Altered States

Research and theory suggests that the chemicals made in the pineal gland (e.g., melatonin, pinoline, and possibly DMT) follow a circadian rhythm and are important in the processes of sleeping, and possibly dreaming too. These nocturnal chemicals may also be important in the mediation of spontaneous mystical and visionary states and in the mediation of psi (e.g., precognition or telepathy). One such pineal chemical, melatonin, is known to fluctuate in quantity considerably during the night. Nevertheless very little research has been conducted to test whether peak melatonin periods (e.g., 3am) are more conducive to psi than lower melatonin periods (e.g., 8am), although the two studies that have been conducted have found positive effects (Luke et al ., 2012; Satyanarayana, Rao & Vijayalakshmi, 1993). The present study tested for dream precognition among 20 individual participants on ten separate nights each, with trials both during the night and first thing in the morning. A free-respo...

This essay explores the cultural, spiritual, and metaphysical dimensions of Lottery Dream Books as both divinatory tools and cultural artifacts within African American communities. Tracing their historical significance and contemporary use, the work examines how these small pulp publications serve as conduits for precognitive dreaming, numerological systems, and psychic empowerment—often hidden in plain sight. The essay situates Dream Books at the intersection of Black folk metaphysics, commercial exploitation, and ancestral knowledge transmission, drawing on ethnographic encounters, parapsychological research, and African diasporic spiritual traditions. By uncovering the deeper symbolism embedded in these texts and their connection to figures like Èṣù and Ifá divination, the essay challenges the commodification of Black dream practices and calls for a reclamation of these visionary tools as expressions of Black Superhumanism.

This essay was presented at the symposium on Black Superhumanism at the Esalen Institute Center for Theory & Research (CTR), convened by Dr. Stephen C. Finley, Associate Professor, Louisiana State University and Dr. Biko Mandela Gray, Assistant Professor, Syracuse University, in December, 2021.

Braniff c., Beatriz, 1976, Notas para la arqueología de Sonora, Hermosillo, centro regional del noroeste/inah (cuadernos de los centros, 25). __________ , 1975, "Arqueología del norte de México", Los pueblos y señoríos teocráticos, el periodo de las ciudades urbanas, Primera Parte, México, inah. __________ , 1974, "oscilación de la frontera septentrional mesoamericana", he Archaeology of West Mexico, Betty Bell (ed.), Ajijic (Jalisco), Sociedad de Estudios Avanzados del occidente de México. [Southwest-Mesoamerican Frontier through time], pp. 40-50. descola, Philippe, 2007, Par-delà nature et culture, París, Gallimard.

This paper presents some results of a qualitative interview study with contemporary magicians that was carried out in two phases in German-speaking countries. The greater part of the data was collected in 2004-2005 and covered a broad range of topics. The topics presented here include (1) paranormal experiences of magicians, (2) evaluation of magical practice, and (3) magic in the laboratory. To deepen these aspects, material from the first phase of 11 interviews was supplemented with extended interview data from four additional interviews in 2023. The experienced phenomena can be categorized as 'situation influencing,' 'weather influencing,' 'psychokinesis and RSPK,''ESP,' and 'synchronistic events.' The evaluation of magic is a central problem. Similar to parapsychology, displacement effects or trickster effects are observed. Furthermore, the possibilities of evaluation largely depend on the goals of the magicians, making it difficult to assess the success of magical operations. The preconditions for successful magic are (1) motivation, (2) an empathic relationship with the goal, (3) no doubts about the effectiveness, and (4) not wanting or suffering too much. Dedicated magicians could interest parapsychologists because they are trained to focus their minds-which could be advantageous when searching for gifted participants. However, motivation could be a problem. In any case, magicians could provide valuable advice on the conditions for producing paranormal effects, working with altered states of consciousness, and having the 'right mindset' to perform successfully in parapsychological experiments.

This is some research that explores my interest in psychedelics and Christianity. When psychedelics are part of a sincere and intentional practice, such as spiritual, ceremonial, or celebratory settings, in a manner that employs risk reduction practices, they can provide great benefits. They can help reduce ruminative, negative thinking, and help people shed layers of resistance and antipathy, and help people deepen soul connection by encounters with grief that enrich the soul and help restore full aliveness.

