Paranthropology - Vol 7 No 1

Magazine Overview

Title: PARANTHROPOLOGY
Issue: Vol. 7 No. 1
Date: July 2016
Publisher: Paranthropology
ISSN: 2044-9216
Price: Around £4.00 for print copies.

This issue of Paranthropology, the Journal of Anthropological Approaches to the Paranormal, marks a format change intended to lower the cost of print copies. The cover features a striking image of a Pre-Pottery Neolithic statue, with the lead article headline focusing on "Hearing the Dead: Supernatural Presence in the World of the Pre-Pottery Neolithic."

Editor's Introduction

Editor Jack Hunter welcomes readers to the latest issue, noting the gap since the previous publication was filled with the release of two new edited volumes: "Transpersonal Ecosophy Vol. 1" and "Damned Facts: Fortean Essays on Religion, Folklore and the Paranormal." Hunter also pays tribute to the late Edie Turner, an influential anthropologist whose work on ritual and consciousness significantly guided the journal.

The introduction highlights the diverse range of articles in this issue, including research on paranormal beliefs, interpretations of Shakespearean tragedy, trickster archetypes, and the paranormal beliefs of the contemporary vampire subculture. It also mentions articles on supernatural presences in the Pre-Pottery Neolithic, the uncanny in British Quakerism, and mental travel phenomena. The reviews section covers "Ayahuasca Shamanism in the Amazon and Beyond" and "Illuminations: The UFO Experience as Parapsychological Event," along with a report on the First International Colin Wilson Conference.

Peer-Reviewed Papers

• Paranormal Experience, Belief in the Paranormal and Anomalous Beliefs by Neil Dagnall, Kenneth Drinkwater, Andrew Parker & Peter Clough (P.4): This study investigated the prevalence of subjective paranormal experiences (SPEs) and their relationship with anomalous beliefs. A survey of 1215 adults found that 42% reported an SPE, with multiple experiences being common. SPEs correlated positively with belief in the paranormal and anomalous beliefs. Gender differences were noted for specific experience types like PK and UFO sightings.
• Religious Flows and Ritual Performance: East Asian Interpretations of Shakespearian Tragedy by Matt Coward (P.15): This paper explores the intersection of traditional Japanese and Korean spirit possession practices with Shakespearian tragedy.
• Shamanic Initiation by the Trickster by Juan J. Rios (P.28): Rios describes his own initiatory experiences and interprets them through the lens of the trickster archetype.
• A Quantitative Investigation into the Paranormal Beliefs of the Contemporary Vampire Subculture by Emyr Williams (P.33): This qualitative research examines the paranormal beliefs within the contemporary vampire subculture.

Articles

• Edith Turner and the Anthropology of Collective Joy by Paul Stoller (P.40): This article likely reflects on the contributions of anthropologist Edie Turner.
• Hearing the Dead: Supernatural Presence in the World of the Pre-Pottery Neolithic (PPN) in Reference to the Balikligöl Statue by Alistair Coombs (P.42): Coombs examines supernatural presences in the Pre-Pottery Neolithic, with a specific focus on the Balikligöl Statue.
• The Uncanny and the Future of British Quakerism by Benjamin J. Wood (P.46): Wood discusses the influence of the uncanny on the future of British Quakerism.
• On Mental Travel, Remote Viewing and Clairvoyance by John R. DeLorez (P.48): DeLorez explores the phenomena of mental travel, remote viewing, and clairvoyance.
• Intermediatism and the Study of Religion by Jack Hunter (P.51): Hunter's article delves into the concept of intermediatism within the study of religion.

Reviews

• "Ayahuasca Shamanism in the Amazon and Beyond” by Beatriz Caiuby Labate & Clancy Cavnar, reviewed by Gerhard Mayer (P.57).
• Do we need the paranormal to explain the UFO phenomenon? A Review of Illuminations: The UFO Experience as Parapsychological Event by Eric Ouellet, reviewed by Jean-Michel Abrassart (P.60).
• First International Colin Wilson Conference, University of Nottingham, July 1st 2016 by Colin Stanley (P.62): Stanley provides a summary of the proceedings from the conference.

Methodology and Findings of the SPE Study

The study "Paranormal Experience, Belief in the Paranormal and Anomalous Beliefs" surveyed 1215 adults aged 16-70. The methodology involved a self-report measure assessing the incidence of subjective paranormal experiences (SPEs), with specific types including ESP, PK, witchcraft, NDE/OBE, haunting, contact with the dead, UFO visitation, UFO sighting, astrology, and others. Belief in the paranormal was assessed using the Revised Paranormal Belief Scale (RPBS) and the Australian Sheep-Goat Scale (ASGS). Anomalous beliefs, specifically urban legends and conspiracist beliefs, were also measured.

Key findings indicated that 42% of respondents reported at least one SPE. ESP was the most frequently reported experience (23%), followed by astrology (15%), haunting (14%), and contact with the dead (13%). Multiple experiences were common among those who reported SPEs. While overall gender did not significantly correlate with reporting SPEs, gender differences emerged for specific types of experiences, with males reporting more PK and UFO sightings, and females reporting more contact with the dead and astrology experiences.

