquilize and hospitalize individuals experiencing 'transient psychotic episodes' on psychedelics, denying the spiritual significance of their experiences.

Psychedelics are also discussed in relation to the nature of reality. Participants in ancient Greek rites of Eleusis came away with a 'better hope,' and the article questions if this is why psychedelics decrease anxiety in the terminally ill, potentially offering a new belief in the afterlife. Thorsten Passie and Roland Griffiths suggest that while not everyone becomes convinced of an afterlife, many become open to the possibility for the first time, which is a significant change when facing annihilation. This is compared to near-death experiences, which also correlate with decreased anxiety and increased belief in the afterlife.

Another common phenomenon is the sense of encountering spirits, deities, or creatures from other dimensions. Surveys indicate that a significant percentage of ayahuasca, DMT, and LSD takers report such encounters. The article raises the question of how to interpret these spirits, with interpretations ranging from purely materialist (brain-trick) to Jungian (archetypes) to literal (really real). Anthropologist Jack Hunter notes the academic tendency towards naturalist materialist explanations, making the literal interpretation taboo. The concept of 'ontological flooding' is introduced, referring to the possibility of encountering discarnate entities that are not benevolent. The need to not only open but also close the doors to the spirit world is emphasized, referencing Rick Strassman's research with DMT, where participants encountered alien or insectoid beings, some of whom were not benevolent.

Strassman concluded that spiritual worlds are not always 'love and light,' and stressed the importance of self-protection and prayer. His return to Hebrew and Judeao-Christian traditions for guidance is noted, as these cultures developed techniques for the 'discernment of spirits.' The article critiques the 'Anything But Christianity' mentality prevalent in some New Age circles, arguing that ignoring 2000 years of ecstatic culture and philosophy leads to intellectual shallows. The author wonders if a form of psychedelic Christianity, like the Santo Daime church in Brazil, might emerge in the future.

Robin Carhart-Harris expresses a desire for controlled places where people can have controlled psychedelic experiences, emphasizing that 'controlled places to lose control' are the best rites.

N.J. UFO/Paranormal Spring Conference Review

T. Peter Park reviews the 57th New Jersey UFO and Paranormal Spring Conference held on April 11th, 2015, at the Hamilton Garden Hilton in Hamilton, NJ. The conference, hosted by Pat "Dr. UFO" Marcantillio and directed by biomedical engineer Dave Stinnett, has been held twice a year since 1986.

The review highlights several speakers and presentations. Frank Stalter, founder of "The UFO Partisan" blog, spoke on "UFO's: There's Nothing New in the World Except the History You Don't Know." Stalter's research focused on UFO sightings and government interest during the Truman administration (1947-1953), emphasizing the physical evidence like radar sightings and the credibility of witnesses. He discussed the July 1952 Washington D.C. sightings, noting they were the closest UFOs came to landing on the White House lawn. A special September 3, 1952 meeting of the National Security Resources Board, attended by President Truman, was highlighted. Stalter also mentioned the role of the U.S. Air Force and ATIC in the 1952 Life magazine article "Have We Visitors from Outer Space?" He also noted that astronauts Gordon Cooper, Deke Slayton, and Edgar Mitchell have reported seeing UFOs, and that Nobel Prize winner Linus Pauling was intensely interested in UFOs.

Stalter also discussed the debunking of the April 1964 Socorro, New Mexico UFO landing by physicist Stirling Colgate, who concluded it was a hoax. Stalter suggested a possible link between the rapid growth of the titanium industry after the Roswell crash and reverse engineering of alien technology. Clarence "Kelly" Johnson, founder of Area 51, was also mentioned as a UFO witness.

Photographer Shannon Taggart presented on "Betwixt/Between: The Curious Life and After-Life of Michael Jackson," exploring Jackson as a liminal figure blurring binary oppositions. Taggart, who has worked on projects about Spiritualism and Vodun, based her analysis on the work of Arnold van Gennep and Victor Turner, examining Jackson's ambiguous dead/alive status.

Karyn Dolan, paranormal radio personality and former spouse of ufologist Richard Dolan, spoke on "Crossover Cases: When UFO's and Paranormal Phenomena Coincide." She discussed the overlap between UFO encounters and other phenomena like ghosts and mystery animals, emphasizing the transformative nature of such experiences.

