eco.logic.soul

Archive for the ‘Writings’ Category

I am happy, yet sad. Joyous, yet angry. Hopeful, yet in despair. The world has shown me how amazing life, nature, people can be and I have experienced the awesomeness of the earth and her power and beauty. On the other hand, I see how utterly destructive humanity is and I can’t help but wonder how these two realities can co-exist at the same time. They are truly like parallel realities that I am sometimes able to walk between. I am deeply torn by my own sense of what is going on in the world today and how any type of meaningful change is possible. I talk to others who equally feel that there is something wrong with the world. There is definitely a commonness to what we see is wrong – the main difference is in how we look at changing things.

I see separation vs community as what fundamentally sets apart the viewpoints. It seems as if the dichotomy of human existence at this moment in history is between the old belief system that we are separate from each other and nature which isolates us – a very fearful place to be – when in fact we are inextricably connected in the web of life through the relationships we have with friends, family, communities – locally, regionally, nationally, globally – and even extending into our relationship with nature – plants, animals, mother earth, the solar system, galaxy, universe.

The idea that we are separate causes us to feel afraid of everything outside of ourselves, though usually will allow for safety and identity to include the circle of family and close friends. It is difficult to truly understand the idea that we are interconnected with other people and nature. Even talking about it in this way, I am making a distinction between humans and the natural world, yet even though we are very much a part of the natural world, we still tend to think of ourselves as separate from, outside of that category.

Yet even in this sense of isolation and separation that is pervasive in our way of relating to the world, there is a longing for community, a desire to connect back in to our true nature and experience the fullness of life that we are seeking and is unable to be fullfilled in isolation. The Oneness, Spirit, God, the Divine, Love, Pure Consciousness -whatever one calls it – it is here an we sense it. This is our hope. This is what calls to our souls and reminds us that we do not stand alone in this vast universe. We are all connected to one another, and as more and more people awaken to that reality, we will see more and more manifestations in the world that shout – we are all in this together!

When I think of abundance vs scarcity as it relates to our current economic system, I think about how money is the standard by which we class ourselves – whoever has the most of it is worth more than those that don’t, and those with the money get the goods, those that don’t, well, don’t. What follows is a perceived sense of scarcity of basic human needs which puts people in survival/fear mode, which in turn makes them easier to control. Another side-effect of the scarcity model is that it invokes the urge to hoard which conveniently fits well with Darwin’s theory of evolution – survival of the fittest. Life then becomes a race against our fellow humans to be the best at capturing as much money as possible in order to secure survival and prosperity. What I see in terms of freeing ourselves as humans from the illusion of scarcity is empowering ourselves to provide the basics for ourselves instead of relying on some ever-present, pervasive, yet unseen power that controls access to and cost of to these basics. Once we can accomplish that level of freedom, then follows the potential for greater ideas to emerge within the fabric of a truly free world.

I consider access to healthy food, clean water, and (free) energy as the bare minimum “basic” requirement for human survival and freedom. Ultimately, it all boils down to abundant/free energy when it comes to freeing/saving humanity. Technically, we don’t need energy in order to survive, but without it, technology would (mostly) not exist. If abundant and free energy was here today, we would be able to literally “green the deserts”. Therein lies the potential for technology to aid us in creating an oasis, eden, heaven on earth.

Back to currency… Well, I guess I see currency today as a means of control by those who have the most money – interest is charged to those that need money while those that have all the money get to collect more money. I think it’s an insane system that should be taken down. We really need to get back to basics, again, on what is the purpose of currency to begin with? Currency is a form of exchange for goods and services. In our current financial system, banks have taken over control of money and are selling it back to us and calling it “services”. Currency is valuable only because it represents a means for trading goods and services without having to trade goods for goods, service for service, service for goods, etc. It makes it easier for us to actually trade what we create/have to offer as humans whether it is delicious organic produce, a massage, carpentry skills, artistic design skills, healing, furniture, education, clothing, etc. These goods and services are in abundance because we as humans are the ones creating and sharing these goods and services. We don’t need a currency to do that – currency just makes the process more expedient. Currency should be created as we create – in that sense, there is no limit, and therefore it is abundant.

There is no need for scarcity in this world – we just need to open our eyes and our hearts and do the work!

I am saddened and disturbed by the fervent support of the Mormon church of stripping rights away from people just because they don’t love the way others do.
I feel ashamed that I am one of those people that my family has voted to strip my rights away
I want to stand up for my self and have my voice be heard
I want to tell my entire family what it means to me
But words are so hard to say sometimes when they come from a place that hurts more than imaginable
I want to shun away
I can’t bear to pretend everything’s ok
They don’t even accept me for who I am
They think I’m a sinner because I love someone of the same-sex
Why is this kind of love so scary to people?
It threatens their ideology but not them personally
Embarrassed that the church I grew up in is the cause of so much of my pain and now so many others
Embarrassed that California actually passed a proposition that embeds discrimination into the Constitution
Angry that the church donated money to a campaign that promotes persecution when they themselves have been persecuted by others
Angry that they took advantage of the black community – knowing that they would be coming out in huge numbers to support a president who more closely represents them for the first time ever – a community that has been persecuted throughout history and the church supported a campaign that has spread lies about Obama supporting Prop 8 to get them to vote yes. That to me is repulsive behavior. To know that the church members tithing is going to fund these kinds of hate-spreading activities is despicable.
It bothers me that who I am is judged by others
It bothers me that 51.8% of voters in California believe that I don’t deserve equality.

Science and spirituality are perceived by many people to be completely separate from each other and at times even at odds with each other. The perception is of science as using logic and reason to explore and define in a theoretical framework the workings of the universe, and spirituality as the journey of the heart and soul towards a greater understanding of the universe and our purpose in it.
Traditionally, life’s biggest questions such as: ‘who am I?’ and ‘why am I here?’ have been answered by religion in the context of God’s plan or the path to enlightenment. Also, explanation of the spiritual dimension of life has by tradition been confined to the structures of religious interpretations of sacred spiritual texts and the teachings of spiritual masters. However, during the past century a fascinating thing has been happening. Science, by means of quantum theory has made way for the discovery of truths about the universe and the nature of reality that have previously only been able to be described in a spiritual context.

Until quantum physics came about in the beginning of the twentieth century, the differences between science and spirituality appeared greater than they ever had before (McFarlane, 2002, p. 157). With the prevailing Newtonian view of matter and energy being separate elements in reality, there was essentially no room to explain the spiritual aspects of life, and thus was left to the domain of religion. In addition, the incompatible views of evolution and creationism created an even bigger division between science and religion. Even to this day the issue of evolution versus creationism – or what is frequently referred to as intelligent design – remains a divisive factor in efforts to bring the two ways of knowing into accordance with each other. Though divisiveness is still at work, the duality of science and spirituality is becoming increasingly illusory. Albert Einstein, who is regarded as the greatest scientist of the twentieth century and whose contributions to the field physics provided the groundwork for quantum theory understood the connection between science and spirituality. He wrote, “All religions, arts and sciences are branches of the same tree. All these aspirations are directed toward ennobling man’s life, lifting it from the sphere of merely physical existence and leading the individual toward freedom” (as cited in McFarlane, 2002, p. 157). It can be assumed that Einstein is metaphorically telling us that the tree is essentially the divine intelligence of the universe and the branches are each pathways to knowing the true nature of reality. Einstein’s insight into the connection between science and spirituality could very well be considered a manifestation of his work in the world of physics.

There are many parallels that exist between the scientific and spiritual realms. Influential people in both areas of study are known to have believed in very similar ideas about how science and spirit are in fact compatible. For instance, Sri Aurobindo – Yoga Master, spiritual teacher and political activist – was particularly interested in the integration of Spirit and Matter through the practice of Yoga. He is quoted as stating that “science at its limits, even physical science, is compelled to perceive in the end the infinite, the universal, the spirit, the divine intelligence and will in the material universe” as cited in McFarlane, 2002, p. 160). In parallel to Aurobindo’s statement, Hermann Weyl, a mathematician and contributor to the field of quantum mechanics is quoted as saying, “many people think that modern science is far removed from God. I find, on the contrary, that…in our knowledge of physical nature we have penetrated so far that we can obtain a vision of the flawless harmony which is in conformity with sublime reason” (as cited in McFarlane, 2002, p. 160).Though both these men came from what could be considered two completely separate backgrounds, they both saw the connection between science and spirituality as obvious and indisputable. It is interesting to note that both of these men were born and passed away within ten years of each other.

Probably one of the most profound examples of how science and spirituality are related is in the quantum theory of the universe as a hologram. This theory began when physicist Neils Bohr made the observation that an electron and positron as the antiparticle to the electron “will eventually annihilate each other and decay into two quanta of light or ‘photons’ traveling in opposite directions” (Talbot, 1992, p. 36). He also observed that as these two photons continue to move away from each other they will both still possess the exact same angles of polarization no matter how far apart they are. The fact that the seemingly two separate photon particles could possess the exact same features at vast distances from one another meant that they must be communicating with each other. This feat would be impossible according to Einstein’s theory of relativity regarding the speed of light. Niels Bohr suggested an alternative explanation to this paradox by speculating that the particles were not individual things but “part of an indivisible system” (Talbot, 1992, p.37).

Bohr’s method of describing the quantum world was widely accepted and even considered by some to be a complete theory. However, David Bohm, a protégé of Einstein’s and one of the worlds most respected quantum physicists, was not satisfied with this conclusion. Bohm strived to find a different approach to quantum physics which he called the quantum potential. The theme that he worked around was the importance of wholeness as implied by Bohr’s theory of an indivisible system. Through the idea of wholeness he was also able to derive the nonlocality aspect of the subquantum level, or otherwise, that at the subquantum level “all points in space become equal to all other points in space” (Talbot, 1992, p. 41). Another way of putting this is that all things in the universe are interconnected.