This theory proposes that the universe is both binary and fractal in nature. Binary structure
provides the fundamental architecture—1s and 0s, manifestation and potential—while fractal
design encodes infinite complexity within that framework. Psychedelic states, mystical
visions, and high-level gnosis expose this dual system, revealing the recursive
pattern-language of reality. This paper explores how these seemingly opposing paradigms
work together as the fundamental engine behind existence.

Th e literature on the use of psychotropic fungi in the Western Highlands of Papua New Guinea has been reviewed. An attempt has been made to evaluate whether the previously reported "mushroom madness" still exists in the Waghi Valley. Interviews with the local population indicated that most of the indigenous knowledge about the psychotropic eff ects of fungi has been lost.

Ez az írás egy átfogó szemléleti tájképet rajzol meg a Buddhának a metafizikához való általános viszonyáról, illetve a metafizikával kapcsolatos egyes kérdéseket illetően, és ezáltal azt a hermeneutikai
mezőt vázolja fel, amelyben elhelyezhetők a Buddha egyes konkrét mondatai és gondolatai. A metafizikai hagyomány legfőbb vonásai az ontológia, a teológia-kozmológia és az antropológia. A Buddha e hagyományon kívül állva a negatív ontológia szemléletét képviselte, a létezés hierarchikus felépítését nem teológiai rendként értelmezte és a negatív antropológia álláspontján volt. Mindennek kifejtésekor számos nyelvi stratégiát alkalmazott, egyebek mellett a katafatikus és az
apofatikus nyelvhasználatot. A metafizika Buddha által adott bírálata átfogja a transzcendencia kérdéseit, a szubsztancia elleni érveket és a szabad akarat kérdéskörét.

Addiction is a very complex and challenging issue, being one of the most difficult to manage disease. This illness results as an interplay between genetic background, psychological profile of the individual and environmental risk factors, and can virtually affect anyone. The neurobiological consequences are dramatic, impairing major brain processes, such as reward circuitry, learning and memory, motivation and decision making. To date, there is no medical treatment for curing this complex disorder, medicine only addressing withdrawal symptoms, medical complications and comorbidities. The path of spirituality was often overlooked by medicine professionals but several stories brought it into light. In the early 20 th century, The Oxford Group, founded by Franck Buchman, was the forerunner of Alcoholics Anonymous, the most successful fellowship based on the twelve-step program. These steps were originally designed to treat alcoholism but today represent the foundation for all modern recovery programs based on spiritual guiding principles.

Addiction is a very complex and challenging issue, being one of the most difficult to manage disease. This illness results as an interplay between genetic background, psychological profile of the individual and environmental risk factors, and can virtually affect anyone. The neurobiological consequences are dramatic, impairing major brain processes, such as reward circuitry, learning and memory, motivation and decision making. To date, there is no medical treatment for curing this complex disorder, medicine only addressing withdrawal symptoms, medical complications and comorbidities. The path of spirituality was often overlooked by medicine professionals but several stories brought it into light. In the early 20 th century, The Oxford Group, founded by Franck Buchman, was the forerunner of Alcoholics Anonymous, the most successful fellowship based on the twelve-step program. These steps were originally designed to treat alcoholism but today represent the foundation for all modern re...

In New Guinea, and more generally in Melanesia, there are known cases of traditional use of psychoactive (or supposedly so) mushrooms, which have remained enigmatic, or unknown to most scholars, or little studied. As will be seen from the data set presented below, Melanesia promises to be an area of high ethnomycological interest with regard to psychoactive mushrooms. The best known-and at the same time the most misunderstood-case is that of the "mushroom madness" of the Kuma people and the neighbouring populations living along the Wahgi Valley in the eastern part of New Guinea. To what extent the nature of this phenomenon, now vanished, was to be ascribed to the intake of incontestably psychoactive mushrooms, or to what extent it was of a purely psychological, sociological or psychiatric nature, is a problem that has remained unsolved. Although the second hypothesis is that most accredited by scholars, new mycological, ethnomycological and epidemiological data, and ethnographic data from the 1980s (which has been surprisingly ignored), lead to a re-evaluation of the role of actual hallucinogenic mushrooms in the "mushroom madness".