George P. Hansen, a parapsychologist, was also present, discussing his concept of the paranormal as a "Betwixt & Between" intermediate or liminal zone. The review notes that Hansen did not speak at the conference but exchanged views with attendees.

The conference concluded with a screening of the documentary "Travis: The True Story of Travis Walton," with Walton himself present to answer questions. The review also mentions a party hosted by Patty Maxwell and a dinner at Mastoris Diner-Restaurant.

Recurring Themes and Editorial Stance

The recurring themes in this issue are the potential therapeutic and transformative power of psychedelic substances, and the exploration of UFOs and paranormal phenomena. The journal appears to adopt an open-minded, yet critical, approach, acknowledging both the profound positive effects and potential dangers of psychedelic use, and investigating paranormal claims with an anthropological lens. There is a clear interest in bridging the gap between mainstream scientific understanding and the study of anomalous experiences, including UFO sightings and spiritual encounters. The editorial stance seems to favor rigorous research and open discussion, even on topics considered taboo by conventional academia, while also cautioning against uncritical acceptance and emphasizing the need for discernment.

Title: Paranthropology: Journal of Anthropological Approaches to the Paranormal
Issue: Vol. 6 No. 2
Date: 2015

This issue of Paranthropology Journal explores a range of paranormal phenomena through an anthropological and sometimes scientific lens. It features discussions on the methodologies of studying the paranormal, specific case studies, and theoretical frameworks.

Key Articles and Discussions

The Study of the Paranormal and its Methodologies

Paranormal researcher Ms. Dolan argues that there is no single unified method for studying the paranormal. While scientific efforts include EVP, infrared photography, and the use of sensitives, the field also encompasses subfields like cryptidology (the study of anomalous animals), geobiology (ley lines and earth energies), and cereology (crop circles and 'saucer nests'). She notes potential interference with research and the desire of ufologists to be taken seriously. Ms. Dolan also highlights the compartmentalization in UFO research and the overlap between various paranormal phenomena, citing examples like the Skinwalker Ranch, Roswell, alien abductees developing psychic abilities, and Men in Black (MIB) encounters.

Case Studies and Phenomena

Point Pleasant and the Mothman: The issue discusses the 1966-67 Point Pleasant, West Virginia, 'Mothman' studies by John A. Keel, author of 'The Mothman Prophecies.' This included encounters with Men in Black and reports of pterodactyls. Keel's experiences with tapped telephones are also mentioned. A curious claim is made about Native Americans avoiding the area during the Mothman manifestations.

Skinwalker Ranch: This location is described as being marked by cattle mutilations, huge wolves, Bigfoot encounters, UFOs, orbs, and unusual incidents like repacked groceries. The connection to alien ghosts and alien bodies at Roswell is also noted.

The Dodleston Poltergeist: A significant case detailed is the 1984-1985 poltergeist haunting at Meadow Cottage in Dodleston, Cheshire, UK, involving Ken Webster. Webster received messages in Middle English on his computer from an entity named 'Tomas Harden,' who claimed to be a 16th-century Englishman. The case also involved observations of 6-toed footprints.

Scientific and Technological Approaches

David Rountree and EVP Research: Audio and acoustics engineer David Rountree, author of 'Paranormal Technology,' discusses his research into hauntings and EVP. He links paranormal phenomena to advanced physics concepts like 'wormholes' in space-time. Rountree, with a background in electrical and electronic engineering, has focused on EVP research since 1998, employing audio engineering and psychoacoustics. He theorizes that EMF are the primary source of EVPs and that paranormal-related EMF is an emergent phenomenon, leading to a wormhole hypothesis. His research involved scientific and metaphysical techniques, and he noted negative encounters from 1985-87, leading him to concentrate on scientific research. He co-authored 'Demon Street USA' and founded Scientific Paranormal Investigative Research Information and Technology (S.P.I.R.I.T.). Rountree's research narrowed to 'Hauntings,' and he is affiliated with several scientific societies. He concluded that 'Raudive Voices' (EVP) were products of electronic forces, not sounds, and that they transmit electromagnetic fields. He argues that EVP are electromagnetic forces (EMF) with invariably matched audio and EVP wave-forms. He posits that EMF signals are emergent information from elsewhere, possibly explained by Einstein-Rosen Bridges or 'wormholes.' He also noted time speeding up and gamma radiation bursts in areas of intense paranormal activity, suggesting a link to cancer deaths among researchers and recommending checks for radioactivity in haunted houses.