Bohm’s ambition of refining his theory of the quantum potential eventually led him to reflect upon the hologram. A hologram is created when a laser beam is split and the first beam from the split beam is projected upon an image of something to be photographed and reflected back and with mirrors and allowed to collide with the second beam. This results in an interference pattern that looks like numerous concentric rings overlapping each other which is then captured onto film. Finally, when another laser beam or a bright light is shone on the film, a three-dimensional image of the same object which was originally photographed is projected (Talbot, 1992, pp. 14-15). Another characteristic of a hologram that is important to note is that if the film containing the recorded holographic interference pattern is sliced in even the tiniest pieces, every piece of the film can still be used in conjunction with a laser beam to project the same three-dimensional image that was originally photographed. This amazing phenomenon is what shed light for Bohm on the potentiality of holographic properties being the nature of the quantum world.

After Bohm had reflected upon the hologram and its implications in the quantum world, he immediately found himself making connections to all the insights he had had relating to the quantum world and the universe as a whole. It made perfect sense how the two photons could seemingly stay in contact with one another regardless of the distance between them because their separateness was an illusion. He soon became convinced that the universe itself was a giant hologram. After all, if the entire universe was made up of the same particles that displayed holographic properties, then the by definition the universe must be a hologram as well (Talbot, 1992, p. 46).

Around the same time period that Bohm gained the insight of the model of the universe as a hologram, a neurophysiologist named Karl Pribram was making the same astounding connections with a hologram but with regards to the brain and how memories are stored. Pribram came across the concept of holography and immediately felt that he had found the missing piece to the puzzle that years of brain and memory research had been missing. Past research on the brain discovered memories are not stored in any specific location but instead dispersed throughout the brain. There had never been a mechanism to explain this phenomenon until Pribram made the connection to the hologram. This insight led Pribram to believe that the brain is itself a hologram (Talbot, 1992, pp. 11-15).
Pribram’s work was done independently from Bohm’s, yet they both arrived at similar conclusions. When put together, Pribram and Bohm’s theories about the holographic nature of the universe and the brain lead one to the conclusion that objective reality isn’t real. Think about it – if the brain and the universe are both holograms, then how does what we perceive to experience and understand about reality really exist if what is the external world out ‘there’ and our internal world (where our brains are what allow us to experience and process our perceptions of reality) is a projection. We are no longer what our egos relate to as ‘I’, ‘me’ or ‘my’. We are now an interconnected part of the whole of consciousness and the universe.

The conclusions about the nature of reality that emerge from the idea that the universe is a hologram are exactly what Eastern mystic traditions have been teaching about the nature of reality for centuries (McFarlane, 2002, p.115). For instance, in Hinduism it is taught that the material world or Maya is an illusion (wikipedia, para. 1). This belief fits hand in had with the concept of the holographic universe. Another interesting point is that in Sikhism, the belief in Maya as the world as we perceive it is no more real than dreaming (wikipedia, para. 2).

The idea that what we think of as real life and dreaming could be interchangeable or indistinguishable from each other opens us up to a whole new realm of potential connections into the spiritual and paranormal realms. For instance, many people that have had near death experiences have described their experiences as being very similar to lucid dreaming. Common descriptions of near death experiences include passing through a tunnel, approaching a bright light toward the gates of heaven, being counseled by angels, seeing family members that had previously passed away, and other spiritually meaningful descriptions of the afterlife. Others report experiences that describe their bodies composed of tubes of light, or not even having a body until they begin thinking, or that they were simply a cloud of colors, a mist, an energy pattern, or an energy field (Talbot, 1992, p. 247). This last description fits model of a hologram perfectly. It is as if the person who is experiencing consciousness in the afterlife can see reality for what it really is.
Another concept that quantum physics brings to light and connects with spirituality is that of wholeness. Bohm was fascinated with this perception of the quantum world and it led him to the holographic model of the universe which could be considered to be one of the most complete understandings of the nature of reality that we know of today. Similarly, the ego’s search for wholeness repeatedly leads people into the arms of religion or towards other methods of exploring their spiritual nature. The ego’s desire to be whole is also conflicted with its desire to be separate from others and from the external world. This description of the ego’s paradoxical existence is parallel to what we perceive reality to be and what it really is when quantum physics and the holographic model of the universe come into the picture.

Also in relation to the ego’s desire to become whole is the process of Spiritual Awakening which is actually the process of dissolving the ego. Meher Baba, a spiritual teacher who is also considered to be an Avatar by many of his followers, refers to this process as unwinding, which follows the winding phase of the soul’s journey towards oneness with the divine consciousness. The entire process includes the winding of the ego throughout multiple reincarnations where our ego collects sanskaras, or imprints of experiences in each lifetime. The unwinding phase is when the sanskaras are relived, processed, and dissolved throughout multiple reincarnations until the ego consciousness is no longer separate from the divine consciousness and becomes one with the divine (class notes, 2006).
It makes perfect sense how the ego’s paradoxical existence as seeming to always be in conflict with itself about its desires to be both whole and separate relates to the paradoxical existence of the perceived real world and the “real” real world. Our perception of the real world is only true to us because our ego makes it true, thus validating the ego’s desire to be separate from all else. Yet, the ego’s desire to move toward wholeness is never fully satisfied because it is difficult for the ego to comprehend and accept that it is not an ‘I’, an individual. Just like it is difficult for us to comprehend and accept that our perception of reality is an illusion. Much to our benefit, quantum physics – though still difficult to wrap your head around at times – is proving these very difficult puzzles of the universe, consciousness, and spirituality all at the same time.

Another example of where science and spirituality meet is with the transcendental meditation experiment that took place in Washington DC for 8 weeks in the summer of 1993. During this experiment, 4000 practitioners of transcendental mediation from 81 different countries were housed in hotels and college dormitories throughout DC and the University of Maryland. Before the experiment took place, it was projected that violent crime rates in DC would drop by over 20 percent over the course the meditation experiment. In fact, the violent crime rate did go down by 23 percent (Busch, 1999, para 1-4). Transcendental meditation allows the mind to transcend into a completely silent state where consciousness has order, balance, and harmony (Busch, 1999, para. 16-17). Scientists have learned that we can tap in to the already present electromagnetic fields that televisions, radio towers, and cellular towers use to transmit electronic waves. Just like this technological advancement that was unheard of 100 years ago, it is believed that the transcendental mediation practitioners themselves are able to tap into the field of consciousness and are able to transmit the peaceful state that they are in out to the surrounding area (Busch, 1999, para. 18-20). This experiment is science proving the existence of the underlying spiritual nature of reality.

Another fascinating example of spirit and science coming together is with Dr. Masaru Emoto’s water crystal experiments. Dr. Emoto took many photographs of the crystals formulated by freezing the water from various sources to see if there were any differences in the way the crystals looked. He found, for instance, that the crystals that formed in certain tap water were somewhat deformed looking versus the beautiful crystals formed with distilled bottled water (Emoto, 2005, p. 1-14). He also took pictures of water after being exposed to different Hado which is defined as the intrinsic vibrational pattern at the atomic level in all matter; the smallest unit of energy; its basis is the energy of human consciousness (hado.net, para. 3). Dr. Emoto used written or spoken word as well as music to produce a negative of positive Hado influence on the water. The negative words and music with loud screaming produced water crystals that were similarly disfigured. The positive words such as love, grace, and beauty as well as symphony music produced beautiful crystals (Emoto, 2005, p. 1-14). This experiment shows just how powerful our consciousness is to be able to create a change in water just by the words one writes or says, or the music one composes. It also shows how the power of prayer can work for those that use prayer for healing purposes or to be closer to God.

Another example that relates to the power of consciousness is with the famous double-slit experiment. The basis of this experiment and several variations of it is the observation that light waves that pass through the slits and hit a screen placed beyond the slits will produce an interference pattern, or lighter and darker stripes that appear where the light waves interfere with each other as the light pours in from both slits. The interference pattern in the double-slit experiment is similar to the concept of the holographic interference pattern. The best way to understand this concept is to think of the waves in water that two pebbles make that have been dropped into a body of water somewhat close to each other. The waves will interfere with each other creating peaks and valleys where the waves combine or cancel out each other. The same is observed with light waves because the light waves will bounce off each other as they travel through the slits hence creating the same peaks and valleys in the form of light and dark stripes. Also, when little pellets are shot at the screen through the slits, one observes pellets on the screen in the shape of the two slits. What is amazing about this experiment is when it is done using electron particles or matter – not energy like the light waves. You would think that by electrons being matter they would behave exactly like the pellets. Instead, the electrons behave like the waves do – no matter if the electrons are fired at the screen very fast or only one at a time. This is totally unexpected and even unnatural behavior for matter because for the particles to create interference patterns on the screen, the single particle would have to have passed through both slits at the same time in order to have interfered with its self to cause the interference. What’s more is that when one tries to observe the behavior of the particle by putting a camera right after it would have passed through the slits to see if it does somehow pass through both slits, the interference patterns on the screen do not appear and only two stripes are visible. The very act of observing the particle’s behavior causes the particle to commit to passing through only one of the slits (Greene, 2004, pp. 86-92).
What this amazing experiment implies is that even at the most infinitesimal level of the universe, consciousness seems to exist. It can also imply that being human and having an ego causes the particle to behave in only one of the possible ways that it could behave because that is how our egos create our reality. Both are amazing possibilities and both point to how we are indivisibly connected to everything else because of consciousness.