Correlations revealed that SPE occurrence and total SPEs were moderately positively correlated with belief in the paranormal (ASGS and RPBS). Anomalous beliefs (conspiracism and urban legends) also showed positive correlations with SPEs, though weaker. The study also found that the level of paranormal belief and the perception that experiences informed belief correlated moderately.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the intersection of anthropology and the paranormal, exploring subjective experiences, beliefs, and their social and cultural contexts. The journal's stance, as indicated by its title and content, is to approach paranormal phenomena from an anthropological and sociological perspective, seeking to understand their significance within human experience and belief systems, rather than solely through a psychological or skeptical lens. The emphasis on research into the prevalence and nature of paranormal experiences, alongside their correlation with belief systems, suggests a commitment to empirically investigating the paranormal.

This issue of PARANTHROPOLOGY, Volume 7, Number 1, features a cover article titled "Religious Flows and Ritual Performance: East Asian Interpretations of Shakespearian Tragedy" by Matt Coward. The issue also includes information about "Strange Dimensions: A Paranthropology Anthology," a collection of essays celebrating the fourth anniversary of Paranthropology, priced at £19.95.

Religious Flows and Ritual Performance: East Asian Interpretations of Shakespearian Tragedy

This article explores how Shakespearian tragedy has been adopted and interpreted in Korean and Japanese societies, particularly in relation to female shamanic communities. The study focuses on the Korean Mansin and their 'kut' rituals, and the Japanese Miko, examining their engagement with Shakespeare's 'Hamlet' and 'Macbeth'. The influence of Japanese director Akira Kurosawa's cinematic interpretations of Shakespeare is also discussed, highlighting the integration of Nō and Kabuki theatrical styles.

The article begins by discussing the inherent connection between ritual and theatre, citing scholars like Richard Schechner and Victor Turner. It posits that Shakespearian tragedy is a genre that easily transfers across cultures due to its thematic accessibility, which often aligns with societal concerns like family, violence, and revenge.

Crossing and Dwelling

Thomas Tweed's concept of 'Crossing and Dwelling' is introduced to define religion not as a singular entity but as a pluralistic phenomenon. Tweed defines religions as 'confluences of organic-cultural flows' that intensify joy and confront suffering by drawing on human and suprahuman forces. This interdisciplinary approach, bridging religious studies, theatre, and anthropology, emphasizes the interaction of organic (neural, emotional, cognitive) and shifting cultural elements.

Wherefore Shakespeare, wherefore tragedy?

The article traces the global dissemination of Shakespeare, noting its arrival in East Asia in the mid-19th century. It highlights how translations and adaptations, initially narrative rather than dramatic, became popular. The thematic resonance of Shakespearean tragedy, particularly its exploration of violence, betrayal, and the supernatural, is presented as a key factor in its acceptance in cultures like Korea, which scholars have described as operating in the 'field of misfortune'.

Japan and Nō: the strange place between Shinto and Buddhism

This section examines the indigenous practices of the Japanese Miko, female shamans who have a unique position between Shinto and Buddhism. The 'trance-dance' of the priestess Uzume is cited as an early form of Japanese theatre. The development of Nō theatre, synthesized from Korean shamanic traditions and Japanese indigenous materials, is discussed. Nō, initially a theatre for the elite, combined popular music and dance, influenced by Zen Buddhism, emphasizing restraint and the revelation of a character's true identity.

Kabuki: a note on ritual and theatrical technique

Kabuki theatre, which emerged later than Nō, had to be commercially viable and thus constantly adapted to audience demands. Unlike Nō, Kabuki's style was unfixed, incorporating various theatrical techniques and providing insights into the folk beliefs of the working classes. It explored changing Japanese culture and revealed a concern with spirits and the supernatural, bridging the gap between the human world and the 'other dimension'.

Ritual, theatre and the 'Shaman'

The term 'shaman' is discussed, with its origins in the Tungus language. The article notes that the term has been applied by Westerners to indigenous practices, and that shamanic practices differ based on context and community needs. The Korean Mansin are described as shamans who provide verbal intercession between clients and the spirit world, with financial incentives playing a role. The negative societal perception of these practices in Korea is attributed to cultural politics and a historical suppression of 'musok'.

The Mansin of Korea

The Mansin are presented as ritual performers who facilitate verbal intercession with the spirit world. Their 'kut' rituals involve financial incentives, with clients paying spirits for services. The article notes that these practices have often been viewed negatively in Korean culture, associated with 'negative aspects of Korean traditional culture' and relegated from religious and political spheres.

History, Ritual, and Theatre

This section delves into the historical context of ritual and theatre, particularly in relation to shamanism. It explores how shamanic practices, like those of the Mansin, are understood within broader religious and cultural frameworks. The concept of 'spirit talk' being essential to Korean shamanic ritual is highlighted, allowing for two-way communication between practitioner and client. The 'kut' ritual is described as a space where the practitioner and client find meaning through constant interaction, with the potential for performance to shift into a climatic ritual.

Global Shakespeare

This section discusses the introduction of Shakespeare to East Asia, beginning with Commodore Perry's visit to Japan in 1853. It details how Shakespeare was introduced to Japan through Kabuki and later became part of the curriculum. In Korea, Shakespeare was introduced indirectly via Japan, with early translations focusing on narrative rather than plays, aligning with Korean preferences for familiar storytelling genres.

