LIMITATIONS ON THE SCIENTIFIC STUDY OF DRUG‐ENABLED MYSTICAL EXPERIENCES

Scientific interest in drug‐induced mystical experiences reemerged in the 1990s. This warrants reexamining the philosophical issues surrounding such studies: Do psychedelic drugs cause mystical experiences? Are drug‐induced experiences the same in nature as other mystical experiences? Does the fact that mystical experiences can be induced by drugs invalidate or validate mystical cognitive claims? Those questions will be examined here. An overview of the scientific examination of drug‐induced mystical experiences is included, as is a brief overview of the history of the use of psychedelic drugs in religion.     

ENTHEOGENS,MYSTICISM, AND NEUROSCIENCE

Entheogens or psychedelic drugs such as lysergic acid diethylamide (LSD) and psilocybin are associated with mystical states of experience. Drug laws currently limit research, but important new work is under way at major biomedical research facilities showing that entheogens reliably occasion mystical experiences and thereby allow research into brain states during these experiences. Are drug‐occasioned mystical experiences neurologically the same as more traditional mystical states? Are there phenomenological and theological differences? As this research goes forward and the public becomes more widely aware of its achievements, religious scholars and experts in science and religion will be called upon to interpret the philosophical and theological presuppositions that underpin this research and the significance of the findings that flow from it.     

“To learn healing knowledge”: Philosophy,psychedelic studies and transformation

“Philosophical learning” may be summarised in Sobiecki’s fitting catchphrase “to learn healing knowledge”. This catchphrase is taken from an article on the use of psychoactive plants among southern African diviners. In the spirit of this link, I aim to challenge contemporary negative attitudes to the topic of psychedelics, and argue that there are good reasons for philosophers to pay attention to the role that the psychedelic experience can play in promoting philosophical perception. I argue first that the results of some contemporary studies affirm the benefits of psychedelic use in an “orchestrated guided experience”. Secondly, I argue that the aims of such “orchestrated guided experiences” are consonant with the nature of philosophical learning. Philosophy, understood as a learning practice, has a strong historical precedent and ties to contemporary indigenous cultural practices. Here I cite research into the use of psychedelics and the Eleusinian Mysteries at the origin of Western philosophy. Numerous cultures, ancient and contemporary, venerate psychoactive substances as agents of learning, healing, and transformation. Thus, contemporary mainstream philosophy may have opportunities to learn, or relearn, from southern African indigenous cultural practices. Considering the positive light in which the topic of psychedelics will be painted, I will conclude by suggesting that psychedelics have the potential to play an important role in fostering the deeply transformative “philosophical learning” that is the condition for positive social change. This makes the topic of psychedelics worthy of philosophical reflection.     

Helping at the edges of life: Perspectives of a psychedelic therapist

A case history is presented of a 70 year old man treated with psychedelic psychotherapy for depression, anxiety, and pain associated with terminal cancer. Interpersonal and intrapersonal aspects of treatment following a single 90 mg dose of dipropyltryptamine (DPT) are described. Comparisons are made between transpersonal, mystical, and religious elements in psychedelic drug experiences and near-death experiences.This paper is based on a study in which the author participated as a research psychotherapist at the Maryland Psychiatric Research Center. The author gives special thanks to the late Dr. T. Glyne Williams for his supervision, and to Dr. Albert A. Kurland for his administrative support of this work, and also thanks Friends of Medical Science Research, the Maryland Psychiatric Research Center, the Maryland Department of Health and Mental Hygiene, and the Mary Reynolds Babcock Foundation for the opportunity to carry out this work.     

Self-defining future projections: exploring the identity function of thinking about the future

The act of projecting oneself into meaningful future events may significantly contribute to a person's sense of self and identity. Yet if the role of memories, in particular self-defining memories (SDMs), in grounding the self is now well established, the identity function of anticipated future events has received comparatively little attention. This article introduces the construct of self-defining future projection (SDFP) to address this issue. Two studies show that people can readily identify significant future events that they frequently think about and that convey core information about who they are as individuals. Furthermore, a person's particular style of constructing SDMs is similarly manifested in SDFPs, suggesting that both types of events can be used to ground the self. Notably, people who display a stronger tendency to extract meaning from their past experiences also reflect more about the potential implications of imagined future events. The results further demonstrate that SDMs and SDFPs both give rise to a strong sense of personal continuity over time and are meaningfully related to self-esteem. Together these findings lend support to the idea that a person's sense of self and identity is in part nourished by the anticipation of significant future events.     

