Anthropology of Extra-ordinary Experience, Part III

-------------------------------------------------------------------------------

III.1 pp. 197-208 C. Roderick Wilson "Seeing They See Not".

p. 201 Cree shamanic empiricism

"a shaman does not blindly follow a predetermined formula, but continues to do that which works, and rejects or modifies that which does not work."

p. 206 northern Alberta shamanic healing

"While he held his extended hands over me, I was aware of what could be described as a low level energy flow from my head down my body. The flow ... stopped at" the site of an injury.

-------------------------------------------------------------------------------

III.2 pp. 209-236 Lise Swartz [wife of Paul (p. 214)] : "Being Changed by Cross-Cultural Encounters".

p. 212 evidences for spiritual world-view

quoted from Bock 1988, p. 47 : A "guardian spirit" is "a supernatural protector acquired by an individual – frequently in a dream or vision – who takes special interest in the person’s welfare, often endowing him or her with spiritual powers."

Bock, Philip : Rethinking Psychological Anthropology. NY : W. H. Freeman & Co, 1988.

quoted from Young et al. 1989, p. 15 : A shaman "experiences his dreams as indications of the ‘way things are moving,’ and he perceives signs in events ... . The essence of [a shaman’s] world-view is that nothing happens by chance. All things in the world are interrelated and influence each other. If one knows how to ‘read the signs,’ the future may be predicted. ... People are the victims of fate only when they do not understand how to react to the ‘pattern’ in the things happening around them."

Young, David; Ingram, Grant; Swartz, Lise : Cry of the Eagle. U of Toronto Pr, 1989.

pp. 214, 220, 227 a dream; visions

p. 214

shaman’s dream about authoress : "In his dream, I traveled to a distant land where my light, or aura, disappeared".

p. 220

vision by authoress : "I had a vision. At one point rolling clouds, lit by an almost full moon, appeared to me as an eagle’s head."

p. 227

"Joshua Slocum, the first man to circumnavigate the globe alone in a small sailboat, ... saw a tall man who steered his boat Spray through a storm".

p. 232 synchronicity

quoted from Peat 1987, p. 2 : Meaningful co-incidences "give us a glimpse beyond our conventional notions of time and causality into ... the mirror which is suspended between inner and outer universes".

Peat, F. D. : Synchronicity. NY : Bantam Bks, 1987.

quoted from Peat 1987, p. 23 : Jung and Pauli defined sychronicity as "the coincidence in time of two or more causally unrelated events which have the same or similar meaning".

p. 233 terms for the vital-energy

"force inherent in nature which has been referred to" [/ki/-words] :

as __

by __

!kia

!Kun

ki

Sumerians & Japanese

qi

Chinese

c^i

Igbo

and [in non-/ki/ words] :

as __

by __

pneuma

Pythagoras & Galen

vis-medicatrix naturae

Hippocrates

archaeus

Paracelsus

animal magnetism

Mesmer

odic force

Reichnback

orgone energy

Reich

pp. 234-235 psychokinetic demonstrations of qi in China

p. 234

"Eisenberg, an American doctor, witnessed several psychokinetic demonstrations of qi, including the movement of inanimate objects such as a lantern and pendulum without touching them; lighting a fluorescent bulb for several seconds by touching it; and the ability to increase or decrease growth of bacteria (1987:136-230). ... Eisenberg ...

Eisenberg, David : Encounters with Qi. Markham (ON) : Penguin Bks, 1987.

p. 235

described feelings of "pin and needles" ... with a "sense of electricity shooting through my arms" (1987:218)."

-------------------------------------------------------------------------------

III.3 pp. 237-269 Antonia Mills : "Making a Scientific Investigation of Ethnographic Cases Suggestive of Reincarnation".

pp. 239-241, 267-268 redincarnation

p. 239

"the Beaver, like Plato, thought that learning was a re-remembering of skills learned in previous lives."

