Hillary S. Webb Webb

One of the most well-known and defining characteristics of indigenous Andean thought is its adherence to a “complementary dualism” in which the “opposites” of existence are viewed as interdependent parts of a harmonious whole. This is in many ways in stark contrast to Western philosophical models, which have historically tended towards an “antagonistic dualism,” the view that the opposites are engaged in an eternal struggle for dominance. This paper considers how a culture’s relationship to the opposites—whether seen as a “war” or a “dance”—influences the way an individual creates psychological meaning. The results of my research into Andean complementary dualism are first presented. I then consider how this cultural-philosophical worldview compares to other complementary models, specifically that of G.W. Hegel and C. G. Jung. The paper concludes with a consideration of how the similar ideals of these complementary worldviews might inform the work of transpersonal researchers and practitioners.

In the first part of this article we briefly describe the design and development of a Consciousness Studies concentration at Goddard College, a student centered, progressive educational institution in the northeastern United States. We emphasize the tensions we experienced between different orientations in Consciousness Studies and especially the one related to the scientific and transpersonal ends of the spectrum of consciousness. In the second part, we relate the scientific‐transpersonal issue that we experienced at Goddard to the broader theory and practice of Consciousness Studies. We also link the latter to the so‐called explanatory gap between third and first person forms of consciousness and the call for first person methods of exploring consciousness. Our conclusion is that the scientific approach has the edge and is at risk of assimilating other approaches to the detriment of Consciousness Studies. In our view, the future development of Consciousness Studies, both in theory and practice, requires several different approaches from the scientific to the transpersonal and privileging one is to narrow the field of possibilities and to risk falling prey to one‐sidedness.

The question of what human consciousness “is,” how it “works,” and what it “does” is currently being approached by myriad fields of study, each with their own particular goals and research techniques. But despite the undeniably complex nature of this enigmatic phenomenon, the prevailing scientific and institutional paradigm seems to imply that only quantitative, experimentally focused approaches are a worthy means of illuminating “truth” about human consciousness. In this paper, I begin by borrowing Popper’s metaphor of “clock systems” versus “cloud systems,” applying each to quantitative and qualitative inquiry respectively. I make the case that, as Popper urged when articulating his ideas about physical determinism, the field of consciousness research must re-consider the possibility that rejecting the “cloud” or qualitative aspects of consciousness will lead to a stunted, incomplete picture of the phenomenon. Taking examples from my own work as an anthropologist and from the work of my colleagues within the field, I offer examples of and reflections on what qualitative research has to offer all of us who wish to gain insight into human consciousness; in particular, its nature, function, and potential. In response to the one-sidedness within the field, I urge researchers of all types to consider its “double nature” as a positive quality, and offer the reminder that no matter what differences in our particular goals and research styles, our meta-mission remains the same: to illuminate the great mystery that lies in the center of our personhood.

Where has the Western attraction to the study and practice of shamanic techniques brought us? Where might it take us? In what ways have our Western biases and philosophical underpinnings influenced and changed how shamanism is practiced, both in the West and in the traditional cultures out of which they emerged? Is it time to stop using the umbrella term “shamanism” to refer to such diverse cross-cultural practices? What are our responsibilities, both as researchers and as spiritual seekers? In this conversation, researcher-authors Stephan Beyer, Stanley Krippner, and Hillary S. Webb discuss their work in field and consider some of the ramifications of the Western world's intellectual and spiritual fascination with shamanic practices. Special attention is paid to the language used to describe these techniques and their practitioners, the developing relationship between researchers and cultural participants, and the ethical implications of merging what are often very distinct worldviews

What are the ethical obligations of a researcher who wishes to study another culture's ceremonial practices, in particular those of the Native American Church (NAC)? What promise do peyote and the NAC peyote ceremony show for the treatment of alcoholism amongst NAC members? How does one approach the philosophical issues regarding “consciousness” within the context of such a study? In this interview, Dr. John Halpern, M.D., discusses how the fields of medicine and anthropology converged and informed one another over the course of his study into the effects of the NAC peyote ceremony on alcohol addiction. He tells the story of how he, as an outsider to the Church, was eventually accepted as a member of the NAC community. He also reflects upon how one's philosophical stance on what consciousness “is” informs such a study

For anyone who’s ever had the desire to look at the world through the eyes of our indigenous ancestors, here is a unique opportunity. Traveling between the Worlds is a treasure trove of insight and exploration into the ancient spiritual wisdom of such diverse cultures as Ireland, Africa, and the Americas. The keeper of this wisdom is the shaman—a man or woman who can, at will, enter into altered states of consciousness in order to acquire extrasensory knowledge and healing power. In this important book, Hillary S. Webb invites us to eavesdrop on her conversations with some of today’s most influential teachers and writers of shamanism. While the conversations cover a variety of topics pertaining to the shaman’s path and practice, this book explores how we in the modern world can use these ancient teachings to help ourselves, each other, and the world around us. Included in this book are conversations with: • Renowned author and environmentalist John Perkins, who brings corporate executives to the Amazon to teach them the value of merging business and eco-philosophy. • Rabbi Gershon Winkler, who uses the beliefs and techniques of the Jewish shamanic tradition to bring Israelis and Palestinians together on common, and more peaceful, ground—their indigenous roots. • “Renegade” shaman Ken Eagle Feather of the Toltec tradition, who explains how modern technology can help us evolve into the next level of perception. • Peruvian shaman Oscar Miro-Quesada, whose ideas on life and death may alter your view of reality itself. And that is just the beginning

When psychological anthropologist Dr. Hillary Webb went to Peru to study the Andean concept of yanantin or “complementary opposites,” she arrived with the intent to use a traditional ethnographic approach in which she would attempt to understand how this remarkable philosophical perspective is lived by the indigenous Peruvians themselves. But when she asked a young shaman named Amado to explain yanantin, she was given an answer that would not only change the way she viewed the research process, but one that would shake the philosophical foundation within which she was raised. “Out of respect I do not define yanantin,” he said. And then, “May I suggest that you download the information from the cosmos instead?” Yanantin and Masintin in the Andean World is more than a scholarly study. It is also a psycho-spiritual autobiography that tells the story of Dr. Webb's eventual "download"—a process that included entering into ceremony with the mescaline-bearing cactus, San Pedro. In this ground-breaking book, Webb recounts experiences and conversations pertaining to the indigenous Andean view of such polarities as male and female, mind and body, life and death, good and evil, and much more.