What is brought together in all of the preceding examples is threefold: consciousness creates reality, reality is an illusion, and consciousness is the true nature of reality.

Science and spirituality have come from two separate paths and have met each other in what seems to me, the most appropriate place. Science has shown us how the absolute smallest bits of matter and energy invisible to the naked eye behave in ways that lead us to understand things that have previously only been understood or explained in a spiritual context. What spirit has told us in our hearts to be true, and what we have believed in faith, science has now opened its eyes and seen the truth for its self. What spiritual leaders have known with their hearts for thousands of years, the masses will be convinced of through the filter of their minds. Consciousness will always lead us to the truth.

Quotes from What the Bleep Do We Know?!?!

“The idea that God is separate from us and that we are at his mercy is in alignment with the idea that we are separate from the world around us. ”
“The deepest truth uncovered by science and by philosophy is the fundamental truth of unity. At the deepest subnuclear level of reality you and I are literally one.”
“There is no god condemning people, every one is gods. God is a placeholder name for those parts of our experience of the world that are somehow transcending, somehow sublime.”

References

Busch, J. (1999). Meditation Experiment Arrests Crime. Retrieved March 7, 2006 from http://www.alltm.org/pages/crime-arrested.html
Emoto, M. (2005). The true power of water: healing and discovering ourselves. Hilsboro, Oregon: Beyond Words Publishing, Inc.
Emoto, M. (n.d.) Introduction to the world of Hado. Retrieved March 7, 2006 from http://www.hado.net/hado_introduction.html
Greene, B. (2004). The fabric of the cosmos: space, time, and the texture of reality. New York: Vintage Books.
McFarlane, T. (2002). Einstein and Buddha: the parallel sayings. Berkeley, Ca: Ulysses Press.
Talbot, M. (1992). The holographic universe. New York: HarperCollins Publishers.
Wikipedia. (n.d.). Maya (Hinduism). Retrieved March 7, 2006 from http://en.wikipedia.org/wiki/Maya_%28Hinduism%29

We are not far from living in a drastically different world than what we know today. I predict that the future will mostly be determined by two emerging, yet omnipresent elements. The first being technology and the second consciousness. With the exponential growth and development of new technologies from artificial intelligence and virtual reality to genetic engineering and quantum physics, we are just now beginning to understand the true nature of ourselves and the universe. We are constantly pushing the envelope further and further beyond the scope of our perceived reality towards a place where visions of the future seem fantastical and impossible to imagine as being real. To be human is to possess the potential to understand, create, and become whatever our imaginations can think up, plan, and carry out.

Technology has brought us to the point where we can witness what our minds are capable of doing. With discoveries in the field of quantum physics such as the power of intention, we know now that we are able to take control of our thoughts and by taking control of our thoughts, we can have an impact on the outcome of events in our lives and in the universe. Reality is essentially manifested through our thoughts. The impact that something as simple as the power of intention may sound is immense.

Imagine a future where all people were conscious of this reality. Imagine honing this capability to perfect accuracy. This could very well be a scary image if you envision people using this power in dangerous and terrible ways for the purpose of control. What I see though, is the power to change the world in a positive and effective way. Technology gives us the opportunity to measure the impact that the power of intention can have. It has been scientifically observed that molecules actually change shape. With a positive message attached to a jar of water, beautiful, symmetrical, and intricate patterns of water molecules form. With a negative message, the water molecules transform into disfigured, unbalanced, and grotesque formations. If we were to exercise this knowledge, human tragedy such disease and war could be virtually eliminated.

I predict that in the future, we will be consciously aware of the power we have to create our own reality – literally. Maybe the fantasy worlds of Harry Potter and Frodo Baggins aren’t so far fetched and impossible to realize. Between technology and consciousness, we could find ourselves creating a world in which we use our consciousness to control energy and technology to create objects and creatures in the physical world. We could learn how to use energy to defy gravity which means that we could fly, or we could master the art of kinetic energy to control objects around us. We could find a way to create artificial gills that will separate the usable oxygen from the water molecules so we can swim underwater for as long as we wish without dealing with oxygen tanks. Another benefit is, if these things are truly possible, the problems we have with obtaining and using energy though burning up the earth’s natural energy resources would disappear. Along with all the cool things that could be possible in the fantasy of the future are the negative potentials. For instance, what if some controlling power hungry ruler decided they wanted to genetically engineer a super-army of Orcs? What is possible on a positive level can still be equally frightening on a negative level.

Maybe I am dreaming and none of what I have said has any meaning or validity, but what I say is – if it can be thought of, it can be done. We may not be to the point yet where we can fully realize what lies in our future, but we won’t really know until we get there anyways. Mostly, I foresee an optimistic view of what is to come and I look forward to living during a time of great change and possibility. I believe we are nipping at the heels of a transformation in our perception of life as we know it.

Robin Day was a creative, impulsive and very alive child. Robin’s mother described his earlier years as the happiest time of her life, but that soon changed. At the age of 10, Robin began to have behavioral difficulties in school. He was quickly diagnosed with ADHD and prescribed the drug Ritalin. His school teachers and parents seemed to notice an initial improvement in his behavior, but Robin was consistently opposed to taking any drugs. Within a period of four years, Robin had been on seven different medications and was diagnosed with Depression and Oppositional Defiant Disorder. It was also implied that Robin may have Bipolar Disorder due to his increasing moodiness. Any time Robin misbehaved, his mother blamed his behavior on him not taking his medication. He was doing very poorly in school, and getting into trouble constantly. His teachers continuously sent poor reports of his progress and behavior home. He grew to be “anti-school.” He was put into several different schooling situations including special education, private, and home schooling programs. He eventually stopped taking his medication on his own without his mother knowing. He began doing much better at a new private high school he asked to attend after a tutor discovered his gifted ability of having a visual memory and helped him to recognize that he would benefit from a visual learning style. Robin’s new teachers said he was a great kid. Robin was resentful of his mother for making him take medication all those years. His mother wondered if she had found the school years before if he would have ever been diagnosed with any of the disorders or prescribed any medications. I wonder how much different Robin might be if he were never diagnosed with ADHD and prescribed Ritalin to begin with. Nicholas Duperret has a very different story (PBS, 2001, para. 17-21).

Nicholas was a very active little boy at three years old. One day, the principal of his pre-school called his parents to tell them that Nicolas was “acting up” and “disrupting class”. The principal suggested Nicolas might have ADHD and urged them to meet with a psychologist. The psychologist wanted to test Nicholas for ADHD with a standard diagnostic checklist that included behaviors such as “restless in the squirmy sense,” “overly sensitive to criticism,” and “childish and immature”. His parents declined to have Nicolas formerly tested. The psychologist persisted to recommend medication for Nicolas. Still, the DuPerret’s decided not to allow Nicolas to be prescribed any medication for ADHD. Nicolas’ parents were shocked that his higher intensity and activity level was being translated into “something being wrong with his brain.” They did not understand this because they instead perceived their son to be very bright, creative, good-humored, and sensitive. They decided to spend more time at home with Nicolas. They discovered that the teacher he had could make all the difference in the world in how he behaved at school. Quality attention is all Nicolas needed to keep his intensity under control. Nicolas is now seven, and is currently excelling in the martial art of Judo with the support and camaraderie of his father (PBS, 2001, para. 1-5).

Robin and Nicholas’ stories tell us a great deal about the cultural perceptions of ADHD. Both Robin and Nicholas’ behavior was quickly labeled as a disorder, yet the way in which each situation was handled was drastically different. Unfortunately for Robin, his mother did not question the doctor’s diagnosis of her son. Being diagnosed with ADHD and prescribed Ritalin had a negative impact on Robin’s self-esteem and consequently, compounded the problems he already had. As a result, Robin’s childhood was an emotional rollercoaster pervaded with disapproval, bad grades, and unnatural chemicals. On the other hand, Nicholas’ parents responded to the doctor’s diagnosis with reproof. They believed their son was gifted instead of disordered. The DuPerret’s and the Day’s had different cultural perceptions on what constitutes disordered given that the Duperret’s were originally from France and the Day’s from the United States. The different perception the DuPerett’s had of Nicholas and his behavior is all that was necessary in preventing their son from experiencing all the turmoil that Robin Day had to go through. Once Nicolas’ behavior presented a problem, it did not take his parents long to recognize what the best nurturing and learning environment Nicholas needed to succeed.

In order to fully understand how culture plays a role in the perceptions, diagnoses and treatment of ADHD, it is necessary to give a brief background and definition. Attention Deficit Hyperactivity Disorder (ADHD) is the most commonly diagnosed disorder among children today (Wikipedia, n.d., para. 1). The Diagnostic & Statistical Manual for Mental Disorders (DSM-IV-TR) uses the term Attention Deficit Hyperactivity Disorder to define Attention Deficit Disorder with or without Hyperactivity. The DSM-IV-TR defines the three core symptoms of ADHD as inattention, impulsivity, and hyperactivity, and outlines the consensus on diagnostic criteria (See Appendix). Although most diagnoses are made in children, the DSM does not restrict ADHD to be exclusively a childhood disorder (American Psychiatric Association, 2000, p. 85). Indeed, it is thought that as many as 30% of children will carry the symptoms of ADHD into adulthood. It is also thought that adults who are diagnosed with ADHD had the disorder as a child (Wikipedia, n.d., para. 4).

