Most psychological research on the martial arts has been conducted from a positivist stance, and Fuller's (1988) review of research reflected a positivist tone while suggesting that therapeutic influences may be achieved from martial arts training methods abstracted from their traditional setting. This addendum cites two important contextual problems influencing martial arts research. First, the martial arts are influenced by Oriental styles of thinking such as Taoism and Zen Buddhism that are difficult to grasp from a Western positivist point of view. We suggest that phenomenology seems to have some stylistic parallels with Oriental thinking and appears to offer the Westerner a point of entry toward understanding the martial arts as Oriental arts. Second, the cultural and psychological values and meanings of the Oriental martial arts may change when situated in a Western context, thus changing their method, content, and therapeutic influence. We suggest that a non-positivist and context-sensitive approach such as phenomenology might clarify the contextual intricacy of the martial arts and thereby facilitate improved theoretical foundations and empirical research of martial arts participation as a psychological phenomenon.

Presenting a challenge to existing theories on dreams and dreaming is indeed an herculean task for even the most erudite scholar. To be sure, when we consider that the gods of modern dream theories have challenged each other, it leaves one to speculate as to the feasibility of generating any new ideas on the subject. Since Freud's publication ofThe Interpretation of Dreams in 1900, we have been inundated with theories Freudian and counter-Freudian that either have confused us, instructed us, or instilled doubt. Of course, Freud has given us the most influential explanation of the meaning and nature of dreams. Whether we agree with Freud or not, one has to admit to his genius and originality in making us aware of our dream life.The contributions of Jung, Fromm, Boss, and those of a biophysiological orientation, while significant, have not had the profound cultural impact as Freud's original theory. To find a fresh approach to understanding dreaming that offered a better awareness of our everyday existence would bring us closer to 1 discovering that which is seemingly beyond us, but at the same time within us.Globus' book is, without question, an important contribution toward that end. As stated in the preface, Dream Life, Wake Life explores "dreaming and the dream as opening a window on the waking human condition" (viii). Where, as others (Freud, Jung, Fromm, etc.) have focused attention on the meaning of dreams, or at worst, have tried to demonstrate the meaninglessness of dreams (e.g. Hobson & McCarley, 1977), Globus' emphasis is on how the dream world is created and what this implies about the human condition (p.ll).This document is copyrighted by the American Psychological Association or one of its allied publishers.This article is intended solely for the personal use of the individual user and is not to be disseminated broadly.

It has been claimed that applying weak complex electromagnetic patterns to the temporal lobes in a “God Helmet” stimulates the intrusion of right-hemispheric processes to awareness, resulting in exceptional experiences (ExEs). We explored the roles of wearing a sham helmet, time of day, and individual differences (paranormal belief, synesthesia, locus of control, hyperesthesia, and prior anomalous experiences) in alterations in consciousness and ExEs in the absence of neural stimulation. Thirty-two skeptics and 35 paranormal believers completed baseline, sham (morning), and sham (afternoon) conditions. Participants relaxed in a Faraday chamber for 30 minutes. Exit interviews explored subjective experiences and participants completed the Phenomenology of Consciousness Inventory (PCI). A mixed-model analysis of covariance found that believers scored higher than skeptics on some PCI dimensions, there was no influence of study conditions on PCI scores, and there was no interaction between belief and study conditions. An inductive thematic analysis identified a coding scheme for ExE. Believers reported more ExEs than skeptics. Regression models supported roles for hyperesthesia in alterations in consciousness and synesthesia in ExEs.

No abstract