Anomalistic Psychology

Anomalous experiences (AE) (uncommon experiences or one that is believed to deviate from the usually accepted explanations of reality: hallucinations, synesthesia, experiences interpreted as telepathic …) and altered states of consciousness (ASC) have been described in all societies of all ages. Even so, scientists have long neglected the studies on this theme. To study AE and ASC is not necessary to share the beliefs we explore, they can be investigated as subjective experiences and correlated with other data, like any other human experience. This article presents some methodological guidelines to investigate these experiences, among them: to avoid dogmatic prejudice and to 'pathologize' the unusual; the value of a theory and a comprehensive literature review; to utilize a variety of criteria for pathology and normality; the investigation of clinical and non-clinical populations; development of new appropriate research instruments; to be careful to choose the wording to describe the AE; to distinguished the lived experience from its interpretations; to take into account the role of culture; to evaluate the validity and reliability of reports and, last but not least, creativity and diversity in choosing methods.

Harvey Irwin, in 2014, published the results of an online survey of members of the Parapsychological Association concerning the views of parapsychologists about paranormal phenomena and parapsychological research. The current study is a conceptual replication with a German version of the questionnaire that is partly adapted to the special demands of the two particular survey groups, members of the Wissenschaftliche Gesellschaft zur Förderung der Parapsychologie (WGFP) [Scientific Society for the Advancement of Parapsychology] and the Gesellschaft für Anomalistik (GfA) [Society for Anomalistics]. 25 WGFP members and 57 GfA members took part in the survey. The results are compared between the groups as well as with the data of the survey conducted by Irwin. Despite many parallels, some remarkable differences were found. In general, it became apparent that parapsychologists and interested persons in anomalistics do not form a homogenous group with regard to the assessment of the evidence and the opinions on research-specific issues. Thus, they are not credulous ‘sheeps’ who adopt, without thinking, every paranormal claim or ‘evidence’, but rather a group of individuals whose assessments often demonstrate a high degree of variance.

Подтверждена геомагнитная гипотеза полтергейста и мысль о том, что этот феномен может быть некой формой природных явлений, связанных с геофизическими факторами. Причём связь эта носит универсальный характер независимо от его географии. Выявление подобных взаимосвязей в каждом конкретном случае может служить маркером достоверности ПГ-процесса и дает ценную информацию психиатрам и психотерапевтам, оказывающим помощь жертвам полтергейста.


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The geomagnetic poltergeist hypothesis and the idea that this phenomenon may be a form of natural phenomena associated with geophysical factors have been confirmed. Moreover, this connection is universal, regardless of its geography. The identification of such relationships in each specific case can serve as a marker of the reliability of the PG-process and provides valuable information to psychiatrists and psychotherapists who provide assistance to victims of poltergeist.

This two-part essay illuminates the difficult relationship between astrology and science from different perspectives. While the first part provides a historical review of developments in the 20th century in German-speaking countries, the second part (also in this issue) concerns theoretical and methodological considerations for empirical investigations of the validity of astrology. During the 20th century, astrology in the German-speaking world was influenced by a few people who pursued a special quest for connectivity with scientific findings and models as well as a natural philosophical foundation. The astrologer Thomas Ring developed an elaborate 'astrological anthropology', the "revised astrol-ogy", which claimed to be compatible with other scientific disciplines like biology and psychology. Hans Bender, who was willing to carry out experiments in order to test astrology, became an interested counterpart to Ring. This openness to scientific scrutiny combined with the desire to replace old concepts based on magical-analogical thinking with concepts more compatible with scientific models, met with the criticism of several astrologers in the 1990s. The critics found the psychological-scientific aspiration represented as too restrictive. This led, with general sociocul-tural developments, to a change in the "astrology scene," which is described , among other things, on the basis of some expert interviews at the end of this first part article.