To be caught in the tight clutches of addiction is not something to be taken lightly; it brings people to new lows by destroying lives, ruining relationships and even leading to death. As reported by Dr. Kima Joy Taylor, director of the Closing the Addiction Treatment Gap, in 2010, "one in ten Americans under the age of twelve are addicted to alcohol or drugs," and she goes on to say that, "only eleven percent of those with an addiction receive treatment" (Staff). Addiction is a real issue that impacts the lives of over 25 million Americans. Per Dr. Taylor's research only 2.7 million seek some sort of treatment program or clinical help (Staff). There are many different forms of addiction treatment such as a 12-step program catered towards your addiction, in-patient addiction centers, therapy, religion, art and even music. A recent development in recovery therapy utilizes music to allow addicts a way of dealing with their illness in a creative and constructive style, while learning from their addictions and moving towards living a sober and meaningful standard of living. Music therapy is an effective form of addiction recovery therapy among addicts worldwide. Music is beneficial in addressing both addictive behaviors and the causes for those behaviors. This paper will explore the benefits of music therapy as well as different styles of music therapy professionals use to combat addiction. Finally, it will examine lives of everyday people who use some form of music therapy to deal with their addiction and their past. By examining the program of Alcoholics

In this chapter, Rhodes asks why, despite the commercial success of Pokémon GO, a large popular audience for augmented reality experiences has not yet gathered. Drawing a comparison to the quick and massive popularity of cinema at the turn of the last century, Rhodes postulates on what audiences desire from this ever-emerging medium. The chapter re-draws definitions of the augmented reality medium and postulates on its unique potentialities. The central question of the chapter is an analogy: if, in 1903, ​The Great Train Robbery​ established the cinematic montage form and inspired the creation of massive cinema audiences and venues, what could be ​The Great Train Robbery​ of AR? If one considers the dangerous tensions which technology and its consequences have engendered in the masses at large— tendencies which at critical stages take on a psychotic character— one also has to recognize that this same technologization has created the possibility of psychic immunization against such m...

There is a relatively longstanding recognition that for Indians, free exercise of religion, because of the tribal nature of the religion, may require a degree of establishment of religion. Thus, Native American tribal culture sits uneasily within the U.S. constitutional structure. This essay is a brief meditation on the development of constitutional doctrine on the religion clauses and historical links between that development and Native Americans. (I had greater ambitions for the piece but time has run out.)

The events which cannot be explained by our known five senses-hearing, seeing, smelling, touching, and tasting are called paranormal events. These are mysterious events happening frequently across the world and these simply defy logic Paranormal events are, still, a mystery. These events are sporadic in nature and are frequently happening across the globe and have intrigued intelligentsia. With so much work going across the world to understand the paranormal phenomena, we are still wondering whether Paranormality is a myth or reality. In this article, I try to analyze this question keeping the probing totally unbiased and rational. I approach the question with research in favour and also against the question, giving fair weightage to arguments in favour and also against Please read on.

Parapsychology is a field which studies paranormal (psi) events which are bizarre and intriguing and currently beyond explanation by laws of science. It encompasses study of Extra Sensory Perception (telepathy, clairvoyance, precognition and remote viewing); life after death theories and Psychokinesis. The importance of this knowledge field is recognized abroad and several foreign universities and educational institutions are teaching this through on line/class-room courses and intensive research is going on to understand different aspects of Parapsychology. However in India we have not yet made a beginning. This paper briefly explains Parapsychology; analyses reasons why Indian Universities may not have yet embraced this in their study curriculum; what benefits can be achieved by studying and researching this knowledge field and why Indian universities must go for it. An approach is also outlined for starting the study and research in this field in Indian Universities.

Aim of this theoretical paper is to review the ontological status of so-called altered states of consciousness, suggesting a revision of their common interpretation as abnormal, or anyway less-than-normal conditions. The term Non-Ordinary Mental Expressions (NOMEs), is described and emphasized as a new conceptual tool allowing a more comprehensive interpretation of the varieties of the normal albeit non ordinary consciousness experiences and their implications in the mind-body relationship.

