By Douglas Osto
Within the Fifties and Nineteen Sixties, american citizens mixed psychedelics with Buddhist meditation to accomplish direct adventure via altered states of awareness. As a few practitioners grew to become extra dedicated to Buddhism, they deserted using psychedelics in desire of stricter psychological self-discipline, yet others carried on with the scan, advancing a desirable alchemy known as psychedelic Buddhism. Many imagine exploration with psychedelics and Buddhism light with the progressive spirit of the sixties, however the underground perform has developed right into a model of religiosity as eclectic and hard because the period that created it.
"Altered States" combines interviews with recognized figures in American Buddhism and psychedelic spirituality--including Lama Surya Das, Geoffrey Shugen Arnold Sensei, Rick Strassman, Charles Tart, and Erik Davis--and own tales of daily practitioners to outline a rather American non secular phenomenon. The nuanced point of view that emerges, grounded in an in depth historical past of psychedelic spiritual event, provides serious intensity to debates over the managed use of psychedelics and drug-induced mysticism. The ebook additionally opens new paths of inquiry into such matters as re-enchantment, the boundaries of rationality, the biochemical and psychosocial foundation of altered states of awareness, and the character of subjectivity.
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Additional info for Altered States: Buddhism and Psychedelic Spirituality in America
When we come face to face not only with the world of experience, but also with our inner feelings, aspirations and proclivities, we are confronted with all sorts of problems. The non-recognition of the stark realities of life is indeed not a reason to ignore the facts of vicissitudes of life. Therefore Buddhism teaches us to understand things, as they really are (yathàbhåta). Since the Buddhist approach is neither pessimistic nor optimistic it advocates realism which lies between those two extremes.
Mahàràhulovàda-sutta, M. I, 421–2 MLDB, p. 527 39 4. The Theory of Egolessness (anatta) in Early Buddhism The theory of egolessness (anatta) is the third of the Three Characteristics of Existence taught in early Buddhism. In order to denote the antonym of Ego (atta), the English words, ‘Soul’, ‘Self’, ‘Substantiality’, and ‘Entity’ are also used. Therefore the Buddhist theory of Egolessness is often discussed as the theory of ‘No-Soul’, or ‘No-Self’, or ‘NonSubstantiality’, or ‘No-Entity’. Here we also invariably use these words to denote the Buddhist teaching on Egolessness (anatta) as found in the early Buddhist canonical scriptures.
But this physical personality, it is argued on empirical grounds, is subject to death; therefore it cannot be soul. Then the soul is identified with self in the dream-state. Again, it is identified with the state of deep sleep. In different stages of the development of the concept different names were given for its identification. Individual soul or microcosmic soul (pratyagàtman or pudgalàtman) was differentiated from macrocosmic soul (jagadàtman). The individual souls were considered as the manifestations of the macrocosmic soul.
Altered States: Buddhism and Psychedelic Spirituality in America by Douglas Osto