It is one of the fundamental questions that everyone will ask themselves, but in an age of global pandemics, with the increasing challenge to once universal religious certainties and the growing partisan stranglehold on information, the question ‘what happens to the human personality after death?’ takes on renewed urgency to seek answers from every discipline of knowledge, from history to computer science. This volume aims to bring together the different strands of that wide inquiry with contributions from experts in their fields to provide a uniquely valuable reference book, reflecting the state-of-the-art of research. To this end, contributions are invited from historians, sociologists, anthropologists, psychologists, parapsychologists, philosophers, physicists, medical researchers, computer scientists and others.

This book project is being conducted under the auspices of the Society for Psychical Research. Established in 1882, the SPR is the world’s oldest, largest and most reputable organisation for the scientific study of what we now call the ‘paranormal’. This is a once-in-a-generation opportunity to contribute to a project of fundamental importance and a unique chance to join the SPR’s long tradition of open-minded inquiry.

Le livre aborde des thèmes comme la croyance au paranormal, les expériences exceptionnelles, la survie de l’âme, les maisons hantées et le spiritisme, l’évolution des pratiques alternatives et les capacités paranormales.

https://www.amazon.fr/60-questions-%C3%A9tonnantes-sur-paranormal/dp/2804703215/ref=sr_1_1?ie=UTF8&qid=1476390442&sr=8-1

Updated September 2020
This is a brief overview of what is currently known (by the ATransC Directors) about transcommunication with an emphasis on Electronic Voice Phenomena (EVP). It is written by Tom Butler and published by Association TransCommunication (ATransC). Please feel free to share this under the Creative Commons 3.0 License

This explanation is written in terms of the Trans-Survival Hypothesis. It depends on current parapsychological research (psi, psi-field and survival) and the accumulated evidence provided by the citizen scientists of the paranormalist community. (Reference the book: Your Immortal Self: Exploring the Mindful Way by Tom Butler)

The Classification and Statistical Manual of Extrasensory Experiences (CSM-EE) is a classification of extrasensory experiences (i.e. telepathy, clairvoyance, mediumship, precognition, synchronistic events, etc.) with associated criteria designed to facilitate more reliable classification. CSM-EE assists in identifying like experiences that are similar in phenomenology, but otherwise widely differ in narrative due to culture, language, and religious/spiritual belief. Whereby, the CSM-EE can assist in accurate classification and is therefore a valuable resource for clinicians and students, and a valuable reference for researchers, dealing with extrasensory experiences in a wide diversity of context. The criteria and associated phenomenological features and specifiers serve in part as a textbook for students who require a well-structured method to understand and classify extrasensory experiences as well as for experienced professionals encountering these experiences for the first time.

Luke, D. (2022). Anomalous psychedelic experiences: At the neurochemical juncture of the humanistic and parapsychological. Journal of Humanistic Psychology, 62(2), 257-297. https://doi.org/10.1177/0022167820917767

This article explores the nature of psychedelically induced anomalous experiences for what they reveal regarding the nature of “expanded consciousness” and its implications for humanistic and transpersonal psychology, parapsychology, and the psychology and underlying neuroscience of such experiences. Taking a multidisciplinary approach, this essay reviews the nature of 10 transpersonal or parapsychological experiences that commonly occur spontaneously and in relation to the use of psychedelic substances, namely synesthesia, extradimensional percepts, out-of-body experiences, near-death experiences, entity encounters, alien abduction, sleep paralysis, interspecies communication, possession, and psi (telepathy, precognition, and clairvoyance and psychokinesis).

