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  1. Understanding Consciousness Using Systems Approaches and Lexical Universals.Michael Winkelman - 2004 - Anthropology of Consciousness 15 (2):24-38.
    The numerous perspectives offered on consciousness reflect a multifaceted phenomenon that results from a system of relations. An etymological approach identifies linguistic roots of the meanings of consciousness and illustrates their concern with self-referenced informational relationships of an organism with its environment, a "knowing system" formed in the epistemological relations between knower and known. Common elements of contemporary models suggest that consciousness involves interacting components of a system, including: attention-awareness; phenomenal experiences; self reference; action-behavior, including representations and learning; use of (...)
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  • Shamanism as the Original Neurotheology.Michael Winkelman - 2004 - Zygon 39 (1):193-217.
    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 (...)
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  • Experience, Coherence, and Culture: The Significance of Dilthey's 'Descriptive Psychology' for the Anthropology of Consciousness.C. Jason Throop - 2002 - Anthropology of Consciousness 13 (1):2-26.
    This paper explores Dilthey's "descriptive psychology "and its significance for the anthropology of consciousness. To do justice to the complexities of Dilthey's project a significant portion of the paper is devoted to an exposition of the basic tenets of his"descriptive psychology." Most notably, his views on"experience,""aconsciousness,""introspection,"and"objectified mind"are discussed before turning to examine his concept of the"acquired psychicnexus." After outlining these basic tenets the paper turns to explore how Dilthey's "descriptive psychology"can serve to shed light on current anthropological research on the (...)
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  • Laughter: A Scientific Investigation.Grant Jewell Rich - 2001 - Anthropology of Consciousness 12 (2):61-63.
    Laughter:. Scientific Investigation. By Robert R. Provine. 2000. New York: Viking. $24.95 (cloth).
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  • Paradise bound: A perennial tradition or an unseen process of cosmological hybridization?Gregg Lahood - 2008 - Anthropology of Consciousness 19 (2):155-189.
    A genealogical excavation of the pre transpersonal movement uncovers a hitherto unrecognized process of hybridity and syncretism occurring in the 1960s U.S. counter culture. The presence of hybridity in the movement's prehistory has serious repercussions for current maps in transpersonalism (and religious enactments in general). It is argued here that current transpersonal theories have built themselves on an unexamined foundation of magic, sorcery, and cosmological hybridization. Ken Wilber's neoperennialist cosmos will be construed as an assimilationist strain of hybridity. Jorge Ferrer's (...)
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  • Integral Archaeology: Process Methodologies for Exploring Prehistoric Rock Art on Ometepe Island, Nicaragua.Ryan Hurd - 2011 - Anthropology of Consciousness 22 (1):72-94.
    A process-based approach to archaeology combines traditional third-person data collection methods with first- and second-person inquiries. Drawing from the traditions of cognitive archaeology, transpersonal psychology, and ecopsychology, this mixed-methods approach can be thought of as a movement toward a more holistic or “integral” archaeology. By way of example, a prehistoric rock art site on Ometepe Island, Nicaragua is explored from the inside (through the researcher's lucid dreaming incubations) as well as in relationship with the researcher's embodied presence (an exploration of (...)
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  • Religion, Magic, and Witchcraft: On Performing Ethnography in the Classroom.Constantine Hriskos - 1996 - Anthropology of Consciousness 7 (1):20-27.
    In teaching a class on what is arguably the most "sensational" area of anthropological study, i.e., the practices, beliefs, and behaviors that have been essentialized as magic, witchcraft, and religion by western theorists, one is faced with the problem of legitimizing something that many of our students view as unbelievable. Teaching a course in this area at a small, liberal arts college in Maine, I had to come to terms with just these sorts of problems, i.e., how do we get (...)
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  • Variability in the Emergence Point of Transpersonal Experience in the Life Cycle.Edward James Dale - 2014 - Anthropology of Consciousness 25 (2):143-164.
    It is shown in this article that many positions that are usually considered incompatible or antagonistic can be synthesized into a unified framework, creating a model of transpersonal development based around plurality and complexity. The model focuses on evolutionary developmental biology as well as around psychological theories. A large degree of variability in the nature of transpersonal experience in the life cycle is to be expected, due to differences in both the “timing of onset” of transpersonal characteristics and the “length (...)
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