Shamanism as the Original Neurotheology

Neurotheological approaches provide an important bridge between scientific and religious perspectives. These approaches have, however, generally neglected the implications of a primordial form of spiritual healing—shamanism. Cross‐cultural studies establish the universality of shamanic practices in hunter‐gatherer societies around the world and across time. These universal principles of shamanism reflect underlying neurological processes and provide a basis for an evolutionary theology. The shamanic paradigm involves basic brain processes, neurognostic structures, and innate brain modules. This approach reveals that universals of shamanism such as animism, totemism, soul flight, animal spirits, and death‐and‐rebirth experiences reflect fundamental brain operations and structures of consciousness. The shamanic paradigm can contribute to a reconciliation of scientific and religious perspectives by providing a universalistic biopsychosocial framework that explicates the biological underpinnings of spiritual experiences and practices and provides a basis for neurotheology and evolutionary theology approaches.     

The Near-Death Experience as a Shamanic Initiation: A Case Study

The field of near-death studies shares a number of interesting, often compelling, similarities with the ancient spiritual tradition known as shamanism. Not least among these similarities is the fact that a near-death experience (NDE) is a time-honored form of shamanic initiation. I present a case example illustrating how a deep NDE can propel a person who had no prior knowledge or interest in shamanism into spontaneous, often classic, shamanic experiences, while living an apparently normal life in the midst of modern Western society.     

Learning beyond the known

In this paper issues related to adult learning, such as self-directed and experiential learning are shown to hold a trace of the unknown, which has implications for psychotherapy training and practice. The unknown is traced through the problematic of individualistic approaches that restrict the emergence of unknowns by limiting possibility of the other, hindering recognition of our own cultural position and seeking to avoid anxiety. Learning is also shown to have links with experiences of change and loss, having in common the generation of anxiety, seen as both the driving force to know and the need to close down unknowing. Subsequently, learning is viewed as involving the potential to repeat the already known as well as opening up the possibility for something new. Psychoanalysis and continental philosophy are shown, in different ways, to help our understanding of the reasons for the anxiety occurring in times of transition, also showing the way fragmentary experiences act as a reminder of death. It is proposed that the relational aspects of learning are an important factor in learning to tolerate the anxiety and adult learning is thus seen as requiring possibility of the other, in relationship, in order to permit the unknown.     

The bogeyman cometh: a strategic approach for difficult adolescents

Unpredictable and threatening events can sometimes alter one's view of reality. The altered perception may in turn result in altered forms of behavior and interaction with others. Deliberate efforts to facilitate this altered perception is sometimes attempted by invoking mythical forces such as the Bogeyman, Death, Satan, a shaman, or a sorcerer. Anthropological observations of shamanic magic suggest a number of components that appear to be responsible for these reality-altering experiences. These can be employed to create such experiences in the treatment of difficult adolescents for whom usual solutions have been ineffective. The experience results in systemic changes that render the adolescent accessible to more usual forms of treatment and more functional interactions with adults. The crafting of this kind of experience is illustrated in a case example. Parallels with other clinical practices as well as ethical considerations are discussed.     

The experience of altered states of consciousness in shamanic ritual: The role of pre-existing beliefs and affective factors

Much attention has been paid recently to the role of anomalous experiences in the aetiology of certain types of psychopathology, e.g. in the formation of delusions. We examine, instead, the top-down influence of pre-existing beliefs and affective factors in shaping an individual’s characterisation of anomalous sensory experiences. Specifically we investigated the effects of paranormal beliefs and alexithymia in determining the intensity and quality of an altered state of consciousness (ASC). Fifty five participants took part in a sweat lodge ceremony, a traditional shamanic ritual which was unfamiliar to them. Participants reported significant alterations in their state of consciousness, quantified using the ‘APZ’ questionnaire, a standardized measure of ASC experience. Participants endorsing paranormal beliefs compatible with shamanic mythology, and those showing difficulty identifying feelings scored higher on positive dimensions of ASC experience. Our findings demonstrate that variation in an individual’s characterisation of anomalous experiences is nuanced by pre-existing beliefs and affective factors.     

