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A number of medication trials at major U.S. research universities are now, once more, legally exploring psychedelics' vast potential for treating various physical and psychological problems. These studies have been approved based on a medical model that considers psychedelics' effects as primarily biochemical, but some are also addressing wider humanistic and transpersonal implications for research and praxis. These studies may challenge the prevailing medical model of psychopathology that not only reduces humans to just their biology but also has led to widespread medical treatments through formularies that predominantly constrict, rather than enhance, human potential. Psychedelics offer great potential as tools for researching elusive areas within humanistic and transpersonal psychology, as well as powerful ways to facilitate humanistic and transpersonal growth.
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In the popular mind, d-lysergic acid diethylamide (LSD) research in psychiatry has long been associated with the CIA-funded experiments conducted by Ewen Cameron at the Allen Memorial Institute in Montreal, Quebec. Despite this reputation, a host of medical researchers in the post World War II era explored LSD for its potential therapeutic value. Some of the most widespread trials in the Western world occurred in Saskatchewan, under the direction of psychiatrists Humphry Osmond (in Weyburn) and Abram Hoffer (in Saskatoon). These medical researchers were first drawn to LSD because of its ability to produce a "model psychosis." Their experiments with the drug that Osmond was to famously describe as a "psychedelic" led them to hypothesize and promote the biochemical nature of schizophrenia. This brief paper examines the early trials in Saskatchewan, drawing on hospital records, interviews with former research subjects, and the private papers of Hoffer and Osmond. It demonstrates that, far from being fringe medical research, these LSD trials represented a fruitful, and indeed encouraging, branch of psychiatric research occurring alongside more famous and successful trials of the first generation of psychopharmacological agents, such as chlropromazine and imipramine. Ultimately, these LSD experiments failed for 2 reasons, one scientific and the other cultural. First, in the 1950s and early 1960s, the scientific parameters of clinical trials shifted to necessitate randomized controlled trials, which the Saskatchewan researchers had failed to construct. Second, as LSD became increasingly associated with student riots, antiwar demonstrations, and the counterculture, governments intervened to criminalize the drug, restricting and then terminating formal medical research into its potential therapeutic effects.
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As a form of human action, mystical exposition constitutes an aspect of the subject matter of behavior science. Presented for analysis, therefore, is a mystical conceptualization of human experience in which vexing problems of language, logic, truth, reality, time, and utility are confronted. Commonalities among the solutions achieved by mystics and contemporary physicists to these problems are discussed, culminating in the insurmountable problem for both of the unity of opposites. The value of this exposition for behavior analysts is demonstrated in indications that behavior science is headed down this same path and may thereby expect to ponder the same questions as are occupying mystics and physicists.
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This book takes a bold new look at ways of exploring the nature, origins, and potentials of consciousness within the context of science and religion. It draws careful distinctions between four elements of the scientific tradition: science itself, scientific realism, scientific materialism, and scientism. Arguing that the metaphysical doctrine of scientific materialism has taken on the role of ersatz-religion for its adherents, it traces its development from its Greek and Judeo-Christian origins, focusing on the interrelation between the Protestant Reformation and the Scientific Revolution. It also looks at scientists' long term resistance to the firsthand study of consciousness and details the ways in which subjectivity has been deemed taboo within the scientific community. In conclusion, the book draws on William James's idea for a "science of religion" that would study the nature of religious and, in particular, contemplative experience.
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Accompanying the resumption of human research with the entheogen (psychedelic drug), psilocybin, the range of states of consciousness reported during its action, including both nonmystical and mystical forms of experience, is surveyed and defined. The science and art of facilitating mystical experiences is discussed on the basis of research experience. The potential religious import of these states of consciousness is noted in terms of recognizing the reality of the spiritual, in better understanding the biochemistry of revelation, and in exploring the potentially positive contributions that mystical consciousness may effect in psychological treatment.
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