Updated Call for Papers

Transforming Energy into Action

 

The concept of “subtle energy” is fundamental to many of the esotericprincipals and spiritual beliefs that have been part of our world’s cultures since time immemorial.  Variously called qi (chi), mana, prana, chakra, wakan, keyoi, holy spiritcosmic etherlife force, etc., these traditions emphasize that all things, including humans, are made up of a network of complex energies and energetic fields.  The theme of the 2017 conference concerns the diverse ways in which these subtle energies can be manipulated or transformed and the significance of these practices to the world today.

 

We invite papers, panel proposals and workshops on topics such as:

 

Ø  Rituals, spiritual traditions & techniques that transform consciousness

Ø  Transformative healing and other energy healing modalities

Ø  Phenomenology and subtle energy research

Ø  Transformative power of myth and archetypes

Ø  Entheogens and psychoactive substances

Ø  Dreams and the transpersonal

Ø  Liminal states

Ø  Mind-body interaction / Interface between spirit and matter

Ø  Shamanism as a path of transformation

Ø  Anomalous human abilities (clairvoyance, psychokinesis, levitation, etc.) 

Ø  Addiction and altered states

 

We also invite submissions of artistic works and experiential workshops that explore the interrelationships among subtle energy, consciousness and healing.  Suggestions for experiential workshops include, but are not limited to: subtle energy and creative expression, sound therapy, trance-inducing music and dance, qigong, tai chi, kirtan, chakra balancing and guided meditation.

 

Proposals for individual papers, panels,workshops and special events should be submitted by January 13th, 2017 to conferencesac@gmail.com.  Registration fees should be paid to AAA before submitting abstracts (we will notify you when registration link is active). If your paper is not accepted, you may request a refund of your registration fees. Submissions will not be accepted unless registration is completed by the submission deadline. Acceptance notifications will be sent by January 31st, 2017.


Limit: one paper or presentation per person, unless prior approval has been obtained from the Program Chair. Session organizers may submit individual papers for inclusion in their sessions. Please indicate whether you will require audio-visual equipment for your presentation. A projector, screen and laptop will be made available.

 

HOTEL REGISTRATION: The 2017 conference will be held at the California Institute for Human Science in Encinitas, CA.  Conference participants can stay at the nearby Encinitas Inn & Suites at Moonlight Beach.

Please contact the reservation desk and mention that you are with SAC to receive a special room rate: (760) 942-7455 http://www.bwencinitas.com/

 

Questions? Please contact Program Coordinator Brian Bartelt at conferencesac@gmail.com

 

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​Inner Ecology and Liminal Spaces 

Guest blogger Sharon G. Mijares shares her conference paper from the 36th annual SAC Spring Conference. Her paper was part of the Mapping  Individual   and  Cultural  Space:   Occultism,   Inner   Ecology  and  Embodied  Cognition panel of the Wisdom Sits in Places conference. If you would like to know more about Sharon Mijares please check out her bio.

Abstract:

Restoring a deepened sense of inner ecological connectedness is vital for humanity’s future.  We need to know and improve our inner landscape, embracing our own inner distinctions and diversity in order to heal the outer world. Archetypal presences can illuminate an awareness of unknown territory. There are places where split off parts of the soul reside, isolated and disconnected from wholeness.  They can lead us into liminal spaces, thresholds of awakening.  Individual healing and expansion illuminates paths for global transformation.

Inner Ecology and Liminal Spaces

© 2016 Sharon G. Mijares, Ph.D.

Liminal spaces are described as “in-between moments” a space of waiting, not-knowing, a potential space of transformation. What opens the doors to these moments?  Many depth spiritual traditions teach one to focus on the pause between the inhale and the exhale or the space between the drum beats.  These are the places where one can enter or slip into another reality.  One can also enter into them without any preparation – a jolt into the unknown.

Consciousness is everywhere and in everything

Generally, consciousness is defined as an “awareness of the mind of itself and the world.” But consciousness is multilayered and not easily explained.  There are altered states of consciousness that can lead us into those liminal spaces, whether it comes by a transcendent spiritual experience initiated through trance; hallucinogenics; breath work, such as holotropic therapy; meditation; chanting or the like (Mijares, 2009; 2016). These processes open consciousness beyond the ordinary mind.

They also open the deep consciousness within our bodies. Be aware that stories are rising from the cellular structures within our bodies. We can learn to listen to the qualities of the breath, a sigh…and observe subtle changes of moods and thoughts. Far too often we limit consciousness to our cerebral hemispheres and fail to hear the narratives whispering, or perhaps shouting, within the consciousness of our tissues and organs. The body is teeming with archetypal energies, subpersonalities and transformative spaces—but more often than not it replicates the disconnection we see in the world.

The great analyst Carl Jung (1964) embarked upon his own inner journey, allowing the archetypal realm to move through him. He saw this as a way to help heal the world. It is also our work to open the gates and experience the vastness and unity within this experience called life. It also means exploring liminal spaces where shadow forces abide. These can both block and lead to the soul, but Jung (1946) noted how “People will do anything, no matter how absurd, in order to avoid facing their own souls. One does not become enlightened by imagining figures of light, but by making the darkness conscious” (p. 99).

We can readily observe the disconnection taking place throughout the outer world, but often fail to see the ways we mirror it.  Contributions to this dissociation have conspired to entertain and delude us from our true nature, i.e., social media, religious controls, academic influences, media and advertising, shopping as well as the overall stress of daily living.

The majority of people are disconnected from one another, from nature and from ourselves.  Do we feel and intuit the disconnecting elements limiting the consciousness within our own bodies?  Inner ecology requires a deepening journey into the depths of our own beings.  Somatic awakening is the door to true spiritual awakening (Washburn, 1984).

The Sufi poet Rumi alluded to the magical power of the breath to awaken our awareness of archetypal presences within the body. This message is found in his poem, “A Goal Kneels,”
The inner being of a human being is a jungle.

Sometimes wolves dominate,

sometimes wild hogs.

Be wary when you breathe!

At one moment gentle generous qualities,

like Josephs, pass from one nature to another.

The next moment vicious qualities move in hidden ways;
Wisdom slips for a while into an ox!

A restless, recalcitrant horse suddenly

becomes obedient and smooth-gaited.

A bear begins to dance.

A goal kneels!
Human consciousness goes into a dog,

and that dog becomes a shepherd, or a hunter.

In the Cave of the Seven Sleepers

even the dogs were seekers.
At every moment a new species rises in the chest

now a demon, now an angel, now a wild animal.

There are also those in this amazing jungle

who can absorb you into their own surrender.

If you have to stalk and steal something,

steal from them! (Barks, 1990)
The poem also highlights the idea that mythological, archetypal narratives are woven into the fabric of the body. Archetypes are psychic structures containing biologically related patterns of behaviors consisting of certain qualities and expressions of being. They are related to the instinctive life forces motivating the world’s mythological stories (Mijares, 1997, 2012) as well as our own lives. Our center of attention is focused from lofty cerebral watchtowers and we fail to hear and feel these narratives and guidance whispering within the neural pathways of our beings. Our breath is held, our sensitivities dimmed and fixated by limited attention. The body is alive with archetypical presences waiting to be acknowledged – available to give greater meaning and balance in our world.