La cuestion principal sobre la que gira este ensayo trata de responder a como hacer coherente el analisis simbolico y praxiologico de las distintas tecnicas del cuerpo empleadas por los raramuri, en funcion del papel que juega el contexto cultural y ambiental. Para ello haremos un recorrido por las diversas formas que los raramuri tienen de usar su cuerpo, desde el sencillo andar cotidiano, como forma mas sencilla y natural, hasta las expresiones mas complejas de juegos y danzas, pasando por las formas de alimentacion, curacion, cuidados y proteccion, relacion social, etc. Con los limites que impongan los datos registrados, pondremos de manifiesto que el cuerpo es un territorio cargado de representaciones en donde permanentemente se construyen y reconstruyen imagenes culturales, en donde se deja notar el espacio y el tiempo, y en donde se proyectan senas de identidad y de alteridad.

Introducida por los misioneros en tiempo de conquista, la danza de matachines posee actualmente mucha vigencia dentro del pueblo Rarámuri, habitante de la Sierra Tarahumara, situada al suroeste del estado Chihuahua en México. Desde su llegada a la región a principios del siglo XVII y hasta el momento presente, ésta modalidad dancística ha experimentado numerosos cambios en sus formas y sus sentidos, pudiéndose apreciar gran diversidad en su desarrollo dentro de las propias comunidades rarámuri. En este ensayo centraremos la atención en el contexto festivo donde los matachines tienen lugar, así como en la estructura y funciones generales que esta danza desempeña en el pueblo que la pone en escena. Todo lo cual nos llevará finalmente a reflexionar sobre los préstamos culturales y la tradición reinventada en la búsqueda de sentidos.

With his publication of “Flying Saucers: A Modern Myth of Things Seen in the Sky,” the psychologist C. G. Jung boldly went where no psychologist had gone before, pos- tulating that enchantment with UFOs was indicative of a collective disturbance in the psyche. Like Jung’s, this essay likewise avoids any stance as to the factual nature of UFOs and chooses instead to view ufology through the lens of a fledgling mythol- ogy. It seems little has changed in the 60-plus years since Jung’s essay. This essay therefore attempts to modernize and update Jung’s approach through the work of past and present scholars such as William James, Lionel Corbett, and Jeffrey Kripal. By focusing specifically upon the paradoxical nature of the sacred—found within Jungian psychology, Christianity, and ufology—this essay suggests the archetypal current most at work here is the Trickster, who resides at the borders, transgresses norms, and embraces contradiction. Attention is paid to those areas of ufology in which materialism is championed—and how even those areas reveal a kind of Freudian return of the repressed; in this case the repressed being the sacred itself. My intention with this thesis is to show how mystical experiences, whether the result of religion or science fiction, might point us toward a new paradigm in which para- dox, contradiction, and even irreverence can be seen as manifestations of a newly- dominant archetype in the collective Western psyche.

The bottom line is that if you find yourself abducted, invited, or otherwise in the company of sentient nonhuman entities, don't ingest any of their items of sustenance that they might offer. Cutchin reveals many tales of people who have reported such encounters and provides details about the different characteristics of the provisions. Chapters delineate breads, liquids, fruits, pills, and on rare occasions meats that are offered for a variety of reasons that range from drugging the victim, preventing them from leaving the altered realm and returning to their real world, to providing cures for current illnesses. Prohibitions aside, those presented with things to eat or drink often are not provided the option of whether or not to partake. All of the book's research is based on an extensive literature search. Heavily annotated, the book with 186 pages containing script has 417 specific references and an additional 24 pages of bibliography. From a critical perspective it is th...

A database of 343 free-response ESP trials conducted at centers in the U.K. was constructed in order to test the hypothesis that the relatively fast varying components of geomagnetic activity, geomagnetic pulsations, might be driving the reported associations between ESP, geomagnetic activity and local sidereal time. Local geomagnetic field measurements taken at 1second intervals during 99 trials, and at 5-second intervals during 244 trials, were converted by fast Fourier transform into power within five frequency bands. Two patterns were observed: ESP was found to succeed only during periods of enhanced pulsation activity within the 0.2-0.5 Hz band, but ESP effect was absent during the most disturbed periods of activity in the 0.025-0.1 Hz band. The pattern of ESP effect by local sidereal time was similar to that found by Spottiswoode (1997b), and this shape was found to be attributable to the pattern of ESP results by pulsation activity in the 0.2-0.5 Hz band. The observed patterns were demonstrated to have excellent explanatory power in terms of accounting for findings previously reported in the literature.