Experiential Avoidance and Emotion Regulation in Borderline Personality Disorder

Many of the severe behavioral difficulties observed among persons with BPD (e.g., self-harm, suicidal behaviors) have been conceptualized as attempts to avoid or escape unwanted emotional experiences. As such, experiential avoidance likely plays a prominent role in the difficulties faced by persons with BPD. Individuals with BPD have demonstrated heightened levels of experiential avoidance in several studies. Several key features of BPD may contribute to experiential avoidance among persons with BPD, including a vulnerability to negative or distressing emotions, difficulty regulating emotions, and distress intolerance. Some research also suggests that a vulnerability to negative emotions among persons with BPD may be partly due to the use of experiential avoidance strategies to cope with emotional experiences. Within this paper, we review the literature on experiential avoidance and possible mechanisms underlying experiential avoidance among persons with BPD, and discuss the research and clinical implications of this literature.     

THE TROUBLE WITH LANGUAGE:

Abstract— Experiential avoidance is the attempt to escape or avoid certain private experiences, such as particular feelings, memories, behavioral predispositions, or thoughts. In this article, we discuss evidence that experiential avoidance is both pervasive and often harmful to human functioning. We argue that experiential avoidance can be explained by two verbal processes, and we provide basic behavioral evidence on both the bidirectionality of derived stimulus relations in verbal humans and the insensitivity to the effects of responding produced by verbal rules. If this analysis is correct, experiential avoidance is built into human language and thus can be undermined only with difficulty.     

Biological perspectives on the effects of early psychosocial experience

There is much current interest in how adverse experiences early in life might affect certain elements of physiological, behavioral, and psychological functioning across the lifespan. Recent conceptual frameworks for studying the effects of early experience have involved constructs such as experience-expectant, experience-dependent, and experience-adaptive plasticity. The latter construct is related to comparative models of developmental programming which posit the persistence of biological adjustments to the early caregiving environment. We briefly review such models and their translational implications. We then turn to human development and focus on the effects of large changes in children’s life courses as tests of hypotheses related to early experience effects. In particular, the effect of early institutionalization on children’s brain and behavioral development after changes to adoptive families or foster care is used as an example of a research area in which programming hypotheses have been proposed.     

Towards Understanding the Psychology of the Filipino

This article describes the development of a new consciousness in Philippine psychology called "Sikolohiyang Pilipino" (Filipino Psychology). It attempts to give national form and substance to the scientific discipline of psychology by critically examining the strong influence of American psychological models in Philippine psychology and explains how the practical implications of "Sikolohiyang Pilipino" in therapy differ from Western methods. It presents an alternative framework of looking at human behavior particularly in the context of non-Western cultures and identifies key concepts in understanding the Filipino's mind, personality, and behavior. It elaborates on indigenous research methods that are more relevant and appropriate to Philippine realities.     

A “Little Death”: The Near-Death Experience and Tibetan Delogs

A phenomenon remarkably like the near-death experience has been uncovered in Tibetan culture, aside from the so-called Tibetan Book of the Dead (Thurman, 1994). Anthropologists have gathered accounts of contemporary and historical cases of remarkable people called delogs. Seemingly dead for several hours or days, these people revive spontaneously and tell detailed accounts of otherworldly journeys. Their journey accounts contain elaborate versions of Buddhist otherworldly landscapes and characters, emphasizing the moral and spiritual teachings of Tibetan Buddhism. These delogs are a bridge between contemporary near-death experiences and ancient shamanic practices.     

EMPIRICAL THEOLOGY IN THE LIGHT OF SCIENCE

Abstract. Empirical theology stands in contrast to science insofar as it seeks to understand the nature and source of human fulfillment and insofar as science seeks to understand the world and human beings regardless of the implications of that knowledge for human welfare. However, empirical theology is like science insofar as it affirms a dynamic, relational naturalism; accepts limitations of the human knower, thereby making all knowledge including religious knowledge tentative; seeks causal explanations as well as religious meaning; and argues that a key criterion for justifying ideas is their ability to explain experience already had and to predict new experiences in Lakatosian-type progressive research programs.     