Do unconscious entities such as archetypal energies, sub-personalities, introjects and ego-states have a specific brain location or are they manifesting through the cells, molecules and neural pathways of the body-mind (Mijares, 1995, 1997, 2012)?  The body holds the memory of individual and collective neglect and abuse. It also holds the memory and knowledge of vast domains of consciousness.  As we heal ourselves, we heal the world. Memory is inherent within the DNA, genes and cellular structure of the body-mind. The body’s memory becomes activated as neural winds and consciousness stream through the neural networks.  These forces can also be dangerous and fearful.

Jungian analyst Robert Stein, once discussed a client who was experiencing what he called a “regressive infantile seizure.” The client was somatically gripped by an archetypal force acting through him despite his intelligence and mature awareness. In his contemplation, Stein came to the conclusion that “if we lift the veil of our rational analytical bias, we may catch a glimpse of the offended deity who has become incarnate in the pain and anger of the psycho-somatic process.” Stein then asks, “What transgression has caused the painful agony of this greater power to overwhelm him? What offerings or what sacrifice must he make so that harmony, order and wholeness can be re-established?” (1976, p. 74).

Stein explains that his client was caught up in performance-oriented social and mental activities, denying the needs of feelings and body. Until he submits and allows this balance, opposing powers will continue their war within his body-mind. This neglect manifests in individual somatic complaints, mental disturbances and illness. Culturally it manifests in substance abuse, violence and depression, obsessions with social media and anything that contracts awareness.

On a global level, when we take this knowledge to the larger world we can see how the radical terrorist group Da’ish is acting out violent archetypal energies. They represent responses to vast imbalances, stifled voices –manifestations of the neglected self in the individual, the culture and the world. Its’ nature has become that of revenge. In one of his lectures on Tibetan Buddhism titled “The descent to heaven,” the late Joseph Campbell illustrated Tibetan teachings on enlightenment, including blissful and wrathful deities within body consciousness. It is all part of the process. We are seeing the Bardo acting out in the external world. The Bardo is the realm in between life and death. The newly departed journeyer is seeking liberation from the wheel of karma (Thurman, 1994). Hallucinations, terrifying images and so forth are part of the journey that can lead to enlightenment. The journeyer needs to recognize the illusions and focus upon the goal. We are there folks!

So what do we do?

We need to artfully and willingly enter into deeper consciousness. We need to leave the illusion of safety in the ego, and drop into the underworld of our being—slip into those liminal spaces.  Carl Jung’s explorations into the unconscious were indicative of his own embarkation on the hero’s healing journey (Groesbeck, 1989; Jung, 1963, 1964). At the outbreak of World War, he realized that he “had to try to understand what had happened and to what extent [his] own experience coincided with that of mankind in general. Therefore [his] first obligation was to probe the depths of [his] own psyche” (1963, p. 176). Archetypal forces began to flood his consciousness as Jung allowed the control of the ego-mind to relax its’ binding grip. He let go and entered liminal space. He began experiencing a steady stream of fantasies which he could not control. He realized he needed to understand these manifestations forcing themselves upon him. In describing his experience he wrote that he, in his words, stood helpless before an alien world; everything in it seemed difficult and incomprehensible. I was living in a constant state of tension…But there was a demonic strength in me, and from the beginning there was no doubt in my mind that I must find the meaning of what I was experiencing in these fantasies. (pp. 176-177)

Jung found himself experiencing intense psychic assaults as he entered unconscious realms and the onslaught began, but he stuck by his unswerving conviction that he was following a calling. He instinctively knew he had a task to fulfill.

During this period Jung used yogic exercises to help subdue the intensity of emotional flooding. In this journey he personally experienced the powerful forces of the anima, animus, divine child, warriors, demons and sages that are an integral part of humanity’s consciousness. As Jung utilized the inherent power of Eastern yogic exercises based upon breath and physical movement he was further invoking the unconscious realms within the body.

Breath—the essence of life

Eastern spiritual traditions use the breath to reunite mind and body (Mijares, 2009). Mythological narratives are often initiated by breathing practices. This is especially true of Stan and Christina Grof’s process of holotropic breathwork (1988, Grof & Taylor, 2009), a process in which the participants breath faster and deeper for two hours or more. In the liminal spaces that open, cells begin to quiver, muscles quake as messenger molecules travel through the awakening neural circuitry of the body. Literally! The breathwork stimulates the body’s innate intelligence as messenger molecules activate nodal points in the neural information system of body consciousness. When we enter these deepened states of consciousness, the egoic self leaves its cerebral control tower. It is forced into acknowledging its limitations, recognizing there is more to consciousness than itself. Something calls us to take these inner journeys.  It begins what Joseph Campbell (1949) referred to as the call—an awakening to the hero’s journey.

During the awakening of the body-mind, the cerebral and feeling selves become cognizant of each other. But soon another stage in the heroic journey emerges as the obstacle surfaces. This experience is spoken of as a dragon at the gate or similar metaphors. Processes of enlightenment and/or soul retrieval are traditionally challenged by an archetypal, wrathful force at the gate to the hiding place of the treasure.

These strange manifestations are familiar expressions of healing and emergence processes recognized by spiritual teachers of Eastern and Sufi orientations and also by depth psychotherapists using trance processes. In Sufism the subconscious selves and archetypal forces are called the nafs. These presences are seen as part of the journey to Authentic Self, similar to the Tibetan work in the Bardo realm.

Plant Medicine

A new narrative needs to be written that includes psyche and soma (soul and body) while acknowledging the pathos of the human experience as a heroic journey leading to the emergence of authenticity of self. Our humanity is deep in this process.  We see all the manifestations and are caught up in the fear, violence or some illusionary form of escapism, as we’re still caught up in the old narrative influenced by all the karma of the imbalances initiated through patriarchal ideologies and practices. But this is changing. The revolutionary spread of Ayahuasca is helping with this journey as it is leading many practitioners around the world to reconnect with Nature as they enter into other realms and ways of knowing—guided by the wisdom inherent within Nature. It is no accident that these plants, previously hidden in the depths of the Amazon, have emerged and are appearing in various nations around the world. They have been evoked to help us with this transition, moving many beyond the confines of the ordinary ego.

The late mythologist Joseph Campbell said “The passage of the mythological hero…is inward–into depths where obscure resistances are overcome, and long lost, forgotten powers are revivified…” (1949, p. 29). The world’s legends, folk tales and mythological stories describe various stages of the hero/heroine’s journey. Campbell writes that “Each of these bibliographies exhibits the variously rationalized theme of the infant exile and return” (p. 323).

The exiled infant represents our original, pure being.

As noted earlier, themes of dragons and demons guarding the entrances to caves or castles wherein hidden treasures, babies or young maidens reside are often found in myth, legends and fairy tales. In The hero with a thousand faces, Joseph Campbell wrote that,

The unconscious sends all sorts of vapors, odd beings, terrors, and deluding images up into the mind–whether in dream, broad daylight or insanity; for the human kingdom, beneath the floor of the comparatively neat little dwelling that we call our consciousness, goes down into unsuspected Aladdin caves. There not only jewels but also dangerous jinn [Arabic word for etheric spirits] abide: the inconvenient or resisted psychological powers that we have not thought or dared to integrate into our lives. And they may remain unsuspected, or, on the other hand, some chance word, the smell of a landscape, the taste of a cup of tea, or the glance of an eye may touch a magic spring, and then dangerous messengers begin to appear in the brain. These are dangerous because they threaten the fabric of the security into which we have built ourselves and our family. But they are fiendishly fascinating too, for they carry keys that open the whole realm of the desired and feared adventure of the discovery of the self. Destruction of the world that we have built and in which we live, and of ourselves within it; but then a wonderful reconstruction of the bolder, cleaner, more spacious, and fully human life–that is the lure, the promise and terror, of these disturbing night visitants from the mythological realm that we carry within. (p. 8)

Our environment, the earth body, has been neglected as evidenced by the pollution of water, earth and air. Deep healing can result on an individual and planetary level as we integrate and harmonize our mind, feelings and somatic expression.

