主题：【讨论】信仰怎么产生的呢？ -- 不爱吱声

In the 1950s, while conducting research into the beliefs of LSD as a psychotherapeutic tool, Stanislav Grof had one female patient who suddenly became convinced she had assumed the identity of a female of a species of prehistoric reptile. During the course of her hallucination, she not only gave a richly detailed description of what it felt like to be encapsuled in such a form, but noted that the portion of the male of the species's anatomy was a patch of colored scales on the side of its head. What was startling to Grof was that although the woman had no prior knowledge about such things, a conversation with a zoologist later confirmed that in certain species of reptiles colored areas on the head do indeed play an important role as triggers of sexual arousal. The woman's experience was not unique. During the course of his research, Grof encountered examples of patients regressing and identifying with virtually every species on the evolutionary tree (research findings which helped influence the man-into-ape scene in the movie Altered States). Moreover, he found that such experiences frequently contained obscure zoological details which turned out to be accurate.

Regressions into the animal kingdom were not the only puzzling psychological phenomena Grof encountered. He also had patients who appeared to tap into some sort of collective or racial unconscious. Individuals with little or no education suddenly gave detailed descriptions of Zoroastrian funerary practices and scenes from Hindu mythology. In other categories of experience, individuals gave persuasive accounts of out-of-body journeys, of precognitive glimpses of the future, of regressions into apparent past-life incarnations.

In later research, Grof found the same range of phenomena manifested in therapy sessions which did not involve the use of drugs. Because the common element in such experiences appeared to be the transcending of an individual's consciousness beyond the usual boundaries of ego and/or limitations of space and time, Grof called such manifestations "transpersonal experiences", and in the late '60s he helped found a branch of psychology called "transpersonal psychology" devoted entirely to their study.

Although Grof's newly founded Association of Transpersonal Psychology garnered a rapidly growing group of like-minded professionals and has become a respected branch of psychology, for years neither Grof or any of his colleagues were able to offer a mechanism for explaining the bizarre psychological phenomena they were witnessing. But that has changed with the advent of the holographic paradigm.

As Grof recently noted, if the mind is actually part of a continuum, a labyrinth that is connected not only to every other mind that exists or has existed, but to every atom, organism, and region in the vastness of space and time itself, the fact that it is able to occasionally make forays into the labyrinth and have transpersonal experiences no longer seems so strange.

在这儿有些后续的讨论：

外链出处

Stanislav Grof 的 wiki 链接：

外链出处

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致幻剂LSD会造成幻觉（那是致幻剂的定义），因为它能干扰大脑的神经化学。问题是：这幻觉似乎并不是纯粹主观的幻觉，而似乎是对于某种现实（例如：史前爬行动物【1】）的忠实的体现。这暗示人的大脑更象一个信息的收发机，而非终极的制造者。

亲自主持了三千多个LSD的治疗谈话（每例至少持续5小时），并研究了两千多例他的同事所做的访谈记录，Grof 坚信此事非同寻常。“经过多年的困惑和思想斗争，我终于作出结论：LSD研究数据表明，现有的心理学、精神病学、医学、甚至可能整个科学的观念都迫切地需要作出重大的调整，” 他接着说道： “现在我心中毫无疑问，我们目前对宇宙、对现实世界之特性、尤其对人类的理解是肤浅、不正确、和不完整的。” 【2】

【1】更多超常的、获得验证的案例 见： Stanislav Grof, The Adventure of Self-Discovery (Albany, N.Y.: State University of New York Press, 1988), p. 108－9.

【2】Stanislav Grof, Beyond the Brain (Albany, N.Y.: State University of New York Press, 1985), p. 31.