The neuropsychology of religious experience. A review of different scientific approaches to the phenomenon / Neuropsicología de la experiencia religiosa. Una revisión de distintas aproximaciones científicas al fenómeno

Abstract

The current article is a critical review of the neuropsychological study of religious experience. First, we analyse the philosophical and theological roots of the term and its characterization as a sui generis and unique phenomenon. We subsequently describe the adoption of the concept in psychology, as well as the emergence of alternative approaches that emphasize the role of categorization of experiences as religious. We then move on to explore how both approaches have influenced the neuropsychological study of religious experience, consequently producing different models: sui generis, attributional and others that consider the variety of factors and the heterogeneity of experiences associated with religious practices.     

Function and feeling machines: a defense of the philosophical conception of subjective experience

Philosophers of mind typically group experiential states together and distinguish these from intentional states on the basis of their purportedly obvious phenomenal character. Sytsma and Machery (Phil Stud 151(2): 299–327, 2010) challenge this dichotomy by presenting evidence that non-philosophers do not classify subjective experiences relative to a state’s phenomenological character, but rather by its valence. However we argue that S&M’s results do not speak to folk beliefs about the nature of experiential states, but rather to folk beliefs about the entity to which those experiential states are attributed. In two experiments, we demonstrate that ordinary attributions of subjective experiences (of smell and felt emotions) to a simple robot are not sensitive to valence, but instead respond to functional assumptions about the entity to which the states are (or are not) attributed.     

Actual and non-actual motion: why experientialist semantics needs phenomenology (and vice versa)

Experientialist semantics has contributed to a broader notion of linguistic meaning by emphasizing notions such as construal, perspective, metaphor, and embodiment, but has suffered from an individualist concept of meaning and has conflated experiential motivations with conventional semantics. We argue that these problems can be redressed by methods and concepts from phenomenology, on the basis of a case study of sentences of non-actual motion such as “The mountain range goes all the way from Mexico to Canada.” Through a phenomenological reanalysis of proposals of Talmy, Langacker, and Matlock, we show that non-actual motion is both experientially and linguistically non-unitary. At least three different features of human consciousness—enactive perception, visual scanning, and imagination—constitute experiential motivations for non-actual motion sentences, and each of these could be related to phenomenological analyses of human intentionality. The second problem is addressed by proposing that the experiential motivations of non-actual motion sentences can be viewed as sedimented through “passive” processes of acquisition and social transmission and that this implies an interactive loop between experience and language, yielding losses in terms of original experience, but gains in terms of communal signification. Something that is underestimated by phenomenology is that what is sedimented are not only intentional objects such as states of affairs, but aspects of how they are given, i.e., the original, temporal, bodily experiences themselves. Since cognitive semantics has emphasized such aspects of meaning, we suggest that phenomenology can itself benefit from experientialist semantics, especially when it turns its focus from prepredicative to predicative, linguistic intentionality.     

I am what I do, not what I have: the differential centrality of experiential and material purchases to the self

What kinds of purchases do the most to make us happy? Previous research (Carter & Gilovich, 2010; Van Boven & Gilovich, 2003) indicates that experiences, such as vacations and concerts, are more likely to do so than material possessions, such as clothes and electronic gadgets. The present research was designed to explore 1 potential explanation for this result, namely, that experiences tend to be more closely associated with the self than possessions. The authors first show that people tend to think of their experiential purchases as more connected to the self than their possessions. Compared with their material purchases, participants drew their experiential purchases physically closer to the self (Study 1), were more likely to mention them when telling their life story (Study 2), and felt that a purchase described in terms of its experiential, rather than its material, qualities would overlap more with their sense of who they are (Study 4). Participants also felt that knowing a person's experiential purchases, compared with their material purchases, would yield greater insight into that person's true self (Studies 3A-3C). The authors then show that the tendency to cling more closely to cherished experiential memories is connected to the greater satisfaction people derive from experiences than possessions (Study 5).     