Theatrical Ritual of Musok

The 'kut' ritual of the Mansin is primarily for sacred contexts but has also been used for public performances, such as 'Madanggut', which shifted the perception of Musok from superstition to cultural history. These performances aim to transform individuals into a collective that affirms a shared vision of a new political and cultural community.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the intersection of culture, ritual, performance, and belief systems, particularly in the context of East Asian societies. The articles explore how traditional practices and beliefs interact with external cultural influences, such as Shakespearean drama. The editorial stance appears to be one of academic inquiry, seeking to understand the complex ways in which cultural phenomena are interpreted, adapted, and integrated into existing societal frameworks. The issue emphasizes the multidimensional nature of the paranormal and its connection to cultural, social, and psychological factors.

This issue of PARANTHROPOLOGY, Volume 7, Number 1, published by the University of Alberta, delves into the intersection of shamanism, ritual, and theatrical adaptations of classic literature, particularly Shakespeare, within East Asian cultural contexts. The issue features a primary article by Juan J. Rios titled "Shamanic Initiation by the Trickster," alongside scholarly analyses of Korean and Japanese interpretations of Shakespearean plays.

Shamanic Initiation by the Trickster

Juan J. Rios's article explores a personal experience of what he describes as an 'anomalous experience' within a Wicca ritual. He posits that this encounter may have been an initiation into a shamanic world through the myth of the Trickster. Rios recounts the origin of this 'Trickster energy,' describing it as a powerful, unexpected force encountered during a Wicca class. He details his subsequent experiences, which he interprets as the Trickster manifesting in various guises, including as a comedian, healer, animal, and devil. The article touches upon the concept of 'han' in Korean culture and the role of ritual in linking the ordinary world with spiritual realms. Rios also discusses his training with a Wiccan Priestess, noting the influence of mythology and archetypes in her teachings, and his own attempts to understand the experience through a rational, scientific lens.

Korean Adaptations of Shakespeare

The issue examines how Shakespearean tragedies are reinterpreted in South Korea, often through the lens of 'han,' a concept describing collective trauma and negative emotions. The article highlights two specific Korean productions: a 1995 interpretation of "Hamlet" titled "Ophelia, Nu-eeyu, Na-e Chimshilo" and Han Tae-Sook's 1998 production of "Lady Macbeth." These adaptations are shown to integrate Korean spiritual heritage and shamanic practices, such as 'kut' rituals, to make the performances accessible through a local cultural paradigm. Ophelia is presented as embodying 'han,' finding relief through spirit possession and becoming a shaman ('Mansin'). Similarly, Lady Macbeth's character is explored through a 'feminine mind-set' and the concept of 'han.'

Japanese Adaptations of Shakespeare: Kurosawa's Cinema

Akira Kurosawa's cinematic adaptations of Shakespeare are a significant focus. "Komonosu-jo" (Throne of Blood, 1957), an adaptation of "Macbeth," is analyzed for its use of Nō theatre elements, its portrayal of strong female characters like Lady Asaji, and its exploration of fate and ambition. Kurosawa's "Ran" (1985), an adaptation of "King Lear," is discussed in the context of Japanese history and Buddhist rhetoric, particularly the concept of karmic consequences. The film's narrative, set in feudal Japan, explores themes of nationhood, family, and destiny, with Kurosawa aiming to imbue the story with a Japanese cultural sensibility. The article notes Kurosawa's tendency to portray strong female roles, drawing parallels between characters like Lady Asaji and Cordelia.

Intercultural and Ritualistic Themes

The issue underscores the interplay between indigenous practices and Western theatrical traditions. The concept of 'Koreanness' is seen as crucial in productions aiming to assert national identity. The article also touches upon the influence of Japanese Miko (shamanic practitioners) and Korean Mansin in shaping theatrical interpretations. Thomas Tweed's theory of 'Crossing and Dwelling' is used to frame the understanding of how religions are formed through the interrelation of organic and cultural flows. The discussion extends to other cinematic interpretations of Shakespeare in Asia, such as the Thai film "Shakespeare Must Die" and the Chinese film "Ye Yan" (The Banquet).

Recurring Themes and Editorial Stance

A recurring theme throughout the issue is the exploration of 'han' as a significant element in Korean cultural expression, particularly in relation to trauma and female experience. The issue consistently highlights how traditional rituals, shamanism, and indigenous beliefs are integrated into modern artistic and cinematic productions, especially those adapting Western classics like Shakespeare. The editorial stance appears to favor interdisciplinary approaches, examining cultural phenomena through anthropological, theatrical, and cinematic lenses, emphasizing the dynamic interaction between tradition and modernity, and the assertion of national identity through artistic expression.

This issue of PARANTHROPOLOGY, Volume 7, Number 1, published in Fall/Winter 2016, is dedicated to exploring various facets of transpersonal psychology, anthropology, and paranormal phenomena. The issue features a cover story on the paranormal beliefs of the contemporary vampire subculture, an article on the work of anthropologist Edith Turner, and a personal reflection on the Trickster archetype. It also includes a review of the book 'Transpersonal Ecosophy, Vol. 1' and a section on recent publications of interest.

A Quantitative Investigation into the Paranormal Beliefs of the Contemporary Vampire Subculture

By Emyr Williams, Department of Psychology, Glyndwr University.

