In "The Recreational Drugstore," Hobson discusses psychedelic drugs, narcotic analgesia, and natural drugs. He also considers the distinctions between legitimate and illegitimate drug use. In the concluding "Psychological Drugstore," he discusses the mind as an agent, not just the mediator, of change, and corrects many erroneous assumptions and practices that hinder the progress of psychoanalysis.
This book explores the role of altered states of consciousness in the communication of social and emotional energies, both on a societal level and between individual persons. Drawing from an original reading of Durkheimian social theorists including Mauss, Hertz, and Hubert and Jungian psychology, Louise Child applies this analysis to tantric Buddhist ritual and biographical material.
She suggests ways in which dreams and visionary experiences including those related to the 'subtle body' play an important and previously under-explored role in tantric understandings of the consort relationship. The volume presents seventeen papers by different scholars that examine, from an interdisciplinary perspective, questions concerning meditation and yogic perception.
The contributions focus on various aspects, such as the nature of consciousness, the relation of body and mind, and health, and bind together the perspectives and approaches of disciplines such as South Asian, Buddhist and Tibetan studies, religious studies, philosophy and the history of philosophy, medieval European history, anthropology and psychology.
In contrast to recent interdisciplinary studies on meditation that take the natural sciences as their focal point notably, quantum mechanics and neurophysiology , this volume uses methods established in the social sciences and humanities as tools for understanding meditative traditions, especially those found in Buddhism and Hinduism.
Shamanism, hypnosis, imaginal psychotherapies, and meditation are based on the use of what we in the modern western world think of as non-ordinary human consciousness. These four modalities have fundamental similarities and differences in purpose, theory, technique, type of alternative consciousness, and their application of non-ordinary reality. Shamanism, the oldest and most intertwined with the cultures in which it is practiced, will be explored as a model for individual healing and transformation and professional training.
The shamanic way will also be explored as a model of consciousness and a world-view that offers individuals, groups, and society much needed coping mechanisms, healing techniques, and transformative values that may be helpful in dealing with this trying and important transition time for humanity. It is intended to make categorization easier, even though this typology can be filled in with both more categories, information and more thorough descriptions of sub-categories.
Especially mystical experiences have many diverse sub-categories that are would need a more thorough discussion. As noted in the section about central components, to be able to talk about such one must assume that there are at least cross-cultural common denominators. Bachrach and Kroll says that ascetic practices definitely leads to the same types of experiences independent of culture, even though individual differences, such as age, gender, genetics and life experiences will affect the ASCs Bachrach, Kroll , p.
This view is further supported by Michael Winkelman who points at a physiological basis for cross- cultural similarities, but that there also are social factors creating cultural differences Wilkelman p.
However, considering the difference between how different types of ASCs are produced, experienced and interpreted, the physiological ground for ASCs may be negligible in comparison with individual differences. One can probably therefore neither neglect the voices speaking of a common core, or the voices lifting the importance of irreducible individual differences.
Therefore the aim of the conclusion is to wrap up the article and show ways to use the content. What needs to be done is to look at similarities between the research already conducted and the states described by esotericists and use this to interpret them.
I will here give a few examples of how this can be done. For example, the repetitive use of mantras or dancing can probably be transferred to the context of a ritual where certain magical words are repeated and certain signs are drawn in the air. Here follows a few questions that can be asked: Are there other factors present, which can produce ASCs, which are unique to the field?
Since visions often responds to needs, can needs be found behind deliberately produced visions? Another interesting question that arises is whether the plausibility of a report of an ASC can be measured if one has enough data concerning the characteristics of ASCs. One central recurring aspect is the suspension of the normal flow of thought, either by slowing it down or stopping it completely.
Even though there are other ways to achieve ASCs, there seem to be a correlation between the degree of suspension of thought flow and the strength of the ASC, which one probably will find within Western Esotericism as well. My suggestion is to simply use the term ASC, since it is well established and covers a broad spectrum of experiences, while at the same time recognizing that the term may both be imperfect and not encompassing all that one may wish it would.
When it comes to mystical experiences, since there is such a great variety of those, a more detailed and clear typology than the ones existing today may be needed, to for example separate ecstatic, fusional and transcendent experiences, and also to make clear distinctions between them and experiences not belonging to the category at all, even though they can be fitted into a sub-category.
References Alvardo, C. Winkelman, M. Alvardo, C. Lynn, S. Krippner, S. Varieties of Anomalous Experience. Beischel, J. Rock, A. Krippner, Stanley. Bachrach, B. Kroll, J. The Mystical Mind. Oxon: Routledge. Blanke, O. Dieguez, S. Pekala, R. Coleman, A. Oxford University Press.
Fachner, J. Geels, A. Hanegraaff, W. Western Esotericism — A Guide for the Perplexed. Chennai: Bloomsbury Publishing Plc. LaBerge, S. Lukoff, D. Kjellgren, A. Gothenburg: Department of Psychology, Gothenburg University.
Shanon, B. The Antipodes of the Mind. New York: Oxford University Press. Shear, J. Sluhovsky, M. Wulff, D. Rating: Rated: 3 times Rate It. I'm an author. Membership requires a valid email address. This study is a field research and tries to answer what is karomahan, and what kind of feeling and experience in this performance. Studies in Hysteria. London, Pengiun Books. Hobson, J.
Behavioral and Brain Sciences, 23 06 , p The Varieties of Religious Experience. Harvard Univ Pr. James, W. The Principles of Phychology. Imagination, Cognition and Personality, 19 2 , p The Second Sin. Tart, C. Altered states of consciousness. Doubleday New York. States of Consciousness and State-Specific Sciences.
Dissociation, 3 3 , p Download PDF.
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