Reviews and news/blog pieces about this article:

https://www.iflscience.com/editors-blog/new-study-categorizes-all-unexplainable-experiences-produced-psychedelic-drugs/

https://medicalxpress.com/news/2020-06-exploring-nature-anomalous-psychedelic.html

https://www.lucid.news/paranormal-psychedelic-experiences-surveyed-comprehensive-study/

https://deadbutdreaming.wordpress.com/2020/07/05/faerie-entities-and-dmt/

This paper reviews the research on psychedelic substances in relation to so-called paranormal phenomena, such as telepathy, clairvoyance, and precognition (i.e., ESP), as well as out-of-body experiences (OBEs) and near-death experiences (NDEs). Reference is made to the age-old shamanic use of these substances to specifically induce such experiences, and to contemporary reports from within academia and psychotherapy bearing witness to such phenomena. However, the review focuses primarily on describing and critically evaluating the contribution of controlled experiments that have attempted to induce ESP using psychedelics, and of surveys, which have either directly or indirectly investigated the belief in, and experience of, the paranormal in relation to the use of such substances. Furthermore, a methodological critique of the experimental research is offered alongside some recommendations for further research in this field.

Prof Jeffrey Kripal - Biological Gods: Science (Fiction) and Some Emergent Mythologies. Divine Molecule Talks at Tyringham – Part II Exploring Entheogenic Entity Encounters, a private symposium, Tyringham Hall, September 2015 (curator and compère).

Whitley Streiber - Stories from a Life: a Lifetime of Anomalous and Unexplained Experiences. Divine Molecule Talks at Tyringham – Part II Exploring Entheogenic Entity Encounters, a private symposium, Tyringham Hall, September 2015 (curator and compère).

The occurrence of transpersonal experiences with psychedelic substances is well attested, and several surveys have consistently found a small relationship between paranormal experiences and the use of such drugs in general. Isolated investigations of experiences with specific drugs exist, but no surveys have systematically examined whether particular experiences relate to particular drugs. In an online survey, 139 respondents were recruited through parapsychology or psychedelic interest groups and completed a questionnaire detailing psychoactive drug-use behaviour and the frequency of occurrence of a number of paranormal, shamanic, and mystical type experiences. Patterns of drug-induced transpersonal experiences reported elsewhere were mostly corroborated, particularly the proclivity for telepathic experiences with cannabis, out-of-body experiences with ketamine, entity encounter experiences with N,N-dimethyltryptamine (DMT), and plant-spirit encounters with a host of psychedelic plants. Several small correlations were found between drug-use frequency and experience frequency with certain drug and experience types, particularly those termed mystical. As expected, alcohol and opiate/opioid-use did not correlate with any transpersonal experiences although, surprisingly, no sizable correlations were found for psi experiences and the use of any one type of drug, possibly due to the high rate of occurrence of psi experiences among both drug users and non-drug users with this particular sample.

Une version papier de cette thèse peut être commandée là: http://www.i6doc.com/fr/livre/?GCOI=28001100109030

L'objectif de cette thèse de doctorat est de faire un état des lieux de ce qu'il est possible de dire à l’heure actuelle à propos du soucoupisme du point de vue des sciences humaines. Celui-ci peut être défini comme étant la nébuleuse qui s’est constituée autour de la croyance dans l’hypothèse extraterrestre pour expliquer le phénomène OVNI. Nous présenterons le modèle sociopsychologique, une tentative d’expliquer les observations, les enlèvements et les vagues de manière prosaïque. Il relève du projet général de la psychologie anomalistique, qui cherche à expliquer le paranormal sans invoquer de processus paranormaux.
Nous déconstruirons le discours ufologique en nous basant sur notre observation participante de cette communauté. Une attention toute particulière sera portée à la vague belge (1989-1992), à propos de laquelle nous argumenterons qu’il est possible de l’expliquer par une illusion de masse.

