Paranthropology Vol1 No1

ISSN 2044-9216
Journal of Anthropological Approaches to the Paranormal

Vol. 1 No. 1 July 2010
Mark A. Schroll Eric Ouellet
“The Anthropology of Consciousness:
“Parasociology: Integrating the Concept of
Investigating the Frontiers of
Psi into Sociology”
Unexplainable Personal and Cultural
Phenomena”
Sarah Metcalfe
“ The Therapeutic, Ethical and Relational
Fiona Bowie Dynamics of Mediumship and Psychic
“Methods for studying the paranormal (and Consultations ”
who says what is normal anyway?)”
Yves Marton
“A Rose by any name is still a Rose: The
nomenclature of the paranormal”
“Methodologies
& Approaches”
David Taylor Jack Hunter David Woollatt

“Measuring the Circle: “Anthropology and the “Contemporary Spiritualism:
Contemporary Anomalistic Experiences and Paranormal: What’s the Point?” Its Shifting Meanings and Use as Spectacle”
Shamanic Narrative”
• Parapsychology • Anthropology • Shamanism • Magic • Sociology • Spiritualism • UFOs •

P A R A N T H R O P O L O G Y
Contents
Eric Ouellet, PhD Dr. Fiona Bowie David Woollatt Mark A. Schroll, PhD Sarah Metcalfe David Taylor Dr. Yves Marton
“Parasociology: “Methods for “Contemporary “The Anthropology of “The emotional and “ Measuring the “A Rose by any
Integrating the studying the Spiritualism: It's Consciousness: ethical relational Circle: name is still a Rose:
Concept of Psi into paranormal (and Shifting Meanings Investigating the dynamics of psychic Contemporary The nomenclature
Sociology” who says what is and use as Frontiers of and mediumship anomalistic of the paranormal”
normal anyway?)” Spectacle” Unexplainable consultations” experiences and
Personal and Cultural shamanic
Phenomena” narrative”
Page 4 Page 4 Page 6 Page 6 Page 8 Page 9 Page 10

Plus: News, page 14 , Events , page 14, Reviews, page 15 , & Useful Resources, page 17
Introduction each other, rather than being taken as

Anthropology & the Paranormal: separate and un-related phenomena.
Welcome to the first issue of What’s the Point? Lang’s call for an anthropological
“Paranthropology: Journal of approach to the psychic essentially went
Anthropological Approaches to the unheard until the late 1970s when the
Jack Hunter
Paranormal”. This journal is basically discipline of transpersonal anthropology
intended to provide a platform for the was born as a means to integrate the
“…such things as modern reports of wraiths,
dissemination of new research and ideas ghosts, ‘fire-walking’, ‘corpse-candles’, findings of transpersonal psychology
pertaining to anthropological approaches to ‘crystal gazing’ and so on, are…within the with those of anthropology. This merging
the study of paranormal beliefs, associated province of anthropology.” - Andrew Lang – of perspectives arose from the
Preface to ‘Cock Lane & Common experiences of certain anthropologists
practices and phenomena. While the main
Sense’ (1896)
emphasis of the journal is on anthropological while in the field, most notably Joseph
approaches, it will also branch out into other K. Long’s peculiar encounter with an
There are many reasons for taking an
disciplines - psychology, parapsychology, apparently self propelled coffin
anthropological approach to the study of accompanied by a disembodied voice. It
sociology, folklore, history - as a means to
the paranormal. Not only does
explore the way in which these theoretical wasn’t until 1989, however, that the
anthropology provide a promising Society for the Anthropology of
methodologies interact and shed light on the
methodology for our elucidation and
paranormal. The theme for this first issue is Consciousness was established as an
understanding of the paranormal, but the official section of the American
“Methodologies and Approaches”. In
paranormal also presents an opportunity
keeping with this theme, therefore, is an Anthropological Association. Today the
for anthropology’s theories and research remit of the SAC includes:
article by Eric Ouellet, PhD, on his attempt
techniques to be tested and expanded.
to integrate the concept of psi into sociology, “States of Consciousness and
This short article will aim to give an Consciousness Studies, Shamanic,
an article from Dr. Fiona Bowie outlining her
insight into this mutually beneficial
recently developed approach to the Religious, and Spiritual Traditions,
conjunction. Psychoactive Substances, Philosophical,
ethnographic study of the afterlife, and an
The idea that anthropological
outline of David Woollatt’s PhD research Symbolic, and Linguistic Studies,
methods are well suited to the study of Anomalous Experience”: finally, at least
methodology in his study of contemporary
paranormal phenomena is by no means a
spiritualism and the media. Mark A. Schroll, in certain respects, taking up where
new one. Writing in the 19th century the Andrew Lang left off at the end of the
PhD, has contributed the first of a two-part
Scottish academic Andrew Lang
article on the history of the Society for the 19th century (see Mark Scroll’s article in
(1844-1912) was keen to emphasize the this issue for a more detailed history of
Anthropology of Consciousness, Sarah
anthropological method to the members
Metcalfe discusses the emotional and ethical the SAC).
of the Society for Psychical Research. Anthropological methods, in
dynamics of psychic and mediumship
Lang was dismayed by the fact that the
consultations, being the subject of her current particular ethnographic participation, can
SPR was, for whatever reason, refusing lead to an improved understanding of the
PhD research, David Taylor analyses the
to comment on the psychic experiences
shamanic components of a haunted house social, psychological and spiritual
recorded in the anthropological literature mechanisms underlying manifestations
case he investigated, and Dr, Yves Marton
and, similarly, that the anthropologists of
discusses the nomenclature of the paranormal of the paranormal, factors that could add
the day were seemingly un-interested in a deeper understanding of the type of
in both anthropology and parapsychology. I
the research that was being carried out
sincerely hope that the reader will find the phenomena studied by
by the SPR. Lang (1896) was of the parapsychologists. Parapsychological
articles presented in this journal interesting,
opinion that both data sets
and that they will inspire discussion for the research has tended to assume that
(anthropological and psychical) would paranormal effects can simply be
coming issues.
best be understood with reference to
Jack Hunter replicated in the laboratory without
Paranthropology: Journal of Anthropological Approaches to the Paranormal 2

recourse to considering the way in This is precisely the way that should also desire to understand the
which such effects have traditionally anthropology elucidates the paranormal supernatural. The supernatural runs at
been produced. Indeed, Frederic Myers, – it tells us the conditions (physical, the very core of what we are, some
one of the founders of the Society for social and psychological) in which might even argue that our ability to
Psychical Research, stated that the aim paranormal phenomena manifest, conceive of such an apparently abstract
of psychical research would be to study without a highly reduced set and setting. order of reality defines us as human
ostensibly paranormal phenomena It is here that we begin to see the beings. To take the paranormal
without an... importance of ritual, drama and component of a culture seriously, then,
participation to understanding a little is to understand that culture as an
“...analysis of tradition, and by no better the true function of ritual actions inhabitant within in it would. This
manipulation of metaphysics, but simply and the manifestation of paranormal simple idea can equally be applied to
by experiment and observation - simply phenomena. anthropological investigations that are
by the application of phenomena within Spirit mediumship is one not concerned with the paranormal – the
us and around us of precisely the same particular manifestation of the so-called overall message is to take what your
methods of deliberate, dispassionate paranormal that most obviously expands informants say seriously, treat them as
exact inquiry which have built up our anthropological theory. As a discipline multi-dimensional human beings and
actual knowledge of the world which we that studies human beings anthropology appreciate their social, psychological,
can only touch and see” (as cited in relies heavily upon informants; that is historical and cultural contexts as an
Gauld, 1983, xi) individuals from a given society who integrated whole.
provide the anthropologist with
This highly rational, positivistic and information. In many societies References
empirical approach has become the throughout the world, however, it can
Bubandt, N. (2009). “Interview with an
bedrock of modern parapsychological become exceedingly difficult to tell who
Ancestor: Spirits as Informants and the
inquiry, and might, possibly, explain the precisely the informant is – especially Politics of Spirit Possession in North
relatively unimpressive findings of the when the information is reputedly Maluku.” Ethnography 10(3): 291-316.
discipline when compared to the coming from a discarnate spirit, demon
extravagant phenomena recorded in the or deity. How is an anthropologist to De Martino, E. (1972). “Magic: Primitive
and Modern”. London: Tom Stacey Ltd.
ethnographic literature: it is simply take this? Traditionally the
approaching the issue from a perspective establishment view-point has been to Gauld, A. (1983). “Mediumship and
that ignores magical tradition. De consider the beliefs of the “other” from Survival: A Century of Investigations”.
Martino (1972), for instance, lists a a distanced perspective as if to suggest London: Paladin Books.
number of ostensible paranormal that their beliefs could not possibly
phenomena (clairvoyance, precognition, possess any form of ontological validity. Lang, A. (1896). “Cock Lane and Common
Sense.” London: Green & Co.
out-of-body experiences, psychokinesis, More recently, however, theorists have
fire-walking and so on) witnessed by argued in favour of treating such beliefs Turner, E. (1993). “The Reality of Spirits: A
ethnographers working in disparate parts as the native of a culture does. Edith Tabooed or Permitted Field of Study?”
of the world, and compares the way that Turner (1993, 1998, 2006) has been a Anthropology of Consciousness 4(1): 9-12.
the ethnographer records such keen advocate of this perspective,
occurrences (i.e. within a particular especially in terms of interpreting belief Turner, E. (1998). “Experiencing Ritual”.
Philadelphia: University of Pennsylvania
historical, social, cultural, mythological, in the existence and agency of spirits in Press.
and cosmological context), with the way the field. Other anthropologists have
in which parapsychology records its also begun to treat spirits seriously, even Turner, E. (2006). “Advances in the Study of
phenomena. He writes of if not as necessarily ontologically real: Spirit Experience: Drawing Together Many
parapsychology: for example Nils Bubandt (2009) has Threads.” Anthropology of Consciousness
17(2): 33-61.
explored the political agency of spirits
“There is, of course an almost complete communicating through possessed ***
reduction of the historical stimulus that mediums in North Maluku – treating
is at work in the purely spontaneous them as methodologically real. Here we Jack Hunter studied
occurrence of such phenomena. So, in see anthropology’s notion of conscious archaeology and
anthropology at the
the laboratory, the drama of the dying agency expanded to include other forms
University of Bristol.
man who appears… to a relative or of personality, His research interests
friend, is reduced to an oft repeated The paranormal can enrich i n c l u d e
experiment – one that tries to transmit to anthropology in many ways, and this is anthropological
the mind of a subject the image of a to be expected: the world of the approaches to the
playing card, chosen at random” (1973, supernatural has dominated human study of the
paranormal and contemporary mediumship.
p. 46). kind’s thoughts since time immemorial,
Anthropologists, then, being concerned
with understanding human beings,