Rumi warns “be wary when you breathe” for the journey to authenticity can be a treacherous one. Opening to liminal spaces means opening to what is unknown. Archetypal forces of the collective unconscious are present both enabling and preventing the retrieval of authenticity and realization of our divine nature. We enter into new realms gain its gifts, but find ourselves still living and participating in the world.

Joseph Campbell found a common strain in the world’s mythologies concerning the heroic journey. This stage, called the “Return,” speaks of the hero’s return and treasures shared with the community. Healing can occur individually and collectively as we begin to honor these mythological narratives manifesting from within the embodied mind and heal the split between heaven and earth as we develop an inner ecology and enter liminal spaces leading to transformation. The last stanza of the Rumi poem alludes to this journey,

At every moment a new species rises in the chest

now a demon, now an angel, now a wild animal.

There are also those in this amazing jungle

who can absorb you into their own surrender.

If you have to stalk and steal something,

steal from them! (Barks, 1990)

 

References

Fordham, M. (1974). Jungian views of the body-mind relationship. Spring. 166-178.
Groesbeck, C. J. (1989, July). C.G. Jung and the shaman’s vision. Journal of analytical psychology, 34,(3),
Grof, S. & Taylor, K. (2009). The healing potential of holotropic breathwork. In S. Mijares (Ed.) The Revelation of the Breath: A Tribute to Its Wisdom, Power and Beauty (pp. 95-106). NY: SUNY Press.
Grof, S. (1988). The adventure of self-discovery. Albany: State University of New York Press.
Jung, C. J. (1969). On the nature of the psyche. The collected works of C.G. Jung, Vol. 8. Princeton: Bollingen series.
Jung, C.J. (1968). Psychology and Alchemy, The collected works of C.G. Jung, Volume 12. Princeton:  Princeton University Press.
Jung, C. J. (1964). Man and his symbols. New York: Doubleday & Co., Inc.
Jung, C. J. (1963). Dreams, memories and reflections. London: Collins & Routledge).
Mijares, S. (September, 2016). Indigenous knowledge and shamanic ways: Inner journeys and soul retrieval. In S. Mjares (Ed.). Modern psychology and ancient wisdom: Psychological healing practices from the world’s religious traditions. Revised Edition. New York: Routledge Mental Health.
Mijares, S. & Fotiou, E. (2015).  Earth, gender and ceremony: Gender complementarity and sacred plants in Latin America. Journal of Transpersonal Research, Vol. 7(1). 57-68
Mijares, S. (2012) Fragmented Self, Archetypal Forces and the Embodied Mind: Dissociative and Re-associative Processes. Saarbrücken, Germany: Lap Lambert Academic Publishing.
Mijares, (2009). The Revelation of the Breath: A Tribute to Its Wisdom, Power and Beauty.. NY: SUNY Press.
Mijares, S. (Winter, 1997). Narratives and neural winds. In Somatics: Journal of mind-body arts and sciences. Novato, CA.
Stein, R. M. (1976). Body and psyche: An archetypal view of psychosomatic phenomena. Spring. 66-80.
Thurman, R. (1994). The Tibetan book of the dead. New York: Bantam Books.
Washburn, M. (1994). Transpersonal psychology in psychoanalytic perspective. Albany: State University of New York Press.

Sharon G. Mijares SAC Board Member Bio

sharon-mijares-ph-d

Sharon G. Mijares, Ph.D., is a graduate of the Union Institute. Her research “Fragmented Self, Archetypal Forces and the Embodied Mind“, focused on trauma and somatic consciousness and is now published under the same name. Sharon is Associate Faculty at National University currently helping to develop the new Integrative Psychology degree program, Core Faculty at the California Institute for Human Science and Adjunct Faculty at Brandman University and has been a visiting professor at the UN University for Peace.  She is the author/editor of six books focused on psychological and spiritual development. Her last book (edited) A Force Such As the World Has Never Known brought women together from around the planet to share their concerns and efforts to better their communities and the world. The second edition of her first edited book, Modern Psychology and Ancient Wisdom: Psychological Healing Practices from the World’s Religious Traditions brings experts representing various religious and spiritual traditions together to demonstrate deep transformative practices inherent within spiritual practices. Her own chapters discussed the Nature-based traditions, Goddess and Shamanism. She has earned Shodan rank in Aikido, and has also led workshops to empower women in Costa Rica, Ecuador, Egypt, Mexico, Scotland, Uganda, United States and Venezuela. She is also a member of the SAC Board. On a personal level she is a mother, grandmother and great-grandmother and currently lives in Nevada City, CA.

For more info see http://www.psychospiritual.org 

Sharon can be contacted by email:  sharon.mijares12@gmail.com

 

SAC INVITED SESSION: KINDLING TERROR, PANIC AND GOD

Society for Psychological Anthropology Society for the Anthropology of Consciousness Invited Session

Friday, November 18

4:00 PM – 5:45 PM

Hilton, Room: Salon B

Session Description: One of the central observations of psychiatric anthropology is that specific conditions (depression, schizophrenia, panic) present with somewhat different symptom profiles in different social worlds. There have been a number of ways to describe this phenomenon. Hacking called it “looping” (see too Seligman and Kirmayer), Csordas “the sensory mode of attention,” Desjarlais and Throop “modes of existence,” and Kirmayer, most recently, “enacting.” A recent volume by Hinton and Good, Culture and Panic Disorder, edited by Devon Hinton and Byron Good, shows how these looping processes play out for panic disorder. Another edited volume by these same editors, Culture and PTSD explores the complex fit between the DSM-5 understanding of trauma and the way in which PTSD appears in different social settings, and the way that broader socio-emotional concerns like “ontological security” shape the salience and expression of symptoms. All these approaches suggest that phenomenological experience is always the result of the interaction between expectation, cultural invitation, spiritual practice and bodily responsiveness. This panel explores this phenomenon using the “kindling” concept to theorize cultural variation in bodily expression. The “kindling” hypothesis was first articulated by Emil Kraepelin, who observed that to the extent that actually demoralizing events—a job loss, a breakup, a bad relationship—play a role in a first episode of depression, they play a less important role in later ones. If someone has ever been clinically depressed, it takes less in terms of real life knocks to lead them into depression a second time. Becoming depressed becomes a habituated response. Cassaniti and Luhrmann suggested that the kindling phenomenon could arise when the local culture served a similar function in a religious setting in shaping the way people attend–what they sense and feel in search of evidence of the spiritual and lowering the threshold of its identification through the body. More specifically, we suggested that some phenomena are more responsive to kindling than others. We suggested that: First, a phenomenological experience is an interaction between cultural invitation and bodily physiology. By “cultural invitation” we mean the implicit and explicit ways in which a local social world gives significance and meaning to sensation, whether mental or bodily, and the behavioral practices (like meditation) that may affect sensation. Second, when a local social community gives significance to specific sensations, either fearing them or desiring them, sensitivity to having an experience of the supernatural increases, requiring a lower threshold for such experiences, than in a community in which people do not have such supernatural experiences and in which such fears and desires are hypocognized or unelaborated. Third, the more (or less) that the experience of the supernatural is associated with a specific physiology (like sleep paralysis) the more (or less) the frequency of the event will be constrained by an individual’s vulnerability to these experiences. The panels offers a wide variety of different examples to discuss the best way of understanding this phenomenon.

