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  1. Limitations on the Scientific Study of Drug‐Enabled Mystical Experiences.Richard H. Jones - 2019 - Zygon 54 (3):756-792.
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  • Science, Spirituality, and Ayahuasca: The Problem of Consciousness and Spiritual Ontologies in the Academy.Ismael Apud - 2017 - Zygon 52 (1):100-123.
    Ayahuasca is a psychoactive brew from Amazonas, popularized in the last decades in part through transnational religious networks, but also due to interest in exploring spirituality through altered states of consciousness among academic schools and scientific researchers. In this article, the author analyzes the relation between science and religion proposing that the “demarcation problem” between the two arises from the relations among consciousness, intentionality, and spirituality. The analysis starts at the beginning of modern science, continues through the nineteenth century, and (...)
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  • Green Open Access for Interesting Contributions.B. Drees Willem - 2017 - Zygon 52 (1):3-8.
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  • Creative Challenges on Religion, Science, and Knowledge.Willem B. Drees - 2017 - Zygon 52 (3):597-600.
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  • Entheogens, Mysticism, and Neuroscience.Ron Cole‐Turner - 2014 - Zygon 49 (3):642-651.
    Entheogens or psychedelic drugs such as lysergic acid diethylamide (LSD) and psilocybin are associated with mystical states of experience. Drug laws currently limit research, but important new work is under way at major biomedical research facilities showing that entheogens reliably occasion mystical experiences and thereby allow research into brain states during these experiences. Are drug-occasioned mystical experiences neurologically the same as more traditional mystical states? Are there phenomenological and theological differences? As this research goes forward and the public becomes more (...)
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  • By its Fruits? Mystical and Visionary States of Consciousness Occasioned by Entheogens.Leonard Hummel - 2014 - Zygon 49 (3):685-695.
    A new era has emerged in research on entheogens largely due to clinical trials conducted at Johns Hopkins University and similar studies sponsored by the Council for Spiritual Practices. In these notes and queries, I reflect on implications of these developments for psychological studies of religion and on what this research may mean for Christian churches in the United States. I conclude that the aims and methods of this research fit well within Jamesian efforts of contemporary psychology of religion to (...)
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