 

p. 240

"the Yurok did ... share the Twana belief that newborn children are reincarnated from a land of the dead ..., there is ... a book by a Yurok (Thompson 1916) which refers to the Yurok belief in reincarnation".

Thompson, Lucy : To the American Indian. Eureka (CA) : Cummins Print Shop, 1916.

p. 241

"Dupire’s (1982) ... account of ideas of reincarnation among the Serer Ndut of Senegal describes a number of ... reincarnation concepts ... : from divination of the ancestor whose name is to be bestowed on a newborn baby, ... to the theory of ... tempermental similarity between the deceased ancestor and reincarnate. Dupire decribes young children’s statements that are considered memories and birthmarks that of considered signs of previous identity."

Dupire, Marguerite : "Nomination, re’incarnation et / ou ance^tre tute’laire?" L’HOMME 22:5-31.

 

"Stevenson ... has, over the past 25 years, collected ... cases which he calls "suggestive of reincarnation" ..., he is intent on ... evidence of the survival of ... a human being after bodily death ... . Stevenson has studied ... cases in a variety of peoples, which include the Tlingit (1966 ...), the Haida (1975a), the Gitksan (unpublished), the Eskimo (1969), the Igbo of Nigeria (1985, 1986), as well as in the countries of ... India (1974a, 1975b), Sri Lanka (1977a), Turkey and Lebanon (1980), and Thailand and Burma (1983a) ... who ... believe in reincarnation."

Stevenson, I. : Xenoglossy. Charlottesville : U of VA pr, 1974a.

Stevenson, I. : Cases of the Reincarnation Type. Vol. III (1980); Vol. IV (1983a0.

p. 267, n. 3

"Spencer (.. [1914]) and Spencer and Gillen (1904) report the belief in reincarnation among the Australian aborigines. Munro (1963) records the Ainu belief in Japan. Schebesta (1936) records the belief in reincarnation among the pygmies of Africa, while Besterman (1968), Parrinder (1956), and Stevenson (1985, 1986, 1987) report belief among tribal peoples in Africa. Among the agricultural peoples for whom belief in reincarnation is reported are

Spencer, Baldwin & Gillen, F. J. : The Northern Tribes of Central Australia. London : Macmillan & Co, 1904.

Munro, N. G. : Ainu. Columbia U Pr, 1963.

Schebesta, Paul : My Pygmy and Negro Hosts. London : Hutchinson & Co, 1936.

p. 268, n. 3

the Trobriand Islanders (Malinowski 1916), the Manus (Mead 1956) and the Berawan of Borneo (Metcalf 1982). Matlock (n.d. has compiled indexes of reincarnation references for Africa and other areas."

Mead, Margaret : New Lives for Old. NY : Marrow, 1936.

Metcalf, Peter : A Borneo Journey into Death. U of PA Pr, 1982.

p. 268, n. 4

"The Druse of Lebanon and the Alevi of Turkey, both Ismaili sects, believe in reincarnation". {These base this doctrine on Platonic authority.}

 

p. 254

"Premature gray hair is generally considered a sign of being reincarnated by the Gitksan, Wet>suwet>en and Beaver, as among other Amerindians (cf. Hilger 1951)."

Hilger, Mary Inez : "Chippewa child life". BUREAU OF AMERICAN ETHNOLOGY BULLETIN 146.

pp. 248, 254 redincarnation-dreams

p. 248

"Announcing dreams is Stevenson’s term for the dreams which indicate that a particular person is coming back. Such dreams occur in Burma and Thailand before the mother becomes pregnant. Among the North American Indian tribal peoples such dreams often occur shortly before the baby is born".

p. 254

A Gitskan woman who was believed to have remembered (when she was a young child – pp. 250-251) her praevious life (of having been a woman) "has dreams which foretell the future. ... They are halait [shamans]."

-------------------------------------------------------------------------------

David E. Young & Jean-Guy Goulet (eds.) : Being Changed : the Anthropology of Extraordinary Experience. Broadview Press, Peterborough (ON), 1994.