The article discusses the relationship between body techniques used in contemporary performance and the logic of shamanistic practices described by Eduardo Viveiros de Castro. Contemporary performers are often compared with shamans. Most often, such comparisons are unprecise and colonizing. However, there are also affinities that cannot be straightforwardly denied. The article focuses on the question of the more-than-human embodiment, which is at the core of the shamanistic practices and which in contemprary performance is practiced artistically. It proposes a model for body techniques which enable experiential interspecies encounters and which invites us to rconsider the basis of respective practices both in Western contexts and outside them.

Brain research revealed that pleasant music appreciation is processed in same brain reward areas as euphoriant drugs. This indicates a similarity in processing intensity of emotions in the brain. These insights shed a new light on how music and emotion are linked in the brain. However, patients, with a history of drug-induced euphoria, may experience a statedependent recall induced from certain individually perceived cues, which have been experienced together with drugs, as memory traces are stored as conditioned secondary rewards in drug memory. Music's state-dependent cognition processes seem to be recalled (and thereby also the drug action) when listening to music without being under the influence. These learning processes have to be focused and transformed in therapy by offering new ways of learning to recognize, retrain and integrate state-specific emotional responses to preferred music to rebalance emotion and experiencing reward.

which gave rise to this Article, and for their stimulating and interesting comments and papers. He would also like to thank Dean Akira Morita and the Doshisha University Law School in Kyoto, Japan, without whose facilities and kindness parts of this Article would have been significantly harder to research. As always, he would like to thank Dean Joan Howarth and his colleagues at MSU College of Law, who give the best research support any researcher could hope for as well as the stimulating intellectual environment to write. Finally, the author would like to thank his research assistants Philip Berens, Heather Snider, Elena Rozdowski, Jonathon Warner, and Jim Zeihmer for their work researching this project.

Evidence of Sedona magnetic anomaly and brainwave EEG synchronization can be demonstrated with portable equipment on site in the field, during sudden magnetic events. Previously, we have demonstrated magnetic anomaly charts recorded in both known and unrecognized Sedona vortex activity locations. We have also shown a correlation or amplification of vortex phenomena with Schumann Resonance. Adding the third measurable parameter of brain wave activity, we demonstrate resonance and amplification among them. We suggest tiny magnetic crystals, biogenic magnetite, make human beings highly sensitive to ELF field fluctuations. Biological Magnetite could act as a transducer of both low frequency magnetic fields and RF fields.

Aim of this theoretical paper is to review the ontological status of so-called altered states of consciousness, suggesting a revision of their common interpretation as abnormal, or anyway lessthan-normal conditions. The term Non-Ordinary Mental Expressions (NOMEs), is described and emphasized as a new conceptual tool allowing a more comprehensive interpretation of the varieties of the normal albeit non ordinary consciousness experiences and their implications in the mindbody relationship.

This essay (written by Mark in dialogue with Stephan and including supporting commentary by Stanley Krippner and others 1) is not a comprehensive survey of psi and anthropology, nor does it contain a thorough overview of Castaneda's work. Rather, it seeks to explore two primary questions. First, whatever became of the interest in psi and anthropology that led to the founding of the Society for the Anthropology of Consciousness? Second, what is the relationship between the anthropology of consciousness and transpersonal psychology? Answers to these questions offer a glimpse into the historical origins of SAC as well as a historical understanding of the relationship between SAC and the Association for Transpersonal Psychology 2 .

This series of papers on early anticipations of a spiritual New Age ends with Carl Jung's version of a futural planetary-wide unus mundus rejoining person and cosmos, based on his psychoid linkage of quantum physics and consciousness, and especially on the neo-shamanic worldview emerging out of his spirit guided initiation in the more recently published Red Book. A cognitive-psychological re-evaluation of Jung's archetypal imagination, the metaphoricity of his alchemical writings, and a comparison of Jung and Levi-Strauss on mythological thinking all support a contemporary view of Jung's active imagination and mythic amplification as a spiritual intelligence based on a formal operations in affect, as also reflected in his use of the multi-perspectival synchronicities of the I-Ching. A reconsideration of Bourguignon on the larger relations between trance and social structure further supports the neo-shamanic nature of Jung's Aquarian Age expectations.