The privileging of physicalist ontologies and rigid experimentalism within parapsychology helps to expose a 'hole' in the praxis of the discipline proper; what psychoanalysis generally refers to as a " lack ". Certain not to fill this hole, using the psychoanalytic approach pioneered by Jacques Lacan (i.e., Lacanian psychoanalysis), the following reading aims to develop theoretically a scene by which parapsychology can come, more self-reflectively, to better take in its scientific practice—the unconscious of its subject, how the discipline has chosen to carve itself out within, what Lacan calls the chaotic, polysemic pool of lalangue, that place where meaning slides around. Indeed, such a return to the unconscious actually opens up the field to more counter-hegemonic phenomena that are typically viewed as fringe. To illustrate this point, I deploy the Lacanian après-coup, otherwise known as retroaction (a causality not from the present time), in conjunction with extrasensory perception research to stage just such an encounter, between the subject of parapsychology and its lack. This not only thwarts the so-called 'source of psi' problem by showing how parapsychology is running from itself, but also reveals a homology between psi and the objet petit a—the little object of desire that must always be tamed. As such, the disciplinary contouring of parapsychological science evokes the wily qualities of the trickster. It follows that, in the future, a further psychoanalysis of parapsychology could work to develop the theoretical insights of this article with some of Lacan's other concepts, such as the jouissance of the body (i.e., the anxious pleasure that animates the subject), and the relationship between drive and desire.

Smith (1998) has shown that different people use the term “luck” to mean different things, some of which might be used euphemistically to account for psi experiences. However, previous luck-psi experiments have only measured perceived personal luckiness (PPL) without investigating what participants actually mean by the term luck, so luck beliefs were measured using the Questionnaire of Beliefs about Luck (QBL). Previous literature indicates that luck might best be understood in terms of Stanford’s model of ‘psi-mediated instrumental response’ (PMIR), so 100 participants completed a PMIR-inspired non-intentional precognition experiment with static fractal images as targets, and depending on success experienced either a task involving erotic images (psi incentive) or a boring vigilance task (psi disincentive). The mean psi score over ten forced-choice trials was 2.85 (MCE = 2.5), which gives a significant overall precognition effect (t[99] = 2.508, p = .014, r = .244). Furthermore, scores on the PPL and the Luck subscale of the QBL were found to correlate significantly with precognition performance (r = .263, p = .008 for both). However, only the Luck subscale was found to be a significant predictor variable of psi score (adjusted R2 = .06, t[99] = 2.7, p = .008), indicating that beliefs about luck are more relevant to psi performance than PPL alone. Psi task performance was also related to belief in psi (rs[98]= .236, p = .02) and suggestively with belief in the paranormal (rs[98]=.194, p = .10), offering tentative support for the notion that psi ability drives belief initially. Precognition performance was also found to be suggestively higher amongst the erotically reactive than the erotically unreactive (t[99] = 1.65, p = .10) offering indirect support for the experiment’s validity and the need-serving aspect of PMIR. A number of other exploratory hypotheses are discussed. The findings support the suggested relationship between luck and psi but further investigations should consider beliefs about luck not just perceived luckiness.

Lorsqu'en 2001 j'eu terminé mon mémoire de licence en psychologie consacré à l'approche sociopsychologique du phénomène OVNI, je me posais de nombreuses questions à propos des traits de personnalité qui prédisposent un sujet à témoigner avoir vu un ovni. J'ai abordé cette question dans ma recherche pour un diplôme d'études approfondies (D.E.A.) en psychologie, consacrée aux "facteurs prédispositionnels et situationnels influençant la croyance au paranormal". Nous entendons dans cet article paranormal au sens large, et la croyance que le phénomène ovni est d'origine extraterrestre en fait partie. Cet article présente certains résultats de cette étude, ceux qui me semblent particulièrement pertinents dans le cadre de l'étude du phénomène OVNI.

The phrase "stream of consciousness" to indicate the flow of inner experience was first used by William James in Principles of Psychology (1890) yet writers throughout the ages have described the altered states of consciousness which arise when this stream is diverted from its normal courses: from the visions and dreams described by mystics in the earliest religious texts, to the modern accounts written by neuroscientists. This chapter highlights the importance of literature for the study of consciousness and describes how the development of writing affected a shift in human experience second only to the development of language itself by extending our capacity to think beyond the here and now. It then goes on to explore how authors throughout the ages have explored altered states of consciousness in their personal lives and in their literary work with particular emphasis on religious experience, drug use, hypnosis and dissociative states.