This article presents a quantitative investigation into the paranormal beliefs of individuals who identify as 'real' vampires. The study, which surveyed 1,384 participants from online forums, utilized the Revised Paranormal Belief Scale (RPBS) to measure belief across seven subscales: traditional religious belief, psi, witchcraft, superstition, spiritualism, extraordinary life forms, and precognition. The findings indicate that the vampire subculture, particularly those who identify as vampires and donors, are more accepting of paranormal beliefs than a general student population. Conversely, the student population showed higher endorsement of superstitious beliefs. The research also highlights a divergence in beliefs among different groups within the vampire subculture, with role-players and enthusiasts exhibiting the most distinct views, suggesting this may contribute to perceived intolerances between these groups.

The study found that while a small group within the vampire subculture is open to traditional religious beliefs, psi, witchcraft, and spiritualism, they are less accepting of extraordinary life forms and superstitious beliefs. The findings support previous research suggesting that the vampire subculture is distinct from mainstream culture and is developing its own worldviews.

• Key findings include:
• Traditional Religious Beliefs: Sanguine, psychic, and hybrid vampires showed similar endorsement levels to a university population, while donors, role-players, and enthusiasts scored lower.
• Psi: Vampire groups were more accepting of levitation, psychokinesis, and the influence of thoughts on physical objects compared to the student population. However, students were more accepting of the idea that mind reading is not possible.
• Witchcraft: Sanguine, psychic, and hybrid vampires were more accepting of black magic, the existence of witches, and actual cases of witchcraft compared to the student population.
• Superstition: The student population showed higher endorsement of superstitious beliefs (e.g., black cats bringing bad luck, breaking mirrors, the number 13) than the vampire community.
• Spiritualism: Vampire groups generally showed higher acceptance of spiritualism than the student population, with the exception of belief in reincarnation.
• Extraordinary Life Forms: Hybrid vampires were more likely to endorse the existence of the Loch Ness monster, while the student population was most likely to endorse the existence of life on other planets.
• Precognition: Role-players and enthusiasts were less likely to endorse precognitive beliefs compared to other groups.

Bart the Trickster

This section reflects on a personal experience of the author, where they encountered a gigantic profile of light beams in a park that resembled Bart Simpson. This led to a revelation connecting the Bart Simpson character to the archetype of the Trickster. The author posits that their subconscious may have called upon the Trickster archetype at a particular time in their life to question norms and move beyond perceived limits, facilitating personal evolution through emotionally charged situations. This experience is linked to the concept of 'holotropic states' described by Grof (2003), which automatically bring unconscious contents with strong emotional charges to consciousness.

Did the Shamanic World Initiate Me?

The author recounts their experience during six months of Wicca training, during which they encountered various guises of what they perceived as a single underlying entity or energy, referred to as the Trickster. This entity appeared as a witch, comedian, healer, animal, and light beams. The author suggests that this visitation may have been an initiation into the world of the shaman, possibly triggered by being 'primed' as indicated by a Wiccan Elder. Despite undergoing a ceremony and being ordained a priest, the author did not pursue further training and left the Wiccan community. They note that since this period, they have not had experiences of comparable intensity.

Conclusion

The author reflects positively on their Wicca training experience, despite initial fear. They acknowledge that their logical, rational cognitive structure as an environmental scientist might have prevented them from understanding alternate shamanic realities without direct experience. The Trickster's role in shaking ossified worldviews is highlighted, opening the possibility of new perspectives and worlds, aligning with Hyde's (1997) assertion that the Trickster opens the road to a possible new world.

Edith Turner and the Anthropology of Collective Joy

By Paul Stoller, West Chester University.

This article pays tribute to the late anthropologist Edith Turner, who passed away at 95. Stoller reflects on Turner's significant contributions to understanding the human condition, particularly her work on ritual and spirituality. He highlights her ethnographic research in Zambia with the Ndembu people, where she learned to understand rituals in their own terms, describing a curing ceremony involving the extraction of 'Ihamba' (a dead hunter's tooth) from a patient's back. The article emphasizes Turner's later work, including her studies on healing rituals and spirituality among the Iñupiat people. Her final book, 'Communitas: The Anthropology of Collective Joy,' is discussed, focusing on her definition of communitas as a silent and sudden sense of social bonding. Stoller suggests that Turner's work challenges our sense of reality and compels deep reflection on the human condition.

Recent Publications of Interest

• This section features a visual display of book covers, including:
• "The Super Natural: A New Vision of the Unexplained" by Whitley Strieber and Jeffrey J. Kripal
• "Opening the Doors of Perception: The Key to Cosmic Awareness" by Anthony Peake
• "It Defies Language! Essays on UFOs and Other Weirdness" by Greg Bishop
• "Spirits and Trance in Brazil: An Anthropology of Religious Experience" by Bettina E. Schmidt
• "UFOs, Conspiracy Theories and the New Age: Millennial Conspiracies" by David G. Robertson
• "The Power of Ritual" by Robbie Davis Floyd and Charles Laughlin

About the Editor

Mark A. Schroll, PhD, is recognized for his work in ecopsychology, transpersonal psychology, and the anthropology of consciousness. He is the author of over 35 academic articles and the founder of the International Association for Transpersonal Ecosophy. The book 'Transpersonal Ecosophy, Vol. 1' is described as examining brain state alterations at sacred sites, morphogenetic fields, consciousness, and the reconciliation of matter and spirit, exploring works by David Lukoff, Stanislav and Christina Grof, David Bohm, and Rupert Sheldrake.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the exploration of consciousness, paranormal phenomena, and alternative belief systems, particularly within subcultures like that of self-identified vampires. The issue also delves into anthropological perspectives on ritual, spirituality, and collective experience. The editorial stance appears to be one of open inquiry into these often-unconventional topics, presenting research and personal reflections without overt judgment, aiming to expand understanding of the human condition and its diverse manifestations.