On any ordinary day-to the extent that there are such things-I see an awful lot of aliens. Most are Greys, and their olivine, inky eyes make it hard to notice their egged, practically ovulating, faces. Come to think of it, most of them are nothing but face, transplanted ocelli alighting on backpacks, skateboards, bumper stickers, tattoos. And none of them move. Not even a little. Are my eyes themselves arrested here? These aliens are, strictly speaking, liquid, conforming to the space of their containers, miming the rhythm of their vehicles, veritably bouncing from one signifying surface to another: news wire report becomes retracted becomes rumor becomes Area  becomes  series: Roswell. 1 When I am not looking, or, I guess, even when I am, they seem to replicate. I mean, how else did so many of them suddenly, yet unmistakably, arrive? Unless you have been in a coma since -and, perhaps, even if you have-you have seen them too. Don't pretend. I know, it's a bit embarrassing. I can't remember the first time I saw one, if there was a first time. It's as if they have always been there and I simply have no memory of them. Do they, like any fit object of a paranoid narrative, remove evidence of  Close Encounters of the Nth Kind their past existence, wipe our memories clean even as we gaze on, through them? From early childhood, I recall an enormous hypodermic, the sudden arrival of needle and plunger at the age of three, an incident with a broken leg. I can flash back to the taste of orange soda in a can at the age of five, a creamsicle, picnics gone awry, kisses and anguish, a buffet lunch from weeks ago. Why can't I remember the first time I saw an alien? Maybe it is only now that these uncanny guests are literally able to appear, to become stickers, film images, patches, -shirts, bongs. .. Perhaps, even, there is something about the present that forces them to appear, that flushes them out of the sky and onto an icon that replicates across our increasingly networked infoscape. Less beings of representation than proliferation, aliens arrive with news of a massively global, evolutionary transformation: the Earth become citational network. Of course, the biologist Lynn Margulis, in recuperating and buttressing the work of early-twentieth-century researchers such as Vernadsky, has demonstrated that the Earth has long been such a mesh of connections, but it is only relatively recently that this interconnection has again become an object of scientific consciousness. Through processes both technological and social in nature, the Earth has become less globe than mesh, each and every location of which is liable to sprout an alien. If the ''Big Blue Marble'' images of the Earth from space were extraterrestrial citations that provoked a sense of unity, then the proliferating icons of the alien image-Look, there's another one!-renders a networked ubiquity. 2 The movement from Gaia to the alien is topological in effect, as the Big Blue Marble goes inside out, imploding into itself as every surface on the Earth becomes, in principle, interconnected with any other, ready for an alien sticker or maybe a Starbucks. .. It is in this sense that the alien presents an impossible vision: the visualization of an always mobile and differentiating network, our increasingly informatic biosphere.

Evidence of Sedona magnetic anomaly and brainwave EEG synchronization can be demonstrated with portable equipment on site in the field, during sudden magnetic events. Previously, we have demonstrated magnetic anomaly charts recorded in both known and unrecognized Sedona vortex activity locations. We have also shown a correlation or amplification of vortex phenomena with Schumann Resonance. Adding the third measurable parameter of brain wave activity, we demonstrate resonance and amplification among them. We suggest tiny magnetic crystals, biogenic magnetite, make human beings highly sensitive to ELF field fluctuations. Biological Magnetite could act as a transducer of both low frequency magnetic fields and RF fields.

This series of papers on early anticipations of a spiritual New Age ends with Carl Jung's version of a futural planetary-wide unus mundus rejoining person and cosmos, based on his psychoid linkage of quantum physics and consciousness, and especially on the neo-shamanic worldview emerging out of his spirit guided initiation in the more recently published Red Book. A cognitive-psychological re-evaluation of Jung's archetypal imagination, the metaphoricity of his alchemical writings, and a comparison of Jung and Levi-Strauss on mythological thinking all support a contemporary view of Jung's active imagination and mythic amplification as a spiritual intelligence based on a formal operations in affect, as also reflected in his use of the multi-perspectival synchronicities of the I-Ching. A reconsideration of Bourguignon on the larger relations between trance and social structure further supports the neo-shamanic nature of Jung's Aquarian Age expectations.

