The Ethno-Epistemology of Transpersonal Experience: The View from Transpersonal Anthropology

Laughlin, Charles D.

doi:10.24972/ijts.2013.32.1.43

Cited by 47 publications

(9 citation statements)

References 28 publications

(27 reference statements)

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“…But it is important to note here that the physicalist and materialist philosophies (to which modern science are subscribed) negate the third component i.e. the sacred world by inscribing it unreal [16]. In a simple sense, it negated both the knowledge and experience gained from the sacred world or in ASC, which is the core of IAH.…”

Section: Is There Any Philosophical Concept Of Indigenous Healing?mentioning

confidence: 97%

Indigenous Knowledge of Healing Among the Tribes: A Reference from the Tribes of Kerala and Assam.

Kumar¹

2021

Preprint

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Indigenous knowledge implies inter-generational passed-on understanding and skills developed by the communities. It is conventionally having a long temporal history and spatial association. The vertical transfer of Indigenous knowledge from one generation to another generation doesn’t imply that it is unconditionally static rather it is dynamic in a way because the knowledge modifies itself as a response to change or transition in community lifestyle and environment. However, previous writings on indigenous knowledge of healing have mostly perceived it as unconditionally static knowledge and discussed it as heritage, searching for its recognition, protecting its threatened status, and arguing for its validity against the western framework.

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Section: Is There Any Philosophical Concept Of Indigenous Healing?mentioning

confidence: 97%

Indigenous Knowledge of Healing Among the Tribes: A Reference from the Tribes of Kerala and Assam.

Kumar¹

2021

Preprint

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“…A body of work primarily developed by Laughlin (Laughlin, 2013;Laughlin, McManus, & d'Aquili, 1990;Laughlin & Throop, 2001) explores the difference between monophasic and polyphasic cultures. In monophasic cultures, such as those typical of the Western world, children are taught from a young age to disregard alternative states such as dreams, and to focus on adaptation to the external world.…”

Section: The Psychological Aspects Of Ibogainementioning

confidence: 99%

A narrative review of the pharmacological, cultural and psychological literature on ibogaine

Underwood¹,

Bright

Lancaster

2021

JPS

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Ibogaine is a psychoactive alkaloid contained in the West African plant Tabernanthe iboga. Although preliminary, evidence suggests that ibogaine could be effective in the treatment of certain substance use disorders, specifically opioid use disorder. This narrative review concentrated on the pharmacological, cultural and psychological aspects of ibogaine that contribute to its reputed effectiveness with a specific focus on the ibogaine state of consciousness. Although the exact pharmacological mechanisms for ibogaine are still speculative, the literature highlighted its role as an NMDA antagonist in the effective treatment of substance use disorders. The cultural aspects associated with the use of ibogaine pose questions around the worldview of participants as experienced in the traditional and western contexts, which future research should clarify. From a psychological perspective, the theory that the ibogaine state of consciousness resembles REM sleep is questionable due to evidence that indicated ibogaine supressed REM sleep, and contradictory evidence in relation to learning and memory. The suggested classification of the ibogaine experience as oneirophrenic also seems inadequate as it only describes the first phase of the ibogaine experience. The ibogaine experience does however present characteristics consistent with holotropic states of consciousness, and future research could focus on exploring and potentially classifying the state of consciousness induced by ibogaine as holotropic.

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“…T he impulse to understand human spirituality, and to reach for a grasp of what different individuals and diverse communities may share in common or contribute from their unique location, is a worthy one-and it is only one of various things that a transpersonal approach may aspire to study. For such work there are a number of avenues available other than metaphysics or pattern reading or authoritarian claims: scientific methods (Friedman, 2002(Friedman, , 2015 that include transpersonally-informed anthropology (Laughlin, 2013), phenomenology and other qualitative methods (Anderson & Braud, 2011), and participatory research approaches (Ferrer, 2014), to name a few. Going forward, some of these might usefully be paired with neuroscience in ways that may bring fresh perspectives to the latter; given the extraordinary sensitivity of neural measurement techniques, it should be possible to gain valuable insights into how the body reflects complex states, and to determine how spiritual achievements in one tradition are different from or similar to those gained through practice in a different tradition.…”

Section: Transpersonal Alternatives To New Age Spiritual Visionsmentioning

confidence: 99%

Circular Reasoning Is Not the Uroboros: Rejecting Perennialism as a Psychological Theory

Hartelius¹

2017

IJTS

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Efforts to present valid evidence for perennialist models do not withstand critical scrutiny. One strategy common to most versions of perennialism points to perceived patterns in reports of spiritual experiences, whether from traditional, clinical, or phenomenological accounts as evidence for such an approach; the shortcoming is that these same patterns are the basis for perennialist premises. Offering one's premises as evidence for their conclusions is circular reasoning, and does not constitute valid support for an idea. Pointing to similarities between reports of spiritual or other transformative experiences is what inspires perennialist models, but is not evidence for their validity. Careful consideration is given to Wilber's use of this and other efforts to support his integral perennialisms, with subsequent consideration of Studstill's mystical pluralism and Taylor's soft perennialism. Perennialist models are considered metaphysical because there does not appear to be any way to obtain independent evidence with which these appealing notions could be validated, and the authors considered here have not achieved effective solutions. However, a review of these three separate approaches reveals some similarities in what may be a genre of perennialist New Age religion.

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The Ethno-Epistemology of Transpersonal Experience: The View from Transpersonal Anthropology

Cited by 47 publications

References 28 publications

Indigenous Knowledge of Healing Among the Tribes: A Reference from the Tribes of Kerala and Assam.

Indigenous Knowledge of Healing Among the Tribes: A Reference from the Tribes of Kerala and Assam.

A narrative review of the pharmacological, cultural and psychological literature on ibogaine

Circular Reasoning Is Not the Uroboros: Rejecting Perennialism as a Psychological Theory

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