Dr. James Fadiman
Just published and now available here at The Teeming Brain: my interview/conversation with Dr. James Fadiman, one of the pioneers of transpersonal psychology and modern research into the spiritual and therapeutic applications of psychedelics. This has been a long time in coming, for reasons that I explain in the interview’s introduction.
The interview is ten thousand words, so be prepared to settle in. A lot of what we talk about focuses on the practical and philosophical inadequacies of dogmatic scientific materialism in dealing with things like anomalous and paranormal experiences such as inspiration and perceived communication or encounters with supernatural entities. Here’s a key excerpt:
JAMES FADIMAN: The reductionists eventually paint themselves into a corner. Consider the people who talk about the neurophysiology of dreams. They say, “Look, here’s this little part of the brain that turns on when you’re dreaming, and therefore dreams are psychophysiological in nature.” Then we ask, well, what generates a sex dream, a dream where a dead person appears with information, and a dream where you’re seated before a large pizza? And of course they say, “Why don’t you just go away.”
MATT CARDIN: I think you’re raising the basic question of phenomenology as it relates to ontology.
JAMES FADIMAN: But if you take the position that the brain is the place through which consciousness moves, so that it acts kind of like a radio, then all of those different dreams are much more understandable, because we can say they’re coming from different channels, different stations, different gods, different muses. And that makes much more sense. . . . Science’s fundamental error is a religious sort. Science says, “Certain data (since we know it does not exist) you shall not look upon.” Science holds up the story of the church and Galileo to emphasize how dogmatic the church was in its refusal to look at evidence. But if you say to scientists, “What do you know about telepathy? What do you know about clairvoyance? What do you know about near-death experiences?” they say, “Those don’t exist, and I’ve never spent a moment looking at the evidence, because they can’t exist” . . . . Scientism — science as a religion — and science are quite far apart. You see, I think I’m a scientist. That means that anything that happens, whether subjective, objective, sensory or whatever, I look at it. That may be due to my psychedelic experiences, which reminded me that, “Whatever you think the world is made of, James, you have a very limited view.” My muse chimes in and says, “Obviously, if you look at the size of the universe and contrast it with the size of your brain, the chances of your being able to know everything are statistically almost non-existent.”
Some years ago as I was searching for a way to introduce poetry to the high school writing and literature classes that I was then teaching — not just certain, selected poets and poems but the entire idea and import of poetry itself — I started telling my students that language can have an alchemical power. There is, I told them, a positively magical potency to language, particularly of the poetic sort, since language enables a person to recreate his or her private thoughts and emotions in somebody else’s headspace and heartspace. This is especially true of lyric poetry, because this form is specifically meant to capture and express an author’s state of mind and mood at a particular moment, and therefore a full understanding of a lyric poem entails not only an intellectual understanding of the poem’s formal content but an actual shared feeling with the author. When this magic works, it actually recreates the poet’s inner state in the reader (or hearer), so that poet and reader vibrate in sympathy, and the reader doesn’t just understand the poem “from the outside” but divines it “from the inside” by sharing the actual mental-emotional experience that motivated the poet to begin writing. The poet, sometimes speaking across centuries or millennia, acts as a linguistic alchemist who uses language to transmute the reader’s inner state into something else. And this same phenomenon is active to some degree not just in poetry but in all uses of language.
That, in combination with the reading of several short poems to serve as examples, was how I went about trying to “prime” American teens to understand the nature and significance of poetry. It has often been said that a person teaches best what he or she most wants and needs to know, and in this case that little homily was definitely true, because the issue of language’s magical/alchemical potency was something that I was only then beginning to appropriate consciously after years of grasping it intuitively and even using it in my own writings. And it’s something that has only become of more pressing interest in the years since then.
When we consider the ability of language, particularly in its poetical or otherwise artistically deployed form, to alter, shape, shade, and create states of mind and affect, what we’re really considering is a convergence of art and — for lack of a better word to encompass a vibrantly varied set of studies, experiences, practices, and disciplines — spirituality. We’re also highlighting a key distinction in the way language can affect us in both arenas. This distinction is between the transmission of visions, plural, and the transmission of vision. By the former I mean thoughts, concepts, stories, images — all of the actual content that can be communicated by language. By the latter I refer to the much deeper impact that language can have by working a change not just on what we think or “see” with our mind’s eye but on how we think and see. In art and spirituality, the most profound effects come from the alteration of a person’s basic outlook and worldview, his or her fundamental cognitive, emotional, and perceptual “stance” toward self and world. This is the level at which visions become vision, and an entirely new way not just of seeing but of being opens out from one’s first-personhood.