Ethnology and Parapsychology: A Double Perspective Upon Trance, Altered States of Consciousness, and Paranormal Phenomena. Unpublished doctoral dissertation

Cross-cultural studies of the trance, a central component of religious rituals in most nonoccidental civilizations, reveal a strong association between the trance state and apparently paranormal experiences. On the other hand, scientific parapsychology has also found an association between a range of altered states of consciousness (ASCs) and scoring in psi tests. It would seem to be of value, then, to assess and compare ethnological and parapsychological data on ASCs, and thus shed light upon the nature of trance and its relation to paranormal events.

The first section begins with an overview of parapsychological research (approaches, methods, and major findings). The author then focuses specifically upon ethnoparapsychological research (Winkelman, Van de Castle, etc.), and, following Giesler, elaborates the requirements for an adequate ethnoparapsychological approach to trance and psi phenomena.

Cross-cultural studies of the trance, a central component of religious rituals in most nonoccidental civilizations, reveal a strong association between the trance state and apparently paranormal experiences. On the other hand, scientific parapsychology has also found an association between a range of altered states of consciousness (ASCs) and scoring in psi tests. It would seem to be of value, then, to assess and compare ethnological and parapsychological data on ASCs, and thus shed light upon the nature of trance and its relation to paranormal events.

The first section begins with an overview of parapsychological research (approaches, methods, and major findings). The author then focuses specifically upon ethnoparapsychological research (Winkelman, Van de Castle, etc.), and, following Giesler, elaborates the requirements for an adequate ethnoparapsychological approach to trance and psi phenomena.

The second section is centered upon divination, an important component of most trance rituals. Experimental psi studies related to divinatory practices are critically reviewed and suggestions are made for further developing this potentially promising area of research. A model for the "inductive" divinatory process is also developed, elaborating three essential components: the practician (his or her state of consciousness, experience, etc.) the referential system (cards, stories, sticks, etc.) and the "target' (the person or event focused upon through the divinatory process).

Sections 3-7 review and compare ethnological, parapsychological, and psychophysiological investigations of ASCs that have been associated with paranormal events in occidental and nonoccidental literature: OBEs, possession trances, hypnosis, meditation, relaxation, and dreams.

The final section conceptually integrates the data presented and proposes a typology for trance states. After critically reviewing the models developed in transpersonal psychology (Tart, Shor, etc.) and in ethnology (Bourguignon, Rouget) the author proposes a classification of diverse types of trances (especially yogic trances) along with their major psychophysiological features. She concludes by elaborating three basic factors which can help distinguish trances from the more global concept of ASCs: modification of identity, learning, and type of induction.