Documenting the multisensory and ephemeral: Navajo Chantway singers and the troubles of a “science” of ceremonialism

Even as American ethnology in the late‐nineteenth century continued to accumulate data about indigenous groups for comparative study, the surgeon‐turned‐ethnographer Washington Matthews found standardized documentary methods constricting, unable to reflect the complexity of a community's spiritual practices. Through studies of Navajo Indians in the 1880s and 90s, Matthews experimented with documentation techniques to capture the multisensorial and ephemeral elements of Navajo healing ceremonialism, such as the design of sandpaintings that were later destroyed as the rites concluded. Investigating his ethnographic strategies and his relationships with Navajo knowledge stewards, this article charts Matthews’ emerging conviction in social immersion and bonding with indigenous informants, tenets that predated the rise of cultural relativism in anthropology. The article argues that his experience among and tutelage from Navajo medicine “singers” reshaped Matthews’ documentary practices to emphasize the irreducibility of cultural facets to tabular columns, raising doubts about then‐dominant theories of social evolution.     

Jungian Analysts and African Diviners: An Exploration of the Archetype of the Self

This paper compares Jungian psychology and African indigenous healing practices through a theoretical review. It argues that while both practices express the shamanic archetype and facilitate the universal instinct towards wholeness, the expression of this differs. In Jungian psychology the archetype of the Self is projected onto the individual and the goal is a dialogue along the ego-Self axis, the patient ultimately coming to locate the shamanic archetype within his or her individual psyche. The working of the Self brings together the opposites of the psyche into individual consciousness. In indigenous healing practices, in keeping with the African worldview, the Self is projected onto the collective body, the ancestors as an extension of the living group, and the goal of healing is the restoration of wholeness through reintegration with the collective body. The implication is that good and evil are not brought together in the ancestors as a symbol of the Self, and evil is thus located outside the collective consciousness.     

A MOTHER'S LOVE: GENDER,ALTRUISM, AND SPIRITUAL TRANSFORMATION

This article explores the concepts of altruism, spiritual connection, and shamanic healing as practiced by female curanderas in northern Peru. It suggests how coessence rather than transcendence is at the heart of the shamanic journey that both healers and patients embark upon in order to transform suffering. Using ethnographic and case‐study research, it describes how the metaphors of maternal care, shared suffering, and compassionate love are used by female healers in this region to shape their patients’understandings of illness and health as well as to construct their own understandings of the shaman's role in their healing process. The healers studied adopt attitudes of acceptance, empathy, spiritual connection, and altruism as integral to their work and encourage their patients to do the same in order to regain a sense of mastery over their own suffering. Parallels are presented between the model of spiritual connection and healing described here and that described by both scholars of feminist theology and feminist spirituality such as Rosemary Radford Ruether and popular lecturers/authors such as Marianne Williamson.     

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.     

智者一定自我超越吗？智慧与自我超越的关系

智慧与自我超越的关系紧密虽毋庸置疑,但基于智慧理论取向的不同,其关系模式存在三种观点：自我超越是智慧表现的影响因素;自我超越是智慧的一个方面或子类型;自我超越是智慧心理过程的核心。三种观点的分歧源自智慧定义取向的不同,在各自的理论体系中都有其合理性。以自我超越式的智慧自我为核心的智慧自我-人格-表现纵深模型整合了现有智慧与自我超越关系的多种观点,在发现每种观点更适宜的解释水平及其背后意义的同时,为进一步探究智慧多层内涵提供了可能研究方向。     

智慧的特质论与状态论：分歧、统整与新解

特质论与状态论之争是智慧研究领域新兴的热门话题。特质论认为智慧是稳定且不易干预的人格特质;状态论认为智慧是一种相对容易波动的心智状态,短期内可以改变且容易受外在情境的影响。基于人格心理学研究的“密度分布说”则为特质论与状态论之争提供了系统的整合模型。受此启发,本研究在以往理论的基础上提出“特质-状态正态分布假说”,旨在进一步补充完善“密度分布说”并为特质论与状态论研究提供新的理论视角。未来研究仍需结合多种智慧测量手段,加强纵向追踪研究,探索智慧本质观与密度分布说的关系,开展相应的跨文化研究。     

Implicit States of Connectivity in the Clinical Practice of Jungian Psychoanalysis and Andean Shamanism

This paper will describe the spiritual states of “oneness” experienced by Andean shamans in relation to oceanic states in early infancy and working with trauma in Jungian analysis. The author’s work exploring implicit energetic experience with Andean shamans will be referenced with comparisons made to depth psychology, in both theory and in practice. Definitions of Q’echua terms describing different psychic meditative states that Andean shamans enter into will be provided as Andean medicine people have a much more developed language for conceptualizing these experiences. A clinical vignette will be presented that demonstrates how the spaces of implicit connection that occur between an analyst and analysand in the analytic setting can be a catalyst for healing.     