Recurrent Spontaneous Psychokinesis – “Round about the accredited and orderly

Parasociology: Integrating the RSPK). The similarities between the 1952 facts of every science there ever floats a sort
Concept of Psi into Sociology UFO wave and RSPK events as described of dust-cloud of exceptional observations, of
through the MPI are striking. However, I occurrences minute and irregular and
Eric Ouellet, PhD. found one key difference: the principle agent seldom met with, which it always proves
linked to the phenomenon could not be an more easy to ignore than attend to”
It is with pleasure that I accepted Jack's individual (called the focus person in RSPK William James
invitation to write a short text on research) and in fact points towards a
parasociology for his newsletter. I think particular social group in the American Social scientists by definition look at and try
there is a serious need for a social science society. This is for me a significant to understand, describe, predict, account for,
and humanities equivalent to the Journal of indication that social dynamics and macro and generally interpret the role of human
Scientific Exploration or the Journal of psi effects can be correlated. beings in society. This involves, depending
Parapsychology, and Paranthropology: I am now completing a more on the discipline, looking at individuals and
Journal of Anthropological Approaches to ambitious case study on the Canadian UFO groups, their motivations, interactions,
the Paranormal may be just it in the wave of 1966-1967. This wave was much material and symbolic worlds and, which is
making! In any event, sociologists and more diffused and fragmented than the what makes us quintessentially human, at the
anthropologists are close cousins and we can previous ones, making the analysis that attempt to impose meaning on our
certainly fit under this “roof”. much more complicated. However, I found a experience. Disciplines and individual
What is parasociology? It is a term number of concordances between specific scholars could be placed on a grid according
I use to describe a sociological approach that social issues and the symbolic content of to the extent to which they adhere to a
I am developing to integrate psi phenomena some key sightings. It is particularly broadly scientific and experimental or
within sociological analysis; something that interesting to note that the social tensions humanistic and interpretive approach to their
very few sociologists are willing to do or between the English and French-speaking subject, and according to the extent to which
even consider. They usually ignore the communities of Canada could have been at they are able, or willing, to be reflexive (to
paranormal, and the few who pay attention the center of this “psychical storm”. deconstruct and contextualise) their own
tend to look at it only as a belief system. In There are other parasociological assumptions, mindset, positioning and
other words, by integrating the concept of essays that I am envisioning for the near interactions with their material. They also
psi into sociology, I really intend to make future: the Airship wave of 1896-97, the vary according to the extent to which they
parasociology to sociology what French UFO wave of 1954, the American adhere to the materialist view of the world
parapsychology is to psychology. UFO wave of 1973, and the issue of crop that dominates academic social science. This
For the time being, I focussed circles. But I also plan to expand beyond the is to say, there is no single social scientific
mostly on the UFO phenomenon because I field of UFOs. One project is to do a way of understanding and studying the
found it easier to study from a sociological parasociology of ghosts and haunting, world, although there is a largely hegemonic
perspective, but it is only a starting point. I involving empirical and ethnographic work positivist and somewhat dismissive attitude
have been working on a number of issues with a local ghosts and haunting club near towards anything that smacks of the
ranging from understanding the where I live. Finally, I also hope to develop a ‘supernatural’, even when referring to
shortcomings of ufology to methodological network of people interested in investigating conventional religious belief and practice,
issues related to interpreting symbolism to the possibility of social psi effects from a and even more so when we approach what
conceptualizing the notions of social psi and sociological perspective. might broadly be termed the ‘paranormal’.
the social unconscious. These various ideas A few brief examples will suffice.
*** Roy Rappaport, in his magisterial
are discussed on my blog (http://
parasociology.blogspot.com), and are posthumously published work Religion and
Eric Ouellet, Ph.D. Dept. Ritual in the Making of Humanity (1999)
slowly but surely forming the content of a Defence Studies, Royal
book. It will be a collection of essays in concluded that religion confers an
Military College of Canada
parasociology; some conceptual, others evolutionary advantage but is ultimately of
& Canadian Forces
more empirical in nature. College, Toronto, Canada. human, material origin (a form of
I am concentrating particularly on Eric can be contacted via: Durkheimian Marxism). For Matt Rossano,
UFO waves and a few seminal cases, [email protected] an evolutionary psychologist, religion as
starting from the premise that the UFO outlined in Supernatural Selection: How
phenomenon is a social psi effect. I recently religion evolved (2010) also has adaptive
looked at the 1952 UFO wave, and advantage. Rossano describes how religion
especially the events that occurred over enables human beings to create socially
Methods for studying the bonding rituals, and the way in which it has
Washington D.C. in July of the same year. paranormal (and who says what is acted as an early form of health-care
To provide an analytical framework, I used
normal anyway?) (through shamanic practices). A reviewer of
the Model of Pragmatic Information (MPI)
developed by the German parapsychologist Supernatural Selection concluded that while
Walter von Lucadou to study poltergeists Fiona Bowie some of Rossano’s claims, such as the
(better known in parapsychology as capacity of ritual to increase the brain’s
4 Vol. 1 No. 1
working memory, are scientifically testable, that is particularly suited to the ethnographic views presented by those studied. What one
much of it looks like ‘another evolutionary study of the afterlife and other paranormal does not do, when using the methodology of
just-so-story’ (Gefter, 2010). The implication phenomena, but which has a much wider and cognitive, empathetic engagement, is start
is that religion must be directly functional to more general applicability. I have called this with an a priori assumption as to the
evolve and survive, and that understanding methodology ‘cognitive, empathetic ‘reality’ of the situation. Secular forms of
these functions in evolutionary and engagement’. This is a dialogical method reasoning are recognised as part of a Western
biological terms is sufficient to ‘explain’ it. that does not presuppose any particular discourse, which has its place but which also
Similarly, cognitive archaeologist, David standpoint on the part of the observer/ needs to be understood within its own
Lewis-Williams in Conceiving God: The ethnographer. The cognitive element historical context. One does not make the
cognitive origin and evolution of religion demands an effort of imagination – one is mistake of believing that to explain
(Thames and Hudson, 2010), concludes that asked to see the world through the eyes of something (healing, possession, religion) in
the natural functioning of the human brain another (culture, informant, text) and follow terms of cognitive, social or functional
gives rise to belief in a supernatural realm the logic of a particular understanding of the mechanisms, is to understand it, let alone to
(my emphasis). One more example; social phenomena described. The success of the account for its origins. To describe and
anthropologist Sidney Greenfield, in Spirits cognitive element will depend not just on understand the physical properties and
with Scalpels (2008), his rich and evocative clarity, intelligence and imagination, but also functions of a radio receiver does not tell us
description of spiritual healing in Brazil, on empathy with the person or perspective anything about the source, content or
concludes that the extraordinary abilities of being investigated. One does not have to reception of the words or music it transmits.
untrained ‘doctors’ to diagnose and treat a agree with or like a point of view in order to To state that religion brings communities
variety of illnesses, and to perform invasive enter into dialogue with the person or together, enlarges the capacity of the brain
surgery without the use of anaesthesia or persons proposing it, and to try to and enhances well-being is not the same as
subsequent infection, is due to the patients understand and describe it. The degree of saying that religions come into being and
being put into a light trance leading to the understanding achieved will also depend on survive simply because they perform these
release of endorphins that activate the the degree of intellectual and physical functions. The wealth of evidential material
immune system (p.201). This ‘explanation’ engagement with the topic. Whether one is that pushes at the boundaries of materialist
might sound comfortingly scientific and studying a ritual or a text, seeking to engage science as currently understood cannot
render the impossible (from the perspective fully with it will potentially provide insights simply be dismissed as ‘unscientific’ and
of a reductionist science) conceivable, but it not available through an intentional therefore fraudulent or mistaken without
fails to address the question as to how the distancing. A presupposition of this method constantly moving the goalposts. Using
healers correctly diagnose patients, and is that the observer (one might prefer the ridicule to disguise one’s unease, and
works on the assumption that emic (insider more philosophical or theosophical terms seeking refuge in a limited form of
or ‘native’) explanations of supernatural ‘knower’, or ‘thinker’, or post-modern materialism is hard work. It takes more
guidance and intervention have no basis in ‘actor’), approaches the people or topic energy to keep one’s fingers in the dyke, or
reality. There are social scientists whose studied in an open-minded and curious in one’s ears, than to listen patiently to the
personal experience has convinced them of manner, without presuppositions, prepared to messages of others and to test the water
‘the reality of spirits’, notably Edith Turner entertain the world-view and rationale lapping over the levies. Our rational, logical
whose conversion came as a result of her presented and to experience, as far as minds and intelligence can be put at the
actually ‘seeing’ an invasive spirit leaving a possible and practical, a different way of (scientific) service of seeking to describe,
sick woman during an Ndembu healing thinking and interpreting events. This will understand, analyse and perhaps explain the
ceremony in central Africa (1992). The not yield a single comprehensive view of the world we create as human beings, and in
historian Ronald Hutton also points out, as world, but a variety of perspectives each of which we find ourselves playing but a small
others have done, that there is no more which will reflect the tension between what part on a much larger stage.
evidence for a materialist than for a Gadamer (1989) refers to as the ‘objective
supernaturalist view of the world, and that necessity’ of the natural world and the inner References
the former necessitates ignoring, dismissing experience or ‘sovereignty of the will’. This
or reinterpreting indigenous explanations of is not a form of extreme relativism, but a Gadamer, H.G. (1989) Truth and Method.
London: Sheed & Ward.
the phenomena being described (2007). recognition that the world ‘out there’,
What constitutes the natural, normal or experienced as solid and real, is mediated Gefter, A. (2010) ‘Holy Benefits’. New Scientist,
supernatural and paranormal is also a matter through our physical senses, and our prior 26th June, (p.51).
of perspective. There is no agreed experience and sense of self, which includes
understanding of the limits of what is our spiritual as well as our cognitive Greenfield, S.M. (2008) Spirits with Scalpels.
Walnut Creek, California: Left Coast Press.
natural, no cultural universals regarding the capacity, our mind as well as our brain.
boundaries of nature or normality. Paradigms One might be left with questions and Hutton, R. (2007) Shamans. London, New York:
shift, and as our understanding of ourselves no answers, or with a new and evolving Hambledon Continuum.
and the universe changes, so do these understanding of the nature of reality. One
parameters. might have one’s prior convictions and Lewis-Williams, D. (2010) Conceiving God.
Where then does this leave our study Weltanschauung confirmed, thereby either London: Thames and Hudson.
of the paranormal? I suggest a methodology affirming, rejecting or reformulating the