Organizers: Tanya Luhrmann Stanford University & Devon Hinton Harvard Medical School

Chair: Devon Hinton Harvard Medical School

Discussant: Laurence Kirmayer McGill University, Canada

Presentations:

Julia Cassaniti Weighted Idioms: Categories of Lightness and Heaviness in Thai Spiritual Phenomenology 

Tanya Luhrmann KINDLING VOICCES 

Cordelia Erickson-Davis Kindling a Sense of Presence: Lessons from Virtual Reality

Pablo Seward Delaporte A Comparative Critical Phenomenology of Drug Addiction Among Mestizos in the Upper Huallaga Valley, Peru

Jeffrey Snodgrass Fostering Emotional “Immunity” to Terror and Trauma: Ritual As a Source of Health Resilience for Indigenous Indian Conservation Refugees

Devon Hinton Supernatural Assaults Among Cambodian Refugees with PTSD: Nightmares, Sleep Paralysis, Hallucinations, and Migraine-like Auras

Discussant: Laurence Kirmayer

SAC Panel: PERCEIVING THE IMPROBABLE: THE (HARD) EVIDENCE OF CONSCIOUSNESS

Society for the Anthropology of Consciousness Invited Session

Wednesday, November 16

4:00 PM – 5:45 PM

Minneapolis Convention Center, Room: 200H

Session Description: This session hopes to provide a critical examination of the observations of Consciousness by examining the neuroscientific & physical basis of the mind & consciousness. How do we observe consciousness, whether our own or the consciousness of others? The anthropologist’s own consciousness is a necessary tool for observation. An openness to perceiving the improbable seems a prerequisite for the scientific study of consciousness. At the very least, to be capable of observing consciousness in any meaningful way, we as anthropologists have to be open to observing the improbable experiences of others. So much of consciousness studies focuses on examining extra-ordinary experiences which offer insights into the ordinary human experience. How important are serendipitous experiences and events to anthropologists who study consciousness? How might our understanding of our data as an outside observer differ from the insider understanding of the same information? What happens when we blur the line between the outside and inside perspectives through participation and native ethnography? Many anthropologists studying consciousness find experiencing rare forms of consciousness appealing. How does this inform their research and their findings? This panel presents anthropological papers addressing how the presenters observe and document consciousness in their own research. It opens up an interdisciplinary dialogue for addressing consciousness as it relates to matter and the tangible; the seen and unseen. Presenters draw on interdisciplinary perspectives combining anthropology with psychology, neurology, statistics, and physics. The panel will interrogate the role of rigorous science and experiential knowledge in the study of consciousness. Asking, how do we know when we’ve got evidence of consciousness?

Organizer: Sydney Yeager Southern Methodist University

Discussant: el-Sayed el-Aswad United Arab Emirates University, United Arab Emirates

Sydney Yeager Perceiving the Improbable: Anthropological Serendipitous Insights to Math and the Hard Sciences

Benjamin Campbell-  BRAIN DEVELOPMENT AND HUMAN CONSCIOUSNESS: HARD TO GET EVIDENCE

Kelsey Armeni– Using Contemplative Practice As a Methodology to Study Non-Ordinary States of Consciousness

David Miller – PERCEIVING THE PROBABLE: PSYCHOPHYSICS AT THE THRESHOLD

el-Sayed El-Aswad Discussant

SOCIETY FOR THE ANTHROPOLOGY OF CONSCIOUSNESS BUSINESS MEETING with KEYNOTE SPEAKER Stanley Krippner

SOCIETY FOR THE ANTHROPOLOGY OF CONSCIOUSNESS
Open Business Meeting & Keynote Address by Stanley Krippner

Saturday, November 19
7:45 PM – 9:00 PM
Minneapolis Convention Center, Room: 101G

Please join SAC for our annual business meeting and keynote speaker.

The SAC Business meeting will inform and engage the audience in the future of SAC as it moves into new media and expands its reach globally. Following this will be a keynote presentation by Stanley Krippner, a renowned scholar whose work has inspired psychological and consciousness research for decades.

Call for Papers Deadline Extended

Perceiving the Improbable: From Anthropology to Physics the (Hard) Evidence of Consciousness

American Anthropological Association Conference

November November 16-20

Minneapolis, MN

Call for Papers

Deadline EXTENDED April 10, 2016

Abstracts due to Sydney Yeager at sydneyyeager@gmail.com

This session hopes to provide a critical examination of the observations of Consciousness by examining the neuroscientific & physical basis of the mind & consciousness.

How do we observe consciousness, whether our own or the consciousness of others? The anthropologist’s own consciousness is a necessary tool for observation. An openness to perceiving the improbable seems a prerequisite for the scientific study of consciousness. At the very least, to be capable of observing consciousness in any meaningful way, we as anthropologists have to be open to observing the improbable experiences of others. So much of consciousness studies focuses on examining extra-ordinary experiences which offer insights into the ordinary human experience.

How important are serendipitous experiences and events to anthropologists who study consciousness? How might our understanding of our data as an outside observer differ from the insider understanding of the same information? What happens when we blur the line between the outside and inside perspectives through participation and native ethnography? Many anthropologists studying consciousness find experiencing rare forms of consciousness appealing. How does this inform their research and their findings?

This panel presents anthropological papers addressing how the presenters observe and document consciousness in their own research. It opens up an interdisciplinary dialogue for addressing consciousness as it relates to matter and the tangible; the seen and unseen. Presenters draw on interdisciplinary perspectives combining anthropology with psychology, neurology, statistics, and physics. The panel will interrogate the role of rigorous science and experiential knowledge in the study of consciousness. Asking, how do we know when we’ve got evidence of consciousness?

 

Naropa University: Professor of Ecopsychology

Naropa University

Job Description

Position Title: Assistant or Associate Professor

Job Code: FAC01

Program/School: Graduate School of Counseling and Psychology (GSCP) / M.A. Ecopsychology

Reports to: School Dean

FLSA Classification: Exempt

Pay Rate: $46,000-$48,760 depending on rank

FTE: Full-time

Start Date: July 1, 2016

Apply at http://www.naropa.edu/about-naropa/employment/

Job Summary: Naropa University’s Graduate School of Counseling and Psychology seeks to fill a full-time core faculty position beginning July 1, 2016 in MA Ecopsychology. Applicants will be asked to demonstrate expertise and a willingness to teach in the following areas: ecopsychology, transpersonal psychology, and contemplative practices taught at the master’s level, both online and in intensive residential settings. The successful candidate must relocate to the Boulder area.