This issue of PARANTHROPOLOGY, Volume 7, Number 1, features a collection of articles exploring themes of anthropology, archaeology, spirituality, and parapsychology. The cover story, "Hearing the Dead: Supernatural Presence in the World of the Pre-Pottery Neolithic (PPN) in Reference to the Balikligöl Statue" by Alistair Coombs, examines the symbolic significance of ancient statuary. Other articles include "The Uncanny and the Future of British Quakerism" by Benjamin J. Wood, which discusses the spiritual landscape of contemporary Quakerism, and "On Mental Travel, Remote Viewing and Clairvoyance" by John R. DeLorez, which delves into the history and practice of these parapsychological phenomena.

Edie Turner and Communitas

The issue opens with a reflection on the work of Edie Turner, an anthropologist whose contributions are described as providing a framework for understanding well-being in the world. Her work is noted for its clear prose and conceptual daring, inspiring readers to stretch their imagination and explore the indefinable. The concept of 'communitas,' as explored by Turner, is presented as a feeling of collective joy and togetherness that can be conveyed through stories. Her writing is said to tackle 'communitas, togetherness itself,' guiding readers beyond scientific analysis into direct experience. The text includes a quote from Edie Turner emphasizing the power of narrative and the experience of communitas.

Hearing the Dead: Supernatural Presence in the World of the Pre-Pottery Neolithic (PPN) in Reference to the Balikligöl Statue

Alistair Coombs' article discusses the Balikligöl statue, also known as 'Urfa Man,' the earliest known human-size statue. Coombs suggests that the statue was designed to embody the presence of the dead or ancestors, with its features, such as the absent mouth, symbolically communicating this status. The statue, a 1.80m high limestone figure found near Şanliurfa, Turkey, has a fractured nose, hollow eye-sockets with obsidian crystal, and a notably absent mouth. Its conical base suggests it stood vertically. While not found at Göbekli Tepe, it is cognate in age with the site's use. Preliminary observations by Klaus Schmidt suggest a connection with the symbolic thought-world of Göbekli Tepe's builders. The V-shape neck design on Urfa Man resembles similar markings on Göbekli Tepe's pillars, possibly designating ancestors, the dead, or supernatural beings. The article also explores mouth symbolism in ancient cultures, referencing Mesopotamian and Egyptian mortuary rituals where the mouth was significant for reanimation and communication in the afterlife. The absence of a mouth in Urfa Man might emphasize a continued presence of the dead or a disembodied voice. The article further discusses eye skulls and statuettes from sites like Jericho and 'Ain Ghazal, noting the emphasis on eyes in these artifacts, which may have been intended to evoke supernatural sight. The concept of 'eye idols' from Tell Brak is also introduced. The article touches upon Julian Jaynes' bicameral mind hypothesis, suggesting that eye idols might have served as 'speaking statues' aiding in the production of hallucinated voices from the dead or ancestors.

The Uncanny and the Future of British Quakerism

Benjamin J. Wood's article explores the challenges faced by contemporary British Quakerism in addressing the 'uncanny' and supernatural experiences. Wood begins by referencing Rudolf Bultmann's dilemma regarding modern Christianity's ability to reconcile scientific understanding with belief in the supernatural. He observes that many people, including Quakers, use modern conveniences while also affirming beliefs in faith healing, spirit-guides, and automatic writing. However, there is a perceived lack of a suitable language within Quaker communities to express these experiences, leading to a 'self-censored Quakerism.' This is illustrated by an anecdote where a Quaker institution requested an exorcism from a priest, highlighting a reliance on external frameworks rather than internal Quaker language. Wood traces this to internal transformations within Quakerism, particularly the shift towards a more liberal, rationalist approach that jettisoned earlier charismatic traditions like faith healing and belief in the demonic. He discusses umbrella groups within Britain Yearly Meeting, such as The Quaker After-Life Studies Group, The Friends Fellowship of Healing, and Experiments with Light Groups, which are actively seeking to recover and sustain these charismatic traditions and break down the taboos surrounding death, the afterlife, and experiences of 'something' that opposes the Light. The article suggests that a recovery of the Quaker sense of a 'charged' world could help bypass wordlessness when confronted with the spiritual and the occult, enabling a more holistic engagement with the uncanny.