Rappaport, R. (1999) Religion and Ritual in the qualitative research. As you would expect in
Making of Humanity. Cambridge: Cambridge this area the majority of work is based The Anthropology of
University Press.
around viewing and reading media texts that Consciousness: Investigating the
Rossano, M. (2010) Supernatural Selection. New I have identified as significant to this study. Frontiers of Unexplainable
York: Oxford University Press. Obviously a fundamental part is the choice Personal and Cultural Phenomena
of texts that are to form the basis of analysis (Part 1)
Turner, E. (1992) Experiencing Ritual. and discussion within the enquiry. The texts
Philadelphia: University of Pennsylvania Press.
should therefore be high quality examples, Mark A. Schroll, PhD.
*** they should portray exactly what is meant by
para-tainment, and can be clearly defined
Fiona Bowie teaches
and categorised by their content. The Turbulent Early Years 1978-1990:
anthropology at the
University of Bristol. She has My approach to reading the texts is A Brief History of the Society for the
a DPhil in Social mediated not through any expectation or Anthropology of Consciousness
Anthropology from the particular research assumptions but through
University of Oxford, and is a theoretical perspectives and previous critical
member of Wolfson College. If any of you would ever seriously consider
work performed in this field by theorists becoming a real Fox Mulder investigating
Research interests include
ethnographic approaches to the study of religious from a number of different disciplines but actual X-File, Twilight Zone and Outer
experience. She is director of the Afterlife predominantly, as you would expect, from Limits kinds of cases, you will want to
Research Centre. those who are working within a social become active in the Society for the
scientific setting. Such theorists from Anthropology of Consciousness (SAC).
Baudrillard and his work on the media SAC holds annual spring meetings, as well
Contemporary Spiritualism, it's through to Furedi and his analysis of as annually organizing sessions at the
Shifting Meanings and use as contemporary fear. national American Anthropology
Spectacle My research methodology also Association. See http://www.sacaaa.org.
involves tracking the shifts in the meanings One of the most complete histories of SAC
David Woollatt generated through the broadcast of is the paper “Boulders in the Stream: The
spiritualism on contemporary media Lineage and Founding of the Society for the
First of all I would like to say a little about platforms such as, as I have discussed, TV, Anthropology of Consciousness” (Schwartz,
my research and the basis for my study. radio and the Internet, asking questions of 2001).
Over the last 10 years British society has the authenticity of the representation of This article is a brief introduction to the
become fascinated by a new form of spiritualism’s theological and theosophical founding of SAC and many of its areas of
Spiritualist entertainment, that of the values and evaluating whether the research. According to Geri-Ann Galanti,
paranormal and ghost hunting TV show. consumers of spiritualism within 21st the Anthropology of Consciousness can
The likes of Most Haunted, The Antiques Century Britain have a very different trance its roots “to a symposium organized
Ghost Show, and Street Psychic to name just understanding of the practice in terms of by Joe Long and Stephan Schwartz for the
a few. Yet what is the consumer of these signs, symbols and meanings than the 1974 American Anthropology Association
programs looking for? Do consumers of audience who played a participatory or (AAA) meetings in Mexico City (Galanti,
these shows watch this para-tainment to gain passive role when consuming spiritualism 2000, June 13, personal communication).
a further awareness of spiritualism, it’s over one hundred years ago. The way that I Long collected and edited the presentations
traditions or theosophical perspectives, or is am attempting to track any shifts in meaning given at this symposium into a major work
the media merely utilising Spiritualism for a is to draw out examples of contemporary in this field, which he titled Extrasensory
promotion of the spectacle? The meanings understandings of the spiritualist belief Ecology: Parapsychology and Anthropology
generated through contemporary system, as presented through contemporary in 1977. Long was someone that was
representations of Spiritualism often provide media, and plot these against the traditional interested in the serious scientific study of
notions that spiritualism is about fear, beliefs and the seven principles framework this material. It was also at these meetings
heightened senses of loss, resentment and of spiritualist belief. that Long was persuaded to turn against
anger, whereas spiritualism itself provides us The course of this enquiry will, I Carlos Castaneda because of the evidence
with a completely opposing set of values hope provide a fair and well researched accumulating against Castaneda’s research
through the seven principles; highlighting piece of evidence into the meaning of that would have negatively impacted the
the importance of Love. Fear and spectacle spiritualism and it's contemporary development of this fledgling discipline
are often constructed within the para- representation within 21st Century British (Hriskos, 2003). (The continuing
tainment TV show through the inclusion of media. controversy of Castaneda’s research will be
the notion of a ‘vengeful spirit’, a ghost that *** explored in a future article).
bears some kind of grudge, a concept often John Baker adds that the next phase in
found within the Victorian ghost story. David Woollatt - PhD shaping the future of consciousness studies
Research Student - Area -
The methodologies applied when in Anthropology took place during two
Contemporary Spiritualism
drawing an analysis of contemporary media Winchester University symposiums “on anthropology and
texts are based on the principles of parapsychology organized by Long for the
6 Vol. 1 No. 1
1978 annual AAA meeting in Los As an outcome of this symposium, it was perennial identity crisis, whether to be more
Angeles” (Baker: 1, 2000, cited in Schwartz, suggested that an Association for academic or more experiential. This schism
2001). At this time Galanti was a graduate Transpersonal Anthropology (ATA) be continues to haunt the organization and
student just beginning her dissertation work formed. The birth of this organization surfaces with an incredible regularity every
on psychic readers. Excited to see other occurred a month later on May 25, 1980. few years, leading to splits and
anthropologist’s interested in a common set The following year the ATA held its first reorganizations, and even the birth of new
of issues she collected their addresses and annual meeting in conjunction with the organizations and sections of the AAA
compiled them into a mailing list. Galanti SWAA meetings in Santa Barbara, March among others. According to Galanti, this
then began writing and distributing an 18-21, 1981. With the ATA’s formation the particular split was a personality conflict
occasional “Newsletter for the newsletter changed its name to the between Shirley Lee and Ron Campbell
Anthropological Study of Paranormal and Newsletter of the Association for versus everyone else. As a result of this split
Anomalous Phenomena” (NASPAP). The Transpersonal Anthropology (NATA). The several members met at Galanti’s home that
first issue of the Newsletter appeared in May following quote is taken from the August summer and formed the Association for the
1979, whose primary focus was an attempt 1981 issue of NATA: Anthropological Study of Consciousness
to bring “together scholars that were (AASC). The founding Board of Directors
interested in anthropology and “As some of you may be aware, the were Dennis Dutton, Geri-Ann Galanti,
parapsychology” (Hriskos, 2003). But, as Association for Transpersonal Anthropology Keith Harary, Patricia Hunt-Perry, Priscilla
we will learn in future articles, the research has been experiencing some internal Lee, Joseph Long, Jeffery MacDonald, Kay
interests of anthropologists of consciousness difficulties. The major conflict has been Rawlings, Stephan Schwartz, and Margaret
has evolved into an incredibly diverse field. over the direction that ATA should take. Wilson. Joseph Long was elected President.
Galanti points out that these early sessions Some felt it was important to maintain The first conference of the newly
were characterized by intense debates about academic standards and try to obtain reformed AASC was held in April of 1985 in
methodology, and what constitutes affiliation with the [American Anthropology Vallombrosa. Discussions soon arose within
legitimate areas of investigation within Association] AAA. Others were more the ranks of those attending concerning
anthropology. Following these debates after interested in exploring experiential and affiliating with the American
the sessions had adjourned, and thus “off the personal approaches, and less concerned Anthropological Association (AAA), but this
record,” there were many archeologists who with the ‘legitimization’ of the transpersonal. affiliation did not actually occur until
Galanti spoke with that admitted they had At a recent ATA meeting at [the] November 1990. President of AASC at this
indeed used what we might call “psychic Asilomar [Conference Center, Pacific Grove, time was Galanti, and the association went
individuals” to help them in their work. California] on August 8, [1981], the through another incarnation and emerged
Constantine Hriskos has condensed the attending members agreed that it was with its present name The Society for the
turmoil of these early years of SAC into a possible and important to maintain a balance Anthropology of Consciousness (SAC). In
brief historical synopsis that he was kind between the two directions. Therefore, it 1992 Constantine Hriskos joined the
enough to share with me in an email on June was voted that candidates for offices of ATA organization and took up his duties as editor
10, 2003. I have reworked some of this should be committed to this stance. We of the SAC newsletter column in
material, but primarily the following six certainly hope that ATA will emerge from the Anthropology News. The culmination of
paragraphs are Hriskos’ summary of these turmoil stronger and healthier. At present, these turbulent early years eventually
early years that he gleaned from his yet the members of Phoenix’s editorial board rewarded Galanti for her 12 years of tireless
unpublished history of SAC (Hriskos, 2003). and the editor of NATA are guiding ATA. effort to maintain this focus (and/or
In 1980 at the South-Western Joseph K. Long, President, and Philip sometimes “unfocused”) group, when SAC
Anthropology Association (SWAA) meeting Staniford, Vice-President, have both became an official division of the AAA in
there was an all-day symposium titled. resigned” (quoted in Hriskos, 2003). 1990 and its present era began.
“Impersonal, Personal, and Transpersonal:
Paradigm Shifting, Anthropology Coming of Some time after this the name of the References
Age.” According to NASPAP, “This association was changed to the Association
symposium was an exploration of the for Transpersonal Anthropology Hriskos, C. (2003, June 10). SAC historical
forefronts of the physical sciences for the International (ATAI). ATAI’s annual incarnations 1978-1990. (Unpublished
studies of consciousness, and an inquiry into meetings were again held in conjunction manuscript).
aspects of shamanism, healing traditions, with the SWAA in San Diego. It was during
and the interface between anthropology and these meetings that Philip Staniford died and Long, J. (1977). Extrasensory ecology:
the study of paranormal Matthew Bronson became involved with the Parapsychology and anthropology.
phenomena” (Galanti, 1980, quoted in association. A year later in 1984 the Metuchen, NJ: The Scarecrow Press, Inc.
Hriskos, 2003). Among the presenters at this association held its first separate conference
symposium were Michael Winkelman and at Vallombrosa Center in Menlo Park, Schwartz, S. (2001). Boulders in the stream:
Dan Moonhawk Alford who have continued California. Priscilla Lee organized the The lineage and founding of SAC.
to make significant contributions to SAC. conference with the help of Kay Rawlings.
The evening program included two films by In the summer of 1984 ATAI ***
Schwartz, which were presided by Long. experienced yet another schism within its