The label ADHD was first given in 1980, although the attributing symptoms of ADHD have been identified as a condition since 1902 (Nylund, 2003, pp. 17-19). ADHD has been redefined and relabeled numerous times. In the past, the general symptoms of ADHD have fallen under a variety of names such as Minimal Brain Damage, Minimal Brain Dysfunction (MBD), Minimum Cerebral Dysfunction, Hyperkinetic Reaction of Childhood, Hyperkinetic Syndrome, and Hyperactive Child Syndrome (Silver, 2002, p. 384). Along with the various names ADHD-like symptoms have been called over the years, there have been many postulations that ADHD-like symptoms are triggered by the onset of different ailments. Some triggering ailments are thought to include viral or bacterial infections, brain injury, nutritional deficits, sleep apnea during infancy, and smoking during pregnancy. ADHD also has a very high co-occurrence rate with other disorders. In addition, there has been increasing evidence that ADHD is genetically related (Wikipedia, n.d., para. 9).

Based on the vast number of potential causes, genetic links, and the co-occurrence of ADHD-like symptoms, it is not difficult to understand why there is much debate surrounding ADHD and whether it should be considered a disorder or not. Amidst the debate are people who propose that ADHD is not a disorder, and is instead a gift. There is one thing that is for sure: the exhibited behaviors that are associated with ADHD are real. It appears that the symptoms of ADHD are becoming increasingly problematic for society based on the astronomic increase of diagnoses since drugs have become the primary treatment for ADHD (Baughman, 2001, para. 5). Considering this fact leads one to wonder what the reasons are for the sudden increase in diagnoses and prescriptions and if culture is to blame.

In this paper I intend to argue that culture should be implicated in the discussion of what factors are responsible for the prevalence of diagnoses, the determination of ADHD-related symptoms, and the subsequent drugging of children and adults. I contend that western culture has created an atmosphere where the symptoms associated with ADHD actually reflect many behaviors that exist at some degree in all people participating in the fast-paced western culture way of life. Nevertheless, society is in denial about this phenomenon and instead, pathologizes the symptoms. As a consequence, both children and adults diagnosed with ADHD are prescribed drugs to alleviate these so-called problematic symptoms thought to be associated with ADHD. I contend that while western culture pathologizes ADHD as a disorder, society is suffering the loss of unique contributions that potentially gifted people are able to make to the world.

Controversy

There are many varied and conflicting viewpoints about what ADHD really is or isn’t, and how it should be dealt with among the experts on the subject. For example, within the ranging viewpoints, a person with ADHD could be observed as having a disorder or viewed as possessing a gift. Dr. Russell Barkley, a well-known expert on the subject, is an advocate for ADHD as a disease and argues that ADHD is purely pathological (as cited in Hartmann, 2003, p. 78). In the International Consensus Statement on ADHD, Barkley (2002) contends that having ADHD causes significant impairment and harm and can only be effectively treated using medication (pp. 89-90). Suspiciously, Barkley is paid by pharmaceutical companies to do research and speak in favor of using psychoactive drugs as the most effective treatment for ADHD (Gallagher, n.d., para. 25). On a more positive note, Thom Hartmann (2003) – teacher, speaker, and psychotherapist – is a firm believer that ADHD is a gift and is the creator of the Hunter vs. Farmer theory for ADHD.

In contrast to Barkley’s stipulations, Hartmann points out that there is strong evidence that concludes that treatment via medication shows no benefit to a person’s success later in life (Hartmann, p. 178). In addition, Dr. Peter Breggin, who is a medical expert and advocate for treatment of ADHD without drugs claims that medications prescribed to help children who have been diagnosed with ADHD are actually causing irreversible damage to the brain (Breggin, 1998, para. 4). Breggin and other professionals with this viewpoint strongly advocate that children who are diagnosed with ADHD are actually gifted and would all together be better off not taking medication at all. The consensus among the more positive view of ADHD seems to be that that instead of drugging children to make them behave in a specific manner, they should be nurtured and taught in a style that is more befitting to their nature. As Hartmann (2003) expresses, the true nature of people with ADHD holds the capacity for them to aspire to be great inventors, explorers, and entrepreneurs – if only we allow them to reach their full potential (pp. 5-6). Lastly, Dr. Fred Baughman (2001) declares that ADHD is a completely fraudulent disorder (para. 4). Regardless of these varying opinions, trying to cope in a demanding world where everything is fast paced, over-stimulating, and our attention is constantly being fought for can be distracting at the very least, and debilitating at worst.

The varied and sometimes opposing viewpoints about ADHD are cause for speculation and uncertainty about ADHD as a disorder. One cause for speculation is that ADHD is labeled a disorder based on symptoms alone. The DSM-IV defines the conditions of the presence of ADHD in order for medical practitioners to make a valid diagnosis. The definition outlines the cause of the “attention deficit” criteria of ADHD as a number of symptoms thought to be attention-inhibiting. The flaw in this definition is that attention is a state of consciousness that can not accurately be evaluated (Keirsey, 2005, para. 7). For example, a child may be disinterested in their monotonous schoolwork, but completely absorbed in creating 3D perspective drawings of their favorite sports cars. Gauging attention or lack thereof should be based on an across-the-board analysis if it is to be accurately evaluated. Because of this, adhering to the definition in the DSM-IV in order to diagnose a child with ADHD can be misleading. It uses verbiage which describes behaviors that are very common among all school age children, and depending on circumstances, adults as well (See Appendix).

Another uncertainty about ADHD being considered a legitimate disorder is the co-morbidity, or co-occurrence rate of symptoms between ADHD and other disorders such as Depression, Anxiety Disorder, Oppositional-Defiant Disorder, and Bipolar Disorder. The Journal of the Academy of Child and Adolescent Psychiatry states that “Co-morbidity is present in as many as two-thirds of clinically referred children with ADHD” (as cited in Silver, 1997, p. 398). For co-morbidity to be as common as this statement affirms, the study suggests that ADHD is not a real disorder but just a group of common symptoms that are displayed just as commonly in other disorders as well. Another reason for uncertainty is that in 1998 the National Institute of Health reported that there was “no evidence to support the claim that ADHD is a biochemical brain imbalance” (Scottish Association for Mental Health, n.d, para. 7). Although there is evidence of structural differences in the brain, there is no indication that this should be considered a biological shortcoming. The fact that there is so much uncertainty about the biochemical aspects of ADHD is important because chemicals are the primary form of treatment for ADHD. Also, the dangers associated with using many of these drugs cause more controversy.

Drugs and Genes

Ritalin is the most commonly prescribed drug for children diagnosed with ADHD. Ritalin, or methylphenidate, falls into the same category as cocaine and other amphetamines, including other drugs that are also used to treat ADHD. A recent study conducted at the National Institute on Drug Abuse (2003) has shown that methylphenidate can cause long-term effects on both brain and behavior (para. 1). In one of the studies, pre-adolescent rats that were injected with methylphenidate twice daily showed brain cell changes that persisted into adulthood. Due to the brain cell changes, the rats showed a decreased sensitivity to a cocaine reward and the rats also displayed behaviors that are indicative of depression. These results indicate that methylphenidate and other drugs in the amphetamine family should be considered as the underlying factor of any changes in the brain of children diagnosed with and treated for ADHD. In support of this argument, Baughman (2002) suggests the drugs prescribed to children with ADHD are the cause of the witnessed brain atrophy (para. 2). In opposition, Barkley believes that ADHD is directly responsible for the atrophy and not an effect from the drugs (Baughman, 1998, para. 3).

Within the last few years there have been several studies (Moyzis, Ding, Chi, Grady, Morishima, J. Kidd, K. Kidd, Flodman, Spence, Schuck, Swanson, Zhang, 2001; Roman, Rohde, Hutz, 2004) that have established evidence to support that there are genetic links in people diagnosed with ADHD. One of these discoveries made by Roman (2004) and colleagues published in the American Journal of PharmacoGenomics was that there is a genetic link between ADHD and the human dopamine transporter gene (para. 3). The dopamine transporters in the brain are the mechanisms that take back in, or reuptake, the chemicals released to the dopamine receptors. The receptors are the mechanisms in the brain that receive the chemical signal and relay the signal to the rest of the brain and body. People with ADHD typically have an unusually high amount of dopamine transporters (Wikipedia, n.d. para. 42). More transporters means higher reuptake of dopamine which leads to less dopamine absorption. This evidence is in agreement with the current treatment of ADHD using methylphenidate and other stimulants which work to increase dopamine absorption. The stimulants used to treat ADHD either inhibit the function of the dopamine transporters by blocking the transporters ability to reuptake dopamine, or promote the release of dopamine in the brain (Wikipedia, n.d., para. 42).

Another discovery was found that there is a genetic link between ADHD and the human dopamine receptor D4 gene (DRD4). A study done by several scientists at the National Academy of Sciences discovered that the polymorphism of the DRD4 gene creating the gene’s 7-repeat allele (DRD4 7R) indicates strong positive selection (Moyzis, et. al., 2001). This means that the gene has been selected by evolution to be a positive mutation for humans. The positive mutation of the DRD4 gene warrants that this mutation must have been beneficial to humans at some point during the evolutionary process. Also, the same study showed that the DRD4 7R genetic variation first appeared approximately 40,000 years ago which is around the same time that is speculated as being the beginning of the migration out of Africa and the establishment of organized societies among humans (Moyzis, et. al., 2001). Well respected evolutionary anthropologist Richard Klein (2002) suggests in his book The Dawn of Human Culture that this mutation may be in fact responsible for “the dawn of human culture” (p. 92). Also, in response to Moyzis’ research results, Dr. James Swanson, developer of a now standard evaluation method of the efficacy of psychoactive medications in the treatment of ADHD states that “the genetic form of this disorder is not really a disorder at all” (as cited in Hartmann, 2003, p. 79).