On Mental Travel, Remote Viewing and Clairvoyance

John R. DeLorez's article provides an introduction to the historical study of clairvoyance and its related practices, including remote viewing and mental travel. DeLorez notes that these practices are not new and have been studied in the West for over 125 years. He explains that Remote Viewing, a term coined by physicists at SRI International, is a technique for accessing information about remote locations or events beyond the five physical senses. This ability is grouped under Extra-Sensory Perception (ESP). The article details various forms of clairvoyance, including:

• Clairvoyance (Clear Seeing): The ability to 'see' people, places, and events through means other than physical sight, including visions of the present or past, with applications in archaeology and stock market prediction.
• Clairaudience (Clear Hearing): The ability to hear sounds that are 'psychically' sensed, such as disembodied voices or music without a physical source.
• Clairsentience (Clear Feeling): The ability to feel the emotions of others, or emotions embedded in objects or physical areas, akin to an empath.
• Claircognizance (Clear Knowing): The ability to 'just know' something is true without any physical means of acquiring knowledge, such as premonitions.
• Clairalience (Clear Smelling): The ability to sense and interpret non-physical information in the form of a scent.
• Clairgustance (Clear Tasting): The ability to sense and interpret non-physical information in the form of a taste.

DeLorez recommends reviewing earlier works from the Society for Psychical Research (SPR) and the Parapsychological Association, as well as more recent research from institutions like The Windbridge Institute and the Rhine Research Center for further study. The article also includes a beginner's exercise for practicing mental travel, emphasizing detailed observation and visualization.

Conclusion and Notes

The issue concludes with a brief summary of the articles and a list of references. The article on the Balikligöl statue references numerous archaeological and scholarly works, including those by Klaus Schmidt and David Lewis-Williams. The article on Quakerism cites works by Rudolf Bultmann, George Fox, and Rufus Jones, as well as contemporary Quaker publications. The article on clairvoyance references works by H.P. Blavatsky, William James, and Julian Jaynes, among others, and provides links to relevant organizations and research centers.

Recurring Themes and Editorial Stance

A recurring theme throughout the issue is the exploration of phenomena that lie beyond conventional scientific or rationalistic explanations. The articles engage with ancient beliefs, spiritual experiences, and parapsychological abilities, suggesting that these aspects of human experience warrant serious consideration. The editorial stance appears to be one of open inquiry into these less-understood domains, encouraging a deeper understanding of human consciousness, culture, and spirituality, and challenging the limitations of purely secular or reductionist viewpoints. The issue advocates for a richer vocabulary and a more inclusive approach to understanding the full spectrum of human experience, from ancient ritual to modern spiritual seeking.

This issue of Paranthropology, Volume 7, Number 1, focuses on 'Intermediatism and the Study of Religion,' with a lead article by Jack Hunter. The issue delves into the work of Charles Hoy Fort, who meticulously cataloged thousands of anomalous events, challenging the scientific establishment and proposing a new approach to understanding reality.

Charles Fort and Intermediatism

The main article by Jack Hunter introduces Charles Fort (1874-1932) and his groundbreaking books, which presented 'Damned Facts' – anomalous events documented in scientific journals and newspapers. Fort's work was an affront to the scientific establishment, which he believed had already 'sorted it all out.' He obsessively cataloged these facts, storing them in shoe boxes, ready to be unleashed in his books. Fort's collections inspired writers like John A. Keel, Colin Wilson, Robert Anton Wilson, and Jacques Vallée, and led to the founding of Fortean Times magazine.

The original goal of Fort's book, 'Damned Facts,' was to explore a Fortean approach to the study of religion and its associated anomalous events. The current book, however, is more diverse, offering unique perspectives on places not immediately associated with 'religion.' Hunter aims to provide an overview of Fort's philosophical speculations on science, religion, and reality, and outline his own ideas for a Fortean approach to religion.

Fort employed a philosophy called 'Intermediatism,' which suggests that 'nothing is real, but that nothing is unreal,' and that 'all phenomena are approximations in one way between realness and unrealness, a kind of ontological indeterminacy.' This perspective views existence as 'quasi-existence, neither real nor unreal, but the expression of attempt to become real.'

Through this ontologically agnostic lens, Fort explored strange territory, unearthing phenomena rejected by mainstream science. He postulated hypotheses, such as humans being 'property' or the existence of a 'Super-Sargasso Sea,' but famously contradicted his own theories, stating he believed nothing he had written.

Fort's approach to all phenomena as equally real/unreal proposed a Monistic metaphysics, where all events are fundamentally connected as part of a process of 'becoming real.' He suggested this oneness could be thought of as a living system, perhaps a cosmic 'organism' with purposive intelligence.

Fort's philosophy suggests that all things are understood to partake of a 'quasi existence, neither real nor unreal,' and all events are connected by an 'underlying oneness.' Anomalous phenomena are seen as 'calls to the absurd' or 'signals of transcendence.'

Dominants and the Supernatural

Fort was aware of the influence of 'Dominants' (paradigms) on the interpretation of phenomena. Similar to James Frazer's model of the development of modern rationalism (magic, religion, science), Fort proposed a three-tiered model: religion, the scientific Dominant, and a future 'New Dominant' of intermediatism. He believed the 'New Dominant,' of 'Wider Inclusions,' was manifesting globally, with old 'Exclusionism' breaking down.

Fort was not interested in the 'supernatural' as classically defined, stating it had no place in his vocabulary. He argued that if there has never been a natural explanation for something, then everything is supernatural. This echoes the efforts of Psychical Researchers like Frederic Myers, who proposed 'supernormal' or 'paranormal' to describe extraordinary experiences as natural, not supernatural.

Fort rejected the label 'supernatural' because he was unconvinced by mainstream science's 'natural' laws. His notion of the 'natural order of things' differed from materialist science. His philosophical perspective questioned the solidity of science's assumptions about natural physical laws and inert matter, remaining open to extraordinary events.