Sneaking God (Back) Through the Back Door of Science: A Call for a Comparative Addictionology

This paper is designed to call attention to the paucity of current models of addiction and to sketch the promises of future ones. In surveying the terrain of available treatments in the United States that include the medical and crypto-Christian, it then proceeds to examine two off-shore treatment facilities for chemical dependency that utilize indigenous shamanic techniques in their syncretic—and highly successful—methodologies. An enjoinder to craft a comparative cartography of addiction and the manifold therapeutic options for its treatment, it attempts to bring to light the fact that such a comparative endeavor could greatly improve the abysmal prognoses associated with this debilitating condition.     

A Psychology of Indigenous Healing in Southern Africa

Converging lines of evidence from various scientific disciplines consistently point to humanity's African roots. In this context, the term “indigenous healing” is used to refer to universal forms of healing that began in Africa and were developed further both locally and internationally. This article examines the notion of a psychology of indigenous healing and suggests that investigations continually reveal essential structures and practices of a perennial psychology underlying modern scientific, academic and professional forms of this discipline. Examination of such structures and practices illuminates an original psychological theme in Southern African indigenous healing involving recognition of Spirit as Source of Self that extends into transpersonal realms. Related themes include ancestral consciousness, familial and communal spirituality, healers and specializations, illness prevention, health promotion and various forms of empathy. The need for future in depth research into such psychological themes and issues is identified and explicated.     

The Analyst's Participation in the Process

Using a clinical vignette, in which self-disclosure appears as a starting point, the authors investigate the connection between method and techniques. As the recent literature on the subject generally maintains, the classical analysts' neutral position can no longer be accepted. Analysts are always fully engaged in the intersubjective relationship and pass their values on to their patients through their professional roles - which can be understood as self-disclosure in a wider meaning. However, self-disclosure, and in more general terms the analyst's participation in the process, need technical criteria of reference. By deepening the relationship between method and techniques, established by Rapaport, the authors maintain that method is determined by theory and in turn gives meaning to techniques. As a consequence, techniques play a minor role with regard to theory and method. The opening of psychoanalysis to the relational perspective is bringing about the decrease of technique as an absolute value in favour of a greater self-awareness of the analyst who, following the method related to his/her theory will be able to better cope with techniques.     

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.     

心理资本: 本土量表的开发及中西比较

开发了本土心理资本量表, 并将之与西方量表进行了比较。结果显示, 本土心理资本构念具有二阶双因素结构: 事务型心理资本(自信勇敢、乐观希望、奋发进取与坚韧顽强)与人际型心理资本(谦虚诚稳、包容宽恕、尊敬礼让与感恩奉献)。事务型心理资本与西方心理资本基本相似, 人际型心理资本则具有本土文化气息。本土量表具有良好的效标关联效度, 人际型心理资本、事务型心理资本和任务绩效、周边绩效、工作满意度、工作投入及组织承诺显著正相关, 人际型心理资本与传统性、相依我正向关系显著。相比西方量表, 本土量表的信效度更好, 对工作绩效有更强的解释能力, 尤其是对周边绩效。建议进行心理资本研究时应充分考虑中西文化差异, 对组织而言, 则应重视对雇员本土心理资本各要素的开发与管理。     

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.     

Why is Gandhi Wise? A Cross-Cultural Comparison of Gandhi as an Exemplar of Wisdom

This study explores cross-cultural differences in why Mohandas (Mahatma) Gandhi is nominated as an historical exemplar of wisdom. We compare the answers of emerging adults (aged 18–30) from three populations: Indian citizens, Canadian citizens, and Indian immigrants to Canada. Chi-square analyses showed that these groups emphasize significantly different aspects of Gandhi’s wisdom: Canadian citizens see Gandhi’s wisdom as practical and intellectual; Indian citizens see Gandhi’s wisdom as practical and benevolent; Indian immigrants to Canada consider Gandhi to integrate benevolent, intellectual, and practical aspects of wisdom; they also differ significantly in attributes associated with their implicit theory about his wisdom. Participants who know more about Gandhi also claim that he had a greater impact on their own lives. These findings suggest that historical exemplars of wisdom are filtered through the sociocultural contexts of each participant’s own lived experience, but that they still can be an inspiration in personally meaningful ways.     