Ray Moody and Near-Death Experiences: Rountree also touched upon Ray Moody's findings that people with near-death experiences (NDEs) often develop new talents or gifts. He mentioned the 'Vile Vortices,' sites of unexplained disappearances around the globe, speculating about exotic matter with negative mass and intertwining double helices.

The Travis Walton Abduction Case

The conference's climax featured the screening of Jennifer W. Stein's documentary 'Travis: The True Story of Travis Walton.' The 1975 abduction of Arizona logger Travis Walton is presented as one of the most famous abduction stories, corroborated by witnesses and dramatized in the film 'Fire in the Sky.' Walton was reportedly struck by a beam of light from a disc-shaped craft in the Apache-Sitgreaves National Forest. His co-workers fled and were suspected of foul play. Walton reappeared five days later, confused and with fleeting memories of humanoid entities. He underwent polygraph tests evaluated by APRO. The case was subject to harassment by UFO skeptic Philip Klass, who was determined to discredit Walton. Steve Pierce, a co-worker, recounted his own experience of being hounded by Klass. The documentary included interviews with UFO researchers James Harder and Stanton Friedman, who defended Walton's story. Friedman called Klass a propagandist with mysterious funding. The film also discussed the government connections of UFO debunker Donald Menzel and Klass's correspondence with him. A notable finding mentioned was the enhanced growth rings in trees near the encounter site, possibly stimulated by radiation from the UFO. Walton expressed his belief that UFOs are gradually conditioning humanity to broaden perspectives on humanity's place in the universe.

Other Conference Sessions and Topics

Abstracts from the 58th Annual Parapsychological Association/39th Annual Society for Psychical Research Conference:

• Methodology of Doing Psi Research in Other Cultures and the Effect of Cultural Beliefs: Serena Roney-Dougal discussed the challenges of adapting parapsychology experiments to different cultures, emphasizing the need for experimenters to live with participants to understand their perspectives. She shared an example from research with Yogis where students unconsciously complied with the hypothesis, leading to chance scoring in the second year after the factor was addressed. Research with Tibetans involved specially prepared targets, as their life experience differed from the visual stimuli.
• Two More Sessions with Amyr Amiden, a Brazilian Claimant Medium: Stanley Krippner reported on a 1994 study of medium Amyr Amiden, where 97 anomalous events were observed. Correlations were found between elevated diastolic blood pressure, elevated geomagnetic activity, and apparent anomalies. Follow-up visits in 2014 noted further anomalies, including the appearance of linked metal rings.
• Exploring the Apparently Psi-Conducive But Methodologically Elusive Nature of Ritual Psychedelic Use: David Luke explored the psi-inducing properties of shamanic plant psychedelics like ayahuasca and peyote, noting methodological issues in experimental precognition studies and proposing new experimental designs.
• A Brief History of Paranthropology: Jack Hunter provided an overview of transpersonal anthropology, the anthropology of consciousness, and paranthropology, emphasizing the need for ethnographers to participate in transpersonal practices and experiences to understand religious and spiritual beliefs.

Social and Concluding Events

The conference included a group dinner at Mastoris Diner-Restaurant and a party at Patty Maxwell's house, providing opportunities for attendees to socialize and exchange views.

Fortean Authority

T. Peter Park is identified as a historian, former librarian, and prolific Fortean commentator, particularly on H. P. Lovecraft.

Recurring Themes and Editorial Stance

The journal consistently explores the intersection of anthropology and paranormal phenomena, advocating for rigorous, albeit sometimes speculative, investigation. There is a clear interest in UFOs, hauntings, and anomalous experiences, with an emphasis on case studies and the challenges of research methodology. The publication appears to lean towards presenting a wide spectrum of paranormal claims and research, from scientific inquiry into EVP to anecdotal accounts of abductions and hauntings, while also acknowledging the complexities and potential for deception within the field. The editorial stance seems to be one of open inquiry, encouraging the examination of phenomena that challenge conventional scientific paradigms, particularly from an anthropological perspective.