三重自我建构的神经机制

三重自我建构理论（the tripartite model of self-construal）认为,自我包含三个方面：个体自我,关系自我和集体自我;三种自我同时存在。研究发现：相比其他信息,三种自我均诱发了更强的N2（熟悉度指标）、P300（高级认知加工指标）成分以及与自我加工有关的MPFC脑区;个体自我存在右脑优势,而集体自我则存在左脑优势。但其具体表征脑区,其在中国文化背景下的文化特异性,以及不同关系类型、群体范畴是否能进一步划分关系和集体自我等问题均有待探讨。     

Auditory Verbal Hallucinations as Dialogical Experiences

The purpose of this study is to offer a model in which auditory verbal hallucinations (AVHs) can be conceptualized as dialogical experiences. This model is of interest in that it integrates several different perspectives (phenomenological, cognitive, social, and evolutionary) and the findings of empirical research on the subject. Hallucinations are understood as the product of a state of consciousness in which the self is dissociated into different positions or perspectives. After reviewing the most relevant results of psychological research, dialogical self theory is proposed as the theoretical framework for understanding hallucinatory experiences. It is argued that the voices possess a series of characteristics, pragmatic properties, relationships with the voices similar to their social surroundings, and more dissociative experiences in people who experience voices than in those who do not, with which they may be considered a dialogical experience. Finally, a model attempting to integrate psychological research on AVHs within the framework of dialogical self theory is presented.     

Dynamic self‐representation of interdependent Chinese: The effect of bicultural experience

The process of globalisation has increased the opportunity for Chinese individuals to utilise influences from other cultures that differ from their own collectivistic culture. The explorations of the impact of acculturation on Chinese individuals' self‐construals have become intriguing. Thus, we recruited German‐Chinese (N = 192) people who live in Germany and had direct bicultural experiences, as well as Mainland‐Chinese (N = 192) people who live in Mainland China and had internalised a second culture through more indirect means of exposure. We investigated their accessibility to both interdependent and independent cultural frameworks using temporal self‐construal priming. The results showed that priming effects were observed in both cultural groups. However, the self‐construals of the German‐Chinese participants were more flexible than those of Mainland‐Chinese under self‐construal priming. Also, the results suggested that women were easier to be influenced by direct bicultural experiences, due to their private and collective self were different between the two cultures. These findings provide evidence regarding the opinion that individuals could use influences from more than one culture. More importantly, these results suggest that the acculturation induced by direct bicultural experiences facilitates cultural frame switching.     

Self-defining future projections: Exploring the identity function of thinking about the future

The act of projecting oneself into meaningful future events may significantly contribute to a person's sense of self and identity. Yet if the role of memories, in particular self-defining memories (SDMs), in grounding the self is now well established, the identity function of anticipated future events has received comparatively little attention. This article introduces the construct of self-defining future projection (SDFP) to address this issue. Two studies show that people can readily identify significant future events that they frequently think about and that convey core information about who they are as individuals. Furthermore, a person's particular style of constructing SDMs is similarly manifested in SDFPs, suggesting that both types of events can be used to ground the self. Notably, people who display a stronger tendency to extract meaning from their past experiences also reflect more about the potential implications of imagined future events. The results further demonstrate that SDMs and SDFPs both give rise to a strong sense of personal continuity over time and are meaningfully related to self-esteem. Together these findings lend support to the idea that a person's sense of self and identity is in part nourished by the anticipation of significant future events.     

Chasing the Numinous: Hungry Ghosts in the Shadow of the Psychedelic Renaissance

In recent years a renewed scientific, public and commercial interest in psychedelic medicines can be observed across the globe. As research findings have been generally promising, there is hope for new treatment possibilities for a number of difficult-to-treat mental health concerns. While honouring positive developments and therapeutic promise in relation to the medical use of psychedelics, this paper aims to shine a light on some underlying psycho-cultural shadow dynamics in the unfolding psychedelic renaissance. This paper explores whether and how the multi-layered collective fascination with psychedelics may yet be another symptom pointing towards a deeper psychological and spiritual malaise in the modern Western psyche as diagnosed by C. G. Jung. The question is posed whether the West’s feverish pursuit of psychedelic medicines—from individual consumption to entheogenic tourism, from capitalist commodification of medicines and treatments to the increasing number of ethical scandals and abuse through clinicians and self-proclaimed shamans—is related to a Western cultural complex. As part of the discussion, the archetypal image of the Hungry Ghost, known across Asian cultural and religious traditions, is explored to better understand the aforementioned shadow phenomena and point towards mitigating possibilities.     

Critical reflection: scaffolding social responsiveness for first-year students

The teaching and assessment of socially responsive critical reflection in higher education is challenging, especially when learning does not take place in wider social or practice-based contexts. For many students, learning to reflect on others’ experiences in a socially responsive way requires scaffolding. This paper reports on discourses of self and other in the guided summative reflections of first-year non-clinical health students (n = 23) undertaking activities aimed at increasing social responsiveness. The reflections predominantly featured discourses of self, and the corresponding discourse of others as similar to self. Critical reflection, while infrequent, was usually associated with the less common discourse of others as unlike self. Social responsibility, an even less frequent discourse, was unrelated to self. The findings confirm the need for scaffolding of critical reflection, but also suggest that more course content involvement in others’ lived experiences is pivotal to socially responsive reflection. Further research on effective socially responsive learning and whether it influences later practice is needed.     