Along with other forms of enchantment that put in question the notion of a 'disenchantment of the world,' popular fascination with occult, paranormal, mysterious or 'Fortean' phenomena takes many and varied forms in today's global world. Drawing on theorists of modernity including Latour and Luhmann alongside a Whiteheadian understanding of life as process, this article examines the geographies of such phenomena as ghosts, zombies, conspiracies, and 'Earth energies' in light of their relationship to the separation of the onto-epistemic systems of science, politics, and religion. While contemporary theory has brought sufficient attention to power and desire as factors in the shaping of socio-spatial relations, the study of such Fortean phenomena suggests that more attention needs to be paid to imagination or 'imaginality.' The growing interest in affect and 'non-representational theory' are laudable moves in this direction, but the gap between representational and psychological (including psychoanalytical) theories will remain inadequately bridged without a more refined understanding of the imaginal. This paper proposes a reading of these 'modern marginalia' as processual constructions aiming toward the ideals, respectively, of knowledge, trust, and vision or ultimate truth.
Published as a chapter in Orpheus' Glance: Selected Papers on Process Psychology. The Fontareches Meetings, 2002-2017, ed. by Paul Stenner and Michel Weber. Les Editions Chromatika, Louvain-la-Neuve, Belgium, 2018.

Zusammenfassung – Der in der Esoterik- und New-Age-Szene geläufige Begriff „Indigo-Kinder“ wird als eine Bezeichnung für Kinder verstanden, die sich nach Ansicht der Befürworter dieses Konzepts durch besondere Charaktermerkmale und Begabungen auszeichnen. So stark die Resonanz auf dieses Phänomen zunächst in den USA, dann auch international war, so wenig wurde es Gegenstand der Berichterstattung seriöser Leitmedien oder von wissenschaftlichen Analysen. Leicht zugängliche Informationen zu diesem Phänomen konnte man nur über weltanschaulich orientierten Institutionen wie Sektenberatungsstellen und Skeptiker-Organisationen erhalten. Dieser Aufsatz soll einen Überblick über die Entstehung und die gängigen Interpretationen dieses Phänomens aus einer weltanschaulich neutralen Perspektive geben. Der Überblick basiert auf wenigen, weitgehend aus dem englischsprachigen Bereich stammenden wissenschaftlichen Studien zum Konzept der „Indigo-Kinder“. Davon ausgehend werden wir dann einen Blick auf andere Formen und Strategien der Besonderung von Kindern, nämlich auf die den Konzepte der Hochbegabung und Hochsensitivität, im Hinblick auf ihre soziale Akzeptanz werfen. Schließlich werden wir einige kritische Überlegungen zu den Folgen unangemessener Pathologisierung und deren Bezug zu esoterischen Sinnherstellungsmustern anstellen.

Schlüsselbegriffe: Indigo-Kinder – Aura – Esoterik – Pathologisierung – Ritalin – ADD/ADHD – Besonderung – „empowered childhood“ – Verhaltensprobleme

Indigo Children: Wish Fulfillment or Delusion.
Unexpected Consequences of a Process of Pathologisation

The term “indigo children” which is familiar in the esoteric and new age scene is understood as a characterisation of children who distinguish themselves – according to the proponents of this concept – by specific characteristics and talents. As strong the response to this phenomenon has been, firstly in the USA and then internationally too, as little it became a topic of serious (scientific) publications. For a long period, easily accessible information on “indigo children” was only available from religious or ideological organisations like advice centres for sects, ideological issues and world-view questions as well as from skeptics. This chapter gives an overview on genesis as well as the common interpretations of the phenomenon from an ideologically neutral perspective. The overview is based on a few scientific studies of the concept of “indigo children”. Starting from this I will take a look on further forms and strategies of specialisation (of children) with regard to its social acceptance. Furthermore, I will provide a few critical thoughts about the issue of (inappropriate) pathologisation and its relation to esoteric patterns of making meaning.