Witchcraft, Psi, and Faculty-X

Fort's use of 'witchcraft' referred to unusual human capacities and experiences, such as predicting future events, poltergeist activity, and stigmata. He considered these, along with Colin Wilson's 'Faculty X' and the term 'psi,' as natural, not supernatural. This aligns with anthropologist E.E. Evans-Pritchard's findings that the Azande people did not distinguish between 'natural' and 'supernatural,' viewing witchcraft as ordinary.

Fort's understanding of witchcraft was influenced by psychological, social, and cultural factors. He suggested that conditions arise that are susceptible to phenomena repelled by matured mentality. This preempts theories by Ernesto de Martino, who proposed that psychical phenomena manifest more readily in socio-cultural conditions open to their existence.

Fort recognized the centrality of human consciousness and altered states of consciousness in mediating psychic experiences, suggesting the mind could be trained to manifest in fantastic ways. His book 'Wild Talents' examined the influence of religious belief on psychical phenomena, noting the 'magic of prayers' and 'magic of blasphemies,' suggesting witchcraft in both religion and atheism.

Fort's idea of witchcraft is not bound by ideology but is a natural function of the 'underlying oneness' of our 'quasi-reality,' waiting for a gap in 'matured mentality' or suitable socio-cultural conditions to manifest.

The Realization of the Imaginary

Fort's notion of witchcraft includes extraordinary mind-body processes. He questioned whether the mind could affect one's own body (internal witchcraft) or the bodies of others and things (external witchcraft). This relates to theories on Stigmata, seen as a culturally specific manifestation of consciousness and culture on the physical body, as suggested by Ian Wilson.

This also connects to 'psychosomatic' or 'psychogenic disorders' shaped by cultural expectation and the field of psychoneuroimmunology, emphasizing psychosocial influences on bodily healing.

The X-Files of the Humanities

Religious Studies, as a discipline concerned with 'belief,' often assumes an agnostic framework. However, this stance typically does not extend to experiences and events reported by informants. The standard approach is to 'bracket' these phenomena, excluding them from scholarly contemplation. Fort viewed this as a deliberate exclusion of an essential part of the whole.

Hunter suggests that Religious Studies, along with anthropology and folklore, has the potential to become the 'X-Files of the humanities' – a safe place to analyze anomalous and extraordinary experiences and engage critically with their implications. Jeffrey Kripal's work is cited as an example of an approach that does not focus solely on the domesticated or rationalized aspects of religion.

This perspective calls for a more inclusive Religious Studies that understands the extraordinary as an essential part of the system under study. Other scholars exploring similar inclusive approaches are mentioned, including Edith Turner, Geoffrey Samuel, Jay Johnston, Ruy Blanes, Diana Espírito Santo, and Fiona Bowie.

Ontological Flooding

The issue proposes extending Fortean agnosticism into ontology, questioning the foundations of what is understood as 'real.' This perspective, termed 'ontological flooding,' suggests that nothing can be said to be wholly real or wholly unreal. This challenges positivist-materialism and its cosmological models, offering a starting point for exploring extraordinary, religious, and paranormal dimensions of human experience.

Fortean Approaches and Book Reviews

The collection of essays in the book is united by an open-minded willingness to consider the implications of Fort's 'Damned Facts.' The chapters explore various topics, including the politics of 'Damned Facts' in anthropology, similarities between Fort's philosophy and William James' radical empiricism, and an overview of extraordinary and religious phenomena in Brazil.

Reviews are included for:

• "Illuminations: The UFO Experience as a Parapsychological Event" by Eric Ouellet: This book applies parapsychological models to the UFO phenomenon, aligning with the parapsychological hypothesis rather than the extraterrestrial or psychosocial hypotheses. The review notes Ouellet's knowledge of parapsychology but criticizes his lack of engagement with skeptical literature, particularly regarding the Belgian UFO wave.
• "Ayahuasca Shamanism in the Amazon and Beyond" by Beatriz Caiuby Labate & Clancy Cavnar: This anthology is characterized by its sensible composition and multifaceted picture of ayahuasca shamanism. It describes the complex situation emerging from the encounter between indigenous culture, its urbanized forms, western researchers, and tourists. The book addresses problems arising from mutual misunderstandings, projections, and idealization. It deconstructs images of ayahuasca as an embodiment of authentic, primeval nature wisdom. The review highlights how modern ethnographies show shamanisms today must be understood in light of the interethnic context and dynamic systems of knowledge and practices negotiated in diverse cultural contexts.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around Charles Fort's philosophy of Intermediatism, the application of Fortean approaches to the study of religion and anomalous phenomena, and the critique of established scientific and religious paradigms ('Dominants'). The issue advocates for a more inclusive and open-minded approach to understanding reality, embracing the extraordinary and questioning rigid ontological assumptions. The editorial stance appears to be one of intellectual curiosity and a willingness to explore unconventional ideas, challenging the limitations of mainstream thought and promoting a broader understanding of human experience and the nature of reality.