The Soul Cluster: Reconsideration of a Millennia Old Concept

The article presents a comparative analysis of the theories on conceptions of soul in indigenous and early European traditions. The focal point of the study is the observation that the concept of soul is noticeably complex in aboriginal cultures, and its plural—especially tripartite—nature is the rule rather than the exception. Another observation is that the described pluralism, the number of soul components, and their attributes go through speculative changes as the tradition moves away of tribal origins, which have the shamanic state of consciousness as experiential source of knowledge instead of scholarly theorization. A three-network model of human experience is drawn to support the tripartition cum trilocation concept of soul.     

The mediators of experiential purchases: Determining the impact of psychological needs satisfaction and social comparison

Once basic needs are satisfied, the relation between income and subjective well-being is small, and materialism leads to diminished well-being. This study attempts to determine: (1) whether experiential purchases, as opposed to materialistic purchases, are likely to increase well-being and (2) whether these increases are likely to be due to increased satisfaction of psychological needs and/or decreased social comparison. Participants indicated that experiential purchases represented money better spent, brought more happiness to themselves, and brought more happiness to others. Path models demonstrated that experiential purchases had an indirect effect on one's well-being through two independent paths: (1) increased relatedness, which then led to increased vitality, and (2) decreased social comparison. Discussion focuses on why vitality and social comparison affect well-being.     

Social Constructionist Approach to Suffering and Healing: Juxtaposing Cassell, Gergen and Kleinman

To understand the experiences of suffering (overwhelming somatic pain or illness and its anticipation and other forms of severe distress arising in the socio-moral context) and facilitate healing (developing an enabling meaning and value for one??s experiences when faced with suffering) have been the focus of medicine as a social institution throughout human history. However, the goals of Western biomedicine in the last few centuries shifted from taking care of these experiential concerns of the sufferers to predominantly the diagnosis and treatment of the symptoms of a disease. This article attempts to illustrate how the assumptions of the social constructionist paradigm (with its deconstructionist and reconstructionist facets highlighted in the writings of Kenneth J. Gergen) serve as a suitable metatheoretical framework to understand human experiences of suffering and healing. A critical review of the writings of Eric J. Cassell and Arthur Kleinman on endorsing and researching such experiences resulted in four themes that reaffirmed the utility of this new paradigm. These themes help comprehend that biomedicine??s ontological claims may enhance human suffering, suffering and healing experiences are socio-historically contextualized, such experiences are performances within human interaction and dialogic partnership between the researcher and the participant becomes a meaningful medium to study such experiences.     

The Way of the Serpent

This article describes my journey in learning to negotiate the shamanic realm, also referred to as the psychoid, the imaginal, or as subtle energies. Although The Red Book records Jung's work in this realm where healing occurs, analytic training too often does not emphasize the development of these spiritual tools. As a result of a series of unusual experiences, I had to seek an unconventional spiritual teacher to complete my own initiation as an analyst and then find my own way. The substance of the shamanic realm is discussed as well as placement of psyche.     

The omega project: An empirical study of the NDE-prone personality

Seventy-four near-death experiencers (NDErs) and 54 persons interested in near-death experiences (NDEs) participated in a mail questionnaire survey to assess the role of psychological factors in influencing susceptibility to NDEs and to measure aftereffects stemming from such events. NDErs, while not more fantasy-prone than control subjects, reported greater sensitivity to nonordinary realities as children and a higher incidence of child abuse and trauma. NDErs also scored higher on a measure of psychological dissociation. We discuss the implications of these findings for the concept of an NDE-prone personality. In addition to substantial shifts in values and beliefs, NDErs described far more psychophysical changes, including symptoms of kundalini activation, following their NDEs than did controls. We then discuss the implications of these findings with respect to their possible significance for human transformation and the emergence of a more highly evolved human being, the Omega Prototype.At the time of this study, Mr. Rosing was a student at the University of Connecticut