By Douglas Osto
Within the Fifties and Sixties, americans mixed psychedelics with Buddhist meditation to accomplish direct event via altered states of recognition. 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 test, advancing a desirable alchemy referred to as psychedelic Buddhism. Many imagine exploration with psychedelics and Buddhism pale with the progressive spirit of the sixties, however the underground perform has advanced right into a model of religiosity as eclectic and not easy because the period that created it.
"Altered States" combines interviews with famous 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 enormously American spiritual phenomenon. The nuanced standpoint that emerges, grounded in an in depth historical past of psychedelic spiritual adventure, provides severe intensity to debates over the managed use of psychedelics and drug-induced mysticism. The booklet additionally opens new paths of inquiry into such matters as re-enchantment, the bounds of rationality, the biochemical and psychosocial foundation of altered states of realization, and the character of subjectivity.
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Extra resources for Altered States: Buddhism and Psychedelic Spirituality in America
The Ts'ung-jung Record as we know it today took shape in 1223 under the hand of Ch'an master Wan-sung Hsinghsiu (1166-1246), who was living in the Ts'ung-jung Hermitage (Ts'ung-jungan) at the Pao-en Monastery in Yen-ching. " Moreover, Wan-sung added interlinear capping phrases to each case and verse. The headings "instruction to assembly" and "the teacher said" give the impression that Wan-sung's introductory remarks and prose commentaries on each case were delivered orally in a public forum and recorded by his disciples.
At this level of commentary, Yuan-wu clearly takes upon himself the mantle of authority: it is he and only he, the text implies, who is qualified to judge other people's interpretations of the case. The interlinear capping phrases that Yuan-wu attached to the root case represent commentary of a different sort. Here Yuanwu evaluates the protagonists in the case and engages in repartee, as it were, with the various voices speaking, therein. Although he takes the position of judge at this level, too, he has nothing but praise for Nan-ch'iian, his ancestor in the lineage.
Once such secondary commentaries on entire koan collections be- THE FORM AND F U N C T I O N OF K O A N L I T E R A T U R E 37 gan to be produced, it was perhaps inevitable that a replication of their internal structure would also occur, giving rise to tertiary commentaries. Once the precedent of commenting on some earlier master's comments on root cases was established, a model for the addition of yet another layer of "comments on comments" was in place, and works such as the Blue Cliff Collection themselves became the object of systematic critiques.
Altered States: Buddhism and Psychedelic Spirituality in America by Douglas Osto