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.     

C. G. Jung and the Shaman''s Vision

Implications for Modern Analysis and Psychotherapy. After this rather wide-ranging journey reviewing the shamanic archetype with Jung as its centre, we come back to the question of what all this means for the present age. We are now into the second generation as followers of Jung in terms of the movement that has developed bearing his name. It is clear that the original founder, himself, performed the functions of a primitive shaman by the influence he has exerted on a culture and its power to deal with the elements of healing and curing. He has fused science and religion, or the rational and the irrational or mystical, in a remarkable synthesis. However, there is now much questioning in Jungian circles, as the initial light and power emanating from his personality are on the wane and as those who knew him are beginning to pass on, as to what is the meaning of the movement he represented. What we see emerging are the development of different approaches to treatment and to the healing process. At present, it could be said that there are eclectic or modern Jungians who function basically through dreams, treat relationship in a symbolic way and practise the paradigm of teacher and pupil. There are the priestly Jungians who might be considered 'classical' Jungians who have almost ritualistically tried to recreate what he represented, even bringing in the Swiss cultural background. They evoke the numinous and archetypal in the healing process much as priests do. There are the medical Jungians who have fused psychoanalysis with other traditions, such as Klein, Winnicott, Bion, Langs, Kohut and others, who express Jung and the healing process in technical, scientific terms. There are, finally, those few who might be called the 'true Jungians', who differ from other Jungians inasmuch as they, like Jung, function as shamans in the therapeutic process dealing directly with the patient's illness in order to produce a transformational healing experience. The great difficulty is that there are few analysts who can be shamans and work as Jung did. Shamanism, as the literature reveals, is a dangerous occupation and few can survive it for a long period of time, hence the natural tendency is to function in one of the other three larger categories and cross integrations.(ABSTRACT TRUNCATED AT 400 WORDS)     

Near-Death Experiences, Shamanism, and the Scientific Method

The first 20 years of near-death studies have thoroughly documented the existence of this phenomenon. The field of near-death studies appears to be evolving from a purely academic one to include an applied, clinical component. I discuss the overlap between shamanism and near-death experiences (NDEs) and suggest that the study of shamanism would be helpful in more fully understanding this phenomena and beginning the development of an applied methodology. Although it may be difficult to verify subjective accounts of NDEs and shamanic journeys, from a clinical stand-point it may not be necessary to do so in order to develop a technique that passes the test of scientific scrutiny.     

Indigenous and Interdependent Perspectives of Healing: Implications for Counseling and Research

Because of the dramatic increases of culturally diverse individuals in the United States, indigenous perspectives of healing must be understood in the context of interdependent cultural selves. The authors present an extensive review of the literature with a focus on understanding the role of spirituality, balancing energies, close social networks, and interconnectedness in indigenous healing perspectives and philosophies. Examples of indigenous healing approaches are presented, and implications for counseling and research are discussed.     

All of The Myriad Worlds: Life in the Akashic Plenum

This article explores some experiential implications of Laszlo's Akashic Field hypothesis as well as similar information-rich field models such as those suggested by Bohm and Sheldrake. It examines the implications of such models for both ordinary and anomalous human experience, and proposes the idea that these models allow for the possibility of alternative experiential worlds as real as ordinary “material” reality. Such alternative realities are posited by many, if not all, major mythic and religious systems, and are said to be directly experienced in certain contemplative and shamanic traditions as well as during postmortem and near-death experiences. We note that information-rich holographic fields may be able to store concentrated non-overlapping quantities of information that can be selectively activated by distinct eliciting stimuli. Individual human consciousness itself might constitute just such a stimulus, thus accounting for the individual and cultural variations on commonly shared motifs in shamanic, near death, and other experiences of alternative realities.     

ENCOUNTER WITH NEUROBIOLOGY: THE RESPONSE OF RITUAL STUDIES

Abstract. Knowledge of the working of the brain is of prime importance to anthropologists studying ritual and symbol. The play between the neocortical hemispheres can be inferred from the varying styles at different stages of ritual: one can begin to hypothesize archetypes for general processes such as self-healing social dramas that are at the roots of ritual: the concept of preparedness as a genetic endowment residing in the brain appears to confirm the fundamental importance of image making; while the shamanic skills of inhibition and disinhibition, releasing latent religious powers, can be grasped for what they are.