Title: Paranthropology
Issue: Vol. 7 No. 1
Date: July 2016
Type: Journal of Anthropological Approaches to the Paranormal

This issue of Paranthropology features a review of the First International Colin Wilson Conference, held at the University of Nottingham on July 1st, 2016. The conference celebrated the 60th anniversary of Colin Wilson's seminal work, 'The Outsider'. The review, written by Colin Stanley, details the events of the conference, the papers presented, and the significance of the Colin Wilson Collection housed at the university.

Review: First International Colin Wilson Conference, University of Nottingham, July 1st 2016

The conference was organized to discuss the work of Colin Wilson, coinciding with the 60th anniversary of his first book, 'The Outsider', which has been continuously in print since its 1956 publication and translated into over 30 languages. Sadly, Colin Wilson passed away on December 5th, 2013. The author, Colin Stanley, has been assisting Wilson's widow, Joy, in sorting his papers and manuscripts for archival transfer.

2016 has been a significant year for Colin Wilson studies, with several new publications released, including Nicolas Tredell's 'Novels to Some Purpose', Colin Wilson's 'Collected Essays on Philosophers', Nigel Bray's 'Bargaining With the Devil: the Work of Colin Wilson in a Cultural Context', Stanley's own booklet 'An Evolutionary Leap: Colin Wilson on Psychology', and Gary Lachman's biography 'Beyond the Robot: the life and work of Colin Wilson'.

The conference was held at the King's Meadow campus of the University of Nottingham, where the Colin Wilson archive is located. Special guests included Joy Wilson and her family, who were given a behind-the-scenes tour of the archive.

The first paper was presented by Simon Brighton, who discussed his collaboration with Colin Wilson on a CD of music and spoken word, 'A Giant', and his work on digitizing Colin Wilson's journals. Delegates heard audio extracts from these journals.

Professor Stephen R. L. Clark presented a paper on H. P. Lovecraft, exploring Colin Wilson's views on the author.

Nigel Bray delivered a lecture based on his book, focusing on Colin Wilson's ideas on 'Dread of Being', depression, and boredom.

Lindsay Siviter, a historian and expert on Jack the Ripper, provided a chronological guide to Colin Wilson's work as a 'Ripperologist'.

Before lunch, a trailer for the forthcoming film of Colin Wilson's novel 'Adrift in Soho' was shown.

During the lunch break, delegates viewed items from the archive, including early versions of 'Ritual in the Dark', the handwritten manuscript of 'The Outsider', and signed first editions.

The afternoon session began with Nicolas Tredell discussing his essay on 'Ritual in the Dark', exploring its philosophy and narrative.

David Moore presented on 'The Light Barrier: Existentialism and the occult in Colin Wilson's science fiction'.

Gary Lachman's paper linked Colin Wilson's 'The Mind Parasites' and 'The Philosopher's Stone' to his existentialism and occult writings, focusing on his concept of 'Faculty X'.

George C. Poulos concluded the presentations with a discussion on Colin Wilson's transcendental theory of evolution and its connection to recent scientific research.

Following the conference, delegates continued discussions at the reviewer's home, where Joy Wilson was presented with a caricature of her late husband.

Details of the Colin Wilson Collection and Archive can be found online.

Review: Illuminations: The UFO Experience as a Parapsychological Event by Eric Ouellet

The first part of the issue includes a review of Eric Ouellet's book 'Illuminations'. The reviewer contrasts Ouellet's psychosocial model with Klass' Law, arguing that Ouellet's model is reductionist. The reviewer finds Ouellet's premise that the UFO phenomenon is impossible to explain reductively to be problematic. While agreeing that the extraterrestrial hypothesis ultimately fails due to a lack of physical proof, the reviewer questions Ouellet's choice of the parapsychological hypothesis over the psychosocial one.

The reviewer criticizes Ouellet for not adequately arguing why the parapsychological hypothesis should be chosen. The book is described as being short on its rejection of the psychosocial model, employing a rhetorical sophism of the 'argument from middle ground'. The reviewer states that while some parapsychological results are intriguing, it does not automatically follow that UFOs are paranormal in nature.

A significant criticism is leveled at the book's epistemological and methodological approach. The reviewer argues that the paranormal UFO hypothesis is impossible to scientifically test, as it can explain anything and nothing can refute it, likening it to psychoanalysis. The reviewer contrasts this with the testability of the extraterrestrial and psychosocial hypotheses, citing the explanation of the Grey alien in the Hill abduction case being influenced by 'The Outer Limits' television show as a more concrete explanation.

Overall, the reviewer finds 'Illuminations' to be an interesting read but ultimately unconvincing. It fails to demonstrate the necessity of the paranormal hypothesis for explaining the UFO phenomenon and its epistemological validity. The reviewer concludes that the paranormal hypothesis for the UFO phenomenon remains a 'false good idea'.

Recurring Themes and Editorial Stance

This issue of Paranthropology focuses on the intersection of paranormal research, ufology, and the legacy of author Colin Wilson. The review of Ouellet's book highlights a critical stance on the epistemological and methodological foundations of paranormal explanations for UFO phenomena, favoring testable hypotheses over unfalsifiable ones. The conference review showcases an academic engagement with Colin Wilson's diverse body of work, which often touched upon themes of the paranormal, psychology, and existentialism. The journal's overall stance appears to be one of critical inquiry into paranormal claims, emphasizing rigorous analysis and scientific methodology, while also acknowledging the cultural and intellectual significance of figures like Colin Wilson.