 

Job Duties:

  • Teach 20 credits across the course of the academic year in the low-residency Ecopsychology MA degree program (and part-time in other programs as assigned), both online courses and in-person Intensives. This includes the mentoring of capstone projects.
  • Hold regular office hours (5 per week) and meet with students as needed outside of class time.
  • Attend and actively participate in faculty committees, Ecopsychology and higher level program and school meetings, and special project assignments.
  • Participate fully in the administrative operations for the Ecopsychology degree program, including admissions interviews, logistics of online and Intensive courses, budget, course and program assessment, outreach, alumni relations, editing of program materials, curriculum development, graduation ceremonies, and working with adjunct faculty, staff, and the Director of Online Learning.
  • Serve as Program Chair beginning in 2017 and begin training immediately.
  • Engage in professional development that may include educational approach, contemplative view, nature connection, scholarship in ecopsychology and transpersonal fields, and diversity/ inclusivity.
  • Additional duties as assigned.

 

Minimum Qualifications:

  • An earned MA from an institution of recognized standing with coursework in ecopsychology, transpersonal psychology and/or a related field.
  • At least 2 years’ teaching experience at the graduate level.
  • Strong knowledge of ecopsychology, and experience teaching ecopsychology or related fields.
  • Experience and skill in teaching experientially.
  • Skill and ease with using computers, and interest in teaching online.
  • Proven ability to mentor final student projects and to teach research methods (both qualitative and quantitative).
  • A transpersonal orientation to ecopsychology.
  • Demonstrated skill in teaching at least one contemplative practice consistent with this course.
  • Excellent oral and written communication skills, and a collaborative working style.
  • Strong administrative skills. Proven ability to engage in program management activities such as budget, curriculum development, and program evaluation.
  • Evidence of relevant scholarly work, professional presentations, publications and/or research.
  • A basic understanding of the dynamics of privilege and oppression and the impact these have on equity, access and opportunity.
  • Willingness to co-create an inclusive community and actively participate in related professional development, including openness to feedback and ongoing self-examination.

 

Preferred Qualifications:

  • Preference will be given to those candidates who have experience teaching academic Ecopsychology courses, both indoors and outdoors.
  • Experience in teaching and/or learning online.
  • Training and experience in leading Council practice.
  • Doctoral degree
  • A basic understanding of the dynamics of privilege and oppression, and the impact these have on equity, access, and opportunity in higher education communities.

 

Applications: Application review continues until position is filled. Applications should be submitted online at the Naropa University website. Qualified candidates should apply online and include a letter of interest and CV.

 

Naropa University is actively engaged in creating an inclusive, diverse community and is proud to be an Equal Opportunity Employer. In keeping with our diversity initiatives, we encourage applications from persons of historically under-represented groups and those who support diversity.

Soceity of the Anthropology of Consciousness’ Bibliography

Bibliography of Consciousness Studies

The list of references presented below has been compiled from suggestions provided by members and friends of SAC, and can provide a starting point for your own studies.  Some of the references listed are from the field of the anthropology of consciousness in sensu strictu, others are from related or tangential fields.  Many of these works have played a significant role in the development of the field, although they may no longer be regarded as accurate, up to date, or correct.  For example, the works of Castaneda, once thought to be valid anthropological studies, are now more properly viewed as works of fiction.  These are nevertheless included here because of the role they played in introducing the notion of “non-ordinary realities” to a wider audience.

Core References (Top 15 References)

Bourguignon, Erika.  1976.  Possession.  San Francisco:  Chandler & Sharp Publishers, Inc.

Castaneda, Carlos.  1968.  The Teachings of Don Juan:  A Yaqui Way of Knowledge.  Berkeley:  University of California Press.

Dobkin de Rios, M.  1984.  Hallucinogens: Cross-Cultural Perspectives.  Albuquerque: University New Mexico.

Eliade, Mircea.  1964.  Shamanism:  Archaic Techniques of Ecstasy.  Bollingen Series LXXVI.  New York:  Pantheon.

Furst, Peter T.  1972.  Flesh of the Gods:  The Ritual Use of Hallucinogens, P. T. Furst ed.  New York:  Praeger Publishers.

–Includes:  Emboden, William  “Ritual Use of Cannabis Sativa:  A Historical-Ethnographic Survey”;  Fernandez, James W.  “Tabernanthe Iboga:  Narcotic Ecstasis and the Work of the Ancestors”;  Furst, Peter T.  “To Find Our Life:  Peyote Among the Huichol Indians of Mexico”;  La Barre, Weston  “Hallucinogens and the Shamanic Origin of Religion”;  Reichel-Dolmatoff, Gerardo  “The Cultural Context of an Aboriginal Hallucinogen:  Banisteriopsis Caapi”;  Schultes, Richard Evans  “An Overview of Hallucinogens in the Western Hemisphere”;  Sharon, Douglas  “The San Pedro Cactus in Peruvian Folk Healing”;  Wasson, R. Gordon  “The Divine Mushroom of Immortality”, “What was the Soma of the Aryans?”;  Wilbert,  Johannes  “Tobacco and Shamanistic Ecstasy Among the Warao Indians of Venezuela.”

Furst, Peter T.  1976.  Hallucinogens and Culture.  San Francisco:  Chandler and Sharp.

Grof, Stanislav.  1975.  Realms of the Unconscious: Observations from LSD Research.  New York: Viking Press.

Harner, Michael J.  1973.  Hallucinogens and Shamanism, M. Harner, ed.  New York:  Oxford University Press.

–Includes: Boyer, L. Bryce et al.  “Shamanism and Peyote Use among the Apaches of the Mescalero Indian Reservation”;  Dobkin De Rios, Marlene  “Curing with Ayahuasca in an Urban Slum.”  In Hallucinogens and Shamanism;  Harner, Michael  J.  “The Sound of Rushing Water”,  “The Role of Hallucinogenic Plants in European Witchcraft”;  “Common Themes in South American Indian Yage Experiences”;  Kensinger, Kenneth M.  “Banisteriopsis Usage Among the Peruvian Cashinahua”;  Munn, Henry  “The Mushrooms of Language”;  Naranjo, Claudio  “Psychological Aspects of the Yage  Experience in an Experimental Setting”;  Siskind, Janet  “Visions and Cures Among the Sharanahua”;  Weiss, Gerald  “Shamanism and Priesthood in Light of the Campa Ayahuasca Ceremony.”

Harner, Michael J.  1980. The Way of the Shaman. San Francisco: Harper and Row.

Masters, R. E. L., and Jean Houston.  1966.  The Varieties of Psychedelic Experience.  New York:  Holt, Rinehart and Winston.

Myerhoff, Barbara.  1974.  Peyote Hunt:  The Sacred Journey of the Huichol Indians.  Ithaca:  Cornell University Press.

Reichel-Dolmatoff, Gerardo.  1975.  The Shaman and the Jaguar:  A Study of Narcotic Drugs Among the Indians of Colombia.  Philadelphia:  Temple University Press.

Schultes, Richard Evans and Albert Hofmann.  1979.  Plants of the Gods:  Origins of Hallucinogen Use.  New York:  McGraw Hill.

Tart, Charles T.  1969.  Altered States of Consciousness, C. T. Tart, ed.  New York: John Wiley & Sons, Inc.