Key Words: Indigo children – aura – esotericism – pathologisation – Ritalin – ADD/ADHD – specialness – empowered childhood – behavioral problems

"One of the main characteristics of the automatic writing and automatic drawing
observed at Brazilian spiritist centros is the attribution of authorship to external
sources, usually of an allegedly spiritual kind. For many spiritist mediums, as for
the ones the author has studied for two years, the final result of their productions
is conceived as a (sometimes confused) mixture of personal and spiritual elements.
Nonetheless, their graphic and pictorial material seems to be very interesting
in psychological terms. In this paper, I propose a psychosocial model relating
dissociation, paranormal beliefs and self-esteem that would better account for the
qualitative data gathered at two spiritist institutions from 2009 to 2011. Participants
were 11 mediums (9 women and 2 men, M = 47 years old, range = 29–65). It seems
that some dissociative practices at the centros functioned, in many ways, as
psychological elaboration of diffuse or impulsive emotions experienced in early
childhood, in contexts of lack of affection, repressive education and low socioeconomic
status, factors that could have helped undermine the medium’s selfesteem.
Due to a lack of stimulation and encouragement to develop individual
capacities, these individuals felt disconnected from their own potentials and
creativity, which could have fostered the eruption of latent potentials in the form
of automatisms and dissociative phenomena attributed to spiritual entities. Other
factors like religious affiliation and level of paranormal belief could be involved in
the process of causal attribution."

Luke, D. (2017). Otherworlds: Psychedelics and exceptional human experience. London: Muswell Hill Press.

A psychonautic scientific trip to the weirdest outposts of the psychedelic terrain, inhaling anything and everything relevant from psychology, psychiatry, parapsychology, anthropology, neuroscience, ethnobotany, ethnopharmacology, biochemistry, religious studies, cultural history, shamanism and the occult along the way.

Staring the strange straight in the third eye this eclectic collection of otherworldly entheogenic research delivers a comprehensive and yet ragtaglledy scientific exploration of syanaesthesia, extra-dimensional percepts, inter-species communication, eco-consciousness, mediumship, possession, entity encounters, near-death and out-of-body experiences, psi, alien abduction experiences and lycanthropy. Essentially, its everything you ever wanted to know about weird psychedelic experiences, but were too afraid to ask… 

https://www.amazon.co.uk/dp/1908995149

“Emphasizing parapsychological aspects of the psychedelic experience, Luke’s new book fills in a fascinating and previously neglected lacuna in the burgeoning field of human studies with these compounds. ” – Rick Strassman, PhD

“A psychedelic Indiana Jones. ” – Matt Colborn, PhD

“David Luke’s delightful one-liner about his book is that it’s ‘about weird people in weird places taking weird substances doing weird things and, importantly, having weird experiences’ . . . On reflection, it’s much more profound than that . . . So weird reader, forge ahead without fear. ” – Dean Radin, PhD

“In his fascinating book David plunges into this controversial topic and gives the backstory, the front story, and possible ways forward to bring paranormal and psychedelic research together, and further our understanding of both. ” – Dennis J. McKenna, PhD

“A remarkable collection and a necessary one. This body of research illuminates aspects of psychedelic experiences usually obscured or denied in the medical and clinical research and sensationalized in the popular press. ” – James Fadiman, PhD

“A real Dr Gonzo. ” – Will Self

Otherworlds:
Psychedelics and Exceptional Human Experience

CONTENTS

Acknowledgements

Foreword – Dr Dean Radin
- Blasting Open the Doors of Perception

Preface
- Exceptional Psychedelic Experience
- Otherworld Cartographies
- A Strange Journey on a Crooked Path