Moyzis’ discoveries have stemmed further debate around ADHD. Hartmann (2003) suggests these discoveries are proof of his hunter/farmer theory of ADHD whereas Barkley contends that the genetic link points to ADHD being a disease (p. 78). Hartmann’s hunter/farmer theory suggests that types of people who are diagnosed with ADHD are hunters while the rest of the population is farmers. For instance, he describes the traits ADHD people have as being beneficial to a hunter such as the ability to hyperfocus and being easily distracted – allowing them to scan their environment and take in many things at once. Also, he correlates the ADHD person’s impulsivity to the hunter’s ability to take immediate action if necessary and willing to take risks. He asserts that ADHD traits are gifts and that society needs both hunters and farmers in order for our culture to thrive (Hartmann, 2000, p. 73).

Positive Traits

An example of how ADHD traits can be beneficial has become apparent with historical figures that showed exemplary abilities and contributed a great deal to the world. At the same time, they are on the record for having displayed behaviors and personality traits that are similar to the symptoms associated with ADHD. Some of the greatest minds in history – some of whom helped make America what it is today – exhibited behaviors that are similar to the symptoms of ADHD. For example, Benjamin Franklin, one of the primary drafter’s of the U.S. Constitution, displayed ADHD-like behaviors. Benjamin Franklin was a public school failure but later he would “come to be known as one of the world’s greatest scientists, statesmen, and public servants” (Hartmann, 2003, p. 88). Another prominent historical figure who resembled a person with ADHD was Thomas Edison. Edison was kicked out of public school after only three months when his teacher had had enough of his constant interruptions and questions. As Gerald Beales, an Edison biographer suggested, “if modern psychology had existed back then, the genuinely hyperactive [Edison] would have probably been deemed a victim of attention deficit syndrome and given a prescription for the ‘miracle drug’ Ritalin” (Hartmann, 2005 p. 53). America was founded by people like Benjamin Franklin and Thomas Edison who had the most difficulty complying with and conforming to the standards and structure of social institutions such as schools that America’s foundation was built upon.

Early America provided an atmosphere in which people that had ADHD-like behaviors and personality traits could thrive. Many of the great minds that have advanced science and technology through creative experimentation could have been diagnosed with ADHD today. Western culture has admired people like Edison and Franklin for centuries. Yet, in the last few decades, children who behave similarly to these creative and gifted individuals have been labeled as having a disorder and prescribed drugs to keep them manageable at home and in the classroom. One might wonder what creative potential these children hold that is being subdued by the drugs, and also what society is missing out on.

Another aspect of giftedness among people with ADHD is their ability to be highly creative individuals. In an article in The Journal of Creative Behavior by University of Georgia, Bonnie Cramond points out that there are so many behavioral traits that are similar in ADHD and creative people that there is a high possibility that this is an overlapping phenomena. She concludes:

Perhaps individuals who have trouble with verbal learning but have a very imaginative, visual manner of thinking will be considered at the forefront of innovation in our society rather than as problem learners. Taken together, the results of these studies and others like them are indicative of a childhood syndrome characterized by hyperactivity and high intelligence, in which personality variables, modes of cognitive representation and creativity are intimately bound. (as cited in Hartmann, 2000, para. 34)

What Cramond suggests is that children are in fact mistakenly being diagnosed with a disorder, when in fact they could instead be highly intelligent and creative, in lieu of their hyperactive nature. It can be assumed that many highly intelligent and creative individuals have slipped through the cracks of a cultural fad fixated on diagnosing and treating ADHD with drugs, instead of recognizing the value and uniqueness of these people, as well as the significant contributions to society they could potentially make.

Cultural Implications

In addition to the opposing views about whether or not ADHD is a disorder, are the cultural implications of ADHD being labeled a disorder in the western world. This position targets culture as being suspect in creating an environment where ADHD-like symptoms are culturally induced. In order to implicate culture, we must consider both circumstantial and motivating factors. A few examples of circumstantial factors are the social demands and cultural expectations of children and adults to perform in a certain way, and a culture that tends to consider behavioral problems an inconvenience or burden. Motivating factors include the prospective profitability in the remediation of a disorder through prescribing medication following a diagnosis, and cultural tendencies towards a “quick fix” for life’s problems and troublesome symptoms by the use of medication.

To illustrate the effects of the burdensome element of children with symptoms of ADHD, Hartmann (2003) points out that in the factory-like settings of schools children are treated like items on an assembly line (pp. 182-183). In this circumstance, teachers can become overwhelmed due to the large class room sizes and the sometimes demanding needs of students. This has created an attitude among people in the medical community that promotes ADHD as a disorder. The psychoactive drugs that are prescribed to children who pose a problem in this type of learning environment do help to make the children more manageable. Meanwhile, drugging children in order to make life easier does not improve the child’s learning capabilities (Hartmann, 2003, p. 178). The way these children behave at times may be considered maladaptive to traditional school settings, but that doesn’t mean they should be drugged.

In the cultural backdrop of the following examples of ADHD in a social context, there are both circumstantial and motivating factors at work. In Sami Timimi’s (2002) critique on the International Consensus Statement on ADHD, she claims that there has been an increase in anxiety surrounding the child rearing process in the United States (p. 61). She states that it seems that adult authority is being questioned by children more and more and that there is also fear and inhibition surrounding the methods of discipline that should be used to deal with children by both parents and teachers. Timimi (2002) also suggests that the cultural anxiety surrounding the child rearing process “has provided the ideal social context for growth of popularity of the concept of ADHD” (p. 61). She argues that this concept “has helped to shift the focus away from these social dilemmas and onto the individual child” (Timimi, 2002, p. 61).

This cultural shift is also influenced by capitalism because of the new opportunities pharmaceutical companies have to make a lucrative profit off of people and their supposed ailments. The pharmaceutical companies see this change in focus as an opportunity to promote drug treatments for children, as well as promote the idea of ADHD as a disorder. Soon after the creation of ADHD as a disorder, prescriptions for Ritalin and other similar stimulants have increased dramatically. From 1985 to 1998 Ritalin production quotas increased from 1361 kg to 14,442 kg – more than a ten-fold increase in production (Breggin, 1999, p. 1). Diagnoses of ADHD have had a similar rate of growth increasing from 500,000 in 1985 to between 5 and 7 million in 2001 (Baughman, 2001, para. 3). These statistics show a staggering simultaneous increase in both diagnoses and Ritalin production where the major benefit goes to the pharmaceutical companies – not necessarily society or the people taking the drugs.

The symptoms associated with ADHD fall under a spectrum of severity in which a diagnosis is made if these symptoms are preventing the person from functioning in their daily life (Hallowell, 1995, p. 195). However, the symptoms seem similar to what might be expected from any person living in the fast paced culture we Americans live in today. Further, ADHD-like symptoms tend to appear more frequently and/or with more intensity in a child with much less life experience who is trying to learn to survive in this culture. Ostrom and Jenson suggest that “ADHD may not be a unitary condition defined by an attention defect but may include a loosely defined set of common childhood problem behaviors…noncompliance, academic difficulties, social skills deficits, aggression, overactivity and attentional defects” (as cited in Silver, 2002, p. 388).The paradox of this situation is that even though it seems that in order to survive in our culture it would be impossible to escape from displaying at least some of the symptoms of ADHD, we have decided to pathologize it and label it a disorder. Still, the act of labeling and pathologizing is congruent with western culture where logical, linear, rational thought rules.

Perceptions of normalcy vary based on who is perceiving behavior. There is a spectrum of different types of behaviors that can be exhibited by any person at any given time, yet some people tend to display certain behaviors more consistently and the behaviors become a part of their personality. Also, a spectrum is a range with opposite values at its limits. This assertion implies that there are extremes on each end of the spectrum that appear in lower quantities than what appears in the median of the spectrum. With this in mind, it can be assumed that much more attention is drawn to existing abnormalities – or everything that falls noticeably on the outskirts of the median. In turn, this causes reason enough to wonder why these abnormalities exist. If an abnormality is seen as a hindrance or fault instead of a benefit or advantage, our culture easily dismisses the abnormality as dysfunctional or disorderly.

In the case of ADHD, western culture has labeled the clustered occurrence of certain behaviors as a disorder. There is also the tendency to punish and place blame for any social problems on the people that stand out and appear as threatening to any power structure. During the industrial revolution, society needed factory workers, not hunters, and so the people with ADHD traits were considered a burden on society for not conforming. Accordingly, the current school system in the United States was developed in the 1800’s and was patterned after German schools whose main purpose was to create obedient soldiers and factory workers (Nylund, 2000, p. 186). The problem with this is that the purpose of our schools was based on an outdated paradigm, and does not best prepare children to be creative and productive members of today’s world.

In contrast to culture perceiving abnormalities such as acute ADHD-like symptoms as disorders, other cultures have different perspectives about people who demonstrate ADHD-like behaviors. Although ADHD is considered by many to be a problem throughout the industrialized countries in the world, the perception and severity of ADHD related behaviors in other cultures is widely varied (Root, Resnick, 2003, p. 2). For example, in India, those who demonstrate ADHD-like behaviors are believed to be holy and are “old souls near the end of their karmic cycle” (Hartmann, 2003, p. 2). This portrayal strays far from the views of ADHD in the United States and shows that ADHD-like behaviors can be valued in other cultures.