–Includes:  Aaronson, Bernard S.  “Hypnosis, Depth Perception, and Psychedelic Experience”;  Bowers, Malcolm B. Jr. and Daniel X. Freedman  “‘Psychedelic’ Experiences in Acute Psychosis”;  Deikman, Arthur, J. “Deautomatization and the Mystic Experience”;  Ludwig, Arnold M. “Altered States of Consciousness”;  Maupin, Edward W.  “Individual Differences in Response to a Zen Meditation Exercise”;  Pahnke, Walter N. and William A. Richards  “Implications of LSD and Experimental Mysticism”;  Stewart, Kilton  “Dream Theory in Malaya”;  Tart, Charles T.  “The ‘High’ Dream:  A New State of Consciousness”;  Van Eeden, Frederik  “A Study of Dreams”.

Weil, Andrew T.  1972.  The Natural Mind:  A New Way of Looking at Drugs and the Higher Consciousness.  Boston:  Houghton Mifflin Company.

 

A More Complete Bibliography

Aberele, David.  1966.  The Peyote Religion among the Navaho.  Chicago:  Aldine.

Auerbach, Loyd. 1986. ESP, Hauntings and Poltergeists: a Parapsychologist’s Handbook. New York, NY: Warner Books, Inc.

Bateson, Gregory.  1972.  Steps to an Ecology of Mind.  New York: Ballentine.

Boddy, J. 1994. Spirit Possession Revisited: Beyond Instrumentality. Annual Review of Anthropology 23:407-34.

Bohm, David.  1980.  Wholeness and the Implicate Order.  London:  Routledge & Kegan Paul.

Bolles, Edmund Blair. 1991. A Second Way of Knowing. NY: Simon and Schuster.

Bourguignon, Erika.  1973.  Religion, Altered States of Consciousness, and Social Change, E. Bourguignon ed.  Columbus:  Ohio State University Press.

Bourguignon, Erika.  1976.  Possession.  San Francisco:  Chandler & Sharp Publishers, Inc.

Campbell, Joseph. 1971. The Portable Jung. NY: Penguin Books.

Capra, Fritjof.  1991.  The Tao of Physics:  An Exploration of the Parallels Between Modern Physics and Eastern Mysticism.  Boston:  Shambhala Publications, Inc.

Cardena, Etzel, Steven Jay Lynn, & Stanley Krippner.  Varieties of Anomalous Experience: Examining the Scientific Evidence.  E. Cardena, S. J. Lynn, and S. Krippner, eds. Washington, D.C.: American Psychological Association, 2000. 476 pp.

Castaneda, Carlos.  1968.  The Teachings of Don Juan:  A Yaqui Way of Knowledge.  Berkeley:  University of California Press.

Castaneda, Carlos. 1972. Journey to Ixtlan: The Lessons of Don Juan. NY: Simon and Schuster.

Castaneda, Carlos. 1981. The Eagle’s Gift. NY: Simon and Schuster.

Castaneda, Carlos. 1984. The Fire from Within. NY: Simon and Schuster.

Castaneda, Carlos. 1987. The Power of Silence. NY: Simon and Schuster.

Castillo, Richard J. 1995. Culture, Trance and the Mind-Brain. Anthropology of Consciousness. 6(1):17-32.

Coles, Robert. 1990. The Spiritual Life of Children. Boston: Houghton, Mifflin Co.

Coult, Allan D. 1977.  Psychedelic Anthropology: The Study of Man Through the Manifestation of the Mind. Philadelphia: Dorrance & Company.

Deren, Maya. 1983 [1953].  Divine Horsemen: The Living Gods of Haiti. New York: New Paltz.

Desjarlais, Robert. 1992.  Body and Emotion. Philadelphia: Pennsylvania University Press.

Dobkin De Rios, Marlene.  1972.  Visionary Vine:  Hallucinogenic Healing in the Peruvian Amazon.  Prospect Heights:  Waveland.

Dobkin de Rios, M.  1984.  Hallucinogens: Cross-Cultural Perspectives.  Albuquerque: University New Mexico.

Doore, Gary. 1988. Shamans Path: Healing, Personal Growth and Empowerment. G. Doore, ed. Boston: Shambhala.

Eadie, Betty J. 1992. Embraced by the Light. Placerville, CA: Gold Leaf Press.

Efron, Daniel.  1967.  Ethnopharmacologic Search for Psychoactive Drugs, D. Efron, ed.  U.S. Public Health Service Pub. No. 1645.  Washington:  U.S. Government Printing Office.

Eliade, Mircea.  1964.  Shamanism:  Archaic Techniques of Ecstasy.  Bollingen Series LXXVI.  New York:  Pantheon.

Evans-Pritchard, E. 1937.  Witchcraft, Oracles and Magic Among the Azande.  Philadelphia: Clarendon.

F‡brega, H.  1997.  Evolution of Sickness and Healing.  Los Angeles: University of California Press.

Finkler, K.  1985.  Spiritualist Healers in Mexico.  South Hadley, Mass.: Bergin and Garvey.

Fischer, Roland.  1975.  “Cartography of Inner Space.”  Altered States Of Consciousness:  Current Views and Research Problems.  Washington:  The Drug Abuse Council, Inc.

Flanagan, Jr., Owen J. 1979. The Science of the Mind. Cambridge: MIT Press.

Frecska, E. and Z. Kulcsar.  1989.  Social Bonding in the Modulation of the Physiology of Ritual Trance.  Ethos 17(1):70-87.

Furst, Peter T.  1972.  Flesh of the Gods:  The Ritual Use of Hallucinogens, P. T. Furst ed.  New York:  Praeger Publishers.

Furst, Peter T.  1976.  Hallucinogens and Culture.  San Francisco:  Chandler and Sharp.

Gardner, Howard. 1985. The Mind’s New Science: A history of the cognitive revolution. NY: HarperCollins.

Gilligan, Carol. 1982. In a Different Voice. Cambridge: Harvard University Press.

Goodman, Felicitas D.  1990.  Where the Spirits Ride the Wind:  Trance Journeys and Other Ecstatic Experiences.  Bloomington:  Indiana University Press.

Grim, John A. 1983.  The Shaman: Patterns of Siberian and Ojibway Healing. Norman, Oklahoma: University of Oklahoma Press.

Grof, Stanislav.  1975.  Realms of the Unconscious: Observations from LSD Research.  New York: Viking Press.

Grof, Stanislav.  1980.  LSD Psychotherapy.  Pomona, Ca: Hunter House.

Grof, Stanislav.  1988.  The Adventure of Self-Discovery:  Dimensions of Consciousness and New Perspectives in Psychotherapy and Inner Exploration.  Albany:  State University of New York Press.

Grof, Stanislav.  1990.  The Holotropic Mind:  The Three Levels of Human Consciousness and How They Shape Our Lives.  San Francisco:  Harper San Francisco.

Halifax, J.  1979.  Shamanic voices.  New York: E.P. Dutton.

Halifax, Joan.  1982.  Shaman:  The Wounded Healer.  London:  Thames and Hudson Ltd.

Harman, Willis W. and Christian De Quincey.  1994.  The Scientific Exploration of Consciousness:  Toward an Adequate Epistemology.  IONS Research Report CP-6.  Sausalito:  Institute of Noetic Sciences.

Harner, Michael J.  1972.  The Jivaro:  People of the Sacred Waterfalls.  Berkeley:  University of California Press.

Harner, Michael J.  1973.  Hallucinogens and Shamanism, M. Harner, ed.  New York:  Oxford University Press.

