Psychopharmacology, 3 , Lerner, M.
Journal of Psychoactive Drugs, 38 2 , MacLean, K. Journal of Psychopharmacology. Journal of Psychoactive Drugs, 43 3 , One thing I've always found interesting is how many psychadelic drug users come away sharing similar ideas about the nature of reality and spirituality. That so many come to these independently makes me wonder why there aren't more studies regarding the validity of their perceptions. This is a very interesting question. The study of psychedelic drugs has only made a recent comeback after a decades long moratorium.
See a Problem?
I would like to see more studies, for example, on the brain processes underlying mystical and spiritual states. In a previous article I discussed a brain imaging study on the effects of psilocybin, but this had a small sample and provided mainly a comparison of the effects of the drug versus a placebo and so could not really link specific brain changes to particular experiences participants were having.
In another pair of articles here and here I discuss Rick Strassman's research on DMT in which he found that about half of his volunteers had vivid and often disturbing encounters with non-human entities.
- ZEN, DRUGS AND MYSTICISM by R. C. Zaehner | Kirkus Reviews?
- The Illustrated Encyclopedia of Confucianism.
- Implications of LSD and Experimental Mysticism.
Why so many people had such experiences remains an unanswered question. There does seem to be increased interest in psychedelic drug research in recent years, so hopefully more studies will be done to shed light on this fascinating subject. Forward by the distinguished Stanley Krippner, Ph. This book is a cerebral piece of literature that attempts to discover the broader realities that lie behind psychogenic phenomena and seek a pattern that will explain the longing of human being for the Beyond, for the otherworldly substance of their intuition.
Implications of LSD and Experimental Mysticism
Seaich will take readers on a trip through millennia, offer them glimpses of the forthcoming and explore deeper his own psyche—and experiences with LSD and mescaline—in order for them to discover a more profound and broader understanding of the mind and human consciousness. Stanley Krippner, PH. Now available An attempt at a philosophical evaluation of the hallucinogenic drug experience. By PH. Eugene Seaich. Has performed lectures on LSD and psychedelics. And has writings in The University of Utah's pharmacological journal. My name is Eric Hendrickson.
Grandson of Eugene. And The far land was left to me when he died.
awarenow - Altered Consciousness, Mysticism, Drugs and Dreaming
I was destined to receive this book and its gives me great purpose that I get his work out there for the world to see. Earlier in the article you mentioned that "psychedelic drug users reported greater concern for others compared to users of other drugs and non-drug users. Is survival as a species not a team effort? I would think that if someone is more conscious of the struggles of others and more understanding it would allow them to accomplish more useful things in their life. I just don't see how it doesn't make one a better person to at least be open to the possibility that they don't know jack shit,.
Wow, I'm sensing a very defensive tone in your comment, and I don't see what provoked it. My article was not intended as an attack or a negative judgment on users. I was attempting to make an honest and fair-minded inquiry as to what they might be like. Of course being concerned about other people is a good thing, who would dispute that? I'm not really clear what the problem is supposed to be.
- Search Results.
- You are here.
- Could drugs be a pathway to God?.
- Scientific Basis for Ayurvedic Therapies?
- Data Protection Choices.
- Catalog Record: Zen, drugs, and mysticism | HathiTrust Digital Library.
Your last sentence I found very unclear, being a triple negative and all. After 50 years of prohibition We are seeing a dramatic shift in favour of drug decriminalisation and unlocking the therapeutic potential of psychedelics. What's more, as a matter of critical perspective - its self-designation. AKA 'transformational community' and - various others, enough 'alias' monikers to choke a horse. Curious observation, amid so much current attention and buzz - rhetoric of 'psychedelic renaissance' and 'psychedelic science' etc. By all signs and indicators it appears that an entire focus of vital inquiry, into the fundamental nature of this 'marginalized communitarian' movement, is not even realized.
Key questions of what exactly this subculture represents, what it bodes - are simply not being asked, not being framed or studied - from standpoints of social psychology, psychology of religion Wm James etc. Seems there's almost no data, no observations or analysis factored in, on the features of this religious-like manifestation welling up in our milieu. Regardless how critically vital perhaps to understand the culture pattern emerging from 'psychonautism. Especially missing in action - concepts like religious fanaticism, psychopathological processes from folie a beaucoup which goes back almost a century in classical psychology to cognitive dissonance.
However our current research narratives and rhetoric sound, especially as relate to the testimonials of psychedelic enthusiasm - is to too much to suggest, these 'roots' are mere puzzle pieces? I think James would agree, the inspiring-intriguing sound we hear about this subject, represent social cultural stimuli - 'roots' in effect. And more important, we might need to study the 'fruits' of this movement, as proof of its pudding. Whatever that pudding proves to be. I might modestly suggest - that'd mean not ignoring cultural data. Nothing against what's being studied, but without any attention to gifts from psychedelia to our society - how might we really know exactly what we're dealing with in this, its likely potential, and what we might expect or predict from it - even need to be prepared for?
There are social facts, circumstances, writing on the wall as it appears to me - giving clues as to whether borrowing James' terms this presents 'religion of healthy-mindedness' or - the 'sick soul. In other words, new forms of fanaticism, operating as covert 'culture war' aggression, in service to ideological charismatic causes, driven by 'Great and Terrible Need' like - to save humanity from the sky falling down.
And only the brave heroic trippers even realizing the deadly peril, and their call to mission. One need not look far for examples, studies so far not engaged.
