BY ITS FRUITS? MYSTICAL AND VISIONARY STATES OF CONSCIOUSNESS OCCASIONED BY ENTHEOGENS

A new era has emerged in research on entheogens largely due to clinical trials conducted at Johns Hopkins University and similar studies sponsored by the Council for Spiritual Practices. In these notes and queries, I reflect on implications of these developments for psychological studies of religion and on what this research may mean for Christian churches in the United States. I conclude that the aims and methods of this research fit well within Jamesian efforts of contemporary psychology of religion to assess religious practices by their fruits for life. Furthermore, some communitarian religious concerns that religious experiences occasioned by entheogens pose risks to the integrity of religious community are shown to be largely unfounded. However, it is suggested that certain risks for religious life posed by all investigations/interventions by knowledge experts—in particular, the colonization of the religious life world and the commodification of its practices—also attend these developments for Christian churches. Additionally, risks of individual harm in the use of entheogens appear to be significant and, therefore, warrant earnest ethical study.     

The Dark Night of the Soul: spiritual distress and its psychiatric implications

The Dark Night of the Soul is an expression describing phases in a person's spiritual life associated with a crisis of faith or spiritual concerns about the relationship with God, and which has intrinsic aspects of spiritual growth. This paper is concerned with the way in which those going through periods of angst and disillusionment do not see them as pathological phenomena. On the contrary, through a process of attribution of religious meaning they view them as opportunities for reflecting on their lives and as agents for beneficial change. Similarities and differences between the Dark Night and a depressive episode are discussed and illustrated using the accounts of five important religious figures. Their narratives have been constructed using original texts and their biographies. The Dark Night has clinical implications owing to the risk of its being pathologised, serving as a reminder of the importance of incorporating existential issues into clinical practice.     

Evelyn Underhill (1875–1941): mysticism and worship

This article focuses on some themes in the work of Evelyn Underhill (1875–1941). It is now over a century since she began work on the first version of Mysticism (1911). She was a pioneer not only in the study she undertook for this book, but in the specifically Christian theology she was bold enough to work out from it, with Christ in person the paradigm mystic. The Latin Mass of her day she deemed both as recapitulating Christ's own experience, as well as re-presenting the stability and growth of his ‘Body’ present at the Eucharist. Once recommitted to the Church of England in 1921, at a time of liturgical revision and in a deeply troubled political era, her concentration on Christ's sacrifice led her to embrace pacifism as the world lurched towards World War II. Her theological work, summed up in her final major book Worship (1936), reveals her continuing preoccupation with the question of how Christology integrates with liturgy, and therefore with the living of a distinctively Christian life.     

What is “Intervention”?

I begin by noting that several theologians and others object to special divine action (divine intervention and action beyond conservation and creation) on the grounds that it is incompatible with science. These theologians are thinking of classical Newtonian science; I argue that in fact classical science is in no way incompatible with special divine action, including miracle. What is incompatible with special divine action is the Laplacean picture, which involves the causal closure of the universe. I then note that contemporary, quantum mechanical science doesn't even initially appear to be incompatible with special divine action. Nevertheless, many who are well aware of the quantum mechanical revolution (including some members of the Special Divine Action Project) still find a problem with special divine action, hoping to find an understanding of it that doesn't involve divine intervention. I argue that their objections to intervention are not sound. Furthermore, it isn't even possible to say what intervention is, given the quantum mechanical framework. I conclude by offering an account of special divine action that isn't open to their objections to intervention.     

Science and the Art of Healing: A Contribution to the History of Life Science

In conventional medicine, healing is effected mainly by treating the symptoms of the physical body disease, while in mind–body medicine the cure is performed by the mind itself (thoughts and emotions). In fact, the holographic mind theory claims that the mind could be either the healer or the slayer. Thus, this article is a contribution toward a more in-depth study of this theme of conventional medicine versus mind–body medicine, particularly to understand the gifts of quantum physics to life science and the art of healing, so that we might find an integrative medicine model (a holistic approach to health) that could explain some “incurable” diseases.     