TIMOTHY LEARY'S MID‐CAREER SHIFT: CLEAN BREAK OR INFLECTION POINT?

The psychologist Timothy Leary (1920–1996), an iconic cultural figure in the United States in the 1960s and afterward, has received comparatively scant attention in the history of psychology. This may be due to perceptions that, after a major career shift centering around his experimentation with psychedelic substances and his subsequent dismissal from Harvard in 1963, Leary parted company with the field. While there are several good reasons to adopt this view, examination of his entire career as well as his intellectual ancestry reveals unacknowledged continuities, suggesting that a more prominent place be accorded to him in the history of psychology, as well as to the challenges he poses.     

Seeing the World Differently: An Analysis of Descriptions of Visual Experiences Provided by Visual Artists and Nonartists

ABSTRACT: This project examined nonartists', hobby artists', student artists', and professional artists' responses to questions about the visual games and visual analyses they engaged in as adults and their recollections of these experiences from childhood. Findings indicate that in comparison to nonartists, (a) more artists reported these visual perceptual experiences, (b) artists reported having these experiences more often (particularly as adults), and (c) artists provided better examples of these perceptual experiences that were also more vivid and detailed (particularly as adults). These findings suggest an important connection between artists' reports of past and current visual experiences and actual performance on attention and object perception tasks. Our long-term goal is to understand the importance of visual perceptual abilities to the development of artistic talent.     

The epistemic innocence of psychedelic states

One recent development in epistemology, the philosophical study of knowledge, is the notion of ‘epistemic innocence’ introduced by Bortolotti and colleagues. This concept expresses the idea that certain suboptimal cognitive processes may nonetheless have epistemic (knowledge-related) benefits. The idea that delusion or confabulation may have psychological benefits is familiar enough. What is novel and interesting is the idea that such conditions may also yield significant and otherwise unavailable epistemic benefits. I apply the notion of epistemic innocence to research on the transformative potential of psychedelic drugs. The popular epithet ‘hallucinogen’ exemplifies a view of these substances as fundamentally epistemically detrimental. I argue that the picture is more complicated and that some psychedelic states can be epistemically innocent. This conclusion is highly relevant to policy debates about psychedelic therapy. Moreover, analysing the case of psychedelics can shed further light on the concept of epistemic innocence itself.     

Thinking styles,self‐esteem,and extracurricular experiences

This study had two objectives. The first was to examine the relationship between thinking styles and self‐esteem. The second objective was to investigate the relationship of the participants' extracurricular experiences to both thinking styles and self‐esteem. Seven‐hundred and ninety‐four university students from Hong Kong participated in the study. Participants responded to the Thinking Styles Inventory (Sternberg & Wagner, 1992) and the Self‐Esteem Inventory (Adult Form, Coopersmith, 1981) as well as to a questionnaire designed to elicit both personal and situational characteristics. It was found that thinking styles and self‐esteem are statistically related. Meanwhile, both thinking styles and self‐esteem are statistically related to the participants' extracurricular experiences. Implications of these findings for teachers are discussed.     

Victimization and Exposure to Pro‐Self‐Harm and Pro‐Suicide Websites: A Cross‐National Study

The study of websites displaying methods of both physical self‐harm and suicide has become an important aspect of deliberate self‐injury and suicide research. However, little is known about contextual factors related to entering such sites. Using data from 3,567 respondents aged 15–30 in the US, UK, Germany, and Finland, we found that experiences of victimization are associated with entering pro‐self‐harm sites and pro‐suicide sites. Also, the victimization context had relevance, as online victimization was particularly related to pro‐self‐harm behavior. The findings suggest a need to organize more specific online support for the victims of violence and online aggression.     

On paradoxes and the experience of duality

Abstract

Opposing attitudes, emotions, or perceptions of self and other that set the stage for experiences of duality influence our interactions and self–other schemas. The experience of duality that has been conceptualised as “conflict,” “self state,” and “paradox" in psychoanalytic theory has been extensively considered, particularly in terms of its manifestation in transference–countertransference relations and in the analytic material from patients' experiences. They have not, however, been compared and contrasted as entities that lead to similar kinds of experience. Scant attention has been paid, moreover, to paradox as a mental organisation that underlies certain experiences of duality. The concept of paradox has thus been emphasised and developed in this paper.     

Adverse work experiences and marital outcomes in middle years: Role of self‐esteem

This study assesses the decade‐long influence of adverse work experiences on husbands' and wives' problem‐solving behaviors and marital quality through self‐esteem using structural equation modeling with a sample of 308 dual‐earning couples. Analyses controlled for earlier marital quality, allowing for assessment of the residual change in marital quality over 10 years. Adverse work experiences directly affected marital quality and indirectly affected decreases in marital quality through lower self‐esteem; lastly, individuals' self‐esteem was positively related to increased problem‐solving behaviors. In addition, there was a crossover association, with wives' and husbands' self‐esteem influencing one another's problem‐solving behaviors. These results contribute to a deeper understanding about the processes responsible for the detrimental impact of adverse work experiences.