Most famous case is the preoccupation, a never-ending story that - surprise - has already sparked cultic violence, including injury and serious death. Another case in point, the murder in summer at the psychedelic spiritual Entheos festival in Vancouver. Maybe never to be solved, considering the wide-eyed innocent, and oh-so-spiritual attendees - heard no evil, saw no evil, and speak no evil.
Not one could shed any light on 'wot happened' right in their midst A deafening moral silence unbroken, as if church bells have all been broken - zero word of minimal concern about little things like - justice for the victim, from anyone. Not a single peep. In its place one finds only rationalization and drama aplenty, about how " this incident has contributed to the symbolism of , the global revolution, and what are we moving toward?
One might note another dynamic contextual factor for broader inquiry and understanding of what we see here. Psychologist Geo Simon cites it as: "widespread character disorder" the "phenomenon of our times. Its not psychedelics per se - but rather a social pattern expelling conscience and subverting basic values - in the name of psychedelics for personal use, i.
As 'special interest' cause celebre, waving psychedelics like flags, touting their 'beneficial' as self-assessed effects - on individuals. Without any observation or interest in their dynamic effects - on society, culture, ethos Like writing on a wall. In a world where everything is running in a fast pace,i think these substances are extremely useful. We're always on the go These substances make it possible to flip the switch and look inward and slow things down and perceive things differently and quite peculiar.
Just like we use telescopes and microscopes to study stars and cells,psychedelics can be used to study the mind. Scott McGreal is a psychology researcher with a particular interest in individual differences, especially in personality and intelligence. Aggressive fantasies may foster violent behavior in some people but not others.
Applying situationism to Game of Thrones, or real life, is misguided. Probably because it is a weird concept that does not even match reality. Back Psychology Today. Back Find Counselling. Back Get Help. Back Magazine. Subscribe Issue Archive. Back Today. The study was published in a recent issue of Psychopharmacology. To investigate, the researchers sought study volunteers from the local community through flyers announcing a study of states of consciousness induced by psilocybin. Two-hundred seventy-nine people were screened by telephone and 31 were further screened in person.
Eighteen study volunteers, eight of which were males, were tested for physical and mental health prior to initiation of the study. Volunteers were tested for common drugs of abuse and those with current alcohol or drug dependence including nicotine were excluded, as were those with a past history within the past 20 years of alcohol or drug dependence excluding nicotine. Study volunteers had never used a hallucinogenic drug, except for one who had used psilocybin mushrooms on two occasions over 20 years previously. Study volunteers did not receive monetary compensation for participation in the study.
Rather, their only motivation was curiosity about the effects of psilocybin and the opportunity for extensive self-reflection within the context of the study. The double-blind study involved the administration of multiple doses of psilocybin 0, 5, 10, 20, and 30 mg for every 70 kilograms during five 8-hour sessions conducted at 1-month intervals and a month follow-up.
Study volunteers were randomly assigned to receive either increasing or decreasing doses of psilocybin in capsule form , with nine volunteers in each group. For most of the time during the drug sessions, volunteers were encouraged to lie down on the couch, use an eye mask to block external visual stimuli, and use headphones through which a music program was played. Volunteers were encouraged to focus their attention on their inner experiences throughout the drug sessions. At multiple time points throughout the study, blood pressure and heart rate were recorded for each volunteer. At seven hours after initial drug exposure when drug effects had worn off , volunteers completed three questionnaires designed to assess subjective aspects of the hallucinogenic experiences, as well as two questionnaires to assess mystical experience.
At 14 months after the last drug session, study volunteers were interviewed to gain information about their study experiences and life situation. At this time, the volunteers filled out a questionnaire which included some items related to mystical experience and were also asked to provide written descriptions about the drug sessions, including how their behavior changed in response to the drug experiences.
The research team reports that psilocybin produced significant dose- and time-related effects on blood pressure and heart rate in study volunteers over a six-hour period after initial drug exposure. However, as noted by Dr. At seven hours after initial drug exposure, study volunteers filled out three questionnaires about the drug experience, in which they reported a variety of significant dose-related effects typical of hallucinogens. These included perceptual changes eg. At this time, study volunteers also reported significant dose-related effects on measures of states of consciousness eg.
The long-term effects of the psilocybin sessions are perhaps even more striking. At 14 months after initial drug exposure, study volunteers rated significant dose-related effects of the drug sessions. These included positive ratings of attitudes about life and the self, mood, social and behavioral effects, well-being, life satisfaction, spirituality, a sense of continuity after death, as well as the personal and spiritual meaningfulness of the drug experience.
In addition, at this time, the positive ratings reported about states of consciousness and mystical experience at seven hours after initial drug exposure were still present. Interestingly, at this time, most volunteer questionnaires about the drug experience indicated increased physical and psychological self-care, as well as increased spiritual practice.
Post-study ratings of study volunteers by study monitors and community observers at 14 months after initial drug exposure were consistent with all of the aforementioned changes.
Implications of LSD and experimental mysticism
Importantly, clinical interviews with study volunteers indicated that none reported clinically significant post-study adverse events or non-study hallucinogen use since study enrollment. At this time, all of the study volunteers appeared to be psychologically healthy, high-functioning, productive members of society. Remarkably, most of the study volunteers including the volunteer who experienced the highest level of transient psilocybin-induced anxiety rated the highest dose drug sessions as the single most personally meaningful and spiritually significant event of their lives.
This psilocybin-induced spirituality appears similar to that reported in case studies of individuals reporting spontaneous mystical experience. The authors suggest that, based on these and other studies, therapeutic use of psilocybin may be clinically useful in psychiatric settings when administered under specific, controlled conditions, but acknowledge that this is controversial.