In an example taken from Driven to Distraction, Dr. Edward Hallowell (1995) illustrates a common situation where the power struggle between an adolescent named Tommy and his parents over homework and chores has become a huge problem. Tommy frequently puts off homework and chores in order to go hang out with his friends. His parents view Tommy’s obvious neglect of his responsibilities as direct disobedience or defiance against their parental authority. His parents feel that they have to regain control of him, and with the suggestion from Tommy’s French tutor, they take him to see a psychiatrist. The psychiatrist diagnoses Tommy with ADHD and prescribes him Ritalin. The realization that Tommy has ADHD is relieving to his parents because there is now a reason for his behaviors other than Tommy being a bad kid or them being bad parents (pp. 126-141).

Although the concept of a quick fix that effortlessly eliminates the immediate problem at hand sounds appealing, it is also problematic because it effectively displaces the source of an alleged problem onto the existence of a disorder. This type of resolution is not a real remedy to the problem. Nevertheless, it effectively shifts blame for the condition and relieves responsibility from society and culture. In support of this argument, Dr. John Breeding states that diagnosing children with ADHD and using Ritalin as a treatment is “a complete abdication of responsibility” (as cited in Buckley, 2001, para. 16).

This type of resolution seeking desperation is typically found within the school systems as well. As noted previously, Hartmann (2003) suggested that because of the factory-like setting of schools, teachers can easily become burdened with the task of teaching children who seem like they don’t want to learn (pp. 182-183). In order to relieve this burden, many times teachers and school administrators will suggest to parents that these difficult children may have ADHD and that they should consider getting it treated, expecting medication will be prescribed to mellow out the unruly child. This is very relieving since they no longer have to deal with the problem the ADHD child poses to the teacher, school, and parents. Yet again, the cause of the problem is being shifted onto the child in the form of a disorder. As Sue (n.d.), a self-proclaimed “ADHDer” whose son had been diagnosed with ADHD put it,

The problem is not the child, but the system that is designed to educate only the less visionary masses frequently and erroneously referred to as “normal.” I contend we are all normal and simply given different gifts. Most education systems have failed in developing methods of teaching and curriculum for the so-called ADD/ADHD students. (para. 2)

Sue eloquently sums up the problem with western culture labeling ADHD a disorder in essentially three sentences. People are vastly different from each other and each of us has different levels of intelligence, creativity, energy, emotional sensitivity, etc. People have different interests, desires, and passions in life as well. These types of differences may be expressed in similar levels or areas in a majority, but the variations are what make people interesting. Just because it may be easier to force conformity does not mean it is the best method.

In short, western culture’s impact on the diagnosing of millions of people with ADHD is a major cause for concern. Considering the harm that is caused by drug treatments and the potential loss of great contributions these people could make to society, the diagnosis and treatment of ADHD must not be perceived as the solution to a bigger problem. Those who possess higher energy levels, intelligence, and creative talent can become a great asset to society if they are nurtured and taught in a constructive way. Cultural perceptions of ADHD and the tendency to want a quick fix for any perceived problem – induced by pharmaceutical companies’ continuous creation of new-and-improved miracle pills – must change as well. Indeed, the stories of Robin Day and Nicholas DuPerret tell much about how cultural perceptions can influence the diagnosis of a person with ADHD. A diagnosis of ADHD can have a drastic effect on a child who may hold the potential to do great things. Sadly, drugs are used to sedate and control. Consequently, the energetic, intelligent, and creative potential these gifted individuals hold may be lost forever.

Appendix

Diagnostic Criteria for Attention Deficit Hyperactivity Disorder (abbreviated)

A. Either (1) or (2):
(1) six (or more) of the following symptoms of inattention have persisted for at least 6 months to a degree that is maladaptive and inconsistent with developmental level:
a) often fails to give close attention to details or makes careless mistakes in schoolwork, work, or other activities
b) often has difficulty sustaining attention in tasks or play activities
c) often does not seem to listen when spoken to directly
d) often does not follow through on instructions and fails to finish school work, chores, or duties in the work place (this failure is not due deliberately refusing to do it or not understanding instructions)
e) often has difficulty organizing tasks or activities
f) often avoids or is reluctant to engage in tasks that require sustained mental effort
g) often loses things necessary for tasks or activities
h) is often easily distracted by extraneous stimuli
i) is often forgetful in daily activities;
(2) six (or more) of the following symptoms of hyperactivity-impulsivity have persisted for at least 6 months to a degree that is maladaptive and inconsistent with developmental level:
a) often fidgets with hands or squirms in seat
b) often leaves seat in classroom or in other situations in which remaining seated is expected
c) often runs about or climbs excessively in which it is inappropriate (in adolescents and adults, may be limited to subjective feelings of restlessness
d) often has difficulty playing or engaging in leisure activities quietly
e) is often “on the go” or often acts as if “driven by a motor”
f) often talks excessively
g) often blurts out answers before questions have been completed
h) often has difficulty awaiting turn
i) often interrupts or intrudes on others (e.g. butts into conversations or games)
B. Some hyperactive-impulsive or inattentive symptoms that caused impairment were present before age 7 years.
C. Some impairment from the symptoms is present in two or more settings (e.g. at school [or work] and at home).
D. There must be clear evidence of clinically significant impairment in social, academic, or occupational functioning.
E. The symptoms do not occur exclusively during the course of a Pervasive Developmental Disorder, Schizophrenia, or other Psychotic Disorder and are not better accounted for by another mental disorder (e.g. Mood Disorder, Anxiety Disorder, Dissociative Disorder, or a Personality Disorder).

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In Philip K. Dick’s novel Do Androids Dream of Electric Sheep, empathy is the primary distinguisher between a human and a humanoid robot. However, determining whether or not a suspected android is really an android or actually human becomes increasingly difficult to detect using “empathy tests”. The distinction that I perceive Dick is trying to portray is based on empathy, but is also based on the selfish attitudes and behavior of androids versus the potentially altruistic behavior and attitudes among humans. It is the fact that humans will do things for others not because they are getting something out of it, but because they know the other person would appreciate it.

Androids have no regard for the pain, suffering, or well-being of any other creature – living or robotic. They only seem to care about their own self-interest. For example, Pris wants to find out if a spider that J.R. Isidore found can still walk with only four legs. With no concern whatsoever for the spider, she proceeds to cut off one leg at a time until the spider. Then, Roy Baty brings a flame nearer and nearer to the scared spider until it can not bear the heat and begins hobbling around on its remaining four legs (p. 181-185). J.R. is mortified by what she has done. This example also brings to light the empathetic attitude of J.R. Up until this point, J.R. has been nothing but accommodating to the androids who took up residence in the lonely conapt building J.R. called home even after he realized they were all androids and not humans. His actions were the epitome of empathy. He identified with the androids plight because he was a “special” and treated like an outcast and a lower life form in society.

Another example of selfish android behavior is when Rachael Rosen decides to go meet Rick Deckard at the hotel after he indicates that they will do “something else” and not go hunting androids. The “something else” turns out to be Rick copulating with Rachael the android – an illegal act in its self. Rachael knew this was what Rick inferred, or at least knew this was a chance for her to destroy the bounty hunters desire to hunt androids. She enticed him into it by bringing over bourbon, undressing herself in front of him and then making a deal that she intended to break. She told Rick she would retire the Rachael Rosen clone so Rick wouldn’t have to face doing it himself because it would be too difficult for him to do so after sleeping with Rachael. Rachael had ulterior motives, and led Rick on in order to get done what she needed to do. She knew that there was a very good chance that after sleeping with her, Rick would lack the desire to retire androids, including her. Knowing this, she felt safe making a deal she would back out of, and even so, she wouldn’t have cared if Rick killed her anyhow. This example shows both the empathetic emotional attachment humans have to others, as well as the selfish, only-look-out-for-yourself behavior of androids.

The twisted part of this story is that the androids seem to have some sort empathetic response to other androids that they identify with or love. Still, it is not really empathy, though it can be mistaken for it. For example, in Rick Deckard’s last round of retiring androids, he confronts Roy and Irmgard Baty. Roy slips Irmgard a laser tube and dashes out of site before Rick can get a shot at him, leaving Irmgard there to defend herself, which could look like a team effort to protect each other. Even when Rick retires Irmgard, Roy cries out in anguish right before he himself is retired. This looks like a very human response to the death of a loved one, but is the pain he is feeling for himself or for Irmgard? It seems to me that the almost mistakenly human response is more out of pain for himself than for his wife.

An interesting consideration that gets brought about in this story is how human are we humans anyway? It seems that what distinguishes an android from a human is not so different from what distinguishes some humans from other humans. What it makes me think of personally is all the times that the news reports about something gruesome someone did or we hear a story about some horrific act and someone says, “how can a person do something so horrible?” or “I could never bring myself to do something like that!”. These are the times when we question the humanity of a person. Does it mean that we are living among humanoid robots from another planet? Who really knows? Realistically, Dick’s book makes you question what it really means to be human. The book also shows us how we separate ourselves from those who we think are not as human as we think we are.

In The Time Machine, H.G Wells paints a dismal picture of what the consequences might be of social policies on future generations. Frightening enough, his predictions of the direction that social policies of his day and age would take the world is not far off course. Well’s depicts a dramatized view of the future that suggests that the growing separation between the rich upper-class and the laboring lower-class may ultimately cause a split in the evolutionary paths of each class. It is not hard to see how the evolution of the human species could in fact continue to follow this trend. However, the picture Wells paints is very black and white and does not take into consideration the more plausible middle ground.