Mark A. Schroll has a Ph.D. in Stage demonstrations also attract masses of negativities that were frequently presented to
philosophy of science and has
a specialized interest in attendees and those ringing psychic premium them such as having to be authentic and
transpersonal psychology and rate lines, from the comfort of their homes, supportive but simultaneously frustrated.
environmental studies. far outweigh attendance figures at weekly Clients also present themselves in specific
spiritualist services (SNU, 2010). ways such as managing their informational
It is clear that these practitioners are displays according to perceived authenticity
offering a form of lay counselling, where and trust whilst often developing reliance
focus is upon life and relationship upon this instant form of advice (Lassez and
complexities, self esteem and health issues, Sardar, 2006; Lynne, 2003; Shepherd, 2009;
The Therapeutic, Ethical and which in many ways reflects mainstream Way, 2004). These factors raise issues that
Relational Dynamics of provision (Lester, 1982; Wooffitt, 2006). extend the analysis of discourse (Wooffitt,
Mediumship and Psychic Consumers confirm that they do use these 2006), and move towards the need for the
Consultations services in a life directive and counselling assessment of the emotional underpinnings
manner seeking mainly advice, ‘with that of interaction.
Sarah Metcalfe extra something’, over love life and Like Wooffitt (2006) I also seek to
monetary uncertainties rather than seeking to disengage from politicized research direction
Sociological studies into mediumship reminisce with deceased loved ones by introducing three key themes that guide
practices focus upon dealing with death and (Metcalfe, 2010: 36). my current doctoral research. I acknowledge
bereavement, and the provision of social Multi- disciplinary research that has that these practices are primarily emotional
support, within the spiritualist context explored such extra-sensory phenomena has and managed social interactions which are
(Cornwall, 1994; Nelson, 1969; Skultans included focus upon either the authenticity geared towards counselling. I ask; what
1974; Walter, 2008; 2006). Mediums are of abilities (Fontana, 2005; Gauld, 1983; impact the social and managed elements of
seen to provide reassurance to predominately Keen et al, 1999), the implications for these interactions have upon the transfer of
female relatives that loved ones are now safe human functioning such as notions of extra sensory knowledge? Secondly, I
in the spirit world (Hazelgrove, 2000; consciousness or personality types and recognize the potential contradictory
Nelson, 1969; Skultans 1974). However, deficiency(Beischel and Schwartz, 2007; outcomes of these services. For instance,
mediumship and psychic practices have Semetsky’s, 2006; Shepherd ,2009) or the these consultations have therapeutic intent
become more visible and diverse in nature, cultural and social reasons for involvement (Lester, 1982) but simultaneously are not
with the assistance of advanced within such practices or groupings governed by universal ethical codes of
communicative technologies. Mediums and (Haraldson and Houtkooper, 1991; Nelson, conduct and thus are ethically tentative to all
psychics increasingly promote eclectic 1975; Skultans, 1974) There is, however, a those involved (Mayer, 2008; Way, 2004).
mixes of new age and parapsychological distinctive sociological line of inquiry To illustrate, extracted from a pilot
phenomena throughout the secular domain emerging into the widespread social study, which examined 18 internationally
(Campbell, 2008; Heelas, 2008). This work dynamics of these practices. Wooffitt (2006) diverse client responses to consultations,
involves using extra-sensory cognitive examines the discourse of psychic participant 4 provides a good example of
abilities acquired naturally, through innate practitioners. This agonistic approach how immediately therapeutic these
sensitivity or learning or rather developing disengages from the stigmatisation of consultations can be.
this skill (Edward, 1998). These practitioners participating individuals and moves towards
then relay this information to individuals assessing the interactional qualities of these “It was very emotional but I think that was to
which requires relational skill (Gauld, 1983; exchanges that are collectively produced do with my present state of mind like at the
Edge, 1993; Wooffitt, 2006). Hence, they linguistically. His work illustrates that these time erm but before I went to see him I was
have developed effective ways of eliciting consultations are managed through notions feeling extremely depressed and feeling
extra sensory knowledge but of also being of authenticity but that extra-sensory down. Within the space of an hour that I sat
able to socially interact with individuals to communication alone does not determine the with him and he gave me this reading my
gain the desired effect. outcome of these consultations. fears and entire view on life and my situation
Rather than being historically There are two issues here. Firstly, had changed so I felt psychically and
outcast these practitioners are now the there is a distinct lack of research that has spiritually better. It was a very positive and
driving forces behind lucrative commercial examined the social implications of this uplifting experience. He was absolutely
sectors (Hazelgrove, 2000; Romans, 2009). commercialization of extra-sensory brilliant he blew my mind proving to me
Consuming mediumistic knowledge and knowledge transfer (Wooffitt and Gilbert, without a shadow of a doubt that some
advice is not restrictive to those in esoteric 2008). Secondly, collective (including client) people do have the gift” (Metcalfe, 2009: 79)
or spiritualist cultures but is becoming a responses to these interactions have yet to be
widespread occurrence across the globe fully developed (Metcalfe, 2009). Jorgensen Other participants though reported many
(Heelas, 2008; Wooffitt, 2006). Individuals and Jorgensen (1982) view practitioners as instances of controversial advice or specific
seeking advice can purchase one to one being extremely supportive to their clients. warnings such as predicting the death of a
sittings with practitioners in person and via However, when workers were questioned child, a relative having paedophilic
24 hour, telephone and online, services. they claimed to experience emotional and tendencies, pregnancy problems and car
physical difficulties because of the accidents (Ibid). This study concludes that
8 Vol. 1 No. 1
these consultations have positive and Fontana, D. (2005) Is there an Afterlife? A Nelson G. K. (1969) Spiritualism and Society.
negative impacts upon users. While they are Comprehensive Overview of the Evidence Hants London, Routledge and Kegan Paul
UK: O Books
support driven and uplifting in nature they
Romans, C. (2009) Psychic’s business booming
prompt addictive tendencies and artificial Gauld, A. (1983) Mediumship and Survival: A in tough economy [online] London, USA and
life trajectories and impinge upon clients’ Century of Investigations. London: Paladin Hong Kong: CNN.com Available at http://
identities. Findings here contradict earlier www.cnn.com/2009/LIVING/wayoflife/02/05/
claims that these consultations are used to Haraldson, E. and Houtkooper, J. M. (1991) psychics.economy/index.html [Accessed
‘Psychic Experiences in the Multinational Human 08/12/09]
provide primarily bereavement focused
Values Study: Who Reports them’ The Journal of
therapeutic effect. the American Society for Psychical Research 85 Semetsky, I. (2006) ‘Tarot as a projective
Reflecting upon these accounts I 145-167 technique’. Spirituality and International, 7:
argue that ‘the paramount sociological issue 187-197
is not whether or not beliefs and practices Hazelgrove, J. (2000) Spiritualism and British
(religious, scientific, or occult) are verifiable society between the wars. Manchester and New Shepherd, R. M. (2009) ‘Dangerous
York: Manchester University Press consumptions beyond the grave: Psychic hotline
scientifically but what it is that members addition for the lonely hearts and grieving souls’.
hold to be real and what the social Heelas, P. (2008) Spiritualities of Life: New Age Addiction Research and theory 17 (3): 278-290
consequences of these convictions and Romanticism and Consumptive capitalism
resulting actions are’ (Jorgensen & Oxford: Blackwell Publishing Skultans, V. (1974) Intimacy and Ritual: A Study
Jorgensen, 1982: 382). Therefore, rather than of Spiritualism, Mediums and Groups London
looking at reasons for involvement, I ask; Hochschild, A. R. (1983) The Managed Heart: and Boston: Routledge and Kegan Paul
Commercialization of Human Feeling. Berkeley:
what are the social consequences of these University of California Press. SNU (2010) The Spiritualists’ National Union
interactions? Also, what are the effects upon [Online] Stansted: http://www.snu.org.uk/
parties managing their emotional displays? Jorgensen, D. L. and J Jorgensen, L. (1982) Spiritualism/philosophy.htm [Accessed
Development of such research questions and ‘Social Meanings of the Occult’. The 26/05/2010]
analysis is currently underway. I intend to Sociological Quarterly, 23: 373-389
Walter, T. (2008) ‘Mourners and Mediums’
draw upon social theories of emotional
Keen, M. Ellison, A. and Fontana, D. (1999) The Bereavement Care 27 (3): 47-50
labour (such as, Hochschild, 1983; Bolton, Scole Report. An Account of an Investigation into
2005 and Mann, 2004) to conceptually assist the Genuineness of a Range of Physical Walter, T. (2006) ‘Telling the dead man’s tale:
in the development of appropriate Phenomena associated with a Mediumistic Group Bridging the gap between the living
ethnographic methods (such as diary in Norfolk, England. Proceedings of the Society and the dead’ Bereavement Care 24 (1)22-24
for Psychical Research, Vol. 58, Part 220, (Error with the paging on the journal)
analysis, in depth interviewing and
November 1999.
observation) which should contribute in the Way, B. (2004) How to Interpret a Psychic
understanding of the social consequences of Lassez, S. and Sardar, G. (2006) Psychic Junkie: Reading. UK: Geddes and Grosset
these consultations. I welcome any A Memoir New York: Spotlight Entertainment.
suggestions. Wooffitt, R. (2006) The Language of Mediums
Lester, D. (1982). ‘Astrologers and psychics as and Psychics: The Social Organization of
therapists’ American Journal of Psychotherapy Everyday Miracles. Hampshire: Ashgate
References: XXXVI (1): 56-66.
Wooffitt, R. and Gilbert, H. (2008) 'Discourse,
Beischel, J. and G. E. Schwartz (2007). Lynne, C. (2003) How to Get a Good Reading rhetoric, and the accomplishment of mediumship
‘Anomalous information reception by research from a Psychic Medium: Get the Most Out of in stage demonstrations', Mortality, 13 (3): 222
mediums demonstrated using a novel triple-blind Your Contact with the Other Side Boston: Red -240
protocol.’ Explore-the Wheel ***
Journal of Science and Healing 3(1): 23-27.
Mann, S. (2004) ‘People-Work: emotion Sarah Metcalfe has a first
Bolton, S, C. (2005) Emotion Management in the management, stress and coping’ British Journal of class honours degree in
Workplace Palgrave Macmillan Guidance and Counseling. 32 (2): 205-221 Sociology and has recently
completed her Masters in
Campbell, C. (2008) The Easternization of the Mayer, G. (2008) ‘Healing with ‘spirits’: ethical Social Research Methods
West: a thematic account of cultural change in the issues arising from neoshamanistic practices and both at the University of
modern era. London: Paradigm Publishers similar forms of alternative healing’ Spirituality York. She is now entering
and Health International 9: 218-229 the second year of her PhD
Cornwell, J. (1994) ‘From Soul to Software’ The which explores the
Tablet (25 June): 795-797 Metcalfe, S. (2009) ‘Client Responses to the emotional labour of
Emotional Labour and Ethical Complexities of mediums and psychics. Her interests include
Edge, H. L. (1993) ‘The Medium as healer and Mediumship and Psychic Consultations’ sociological approaches to extra-ordinary
clown: an interpretation of Balinese mediumship’ Unpublished Master's thesis, The University of phenomena, emotion theory, interaction, identity,
Journal of the American Society for Psychical York gender and reflexivity.
Research. 87: 171-183
Nelson. G.K. (1975) ‘Towards a Sociology of the
Edward, J. (1998) One Last time: A psychic Psychic’ Review of Religious Research 1 (3)
medium speaks to those who have loved and lost 166-173
USA: The Berkley Publishing Group.