En 2008 se cumple el centenario del nacimiento de Claude Lévi-Strauss. Sin duda uno de los pensadores más originales del siglo XX, que no sólo dotó a la antropología de un discurso propio, sino que la ubicó, entre las disciplinas humanas, como la primera en afirmar que las culturas se construyen a manera de lenguajes cuya patria común sería el inconsciente. Naturalmente, un solo artículo no podría abordar todos los aportes que este etnólogo francés ha hecho a la antropología mexicana; sin embargo representa la oportunidad para reflexionar sobre los principios de diferencia, de relación, de invariancia, los que no sólo atañen a la antropología sino al conjunto de las ciencias y las humanidades. Responder a la pregunta ¿qué podría decirse hoy, en México, tanto del efecto de su obra como del sedimento que ha dejado en el pensamiento de las últimas décadas? es el propósito de este artículo en ocasión de la oportunidad única que representa el centenario de este pensador imprescindible.

In this article, Paula Fenn explores the term ‘Restorative Justice’ from within the criminal courts system and re-purposes this traditional terminology by extending and applying it to the transformational process of victims/clients meeting current life and past life perpetrators during regression therapy sessions. These meetings are conceptualised as ‘Transpersonal Restorative Justice’. Via the descriptive use of theory and in-depth case study analysis she not only seeks to generate an understanding of both traditional and transpersonal approaches to restorative justice, but also to evidence and enhance awareness about the incredible healing benefits which can be achieved when victims meet perpetrators. In the sharing of a wide range of illuminating stories of transformation we bear witness to the potential benefits for both parties.

This dissertation research examines and how psychedelics are drawn
into unique sociohistorical and political arrangements, as well as how
psychedelic experiences with psilocybin ‘magic mushrooms’ are used
as tools of subjectivation. Guided by literatures in philosophy, critical
theory, and the social sciences that focus on subjectivity, critical
posthumanism, and assemblage theory, I argue that psychedelics are
drawn into variegated assemblages, each of which reifies and mobilizes
psychedelics in highly specific ways that reflect implicit conceptions of
the world and the self. Drawing on ethnographic and netnographic
methods, I conducted 30 semi-structured interviews and analyzed 100
psilocybin trip reports from the online forum Shroomery.org. I used
this data to demonstrate how psychedelic experiences with psilocybin
mushrooms are commonly used as technologies of the self, or
practices that individuals engage in as a means of affecting a change in
their subjectivity. By bringing the concepts of technologies of the self
and psychedelic assemblages to the fore, this research provides a
window into the politics of the self in the Anthropocene

This article examines the ramifications of Bessard v. California Community Colleges, the first case in the employment setting decided under the Religious Freedom Restoration Act (RFRA). To set the stage for an analysis of the Bessard case, the thirty year history of the "compelling interest" test in public sector employment is traced from its development in the 1963 case of Sherbert v. Verner through its being struck down by the Supreme Court in Employment Division, Department of Human Resources v. Smith (1990) to its reinstatement in the Religious Freedom Restoration Act of 1993. After this examination of the judicial and legislative heritage of the RFRA and its relationship to the free-exercise clause of the First Amendment, the facts and decisions in the Bessard case are analyzed. A concluding discussion is then presented, examining the implications of the RFRA and Bessard, with an eye toward areas of possible future First Amendment litigation over employment issues in the public sector. The Puritans were never a tolerant bunch. Soon after the execution of King Charles I, on January 2, 1650, the so-called Rump Parliament of England passed what became known as the Engagement Act. This act specified that all men over the age of eighteen would have to take an oath, which they called "The Engage ment." The Engagement read as follows: "I, , do declare and promise, that I will be true and faithful to the Commonwealth of England, as it is now estab lished, without a King or House of Lords" [1, p. 391]. The Puritan-mandated oath was not long-lived however, mostly due to the fact that many adult men refused to swear allegiance to the new form of government [2, p. 515]. In the end, neither