Wells portrays the aristocratic desire for security, comfort, and beauty as being a weakness which ultimately causes degradation in human intelligence. Not every person is wealthy enough to afford the comforts and securities of the upper class. Also, not every person is equally attractive. Because of this, an artificial divide forms between these two human sub-types – the haves and the have-nots. Those who possess beauty and riches have control over those who do not. However, have-nots must have some role in society. In the real world and in Wells’ future world the have-nots are the ones who are designated to do all the labor that is necessary in order to keep the haves comfortable and secure. Once the human race has reached the point where human intelligence has succeeded in eliminating all things harmful and unpleasant and the haves are secure in the comfortable position of the have-nots doing all the physical work, the motivation to strive for security and comfort is no longer present, and so the work of intelligent people is no longer required. What follows is the devaluation of human intelligence– the premise of Wells’ story about the pitiful fate of the human race.

It seems that we as humans are always working so hard so we don’t have to work. The fact is, not working is not an option for all people. This is where the Morlocks come into play in Wells’ story. How else could the carefree, dainty, beautiful little Eloi survive? The irony of the relationship between the two human descendants is that the Eloi fall victim to the fear that their human ancestors tried so hard to eliminate when they became the fatted cattle bred and preyed upon by the Morlocks (p. 80). The part of the story that is mainly untold is how the human race got to the point that Wells describes. The plausibility that this extreme manifestation of well intentioned social policy turned bad is left to us readers to explore.

Wells describes a brief period in future human history as having a balance between the lower-class workers being secured in their “life and work” and the upper-class aristocrats in their “wealth and comfort” (p. 101). This ideal seems to be what current social policy is thrusting us towards. Though some might believe strongly that this ideal is what we humans should be striving for, Wells shows us a glitch in this objective. Nothing is permanent in nature, and when the Morlocks food supply runs out, a shift takes place that leads to the demise of the Eloi (p. 81). It seems to me that when so much is riding on one expected surety, the chances of breakdown or complete failure are much higher. The Eloi depended so greatly on the Morlocks for their every day necessities of life – all which they did not have to work for. Once the Morlocks lives were threatened by the extinction of their food supply – one of their only securities in their way of life as the underworld workers serving the Eloi’s needs – the dynamic in the relationship between the Eloi and Morlocks was sure to change. The Eloi were an easy target, already cultivated to depend on the Morlocks, and so the ironic and yet obvious solution was for the Morlocks to use the Eloi as their food supply.

This very black and white depiction of human fate could very well be a likely story. Also, considering the oppression that is seen and felt daily by underprivileged people and poor nations, it is not hard to picture this gruesome image becoming our fate. However, the world is not so black and white. A more colorful and balanced view of the future might still contain a stratification of classes, but the workload would be more evenly spread amongst each class as is applicable to each type of person by intelligence, personality, strength, talent, and even beauty. In a scenario like this, the likelihood of the human race diverging into two separately evolving species is much lower and the chances of one class becoming another’s food source would be inconceivable. Wells story is a fantastic and dramatic interpretation of what might be if we actually reach the tipping point of valuing the lives of those who are the most beautiful and well-to-do more than those who are not so. In a scenario like this, it is altogether possible that our fate could be similar to that of the Morlocks and Eloi. The Time Machine heeds caution to us about what might become of us if our social policies continue to oppress and our aspirations for humankind lean more and more towards security and comfort valuing riches and beauty above all else. It is a dismal view of the future that I do not see as very plausible. This may be because I have more faith in the human race than Wells did, but either way, I think that the variations in our human potentials, needs, desires, and hopes for our future world will continue to keep the world colorful and not so black and white.

About five years ago during the summer of 2000, I was in Hawaii visiting a childhood friend named Parker who I hadn’t seen in at least three years. It was quite a random event, as I had just moved home from living in Provo, Utah for the previous year and happened to get a phone call from him only three days after I had been home. He had joined the Navy and was stationed at Pearl Harbor. It was nice to hear from him, and we had many conversations reflecting on our past, what we had been doing for the past three years, and what our plans for the future were. He would often mention that I should visit, but I was very low on cash. He eventually offered to pay for my trip and to stay at his apartment.

Never having had the opportunity to visit Hawaii, this was not an offer I was willing to refuse. I had still not found a job and so being able to find the time to go was not an issue. I planned to stay for two weeks. During this time I was able to experience much of the beauty of Oahu from the northern part of the island to secluded beaches to the typical tourist attractions of Waikiki Beach and Hanauma Bay.

Though the sites and experiences I had while visiting Hawaii were memorable, the most profound experience I had while there was when I was able to experience a non-ordinary state of consciousness by taking LSD. A friend of Parker’s named Eric, who I had spent some time with during my visit, was experienced with the drug. I felt unusually comfortable with taking LSD for the first time with someone I hardly knew, but there was a calm aura of peacefulness about him that made me feel safe and at ease.

It was towards the end of my trip that all three of us took the LSD, on a partly cloudy warm humid night a few days after Hurricane Daniel had luckily swept right by the islands and caused very little damage. In less than one hour’s time after I put the tiny tasteless pieces of paper on my tongue I was able to enter into a non-ordinary state of consciousness that would change my life forever.

My experience on the drug was filled with an immeasurable sense of a child-like carefree feeling and an intense connection to everyone and everything. I was a monkey climbing up the trunks and lounging in the branches of trees that were almost too big for me to climb. I played in a forest of Banyan trees whose roots grew into the ground and took me to the jungle where I was swinging from vines. I swam in a sea of mercury at sunrise and was amazed at the beautiful transformation of the ocean which appeared to be much more fluid and connected than I had ever perceived before.

The visuals wore off after about six hours and Eric and I talked for about twelve hours afterwards. The hours upon hours of conversation I had with Eric stimulated my mind more than I had ever known. He seemed to contain a boundless amount of insightful thoughts and revelations. My mind opened up in a way I never thought was possible. My view of the world began to shift away from the closed and narrow-minded view I had always known. As we talked about the deep philosophical questions about life and death, my mind exploded with new connections. I didn’t want this experience to end. I felt so enlightened and my mind was racing and I hadn’t slept in over 24 hours. My body was tired and my mind needed to rest but it was difficult for me to fall asleep.

I knew that my experience on LSD was mind-blowing, and I knew the drug had powerful capabilities to change your mind’s perception of reality. What I did not realize was what was really going on or what the possibilities were until I read about Stan Grof’s (1993) own experiences with LSD and the method of reaching the same type of non-ordinary states of consciousness through his personally developed technique of Holotropic Breathwork (pp. 15-24, 33-37). Since then I have had an overwhelming desire to enter into a non-ordinary state of consciousness again.

Though my own experience on LSD did not seem nearly as profound in comparison to Grof’s and those of his patients’, knowing this made me want to reach the level of intensity he described and dissipate the veil between my conscious and unconscious mind. Being aware of the dangers of using an illegal drug that is not regulated and unsure of what strength or type of LSD you are getting, has made me come to the conclusion that my safest bet is to try Grof’s method of Holotropic Breathwork. However, I do not think I am quite ready for this experience and so taking LSD has become a tempting recreational alternative.

My desire to enter into a non-ordinary state of consciousness again is driven primarily by the fact that I want to heal my soul. I have also become fascinated with archetypes and symbols which are of course the language of the unconscious mind. Holotropic Breathwork, LSD, and other techniques used by different cultures past and present, are vehicles that can take a person to a place where the conscious and unconscious become one and great healing can take place. The mere fact that we are capable of entering into this realm is amazing in itself.

There are many different techniques that have been used over the course of human history to enable one to enter into what Grof categorizes as Holotropic states of consciousness, or “moving in the direction of wholeness” (Grof, 2000, p. 2). Some of the different ways that Holotropic states of consciousness can be induced other than Holotropic Breathwork and LSD are: working with breath such as Buddhist “fire breath”, yogic bastrika, and Inuit Eskimo throat music; sound technologies such as drumming, music, chanting, and mantras, and didjeridoo; dancing or other forms of movement such as trance dance, hatha yoga, tai-chi and qigong; social isolation and sensory depravation such as retreating to the desert, caves, or mountain tops, and vision quests; sensory overload such as multiple sensory stimuli’s during aboriginal rituals and extreme pain; physiological means such as fasting, sleep deprivation, and painful physical procedures; meditation, prayer, and other spiritual practices such as yoga, Tantra, and Jesus prayer; psychedelic animal and plant materials such as hashish, peyote, ayahuasca, and skin secretions from the Bufo alvarius toad (Grof, 2000, p. 5).

All of the methods listed above are very ancient and are in many cases still used among the non-industrialized nations’ indigenous people. The cultures that use these methods to reach Holotropic states consider them to be “a principle vehicle in their ritual and spiritual life” as well as other reasons such as healing and knowledge seeking (Grof, 2000, p. 4). There are also many practical purposes for entering a Holotropic state. Some of these include cultivating intuition, artistic and musical inspiration, extra sensory perception and remote viewing (Grof, 2000, p. 4). It is interesting to note that western industrialized societies mostly view Holotropic states as pathological compared to ancient civilizations and pre-industrialized cultures who value them (Grof, 2000, p. 4, 13). The divergence in the perceptions of Holotropic states between industrialized vs. non-industrialized cultures may have been avoided altogether if Sigmund Freud had not shifted his therapeutic methods from hypnotherapy which dealt with the unconscious mind to instead using free association which is conducted in an ordinary state of consciousness (Grof, 2000, p. 13). After Freud discontinued using hypnotherapy, he began to focus on the talk approach to therapy which still remains today. Freud’s dismissal of the hypnotherapeutic approach to therapy and the association of pathology with Holotropic states both happened around the same time.