In these dreams she was asleep in the twain shall meet. Author and researcher
Measuring the Circle: bed. In the dream, her sleep was disturbed Paul Devereux makes an interesting
Contemporary Anomalistic by a knock at the front door. When she observation when he says:
Experiences and Shamanic opened it her ‘dead’ brother was standing
there. He explained that after the accident he “In his book, The Archaic Revival, Terence
Narrative
was taken (by who or what?) to the top of a McKenna reports his meetings with many
tall tree where he was ‘put back together traditional, tribal shamans around the
David Taylor
again’. He also explained to her that he had world. He notes that shamans speak of
no internal skeletal structure. He said that he ‘spirit’ the way a quantum physicist might
Perhaps the suburbs of Birmingham are not
had come back to give her a message. At this speak of ‘charm’; it is a technical gloss for a
the first place most of us would think of
point he opened his eyes to reveal inky very complicated concept. It might therefore
when it comes to contemporary shamanistic
blackness. His sister screamed and woke be best for us to not totally disbelieve in the
experiences. Even more unlikely if that those
herself up! reality of spirits and yet not automatically
experiences centred around a teenage girl.
With such a traumatic experience in assume that they are simply the ghosts of the
For over 25 years I have been
the families history it is no wonder that the dead or beings from the Otherworld either.
investigating anomalous experiences. From
sister was having dreams about her brother. They may be part of a reality for which our
reports of apparitions and poltergeists to
However, it is the transpersonal elements culture does not yet have working concepts”.
alien abductions and photographs of fairies.
that are of interest.
Far from providing me with the answers I
The similarities between this dream I think what we can take away from these
long for, I have been faced with more and
and shamanistic experiences is of course experiences is that they show us that
more puzzling questions. One thing that
obvious. In the majority of shamanistic mysteries are not to be explained away, but
experience has taught me however, is to
cultures the shaman undergoes a ‘death’, is entered into, a form of initiation, a way of
always expect the unexpected.
taken to the spirit realm where he ‘dies’ and seeing the world differently. We should not
Sometime in the 1990’s I was
is made whole, ‘reborn’ and then returned to be surprised that there are bitter arguments
involved in an ethnographic investigation of
the community now a fully initiated shaman. over the reality of witnesses’ experiences.
a classic ‘haunted house’ on the outskirts of
In some instances there are changes to the The impasse seems formidable until
Birmingham. The family - mother, father
physiology of the shaman - his internal we abandon those extreme either/or
and teenage daughter - believed that their
organs can be removed and replaced with positions. Most paranormal phenomena are
house was haunted by the spirit of their son/
crystal or a similar natural or supernatural ambiguous, and I think it is significant that
brother, who had recently been killed in a car
element (as in the Birmingham case above). they are often dream-like events. Perhaps
crash.
In this case there are strong elements of they are special forms of reality which
In instances such as this, it is not
Northern European shamanistic experience, bridge the internal and external worlds.
the duty of ‘paranormal investigators’ (a
where Yggdrasil, the world tree, plays a Because of their paradoxical nature, I
term I deplore) to denounce this belief or the
central role in the shamanic mysteries. The sometimes liken the paranormal to the
experiences associated with it, but to allow
world tree is a motif present in several Taoists’ ‘Uncarved Block’. They are like
the family to use this as a transformative
religions and mythologies, particularly Indo- fragments of a primal reality. Pregnant with
experience. The range of phenomena
European religions. It is represented as a a myriad of possible manifestations, before
reported in the house was, in itself, nothing
colossal tree which supports the heavens, they are whittled and polished into
unusual for your ‘average’ haunted house -
thereby connecting the realm of the gods, the intelligible shape by the way we process our
bumps, bangs, cold spots, objects moved,
earth, and, through its roots, the underworld. perceptions and expectations. If this sounds
unusual (pleasant) smells etc. At the request
It may also be strongly connected to the mystical, so be it.
of the family I organised that members of
motif of the tree of life. Specific world trees What experiences like this tell us is
my psychical research group would spend a
include the one in Hungarian mythology that anomalous experiences are merely the
few hours in the house with the family to
(Világfa/Életfa), Yggdrasil (or Irminsul) in tip of a very large and very interesting
monitor and hopefully record any anomalous
Norse mythology, the Oak in Slavic and iceberg that may have a lot to tell us about
experiences. Suffice to say that the evening
Finnish mythology, and in Hinduism the why these experiences happen, what they
passed without event. But as we packed up
Ashvastha. mean, what we can learn from them and
our belongings, a casual remark from the
But what can this one case tell us more importantly, what we can learn about
teenage daughter made me stop in my tracks
about similar experiences? It is tempting to ourselves.
and ultimately re-evaluate how I thought
speculate about such experiences, and draw
about anomalous experiences.
parallels with shamanic traditions. At the Suggested Reading:
She told me that since her brother
very least we should (re)consider anomalous
had died, she had been having a series of Hancock, G. (2005) “Supernatural”. London:
experiences in contemporary Western culture
strange dreams. What was even more Arrow Books
as having a pedigree and an historical
unusual about these, is that they appeared to
context. To many contemporary Lewis, I.M. (1971) “Esctatic Religion”. London:
be place centred, only occurring when she
investigators of anomalous phenomena there Pelican
was at home, never when she stayed with
is no interconnection within the subject.
friends.
Ghosts are ghosts. UFOs are UFOs. Never
10 Vol. 1 No. 1
Stone, A. (2003) “Explore Shamanism”. combination of detail, precision, dedication The modifying of the term may
Loughborough: Heart of Albion Press to and proof of veracity combined with a be an index of discomfort with the
sense or rather an element of wonder (or of associations of being part of a “deviant
***
“paranormality”), made the writing of Dr. science” (McClenon 1984) or it may
David Taylor has Ian Stevenson a paramount example of indicate that one has a distinct approach to
been actively writing which inspired many outside the the concept which requires a modification
involved in the
investigation of parapsychological community [1]. in terminology, or both. “Paranormal”
the paranormal The use of distinct terms to refer to was taken up and changed to
for over 25 years similar phenomena may be based in part on “supernormal” and also “supranormal” in
since becoming
a member of the our point of view and the use we plan to the following instances. The venerable
British UFO make of the concepts that we are addressing. anthropologist, one of the “founding
Society and the At another level however, they may become fathers” of the science, as it were, Robert
British Flying Lowie referred to “the supernormal
Saucer Bureau. a type of proprietary device used to
In 1986 he demarcate what is considered as belonging experiences of American Indians” (Lowie
f o u n d e d to our domain of study so as to keep 1955). Eileen Garrett, the medium,
Parasearch, an ASSAP-affiliated regional research subject, writer and founder of a
paranormal research group. He is also an elements, ideas and people outside our own
Accredited Investigator for the Association for the territory and territorial claims. parapsychological institute, utilized the
Scientific Study of Anomalous Phenomena and Thus while anthroplogy prefers the same term in 1949 in her biography
until recently served as a Groups Officer as well term “shaman”, parapsychologists are quite “Adventures in the Supernormal” (Garrett
as being a director on its national executive
committee. He is also a member of the Society for comfortable with the term “medium” or 1949) [3]. The folklorist Ward referred to
Psychical Research, Scientific & Medical “spirit-medium” [2]. While anthropologists accounts of paranormal experience as
Network, the Alister Hardy Society, the Ghost in the present may refer to ancient "encounters with the Supranormal” (Ward
Club and the Churches Fellowship for Psychical 1977) and once again in 1987 as
and Spiritual Studies and is a committee member knowledge, rituals with a significant amount
of the Unitarian Society for Psychical Studies. of respect, parapsychologists will speak of “Supranormal Encounters” (Ward 1987).
efficacy, paranormal claims and procedures. Folklorist and others felt at ease with the
The fundamental term which places non-threatening term, “supernatural”,
A Rose by any name is still a Rose: parapsychology outside of conventional referring as it often does to an emic
The nomenclature of the science is evidently its preoccupation with category of what is officially perceived by
the concept of and the use of the expression social scientists to be a fiction about
paranormal
“paranormal.” Earlier on the current term anything existing outside the scientific
was psychical. Anthropologists, folklorists materialist view of the “natural.” The
Yves Marton
and other social scientists have usually maverick folklorist Hufford used the term
skirted around the issue, sometimes dipping when he referred to “supernatural assault
In the long journey and distance between their toe in the cold water of scientific and traditions” (1982) in his groundbreaking
anthropology and parapsychology there is, in professional disapproval by borrowing study of accounts of incubus experiences
addition to a different approach to research, awkwardly from parapsychology to create a or night terrors. The folklorist Walker used
a distinct way of naming phenomena. The variety of unusual pastiches. the term in an anthology entitled Out of the
way that one names or even leaves nameless Thus one finds an almost endless Ordinary: Folklore and the Supernatural
certain aspects of human experience, in the list of terms that were used at one time or (Walker 1995). The anthropologist I.M.
case of anthropology and parapsychology, is another to refer to the paranormal, or more Lewis used the term to refer to the realm of
the subject I am very briefly addressing here. simply the “para” part of “parapsychology” the paranormal in his audacious, for its
Furthermore, in exploring various domains and the “normal” or “natural” part of time, exploration of "The Anthropologist's
parallel to these sciences, or which are “paranormal.” “Psychic” and “Psychical” Encounter With The Supernatural” (Lewis
investigated by them I have run into the have been terms, beyond the pale, which 1989 [1974]).
manner in which different nomenclatures have not for the most part been used by There are many other uses of an
determine distinct groupings or a distinct anthropologists as analytical tools, as almost unlimited number of terms which
sense of belonging. opposed as emic concepts. The term have demonstrated the open-ended
Within anthropology, culture, “paranormal” has been in use for many years approach to this topic and to a certain
diversity, authenticity or the deconstruction and was already utilized by researchers in extent the sense of bafflement and possibly
of identity are key concepts. Within the first part of the 20th century. awkwardness at naming what is both
parapsychology, the paranormal, psi, testing, In one rare paranthropological unnamable and at times disdained and
validity, are central. Each science has publishing event, in 1946, Barnouw used the marginalized. What is called the
criteria by which it assigns value. In term “paranormal” in an early and original paranormal may be contiguous with what
anthropology the importance of vivid foray into parapsychology or psychical anthropologists and other social scientists
description and intellectual sophistication research by an anthropologist, in his article have referred to as: supernormal,
brought a sense of mastery to the writing of on "Paranormal Phenomena and supranormal, supernatural, memorates,
Clifford Geertz and many subsequent Culture” (Barnouw 1946). experiential, magical, a separate reality,
scholars. Within parapsychology, the shamanistic, anomalous,