Objective To assess the evidence for a genetic basis to magic. Design Literature review. Setting Harry Potter novels of J K Rowling. Participants Muggles, witches, wizards, and squibs. Interventions Limited. Main outcome measures Family and twin studies, magical ability, and specific magical skills. Results Magic shows strong evidence of heritability, with familial aggregation and concordance in twins. Evidence suggests magical ability to be a quantitative trait. Specific magical skills, notably being able to speak to snakes, predict the future, and change hair colour, all seem heritable. Conclusions A multilocus model with a dominant gene for magic might exist, controlled epistatically by one or more loci, possibly recessive in nature. Magical enhancers regulating gene expression may be involved, combined with mutations at specific genes implicated in speech and hair colour such as FOXP2 and MCR1. IntroductIon Genetic factors that underlie traits such as height 1 and weight 2 are currently under scrutiny using genome wide association methods, yet the detection of genes predisposing to magic has been given relatively short shrift. Using the books by J K Rowling about Harry Potter, a schoolboy wizard, to gain an insight into humans with magical abilities, one study suggested that magic is the result of a single gene. 3 This assertion has been contentious, however, with another study questioning whether magic is heritable. 4 We assessed the heritability of magic now that the Harry Potter series is complete with the publication of the seventh and final book. 5 According to the Harry Potter books 5-11 most people in the world are muggles-that is, possess no magical ability-whereas a minority are witches and wizards with magical abilities. Rarely we are introduced to squibs, offspring resulting from the non-transmission of magic within a family with magical abilities. Compared with muggles squibs have some magical ability, as they can see and interact with the magical world. When considering the genetics of magic we need to be able to explain several observations. Firstly,

Fecha de recepción: 29 de noviembre de 2022 Fecha de aprobación: 16 de enero de 2023 Cosmopolítica y cosmohistoria. Una anti-síntesis es una compilación de varios textos recabada por María Isabel Martínez Ramírez y Johannes Neurath, bajo el sello de la editorial sb. Una compilación que, dada su particular configuración, me impone una aproximación tentacular al modo que Donna Haraway propone con su método difractivo. Karen Bader define difracción como "un fenómeno característico de las ondas que se basa en la desviación de éstas al encontrar un obstáculo o al atravesar una rendija. Es decir, es un método de multiplicación de posibilidades a partir de la interferencia" 6. Haraway lo utiliza para pensar la geometría de la relacionalidad. "Frente a la refracción o a la reflexión que producen lo mismo pero desplazado", dice Haraway, "la difracción produce una cartografía de las interferencias". 7 6 Mayte Cantero-Sánchez, "Apuntes sobre el método. Materialismos feministas para las ciencias sociales", ponencia en la 8a. Conferencia Caribeña y Latinoaméricana de Ciencias Sociales, Clacso, 2018), acceso el 16 de mayo de 2023 https:// www.clacso.org.ar/conferencia2018/presentacion_ponencia. php?ponencia=2018615173359-1224-pi 7 Cántero-Sánchez, "Apuntes...".

The northern Mexican Ralámuli people consider plants to be their kin. First-and secondhand ethnographies bring forth fundamental issues that convey the possibility of communicating with plants. For example, the notion of an interconnected world has to do with roots, with threads, and with thought or nátali (consciousness, remembrance, ancestral memory), all of which embrace the life path. This path also refers to that used by healers, who in their dreams and through their chants communicate with sacred plants. This article also deepens the understanding of textiles⎯originally made from vegetal fibers and considering that in Ralámuli origin stories the Earth was woven⎯and their iconography, which also appears in shamanic contexts, to see if there is a relationship between specific motifs and the information that, via dreams and chants, the plants are delivering.

There are preface and first chapter of the book. The rest you can find on amazon.
Since the fields of Rebirthing, Holotropic breathing, Vivation, and Free breathing emerged in the 1960s, they have become widely used as unique and effective tools for integrating the world of the human psy- che. This book introduces readers to the study of breathing psychote- chiques through the prism of personal experience.
Included in this book are the following:
• A historical review of the use of breathing techniques in human culture;
• The principles of the main breathing techniques in use today, namely, holotropic breathwork, vivation, and free breathing;
• An analysis of the concept of integration, now actively used in psychology;
• Interviews with the most experienced masters of breathing techniques: Leonard Orr, Gunnel Minnet, Wilfred Ehrman, Jim Morningstar, Alakh Anand, Michael Adamidis, and others;
• A description of the ideal breathing process, and
• Integration methodology