Harner, Michael J.  1980. The Way of the Shaman. San Francisco: Harper and Row.

Hitchcock, John. 1991. The Web of the Universe. NJ: Paulist Press.

Hoffer, A. and H. Osmond.  1967.  The Hallucinogens.  New York:  Academic Press.

Hofmann, Albert.  1983.  LSD, My Problem Child:  Reflections on Sacred Drugs, Mysticism, and Science.  Los Angeles:  J.P. Tarcher.

Hunt, H.T.  1995. On the Nature of Consciousness. Yale University Press.

Jackson, Michael.  1989.  Paths Toward a Clearing:  Radical Empiricism and Ethnographic Inquiry.  Bloomington:  Indiana University Press.

Jamal, Michele. 1987. Shape Shifters: Shaman Women in Contemporary Society. London: Routledge.

Jung, Carl. 1965. Memories, Dreams, and Reflections.

Kalweit, Holger.  1987.  Shamans, Healers, and Medicine Men.  Boston:  Shambhala, Inc.

Kalweit, Holger.  1984.  Dreamtime and Inner Space:  The World of the Shaman.  Boston:  Shambhala, Inc.

Katz, R.  1982.  Boiling Energy:  Community healing among the Kalahari !Kung.  Cambridge, MA: Harvard University Press.

Krippner, Stanley. 1990. Dreamtime and Dreamwork. S. Krippner, ed.  Los Angeles: Jeremy P. Tarcher, Inc.

La Barre, Weston.  1969. The Peyote Cult.  New York: Schocken Books.

La Barre, Weston.  1970.  The Ghost Dance:  The Origins of Religion.  New York:  Doubleday.

Laughlin, C.,  McManus, J. & d’Aquili, E. 1992.  Brain, Symbol and Experience Toward a Neurophenomenology of Consciousness.  New York: Columbia University Press.

Laughlin, Charles D.  1992.  Scientific Explanation and the Life-World:  A Biogenetic Structural Theory of Meaning and Causation.  Research Report CP-2:  Institute of Noetic Sciences.

Leshan, Lawrence.  1974.  The Medium, the Mystic, and the Physicist:  Toward a General Theory of the Paranormal.  New York:  The Viking Press.

LeValley, Janet. 2001. CyberEmbodiment: Personalizing the Transpersonal. In The Multiple and Mutable Subject. V. LeMecha and R. Stone, eds. Manitoba: St. Norbert’s Press.

LeValley, Janet. 1997. Doing it in Cyberspace: Cultural Sensitivity in Applied Anthropology. Anthropology of Consciousness. 8(4):113-132.

Lewis, I. M.  1971.  Ecstatic Religion:  An Anthropological Study of Spirit Possession and Shamanism.  Middlesex:  Penguin.

Masters, R. E. L., and Jean Houston.  1966.  The Varieties of Psychedelic Experience.  New York:  Holt, Rinehart and Winston.

McKenna, Dennis J. & Terence K. Mckenna.  1975.  The Invisible Landscape:  Mind, Hallucinogens, and the I Ching.  New York:  The Seabury Press.

McKenna, Terence. 1992. New Maps of Hyperspace. In The Archaic Revival: Essays and Conversations. Terence McKenna, ed. San Francisco: HarperCollins.

Metzner, Ralph.  1971.  Maps of Consciousness.  New York, The Macmillan Company.

Mishlove, Jeffery.  1993.  The Roots of Consciousness:  The Classic Encyclopedia of Consciousness Studies.  Tulsa:  Council Oak Books.

Moody, Raymond A. Jr.  1975.  Life After Life: The Investigation of a Phenomenon–Survival of Bodily Death.  New York: Bantam.

Morse, Melvin, with Paul Perry. 1990. Closer to the Light. New York: Ballantine Books.

Mumford, Stan. 1989. Himalayan Dialogues: Tibetan Lamas and Gurung Shamans in Nepal. Madison: University of Wisconsin Press.

Myerhoff, Barbara.  1974.  Peyote Hunt:  The Sacred Journey of the Huichol Indians.  Ithaca:  Cornell University Press.

Naranjo, Claudio. 1974. The One Quest. London: the Wildwood House, Ltd.

Nasr, Seyyed Hossein. 1989. Knowledge and the Sacred. NY: State University of New York Press.

Ornstein, Robert E. 1977. The Psychology of Consciousness. NY: Harcourt Brace Jovanovich, Inc.

Osis, Karlis & Erlendur Haraldsson.  1977.  At the Hour of Death.  New York:  Avon Books.

Penfield, Wilder. 1975. The Mystery of the Mind. NJ: Princeton University Press.

Peters, Larry G.  1981.  Ecstasy and Healing in Nepal:  An Ethnopsychiatric Study of Tamang Shamanism.  Malibu:  Undena Publications.

Peters, Larry G. and Douglass Price-Williams.  1980.  “Towards an Experiential Analysis of Shamanism.”  American Ethnologist  7:  397-418.

Piaget, Jean. 1962. Play, Dreams, and Imitation. New York: Norton.

Prattis, J. Ian.  1997.  Anthropology at the Edge:  Essays on Culture, Symbol, and Consciousness.  Lanham:  University Press of America, Inc.

Prince, R. 1982a. Shamans and Endorphins.  Ethos 10(4):409.

Reichel-Dolmatoff, Gerardo.  1971.  Amazonian Cosmos:  The Sexual and Religious Symbolism of the Tukano Indians.  Chicago:  University of Chicago Press.

Reichel-Dolmatoff, Gerardo.  1975.  The Shaman and the Jaguar:  A Study of Narcotic Drugs Among the Indians of Colombia.  Philadelphia:  Temple University Press.

Richardson, Janet. 1993. Child Incarnate – Child Divine: A Crosscultural Investigation of Development and Spirituality. Ann Arbor, MI: U.M.I.

Ripinsky-Naxon, Michael. 1993.  The Nature of Shamanism: Substance and Function of a Religious Metaphor, Albany: State University of New York Press.

Rouget, Gilbert. 1985. Music and trance. Chicago: University of Chicago Press.

Schmeidler, Gertrude R. 1969. Extrasensory Perception. G. Schmeidler, ed. New York: Lieber-Atherton.

Schultes, Richard Evans and Albert Hofmann.  1979.  Plants of the Gods:  Origins of Hallucinogen Use.  New York:  McGraw Hill.

Sharon, Douglas.  1978.  Wizard of the Four Winds:  A Shaman’s Story.  New York:  The Free Press.

Shaw, R. 1992. Dreaming as Accomplishment: Power, the Individual, and Temne Divination. In Dreaming, Religion, and Society in Africa. M.C. Jedrej and R. Shaw, eds. Pp. 36-54. Leiden:E.J. Brill.

Slotkin, James.  1975.  The Peyote Religion:  A Study in Indian-White Relations.  New York:  Octagon.

Spilka, B. and D.N. McIntosh, eds. 1997.  The Psychology of Religion: Theoretical Approaches.  Boulder, CO: Westview Press.

Stafford, Peter.  1983.  Psychedelics Encyclopedia.  Los Angeles:  J.P. Tarcher.

Steiger, Brad. 1990. Ghosts Among Us. NY: Berkley Books.

Stevenson, Ian. 1977. The Explanatory Value of the Idea of Reincarnation. The Journal of Nervous and Mental Disease, 164: 307-308.