terpsichoretrancetherapy, cultural practices experiences that is well developed in both Interestingly one of his publications outside the
(Argyriadis 1999), [4] experiencing ritual, disciplines [5]. There have been few attempts realm of the paranormal, involved the
methodology for doing case studies, within the
Spirit presence (Turner) and other terms used within anthropology to actually document
medical paradigm (Stevenson 1971). As such his
by anthropologists. Other disciplines have paranormal occurrences from an work exemplifies the connection between the
also utilized other terms, psychologists observational stance, seeking to approach scientific method and the approach and
having preferred the term “anomalous.” scientific objectivity. There is in fact a fundamental philosophy behind paranormal
It seems that we in the U.S.A. and certain degree of hostility towards such research as used by many parapsychologists as
well as the early psychical researchers.
possibly much of Europe have moved towards attempts, both from some humanistic
the cultural or I should say the non-Western anthropologists and also from mainstream [2] The term “medium” has been used by some
pole of paranormal experience, in society as scientists. A rare instance occurred in the anthropologists who investigated Afro-Brazilian
whole. That is, presently much of society work of Evan Vogt who tried to document the religions, as well as by some British
accepts what used to be called paranormal, in rate of success of folk “water witching” in his anthropologists, possibly because of the greater
the guise of apprenticeship to cultural arts, 1959 study [6] (Vogt and Hyman 1979 continuity of the spiritualist and psychical
tradition in the United Kingdom.
ancient traditional spiritual rituals, and healing (1959)).
forms from outside the Western allopathic and It is also true that the openness and [3]She was also, I believe, the founder of the
materialistic perspective. humanism of certain elements in Parapsychological Foundation which published
The touchy relationship between anthropology can sometimes veer into the the previously mentioned article by Lowie in the
anthropologists and parapsychologists did not currently popular ethical and philosophical journal Tomorrow.
only come from the anthropological side of relativism which is in fact antithetical to part
[4] The anthropologist would not immediately
the equation however. In the early 1990’s I of the scientific and paranormal scientific think of cultural practices in this context, but the
spoke to one anthropologist who had method. For if everything is entirely relative, types of practices referred to, within Afro-Cuban
attempted to submit one or several articles for there is no reason to pursue the truthfulness religion and Cuban spiritism are replete with a
publication in parapsychological journals and and validity of certain paranormal claims, for concern with and a connection to the paranormal
who was rebuffed. The anthropologist stated then all claims are equally true and false [7]. and to having access to paranormal faculties
(premonitions, mediumship, trance, and the
to me that though he had made the effort to Short of this postmodern anarchistic reaction
ability to change or perceive events at a distance
make a bridge between anthropology and the to the abuses of Eurocentric and “patriarchal” in time and space).
much maligned (from mainstream science) science, there is still plenty of room for
science of parapsychology, his work had been maneuvering and benefitting from the [5] Within parapsychology and psychical
harshly criticized by parapsychologists who common interests and subjects which research, such an approach was developed early
on and to some extent abandoned, after the
apparently had not appreciated his effort and parapsychology and anthropology share with
reframing of the discipline carried out by J.B.
who had treated his work (and the discipline each other [8]. Rhine and others, yet the abundant literature and
he came from) as not “scientific” enough. He Parapsychology and psychical research methods used are still with us.
had felt that such an attitude did not warrant provides an almost unlimited wealth of
his persisting in trying to enter the closed recorded material that can be explored (once [6] In one chapter of my dissertation in
world of parapsychological scientists, as he anthropology I included photographs of surgeries
much of the undeserved stigma and
carried out by two paranormal or spiritualist
was quite at home with anthropology. condemnation is removed) and compared to surgeons, so as to document through observation
This points to the aspect of ethnographic material to great benefit of both as well as scientific or objective description
anthropology which can contribute much to sciences. Conversely anthropology conveys, phenomena and occurrences which seemed to go
psychical research, namely its open-ended, in some of its writing, salutary explanations beyond the ordinary materialistic understanding
of physiology and biology. Such an endeavour
humanistic methodology and its serious about understanding and coming to terms
elicited the term “outrageous” from a social
attempt at going beyond cultural with different ways of perceiving the world science / humanist scholar and a request in 2001
boundedness as well as ethnocentric and from the Western and/or Western educated to remove the entire chapter from an
specifically Eurocentric notions of reality. As model that contextualizes some of psychical anthropological member of my committee.
such anthropology in terms of its case research’s foundational background. Attempts to verify and test psychic intuitions
studies, ethnographies and narrative and were also carried out by the archeologist Stephen
Schwartz
dialogical approach comes close to a Notes:
complimentary fit with the descriptions of [7] We can avoid, hopefully the other extreme, the
paranormal experiences contained in the [1] Dr. Ian Stevenson however seemed to express disdain for any belief based on personal
writings of the early psychical researchers, reservation concerning being considered a experience, intuition, by those who state that only
parapsychologist. He wrote an article questioning beliefs based on scientific or formal
and later the undervalued compilation of
the use of the term parapsychology as being wise parapsychological proofs are worth “their salt.”
experiences, conducted by Louis Rhine, wife for the evolution (and popularity among scientists Along this latter line of reasoning Ian Stevenson
of the experimentalist J.B. Rhine. This is not and academicians) of such studies (SOURCE?). once stated that he would look askance at anyone
to say that attempts to faithfully and Nevertheless his work fits quite well into the who became convinced of the reality of
objectively document paranormal phenomena methodology utilized by most parapsychologists reincarnation, solely based on the research
(as opposed to simply reporting experiences) in a general sense. The topic of his research presented in his book, as if personal belief always
“children who remember previous lives” and required rational proof, and that in a very large and
is not a worthwhile pursuit, but merely that “xenoglossy” (the spontaneous speaking of explicit quantity.
there is already a large body of work and an unlearned foreign languages) make his work be
established methodology for reporting firmly within the tradition of psychical research.
12 Vol. 1 No. 1
[8] I wanted to thank the kindness of the staff of Studies, Francis Story. Kandy, Sri Lanka: Buddhist
the Parapsychological Foundation in giving me in Publication Society.
1995 a copy of the work they published on
Parapsychology and Anthropology. Stocking, George W., Jr. 1971. "Animism in
Theory and Practice: E.B. Tylor's Unpublished
`Notes on "Spiritualism"'." Man, (6)1:88-104.
References:
Stoller, Paul. 1987. In Sorcery's Shadow.
Chicago: University of Chicago Press.
Argyriadis, Kali. 1999. La Religión à La Havane:
Actualité des representations et des pratique ----. 1989. The Taste of Ethnographic Things: The
cultuelles havanaises. Amsterdam: Editions des Senses in Anthropology. Philadelphia: University
Archives Contemporaines. of Pennsylvania Press.
Hess, David. 1991. Spirits and Scientists: Vogt, Evon and Ray Hyman. 1979[1959]. Water
Ideology, Spiritism, and Brazilian Culture. Witching U.S.A. (A new look at the ancient art of
University Park: Pennsylvania State University dowsing). (Second Edition) Chicago: University of
Press. Chicago Press.
Hufford, David J. 1982. The Terror that Comes in Winkelman, Michael. 1982. "Magic: A
the Night: An Experience-Centered Study of Theoretical Reassessment." Current Anthropology,
Supernatural Assault Traditions. Philadelphia: (23)1:37-66.
University of Pennsylvania Press.
Lewis, I.M. 1989[1985][1974]. "The

A n t h r o p o l o g i s t ' s E n c o u n t e r Wi t h T h e
Supernatural." In Magic, Witchcraft and Religion:
An Anthropological Study of the Supernatural.
Yves Marton was born in France and emigrated as
(second edition) Arthur Lehmann and James E.
Myers (eds.): 24-29. Mountain View, California: a child to the United States. He wrote his M.A.
Mayfield Publishing. (originally published in on the spiritual content of Dances of African
Parapsychology and Anthropology, Alan Angoff Diaspora Religions, in 1986. He
and Diana Barth (eds.) New York: Parapsychology conducted research in cultural anthropology and a
Foundation). form of apprenticeship in Los Angeles, with
Cuban and Brazilian immigrants, and in 1990 in
McClenon, James. 1984. Deviant Science: The Rio de Janeiro with spiritist mediums,
Case Of Parapsychology. Philadelphia: University and followers of Umbanda and of Candomble.
of Pennsylvania Press. He wrote his dissertation on
anomalous experiences and phenomena among
Pressel, Esther. 1974. “Umbanda Trance and
Possession in São Paulo, Brazil.” In Trance, Brazilian spirit mediums, based on this research
Healing, and Hallucination: Three Field Studies in and journey. He has also written about the impact
Religious Experience, ed. by Felicitas Goodman, of Carlos Castaneda on anthropology (1994) as
Jeannette H. Henney and Esther Pressel, pp. well as a brief article on America Leyva, an Afro-
113-225. New York: John Wiley & Sons. Cuban Santera who was helpful in his own
journey. His interest in parapsychology and
Reed, G. 1988[1972]. The Psychology of psychical research was stimulated by the thoughts
Anomalous Experience. Buffalo, N.Y.: of a renaissance thinker and artist, Mayuto, from
Prometheus Books. Brazil with whom he studied in 1980's, as well as
from ensuing study and visits to
Ridington, R. 1969. The Anthropology of
Experience. Paper given at Annual Meeting of the parapsychologists and parapsychological media
American Anthropological Association, New producers in New York and in Rio de Janeiro.
Orleans, Louisiana. His present research involves mediumship,
mysticism and comparative religion.
Ring, Kenneth. 1980. Life at Death: A Scientific
Investigation of the Near-Death Experience. New
York: Coward, McCann and Geoghegan.
Stevenson, Ian. 1988[1976][1966]. Twenty Cases

Suggestive of Reincarnation. Charlottesville:
University Press of Virginia.
----. 1971. The Diagnostic Interview. 2nd ed.