Although Freud seemed to be fearful of his initial discoveries and decided to take the path of least resistance, Carl Jung continued his work in the area of the unconscious and more specifically, the collective unconscious. Jung is considered to be one of the pioneers of transpersonal psychology, which deals directly with the unconscious and spiritual dimensions. Today, Grof carries the staff as a leader in the transpersonal psychology movement, though he was originally committed to the school of Freudian psychoanalytic psychotherapy. Grof was first intrigued by Freud’s work with the unconscious mind but quickly became disillusioned by the Freudian view of psychotherapy once he began working in the clinical world of psychoanalysis. Grof (1993) was radically changed both personally and professionally after he had the opportunity to have an extraordinary encounter with his unconscious mind by being one of the early experimental subjects of LSD in 1956 (p. 15). Afterwards, he began conducting his own experiments, research, and studies based on the therapeutic and heuristic effects of LSD. Grof’s earlier psychedelic therapy work with the now illegal drug is what fostered his development of Holotropic Breathwork.

Holotropic Breathwork is a method in which one is able to enter into a Holotropic state of consciousness by using accelerated breathing techniques, evocative music, and the support of another person called a sitter, in a special set and setting (Grof Transpersonal Training, n.d., para. 2). Group or individual sessions can be conducted. The breather’s eyes are closed and lies on a mat during the process. The process allows the breather to immerse themselves into areas of the unconscious that unlocks the potential for healing to occur. “Additional elements of the process include focused energy release work and mandala drawing.” (Grof Transpersonal Training, n.d., para. 3)

During Grof’s work with both Holotropic Breathwork and LSD, Grof has been able to make sense of what is actually being experienced during Holotropic states of consciousness. One of the discoveries Grof made was what he calls “systems of condensed experiences”, or COEX’s (p.24-28). What this discovery brings to light is that our memories of emotional and physical experiences that are stored in the psyche are not isolated bits of information but are actually interconnected and complex COEX’s (Grof, 1993, p. 24). He describes each COEX constellation as containing major memories of events that have certain emotions associated with them. An example of a COEX could be all memories associated with feelings of “rejection and emotional deprivation leading to our distrust of other people” (Grof, 1993, p. 25). Another example of a COEX that is instead associated with positive emotions would be memories containing feelings of peace, bliss, or ecstasy. Additionally, Grof (1993) discovered that the COEX’s extended beyond the individual unconscious and into the realms of perinatal experiences, “past-life experiences, archetypes of the ‘collective unconscious’, and identification with other life forms and universal processes” (p. 25). This means that COEX’s function as organizers of the entire human psyche. Grof (1993) also notes that “each COEX constellation appears to be superimposed over and anchored into a very particular aspect of the birth experience” (p. 25). Grof (1993) refers to the COEX’s as “the dynamic forces behind our emotional and psychosomatic symptoms, setting the stage for the difficulties we have relating to ourselves and other people” (p. 25). COEX’s are what shape peoples perceptions of themselves, others, and the world around us. All together, Grof’s work in this area provides evidence that COEX’s are very important aspects of the human psyche and hold the keys to better understanding both the conscious and unconscious mind.

Significant therapeutic work can be done surrounding the concept of COEX’s. In an example taken from The Holotropic Mind, Grof (1993) describes the process of facilitating psychedelic therapy to get to the root COEX’s that are underlying factors that must be understood in order to resolve a client’s pain and suffering. Peter was obsessed with finding a man dressed in black who could fulfill his desire to be tortured physically and mentally while confined in a dark cellar. This sadistic desire of Peter’s which he was able to fulfill on a number of occasions, caused him to be seriously hurt, robbed, and almost got him killed. Also, during World War II while living in a Nazi occupied territory, Peter was forced to work in conditions that were equivalent to slave labor. He was also forced at gunpoint to participate in sexual practices with two SS Officers. Clearly, this trauma was related to his current fetishes, but many repressed and unresolved memories were able to explain some of his more recent traumatic experiences with his sadistic partners. After undergoing 15 sessions of psychedelic therapy, deeper and deeper levels of a COEX emerged that lead to Peter’s eventual resolution to his pain and suffering. The COEX fully emerged from reliving some horrible experiences he had had during the war all the way through his childhood and his birth trauma. During his experiences of reliving parts of his childhood, some very key images emerged that helped to make sense of his dangerous and obsessive fetish. Images of being brutally punished by his violent father and his mother who he recalled as always wearing black dresses surfaced. He also had images of his mother punishing him by locking him in their dark cellar for hours without food. His birth trauma was also focused on feelings of being in a dark and confined place where he was exposed to physical and emotional torture. While he relived his birth trauma “he began to experience freedom from his obsessions” (pp. 27-29).

The experience of reliving birth trauma’s followed by significant healing taking place as in Peter’s experience is not uncommon while in a Holotropic state. Many of these types of experiences shared by Grof’s clients and experimental subjects of LSD are what provoked his discoveries surrounding COEX’s and birth traumas. While Grof (1993) was working with LSD, he began to discover that there was an interesting relationship that the LSD experiences people related to him had with pre-natal experiences and the birth process (pp. 28-30). He was able to develop a matrix for these experiences and correlated them to four distinct stages of the birthing process. He calls the four patterns Basic Perinatal Matrices (BPM) (Grof, 1993, pp. 28-30). Grof has named each BPM according their corresponding birth stage and meaning within the scope of the collective unconscious. The first matrix, or BPM I is referred to as the “Amniotic Universe.” The second matrix, or BPM II is related as “Cosmic Engulfment and No Exit.” The third matrix, or BPM III is called the “Death and Rebirth Struggle.” Lastly, the fourth matrix, or BPM IV is named “Death and Rebirth” (Grof, 1993, p. 30). As previously noted each of the matrices coincide with specific stages in the birthing process and are a part of the definition of each BPM. The experience of each birthing stage respective to each BPM in sequence are: being in the womb prior to the onset of delivery, experiencing contractions before the cervix opens, moving through the birth canal, and leaving the mothers body (Grof, 1993, p. 30).

Each of the BPM’s have an association with experiences from postnatal life as well as certain activities connected with Freud’s psychosexual stages of development. For example, during the delivery stage that corresponds with the first Basic Perinatal Matrix, the experiences are connected to libidinal satisfaction in all erogenous zones. Also, these perinatal experiences are associated with experiences later in life which are generally positive and happy moments such as having the experience of good mothering, harmonious dynamics between relationships with family members, playing with other children, falling in love, experiencing beauty in the world through travel and nature, exposure to aesthetically pleasing artistic creations, swimming in the ocean, etc (Basic Perinatal Matrices).

During the delivery stage associated with the second Basic Perinatal Matrix’s, the Freudian activities of oral frustration, anal retention, and other unpleasant sensations are connected to the perinatal experience of contractions before the cervix opens. The associated memories from postnatal life could be situations where survival or body integrity is endangered such as war, accidents, injuries, operations, diseases, drowning or suffocation, imprisonment, physical abuse, etc. Other associated memories include severe psychological traumas such as emotional deprivation, threatening situations, ridicule, and humiliation (Basic Perinatal Matrices).

During the delivery stage of moving through the birth canal, or the third Basic Perinatal Matrix, the perinatal experiences are associated with activities in Freudian erogenous zones such as chewing and swallowing food, oral aggression, orally destructing an object, defecation and urination, orgasm, anal, urethral, or phallic aggression, etc. Examples of the associations to experiences or memories from postnatal life could be fights, adventurous activities such as military service, driving hazardously, or boxing, extremely sensual memories such as amusement parks, night clubs, parties, or orgies, childhood observation of adult sexual activities, seduction, and rape (Basic Perinatal Matrices).

The last delivery stage of leaving the mothers body, or the fourth Basic Perinatal Matrix is interesting because it deals with both death and rebirth – death of life inside the womb, and birth into the world outside of it. The Freudian activities associated here include resolution of previous stages, and some activities repeated. For instance, satiation of thirst and hunger is resolved from the second stage in the birthing process. Also, the pleasure of sucking could be viewed as resolving the oral frustration of the second stage, or repeating the oral satisfaction felt in the first stage. Libidnal feelings are also resolved from the second and third stages in the birthing process and also repeated from the first stage. Similarly, the associated experiences and memories from postnatal life seem to foster resolution to the previous stages problems as well as reliving the first stage, yet with a sense of accomplishment attached. For instance, the postnatal experiences in this last stage include fortuitous escape from dangerous situations such as end of war, or surviving an accident or operation, struggles that result in success, and scenes of beauty in nature (Basic Perinatal Matrices class handout).

Using the four BPM’s and their associated activities in Freudian erogenous zones and postnatal experiences is a method in which we are able to connect the dots between conscious experiences which are often traumatic, to the unconscious perinatal experiences, or original birth traumas. As Grof discovered, using this method can help to quickly resolve problems that have since emerged and enable significant healing to take place. Using the different methods discussed previously in order to enter a Holotropic state of consciousness is how we are able to activate accessibility to the COEX’s that can help us to understand and resolve our birth traumas and allow us to heal. As Grof’s work has shown, using the process of Holotropic Breathwork or psychedelic therapy have both proven to be very beneficial in facilitating access to the unconscious mind where underlying COEX’s to birth trauma’s can be discovered and dealt with in a safe way. My own experience with LSD has helped me to have a greater understanding of the powerful changes and substantial healing that can occur while in a Holotropic state of consciousness.

References

Grof, S. (1993). The holotropic mind: The three levels of human consciousness and how they shape our lives. New York: HarperCollins Publishers.

Grof, S. (2000). Psychology of the future: Lessons from modern consciousness research. Albany, New York: State University of New York Press.

Grof Transpersonal Training, Inc. (n.d.). Retrieved August 31, 2005, from http://www.holotropic.com/about.shtml

Basic Perinatal Matrices. (n.d.). Class handout.