Stoller, Paul.  1989.  The Taste of Ethnographic Things:  The Senses in Anthropology.  Philadelphia:  University of Pennsylvania Press.

Stone, Merlin. 1979. Ancient Mirrors of Womanhood: Our Goddess and Heroine Heritage. NY: New Sibylline Books.

Sugarman, A. A. and R. E. Tarter.  1978.  Expanding Dimensions of Consciousness, A. A. Sugarman & R. E. Tarter, eds.  New York:  Springer Publishing Co.

Tart, Charles T.  1969.  Altered States of Consciousness, C. T. Tart, ed.  New York: John Wiley & Sons, Inc.

Tart, Charles T.  1975  States of Consciousness. New York:  E. P. Dutton & Co., Inc.

Tart, Charles T.  1975.  Transpersonal Psychologies, C. T. Tart, ed.  New York:  Harper & Row, Publishers.

Thomas, Nicholas and Caroline Humphrey.  1994.  Shamanism, History, and the State, Thomas Nicholas, and Caroline Humphrey, eds.  Ann Arbor:  University of Michigan Press.

Turner, Edith.  1992.  Experiencing Ritual:  A New Interpretation of African Healing.  Philadelphia:  University of Pennsylvania Press.

Turner, Victor (Edith L. B. Turner, ed.).  1985.  On the Edge of the Bush:  Anthropology as Experience. Tucson:  The University of Arizona Press.

Tuzin, Donald. 1975. The Breath of a Ghost: Dreams and Fear of the Dead. Ethos. 3:555-578.

Villoldo, Alberto and Stanley Krippner.  1987.  Healing States.  New York:  Simon & Schuster, Inc.

Vitebsky, Piers. 1995. The Shaman. London: Duncan Baird Publishers.

Völger, Gisela.  1981.  Rausch und Realität: Drogen im Kulturvergleich (Inebriation and Reality: Drugs in Cross-Cultural Comparison). G. Völger, ed. Cologne: Rautenstrauch-Joest-Museum (2 Vols.).

Wallace, Anthony F.C. 1956. Mazeway Resynthesis: A Bio-Cultural Theory of Religious Inspiration.  Transactions of the New York Academy of Sciences: 18:626-638.

Wallace, Anthony F.C. 1956. Revitalization Movements. American Anthropologist: 58:264-281.

Wallace, Anthony F.C. 1957. “Mazeway Disintegration: The Individual’s Perception of Socio-Cultural Disorganization.” Human Organization: 16:23-27.

Wallace, Anthony F.C. 1970. Culture and Personality, second edition. New York: Random House.

Wallace, Benjamin and Leslie E. Fisher. 1987. Consciousness and Behavior. Boston: Allyn and Bacon.

Walsh, Roger N. and Frances Vaughan eds.  1980. Beyond Ego: Transpersonal Dimensions In Psychology. Los Angeles:  J.P. Tarcher, Inc.

Wasson, R. Gordon.  1968.  Soma:  Divine Mushroom of Immortality.  Ethno-Mycological Studies, No. I.  New York:  Harcourt, Brace, and World.

Wavell, Stewart and Audrey Butt and Nina Epton. 1967. Trances. NY: E.P. Dutton & Co, Inc.

Weil, Andrew T.  1972.  The Natural Mind:  A New Way of Looking at Drugs and the Higher Consciousness.  Boston:  Houghton Mifflin Company.

Weiss, Brian L., M.D. 1988. Many Lives, Many Masters. NY: Simon and Schuster.

Wilbur, Ken. 1980. The Atman Project: A transpersonal view of human development. Wheaton, Ill,: Theosophical Publishing House.

Wilber, Ken.  1977.  The Spectrum of Consciousness.  Wheaton:  Quest Books.

Wilber, Ken, J. Engler, and D. P. Brown.  1986.  Transformations of Consciousness: Conventional and Contemplative Perspectives on Development.  Boston:  New Science Library.

Wilbert, Johannes.  1987.  Tobacco and Shamanism in South America.  New Haven:  Yale University Press.

Winkelman, Michael.  1986.  “Trance States: a theoretical model and cross-cultural analysis.”  Ethos, 14(2), 174-203.

Winkelman, Michael.  1990.  “Shaman and other “Magico-Religious” Healers: A cross-cultural study of their origins, nature, and social transformations.”  Ethos, 18, 308-352.

Winkelman, Michael.  1992.  Shamans, Priests and Witches:  A Cross-Cultural Study of Magico-Religious Practitioners.  Arizona State University:  Anthropological Research Papers No. 44.

Winkelman, Michael. 1996.  “Neurophenomenology and Genetic Epistemology as a Basis for the Study of Consciousness.”  Journal of Social and Evolutionary Systems 19(3):217-236

Winkelman, Michael.  1997. Altered States of Consciousness and Religious Behavior. In Anthropology of Religion: A Handbook of Method and Theory.   S. Glazier, ed.  Westport, Conn: Greenwood 393-428.

Winkelman, Michael. 2000. Shamanism: The Neural Ecology of Consciousness and Healing.  Westport, CT: Bergin and Garvey.

Winkelman, M., & Andritzky, W.  1996.  Sacred Plants, Consciousness and Healing.  Yearbook of Cross-Cultural Medicine and Psychotherapy, 5.  M. Winkelman and W. Andritzky, eds.  Berlin: Verlag.

Wolf, Fred Alan.  1991.  The Eagle’s Quest:  A Physicist’s Search for Truth in the Heart of the Shamanic World.  New York:  Touchstone.

Wolf, Fred A. 1994. The Dreaming Universe. New York: Simon & Schuster.

Wolinsky, Stephen. 1991. Trances People Live: Healing Approaches in Quantum Psychology. CT: The Bramble Co.

Woodside, Lisa and V.K. Kumar and Ronald J. Pekala. 1997. “Monotonous Percussion Drumming and Postures: A controlled evaluation of phenomenological effects.” Anthropology of Consciousness. 8:2-3.

Young, David E. and Jean-Guy Goulet.  1994.  Being Changed:  The Anthropology of Extraordinary Experience, Young & Goulet, eds.  Ontario:  Broadview Press.

Zukav, Gary. 1989. The Seat of the Soul. NY: Simon and Schuster.

 

Other Consciousness Related Bibliographies

http://www.hakomiinstitute.com/Resources/MindfulnessPsych.pdf

http://www.transpersonal.gr/en/resources/bibliography.html

http://consc.net/mindpapers/

http://www.noetic.org/search/?q=bibliography

http://lpp.psycho.univ-paris5.fr/feel/?page_id=210

 

JEREMY TAYLOR: Keynote Speaker for the SAC Spring 2015 Conference

The Society of the Anthropology of Consciousness is very excited to announce our keynote speaker for the Spring 2015 conference in Portland, Oregon.
Jeremy Taylor is our keynote speaker. His keynote address is titled: “The Magic Mirror that Never Lies: Using Dreams to Promote Cultural Change.” 

Jeremy Taylor is an ordained Unitarian Universalist minister who has worked with dreams for over forty years; he blends the values of spirituality with an active social conscience and a Jungian perspective.  He runs the Marin Institute for Projective Dream Work which offers workshops and seminars in Dream Work. He is also a founding member of the INTERNATIONAL ASSOCIATION FOR THE STUDY OF DREAMS.