New York: Harper and Row.
----. 1987. Children Who Remember Previous

Lives: A Question of Reincarnation.
Charlottesville: The University Press of Virginia.
----. 1984. Xenoglossy. Charlottesville, VA:

Univesity of Virginia.
----. 1988[1975]. “Introduction.” In Rebirth As

Doctrine And Experience: Essays and Case

NEWS www.transpersonalpsychology.org.uk
Jack Hunter and Dr. David Luke are 24th-25th September - 2nd Annual
currently working towards editing an
Exploring the Extraordinary Conference,
interdisciplinary volume on the subject of University of York, Department of
mediumship. Contributors include:
Sociology. For more information visit:
Assoc. Prof. Patric Giesler, Prof. Stanley

www.etenetwork.blogspot.com
Krippner, Prof. Charles F. Emmons, Prof.
Deirdre Meintel, Dr. Diana Espirito Santo,
23rd-24th October – The Fortean Times
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announced, for further updates visit:
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www.forteantimes.com
To find out more about the book, which will

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2010, visit:
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EVENTS
22nd-25th July – 53rd Annual Convention of

the Parapsychological Association, Enclos
Rey, Paris, France. For more information
visit:
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21st-22nd August – Weird Paranormal and

UFO Conference 2010, Athenaeum Theatre,
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visit:
www.weirdevents.co.uk
2nd-4th September - International

Conference on Myth, Literature and the
Unconscious, University of Essex,
Colchester, UK. For more information visit:
www.essex.ac.uk/lifts/events/Mythic.aspx
10th September - 34th International

Annual Conference of the Society for
Psychical Research, University of Sheffield.
For more information visit
www.spr.ac.uk
17th-20th September – 4th Annual

Conference of the Transpersonal
Psychology Section of British
Psychological Society, Cober Hill,
Cloughton, near Scarborough. For more
information visit:
14 Vol. 1 No. 1
Reviews
“Immortal Longings: F.W.H including hypnotism, telepathy, multiple some of the exposures, including that of
Myers and the Victorian Search personalities, and mediumship, to see if they Madame Blavatsky. The mediumship of
for Life after Death” by Trevor offered any evidence that mind was not Eusapia Palladino was also very
H a m i l t o n . I S B N : totally dependent on brain and that there is controversial, some members of the SPR
something beyond the five sense. But they convinced that she was a charlatan and other
978-1-84540-123-8. Price: £19.95
had to do it discreetly, cautiously, and that she was a genuine medium, whereas the
indirectly. “To admit the literal reality of the truth seems to be that she was a “mixed”
The latter part of the
ghost was to move back to the dark ages,” medium – producing genuine phenomena at
19th Century was a
author Trevor Hamilton explains their times and faking some at those times when
time of despair and
dilemma. There were simply too many her powers failed her. Theosophists, in the
hopelessness for
“newly enlightened” people in the upper case of Blavatsky, and Spiritualists, in the
many. “We were all
echelons of society who could not make a case of various other mediums, argued that
in the first flush of
distinction between matters of the spirit and the researchers simply didn’t understand the
t r i u m p h a n t
the superstitions of the church they had left phenomena and were applying terrestrial
Darwinism, when
behind and now scoffed at. science to celestial matters which they didn’t
terrene evolution
“It is too simple to represent Victorian understand.
had explained so
England as a pious, fundamentalist land As Hamilton sees it, Myers was caught
much that men hardly
shaken by the advances of a materialistic in a Victorian dilemma. “One set of desires,
cared to look beyond,” wrote Frederic W. H.
and iconoclastic science,” Hamilton states, the yearning for the immortal, spiritual
Myers, a Cambridge classical scholar and
pointing out that the census of 1851 revealed universe, was opposed by another set, which
poet before becoming a pioneering psychical
that well over five million people did not was the wish for privacy and the hiding of
researcher.
attend church on Sunday, March 30, 1851. any evidence that breached the
As with so many other educated people,
However, it was clear, Hamilton adds, that unimpeachable façade of familial and moral
Myers, the son of a minister, had lost his
the educated middle classes and upper- behaviour,” he writes. “His need to prove
faith, and life had become a march toward
middle classes were emancipating and even preach survival was
an abyss into nothingness. He recognized
themselves from their evangelical roots as a counterbalanced by his reticence over
that there were many who were “willing to
result of the scientific and scholarly intimate evidence.”
let earthly activities and pleasures gradually
advances. Darwinism might have been the That “intimate evidence” involved a
dissipate and obscure the larger hope”
crowning blow, but this emancipation had number of evidential messages coming to
during life’s death march, but, perhaps
begun well before Darwin, during the “Age him through different mediums from Annie
because he was a deep thinker, Myers was
of Reason.” Marshall, his great love of the early 1870s
unable to effectively use the defence
Drawing from Myers’ diary, short (although apparently a platonic affair
mechanism called repression to overcome
autobiography written only for his friends, because of her marriage to Myers’ cousin).
his death anxiety and the concomitant fear
and other references, Hamilton explores When Annie killed herself because of her
of extinction.
Myers’ early life and the influences which many frustrations, Myers grieved deeply.
Subtitled “FWH Myers and the
shaped his beliefs and disbeliefs. He When he later married the beautiful and
Victorian Search for Life after Death,” this
acquaints us with his days at Cambridge, wealthy Eveleen Tennant, their marriage
book details the efforts of Myers and several
when he was called, “Myers the superb,” was troubled somewhat because of Annie’s
of his colleagues to make sense out of
and then discusses his conflicting love communications with Myers from beyond
various paranormal phenomena which
interests as well as other trials and the veil – communications which Myers
seemed to suggest that the world is not
tribulations. He tells how Myers hooked up kept private and were destroyed by his wife
totally mechanistic and that consciousness
with Gurney and Sidgwick and how the after his death in 1901.
does survive physical death.
three intellectuals complemented each other Although not educated as a
Although Professor William Barrett, a
in various ways – Myers often brash and psychologist, Myers has been credited with
physicist, is recognized as the prime mover
assertive, Sidgwick reserved and cautious, developing a systematic conception of the
in setting up the Society for Psychical
Gurney meticulous and somewhere in subliminal self as well as a theory holding
Research (SPR) in 1882, he relinquished the
between Myers and Sidgwick in his that telepathy is one of the basic laws of life.
leadership roles to Myers and his two
enthusiasm for their mission. In fact, it was Myers who coined the word
Cambridge friends, Edmund Gurney, and
The SPR exposed many fraudulent “telepathy,” previously called “thought
Professor Henry Sidgwick. Their objective
mediums, although there is controversy over transference.” As Hamilton points out,
was to scientifically study the phenomena,

Myers seems to have been ahead of Freud in Hamilton concludes the book by asking spectral Lady in White is certainly one of the
exploring the subconscious (which Myers if Myers’ quest had been successful. “In most enduring ghost motifs from around the
preferred to call the subliminal), although personal terms it was,” he opines. “”He world. She is often sighted alone in remote
their theories bore little resemblance to each became convinced, on the basis of the places, sometimes near stretches of water.
other. When Freud joined the SPR in 1911, intimate sittings he had with both Mrs. Piper Here Brian points out the similarities she
he wrote an article making it clear that and Mrs. Thompson, that he had shares with the Welsh Ladi Wen, or White
Myers’ “subliminal” was not the same as his communicated with human beings (however Lady who is also often seen near pools and
“unconscious.” Hamilton quotes Aldous different their nature and post-mortem wells. It is this association that lends strong
Huxley as saying that Myers’ “unconscious” existence) who had survived bodily death. support to the notion that modern reports of
was superior to Freud’s in that it was more This belief was underpinned by his wide White Ladies have much in common with
comprehensive and truer to the data of ranging reading and research in paranormal pre-Christian chthonic deities.
experience. How much Myers influenced and abnormal activity across Europe and in There is a strong historical element
Freud is not clear, but there is little doubt the United States. It led to him bearing the running through this book, an element that,
that Myers’ ideas significantly influenced onset of death with a kind of joyous thanks to Brian’s excellent research, strongly
pioneering psychiatrist William James. And resilience, almost even insouciance…” suggests that many of the reports of
yet, because Myers dared see a soul hidden On the other hand, Myers obviously apparitional experiences we know so well
in the physical shell, he is hardly failed in his wider hope of establishing today, have their origins in a pre-Christian
remembered in psychology circles today as immortality for the spiritually-challenged past. This is a past that includes phantom
the prevailing paradigm remains the masses. While the search for immortality black dogs as chthonic psychopomps and
Wundtian approach, which holds that the continues today, more than a hundred years headless horsemen who have more in
only things that make sense are those which later, the foundation established by Myers common with Sir Gawain and the Green
can be scientifically measured and and his colleagues seems to be slowly but Knight than many modern researchers are
quantified. increasingly appreciated. aware of, or would like to acknowledge.
Myers died in 1901, a victim of Bright’s Hamilton offers us a very interesting, Brian is expertly placed to write
disease. William James wrote that “his intriguing, informative, in-depth, and even this book as he is a qualified archaeologist
serenity, in fact, his eagerness to go, and his inspirational look at one of history’s most and member of the Folklore Society with a
extraordinary intellectual vitality up to the overlooked and unappreciated contributors. strong interest in the paranormal. Brian adds
very time the death agony began, and even a feeling of someone who is extremely well
in the midst of it, were a superb spectacle Michael E. Tymn read in the subject, and is able to guide the
and deeply impressed the doctors, as well as reader through a huge amount of historical
ourselves.” literature with ease. This is not simply yet
After Myers death in 1901, various another book on the folklore of ghosts and
mediums began receiving messages “Lore of the Ghost” by Brian apparitions. What Brian has done is to show
purportedly coming from him. Some of Haughton. ISBN: that folklorists and cultural anthropologists
these messages were very fragmented and 978-1-60163-024-7. Price: £11.99 are perhaps best placed to investigate the
made no sense until they were collected and paranormal. Folklorists and cultural
pieced together to make complete ideas. This new book from anthropologists have for decades been
“The whole process seemed at times like a Brian Haughton grappling with a phenomenology fairly
giant Victorian word game (anagrams, traces the origins of similar in complexity to that displayed by
cryptic puzzles, strange puns and rhymes), some of the most most paranormal subjects. The central
of which, in fact, Myers and his famous ghost motifs phenomena of almost any folk tradition may
colleagues…were inordinately fond,” from around the have characteristics which are seemingly of
Hamilton explains. These so-called “cross- world. It is an this world and others which are more
correspondences” were interpreted by other original and ephemeral, dreamlike, mythical, paranormal
researchers as attempts by Myers, as well as thought-provoking or even supernatural. To emphasise one
by Gurney and Sidgwick, both of whom book, which gives a aspect over the other, or to argue from an
preceded him in death, to overcome some of long overdue and in- isolated position condemning the others, is
the objections to mediumship, including depth analysis of many famous ghost lore an exercise in futility. Narrative folklore
fraud and telepathy. “[They suggested] a motifs. Brian does a fantastic job of tracing accounts are judged to be the product of
high level of collective design and purpose, the folkloric and historical roots of many many forces; physical, social, political,
implying character, intention and well known types of ghost – from the Wild economic, geographical, historical, cultural,
personality,” Hamilton states. Hunt and Women in White to Screaming psychological, mythical and religious (to
One message for Sidgwick’s Skulls and Phantom Hitchhikers. name the most obvious), not the least among
widow, Eleanor, who had been very active in Brian convincingly shows that these being the sheer creativity of the human
the SPR, read, “Now, dear Mrs. Sidgwick, in modern reports of phantom horsemen have imagination. This is something that only a
future have no doubt or fear of so called their roots in the Wild Hunt, from the few researchers are beginning to understand
death, as there is none.” Herlathing in England to the Cwn Annwn in and acknowledge. If anything, this new book
Wales. Along with phantom horseman, the only reinforces just how complex a
16 Vol. 1 No. 1
phenomena ghosts are, and how important it

