Psychedelic Drugs Reconsidered Parts I Ii

Written in the psychedelic era, Turn On, Tune In, Drop Out is Timothy Leary at his best, beckoning with humor and irreverence, a vision of individual empowerment, personal responsibility, and spiritual awakening. Includes: Start Your Own Religion Education as an Addictive Process Soul Session Buddha as Drop-Out Mad Virgin of Psychedelia God's Secret Agent o Homage to Huxley The Awe-Ful See-Er o The Molecular Revolution MIT is TIM Backwards Neurological Politics "Trickster is a major figure in American Indian folk Wisdom. Also in Sufi Tales … a certain type of "rascal"-with a grin and a wink (and wisdom beyond wisdom) … in the Zen tradition this is known as the School of Crazy Wisdom … Timothy Leary-in his own inimitable way-has become the twentieth century's grand master of crazy wisdom …" - Dr. Jeffrey Mishlove

First published in 1979, Psychedelic Drugs Reconsidered is regarded by many as the most comprehensive, accurate, and accessible analysis of psychedelic drugs for the general reader. It records the extensive history of scientific research on, and societal experience with, psychedelic drugs. The Lindesmith Center reprint edition features a new introduction by the authors on recent developments in psychedelic research, as well as a preface by Dr. Ethan Nadelmann, director of the Lindesmith center.

This reference places the latest information at users' fingertips, and a more streamlined format makes it easy to find the exact information quickly and conveniently. Includes access to a companion Web site for additional resources.

'Personalist Neuroethics: Practical Neuroethics. Volume 2' is the second volume by the author to address ethical questions in neuroscience. The first volume dealt primarily with theoretical issues, while the present volume delves into specific and concrete ethical dilemmas that arise in neuroscience research and practice. The topics covered include human dignity and neuroethics, neuroethical issues at the beginning of life (e.g. stem cell use in neuropsychiatric treatments), neuroethics and injured persons (e.g. brain injury and disorders of consciousness, brain-computer interface technology), neuroethics at the end of life (e.g. dementia care), the ethics of enhancement, and neuroethics as it impacts forensics and the justice system, the media, national security and warfare, and the rarely discussed topic of neuroethics and religion.

• Explores the different groups--from research labs to the military--who were seeking how best to utilize LSD and other promising psychedelics like mescaline • Reintroduces forgotten scientists like Robert Hyde and Rosalind Heywood • Looks at the CIA’s notorious top-secret mind-control program MKUltra • Reveals how intellectuals, philosophers, artists, and mystics of the 1950s used LSD to bring ancient rites into the modern ageExploring the initial stages of psychedelic study in Europe and America, Thomas Hatsis offers a full history of the psychedelic-fueled revolution in healing and consciousness expansion that blossomed in the 1950s--the first “golden age” of psychedelic research. Revealing LSD as a “wonder child” rather than Albert Hofmann’s infamous “problem child,” the author focuses on the extensive studies with LSD that took place in the ’50s. He explores the different groups--from research labs to the military to bohemian art circles--who were seeking how best to utilize LSD and other promising psychedelics like mescaline. Sharing the details of many primary source medical reports, the author examines how doctors saw LSD as a tool to gain access to the minds of schizophrenics and thus better understand the causes of mental illness.The author also looks at how the CIA believed LSD could be turned into a powerful mind-control weapon, including a full account of the notorious top-secret program MKUltra. Reintroducing forgotten scientists like Robert Hyde, the first American to take LSD, and parapsychologist Rosalind Heywood, who believed LSD and mescaline opened doors to mystical and psychic abilities, the author also discusses how the infl uences of Central American mushroom ceremonies and peyote rites crossbred with experimental Western mysticism during the 1950s, turning LSD from a possible madness mimicker or mind weapon into a sacramental medicine. Finally, he explores how philosophers, parapsychologists, and mystics sought to use LSD to usher in a new age of human awareness.

Concerned with scholarly, popular, and religious backdrops that understand the connection between psychedelics and mystical experiences to be devoid of moral concerns and ethical dimensions—a position supported empirically by the rise of acid fascism and psychedelic cults by the late 1960s—Psychedelic Mysticism: Transforming Consciousness, Religious Experiences, and Voluntary Peasants in Postwar America traces the development of sixties psychedelic mysticism from the deconditioned mind and perennial philosophy of Aldous Huxley, to the sacramental ethics of Timothy Leary, Richard Alpert, and Ralph Metzner, to the altruistic religiosity practiced by Stephen Gaskin and The Farm. Building directly off the pioneering psychedelic writing of Huxley, these psychedelic mystics understood the height of psychedelic consciousness as an existential awareness of unitive oneness, a position that offered worldly alternatives to the maladies associated with the postwar moment (e.g., vapid consumerism and materialism, lifeless conformity, unremitting racism, heightened militarism). In opening a doorway to a common world, Morgan Shipley locates how psychedelics challenged the coherency of Western modernity by fundamentally reorienting postwar society away from neoliberal ideologies and toward a sacred understanding of reality defined by mutual coexistence and responsible interdependence. In 1960s America, psychedelics catalyzed a religious awakening defined by compassion, expressed through altruism, and actualized in projects that sought to ameliorate the conditions of the least advantaged among us. In the exact moments that historians and cultural critics often locate as signaling the death knell of the counterculture, Gaskin and The Farm emerged, not as a response to the perceived failures of the hippies, nor as an alternative to sixties politicos, but in an effort to fulfill the religious obligation to help teach the world how to live more harmoniously. Today, as we continue to confront issues of socioeconomic inequality, entrenched differences, widespread violence, and the limits of religious pluralism, Psychedelic Mysticism serves as a timely reminder of how religion in America can operate as a tool for destabilization and as a means to actively reimagine the very basis of how people relate—such a legacy can aid in our own efforts to build a more peaceful, sustainable, and compassionate world.