SECTION 1: Explorations of Exceptional Entheogen Experiences

1: Notes on Getting Cactus Lodged in Your Reducing Valve: San Pedro and Psychic Abilities
- Cactus of the Four Winds
- Plant Allies and Plant Alkaloids
- Artificial Paradises or Natural Chemical Utopias?
- Cleansing the Doors of (Extrasensory) Perception
- Putting the Psi Back into Psychedelics
- Uncorking the Genie's Bottle
- Putting the Cork Back in the Bottle

2. Psychedelic Possession: The Growing Incorporation of Incorporation into Ayahuasca Use
- The Growing Incorporation of Incorporation in Ayahuasca Use
- The Prepossessing Power of Possession
- Psychedelic Possession Outside of Umbandaime and Barquinha
- Any Body for Anybody: Shape Sharing or Shape Shifting?
- Psychedelic Possession Outside of Shamanism, and Inside Ordinary People
- So Why is Umbandaime on the Rise?
- Shamanic… or Individualistic, Pluralistic, Consumerist and Technologized?
- Synthesis and Analysis
- Postscript: Flying High with Goose and Crow

3. The Induction of Synaesthesia with Chemical Agents: A Systematic Review
(with Devin Terhune)
- Methods
- Results
- Discussion
- Postscript: A Placebo-Controlled LSD-induced Synaesthesia Experiment

4. Rock Art or Rorschach: Is There More to Entoptics Than Meets the Eye?
- Entoptics as Hallucinations and Projections: Both, Either, or Neither?
- Multidimensional Form Constants
- The Extra Dimensions of Cyberdelia
- Turning a Blind Eye to Entoptic Phenomena
- Omni-directional Perception
- Paranormal Visual Perception
- Conclusions: Cleansing the Doors of Misperception
- Postscript: Hurling Algebra at the Hard Problem of Consciousness to Obscure Absurd Infinite Regress

5. Discarnate Entities and Dimethyltryptamine (DMT): Psychopharmacology, Phenomenology and Ontology
- History of DMT Biochemistry
- The Speculated Psychopharmacology of DMT, its Related Compounds and the Pineal Gland 
- Neurochemical Action of DMT
- Phenomenology of the DMT Experience
- Mental Imagery
- DMT and Veridical Visions
- Phenomenological Cartography of the DMT World
- Discarnate Entities
- Ontology of DMT Beings

6. Disembodied Eyes Revisited: An Investigation into the Ontology of Entheogenic Entity Encounters
- A Brief Glance at the Truly Forbidden
- Snake Eyes
- Sentient Entities
- Postscript: More Fishy Than the Greenwich Pie n Eel Shop

7. Psychedelics and Species Connectedness
- Turning Topiary
- Ecodelia
- Shamanism, Animism and Animaphany
- Interspecies Communication


SECTION 2: Do Psychedelics Like Psilocybin Really Cause Psi?

8. Psychoactive Substances and Paranormal Phenomena Review

9. Psychedelic/Neurochemical Models of Paranormal Experience
- Brain as Filter
- β-Carbolines, Tryptamines and Psi
- DMT, Near-Death and Other Exceptional Experiences
- Ketamine and NDEs
- Dopamine and Paranormal Beliefs and Experiences
- Overview of Psychedelic/Neurochemical Models of Paranormal Experience

10. Field Reports of Psychedelic Paranormal Phenomena
- Anthropological and Historical Reports
- Personal Views and Experiences
- Clinical Reports
- Evaluation of Field Reports

11. Surveys of Psychedelic Paranormal Beliefs and Experiences
- Surveys of Belief in the Paranormal
- Surveys of Paranormal Experiences
- Surveys and Out-of-body Experiences
- Summary of Survey Research

12. Experimental Psychedelic ESP Research
- Forced Choice Designs
- Free Response Psychometry (Object Reading) Experiments
- Other Free Response Clairvoyance Experiments
- Free Response Telepathy Experiments
- Summary of Experimental Research

13. Methodological Critique of Experimental ESP Research

14. General Summary and Conclusions on Psychedelic Parapsychological Research

Afterword: Pulling Magicians out of a Rabbit Hole

References

Index