A Model of Consciousness

Using a combination of reviewing the extensive relevant literature, the author's original scientific research, and exploring the boundaries of human experiences, this article develops a model for consciousness. As a consequence, consciousness is elevated in the scientific understanding of the structure of the Universe, possibly enabling easier interpretation of such concepts as the anthropic principle and quantum physics. The handling of information is a key, leading to a review of the Information Field theory, together with a preliminary attempt at striking the appropriate balance between mind and matter.     

The Ontological Roots of Human Science: the Message of Evolution—The Physics of Freedom (Choice)

The original proposal of H. H. Pattee (1971) Pattee, H. H. 1971. “Can life explain quantum mechanics?”. In Quantum theory and beyond, Edited by: Bastin, T. 307–319. Cambridge: Cambridge University Press.  [Google Scholar] of basing quantum theoretical measurement theory on the theory of the origin of life, and its far reaching consequences, is discussed in the light of a recently emerging biological paradigm of internal measurement. It is established that the “measurement problem” of quantum physics can, in principle, be traced back to the internal material constraints of the biological organisms, where choice is a fundamental attribute of the self-measurement of matter. In this light, which is shown to be a consequence of Pattee's original suggestion, it is proposed that biological evolution is a gradual liberation from the inert unity of “subject” and “object” of inanimate matter (as “natural law” and “initial conditions”), to a split biological existence of them and, as a consequence, the “message of evolution” is freedom, rather than complexity in itself. Some classical philosophical systems are brought into context to show that the epistemologies of several strictly philosophical systems of the social sciences are well acquainted with the problem and their solutions support our conclusions.     

QUANTUM ASPECTS OF LIFE: RELATING EVOLUTIONARY BIOLOGY WITH THEOLOGY VIA MODERN PHYSICS

Abstract In the present paper, I shall argue that quantum theory can contribute to reconciling evolutionary biology with the creation hypothesis. After giving a careful definition of the theological problem, I will, in a first step, formulate necessary conditions for the compatibility of evolutionary theory and the creation hypothesis. In a second step, I will show how quantum theory can contribute to fulfilling these conditions. More precisely, I claim that (1) quantum probabilities are best understood in terms of ontological indeterminism, but (2) reflect nevertheless causal openness rather than divine indifference or arbitrariness, and (3) such a genuinely creative universe can be considered as the work of a loving Creator. I ask subsequently whether these necessary conditions are also sufficient for the compatibility of evolutionary theory and the creation hypothesis. Finally, I will show that relating evolutionary biology with theology via quantum theory could also shed some light on the nature of life.     

Figuring Matter: Quantum Physics as a New Age Rhetoric

The language through which scientific advancements are relayed reflects specific social, political, and cultural needs and expectations, as well as specific constellations of hopes and anxieties. Constructions and applications of atomic discourse provide a material touchstone that is no less tangible than any other aspect of scientific enquiry. The 1970s New Age movement saw the deployment of quantum concepts with the publication of Fritjov Capra's (1975) widely popular The Tao of Physics and Gary Zukav's (1979) The Dancing Wu Li Masters, and from these publications the notions of quantum consciousness and quantum mysticism were born. In the late twentieth and early twenty-first century, the post-New Age concept of quantum healing began to structure a cluster of self-help programs, while at the same time quantum ‘get-rich’ schemes developed a presence on the internet. In these reconfigurations of the quantum, atomic particles have been transformed into vivified ‘agents’ whose unique movements and interactions promise to secure health, happiness, and wealth to self-directed and depoliticized consumers. The commodification inherent in this process extends increasingly to encompass areas of subjectivity—for example, spirituality—that historically have been considered immune to overt commercialization. This extension of the commodification process is evidenced in the way that quantum methodologies are commercialized and then sold to people as a means of advancing, not just their financial interests, but their spiritual well-being as well. The new economy of the atom also emerges from the late-twentieth and early twenty-first century retreat from the public sphere and the attendant atrophy of the public sphere as a site of interpersonal engagement. At the same time, the invocation and application of quantum rhetoric touches on a deep contemporary sense of being unmoored and the need for structured guidance as a means toward a renewed sense of control over one's life. The nomadic quality of quantum language and concepts ensures that, no matter what an individual's complaint or desire, there exists a quantum strategy to ameliorate or realize it. This remarkable adaptability marks twenty-first century quantum language as unique, not only within the discipline of physics, but also relative to all fields of scientific inquiry.