is that we move away from a purely Parapsychological Association
equipment led approach to the subject. Reviews for future issues should be sent (www.parapsych.org)
This is a scholarly book written in to [email protected]
an easy to read style which will have you not Parasearch
only eagerly turning the page, but seeing (www.parasearch.org.uk)
ghosts in a completely new light. As Proust
said "The voyage of discovery is not in
USEFUL RESOURCES Psychic Science
seeking new landscapes but in having new (www.psychicscience.org)
Websites
eyes.
David Taylor Public Parapsychology
Academy of Spirituality and Paranormal
(www.publicparapsychology.blogspot.com)
Studies
(www.aspsi.org/index.php)
“Sum: Tales from the Afterlives” by Rhine Research Centre
David Eagleman. ISBN: Afterlife Research Centre (www.rhine.org)
978-1-84767-428-9.Price: £7.99 (www.afterliferesearch.ingo) Scientific and Medical Network
This short book has (www.scimednet.org)
Alister Hardy Religious Experience
already received a huge Research Unit
amount of publicity Skeptico
(http://www.lamp.ac.uk/aht/Home/ (www.skeptiko.com)
and has been extremely home.html)
well received in a
number of quarters: Society for the Academic Study of Magic
The Anomalist
with movie production (www.sasm.co.uk)
(www.anomalist.com)
rights, stage
performances and Society for the Anthropology of
Anomalous Experience Research Unit Consciousness
celebrity endorsements (www.york.ac.uk/depts/soci/research/
all swiftly following its publication. This is (www.sacaaa.org)
aeru.htm)
particularly interesting because the book’s
subject is by no means conventional. David Society for Psychical Research
Association for the Scientific Study of (www.spr.ac.uk)
Eagleman, a neuroscientist at Baylor College Anomalous Phenomena
of Medicine, has written a collection of forty (www.assap.org)
brief sections of prose detailing potential Society for Scientific Exploration
afterlife scenarios, each one being (www.scientificexploration.org)
Australian Institute of Psychical Research
completely different to those that precede (www.aiprinc.org)
and follow it. Eagleman has stated that the Survival after Death
book is the manifesto for possibilianism, a (www.survivalafterdeath.org.uk)
Erowid
theoretical position designed to shed new (www.erowid.org)
light on the stagnant theist vs. atheist debate. Transpersonal Anthropology
Rather than adhering to a false dichotomy (www.paranthropology.weebly.com)
The Esoteric Experience
(either there is a God or there isn’t), (www.esoteric-experience.org.uk)
Eagleman prefers to hold numerous Transpersonal Psychology Section
theoretical potentialities in mind at any one (www.transpersonalpsychology.org.uk)
Exceptional Human Experience Network
time, for instance maybe God is a “married (www.ehe.org)
couple” or “a species of small, dim-witted, Free On-line Journals
obtuse creatures”, or perhaps “we are a part Exploring the Extraordinary Network
of God’s biology” and so on: the possibilities Edgescience – magazine of the Society for
(www.etenetwork.blogspot.com)
are endless. It is precisely this sort of Scientific Exploration – available from:
creativity that makes “Sum” such an Koestler Parapsychology Unit
interesting and engaging read. Instead of http://www.scientificexploration.org/
(www.koestler-parapsychology.psy.ed.ac.uk)
numbing the senses this book induces awe at edgescience
the infinite possible realities that surround Paranormalia
and await us. This is a highly recommended Esoterica - is a free electronic journal
(http://monkeywah.typepad.com/
read for its creativity and the intellectual devoted to the study of Esotericism –
paranormalia)
refreshment that comes with it. available from:
Jack Hunter Parapsychology Articles and Blog
http://www.esoteric.msu.edu
(www.mind-energy.net)

Foundation for Shamanic Studies E- (http://www.spr.ac.uk/main/page/spr-

Newsletter – newsletter for the FSS Anomaly: Journal of Research into the publications-parapsychology)
dedicated to the preservation, study, and Paranormal - is ASSAP's bi-annual journal
teaching of shamanic knowledge for the of record. It features in-depth articles of Preternature: Critical and Historical
welfare of the planet and its inhabitants - ASSAP research and investigations as well Studies on the Preternatural - an
available from: as other items of interest. While not peer- interdisciplinary forum for the study of the
reviewed, articles aim to be of scientific preternatural as seen in magics, witchcraft,
h t t p : / / a r c h i v e . c o n s t a n t c o n t a c t . c o m / standard but written in a more accessible spiritualism, occultism, prophecy,
f s 0 4 5 / 1 1 0 1 2 9 3 4 5 2 4 0 7 / a r c h i v e / style than most formal scientific papers. monstrophy, demonology, and folklore. The
1102003530108.html journal embraces a broad and dynamic
(http://www.assap.org/newsite/htmlfiles/ definition of the preternatural, since the very
MAPS Bulletin: Multi-disciplinary Anomaly.html) categories of magic, religion, and science are
Association for Psychedelic Studies - open and active registers that the journal
focused primarily on assisting scientists to Anthropology of Consciousness – strives to explore, contextualize, and
conduct human studies to generate essential publishes articles from multidisciplinary challenge.
information about the risks and perspectives that focus on the study of
psychotherapeutic benefits of MDMA, other consciousness and/or its practical application (www.preternature.org)
psychedelics, and marijuana – available to contemporary issues. The journal supports
from: rigorous and empirically-based inquiries into Time and Mind: The Journal of
consciousness that utilize diverse Archaeology, Consciousness and Culture -
http://www.maps.org/news-letters methodologies, including ethnographic, presents new perspectives on landscape,
scientific, experiential, historical, and monuments, people and culture. The journal
Psypioneer Journal - contains articles on alternative ways of knowing. features scholarly work addressing cognitive
the personalities and organisations of aspects of cross-related disciplines such as
Spiritualism in bygone days – available (http://www.wiley.com/bw/journal.asp? archaeology, anthropology and psychology
from: ref=1053-4202) that can shape our understanding of
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h t t p : / / w w w. w o o d l a n d w a y. o r g / P D F / European Journal of Parapsychology - is a modern worldviews. It also explores how
Decalogues%20and%20Principles.pdf peer-reviewed scientific journal for research modern minds create images of the past, and
— particularly theoretical and theory-driven addresses how new findings about prehistory
Rhine-Online: Psi News Magazine – empirical work — relating to the field of can inspire current research on the brain and
newsletter of the Rhine Research Centre – parapsychology. The EJP's aim is to consciousness.
available from: stimulate and enhance activity in
parapsychology, particularly in Europe, by ( h t t p : / / w w w. b e r g p u b l i s h e r s . c o m /
http://www.rhine.org/newsletter.htm publishing Articles, Research Notes, B e rg J o u r n a l s / Ti m e M i n d / t a b i d / 3 2 5 3 /
Reviews and Comments that offer insight Default.aspx)
Taste: The Archive of Scientists’ into or criticisms of parapsychological
Transcendent Experiences - is an online research. The EJP also publishes peer-
journal devoted to transcendent experiences reviewed Student Research Briefs.
that scientists have reported. It lets scientists
express these experiences in a (http://ejp.org.uk)
psychologically (and professionally) safe
space – available from: Journal of the Society for Psychical
Research - has been published continuously
www.issc-taste.org since 1884, promoting the Society's aim of
examining "without prejudice or
Wessex Research Group Newsletter - prepossession and in a scientific spirit those
exists to promote the work of individuals faculties of man, real or supposed, which
and groups interested in the study of appear to be inexplicable on any generally
consciousness. It contains a listing of the recognised hypothesis." The Journal's
events for the month ahead and can contents reflect the wide range of our
accommodate short articles, book reviews contributors' specialisms and interests and
and descriptions of courses – available from: include reports of current laboratory and
fieldwork research, as well as
http://www.wessexresearchgroup.org/ theoretical, methodological and historical
newsletters.html papers with a bearing on the field of
parapsychology.
Other Journals of Interest
18 Vol. 1 No. 1
Next Issue
The next issue will be available in October 2010. Its theme will be “Paranormal Encounters in the Field”. If you would be interested in
contributing a short article, roughly between 500-1,000 words (longer articles are also accepted), or an account of your own personal
encounters with the paranormal while engaged in fieldwork, please get in touch via [email protected].
It would be good to get a discussions section started up in the next issue, so if you have any comments, criticisms or suggestions that you
would like to be made public please e-mail them to the above address.
Contact
If you would like to contribute an article, review, have an event publicised, suggest something you’d like to see, or simply comment on
something you have read in this journal, please don’t hesitate to get in touch via [email protected].
Acknowledgements
A special thank-you to everyone who contributed to this first issue – it would not be possible without the time and effort they have put into
writing their articles. A big thank-you also to those who have read the journal – you make it all worthwhile.

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ISSN 2044-9216

Journal of Anthropological Approaches to the Paranormal

David Taylor Jack Hunter David Woollatt

• Parapsychology • Anthropology • Shamanism • Magic • Sociology • Spiritualism • UFOs •

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Introduction each other, rather than being taken as

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Recurrent Spontaneous Psychokinesis – “Round about the accredited and orderly

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Lewis, I.M. 1989[1985][1974]. "The

Stevenson, Ian. 1988[1976][1966]. Twenty Cases

----. 1971. The Diagnostic Interview. 2nd ed.

----. 1987. Children Who Remember Previous

----. 1984. Xenoglossy. Charlottesville, VA:

----. 1988[1975]. “Introduction.” In Rebirth As

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Assoc. Prof. Patric Giesler, Prof. Stanley

To ﬁnd out more about the book, which will

22nd-25th July – 53rd Annual Convention of

21st-22nd August – Weird Paranormal and

2nd-4th September - International

10th September - 34th International

17th-20th September – 4th Annual

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phenomena ghosts are, and how important it

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Foundation for Shamanic Studies E- (http://www.spr.ac.uk/main/page/spr-

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