Yes, I know it’s a little bit early to be bringing this up. While the holiday itself may have already passed, many of you are probably still recovering from the hangover that the entire country was forced to endure. I mean really, this isn’t even a good feeling to wake up from this hangover, not that a hangover is something you should usually look forward to. But lets be honest, there is more damage done than overall achievement. This isn’t the morning after where you reminisce about the absolutely stupendous series of events that took place hours ago. This isn’t one of those mornings where you are left in shambles in a downright disgusting alley looking around for your best friend who was lost the day of a wedding. Plain and simple, this is not a good time.
Your groggy, you must resume your daily routine, you have to be at work in an hour, the clock already says your going to be 30 minutes late with the estimated travel time, and you probably gained a minimum of 5 lbs considering how many potatoes you’ve consumed. Hell, you nearly re-enacted the exact opposite of the Irish potato famine in your dining room, not to mention the 20 loafs of bread consumed in ‘this that and another’ stuffing. And then to add insult to injury, you have to open the fridge and think to yourself, “Hmm what the hell am I gonna have for lunch today” right? Wrong! What your really saying to yourself is, “How the hell am I supposed to make turkey or thanksgiving leftovers of any sort sound appetizing again?” And while this may be true, that should be the least of your problems. What your primary worry should be is, “How am I going to stay awake for this crucial late afternoon presentation my boss conveniently scheduled the day after this lovely thanksgiving massacre, when I’m stuffing (pun intended) down marshmallow covered sweet potatoes, [explicit] turkey sandwiches, and some classic Campbell’s green bean casserole at the 2 o’clock lunch break?” Tie all these delightful dishes together and you yourself have found the ultimate thanksgiving myth: Are turkey and all the other thanksgiving fixings responsible for your holiday hangover? Let us find out shall we… More
In 2007, Albert Hofmann, the creator of lysergic acid diethylamide (LSD), wrote a letter to Steve Jobs on behalf of his friend Rick Doblin, who was the founder of the nonprofit organization Multidisciplinary Association for Psychedelic Studies (MAPS). Hofmann was with hopes, at the age of 101, that Jobs might want to make a donation to support Swiss psychiatrist Dr. Peter Gasser’s proposed study of LSD-assisted psychotherapy. The main mission of MAPS is to develop psychedelics and marijuana into prescription drugs that could be made available to treat people with post-traumatic stress disorder (PTSD), pain, drug dependence, anxiety, and depression. Hofmann, a large supporter of the organization, pushed the idea that his creation has helped others and could provide crucial benefits in future health treatments and so asked Jobs for “help in the transformation of [his] problem child into a wonder child.” Many others who have had the opportunity to experiment with this psychedelic drug brought on an entirely different perspective of what LSD provides: an awakening of the Self and for many innovative thinkers an eye-opening journey in expanding their creativity. More
Going on vacation with my family for thirteen days was both exciting and daunting. The West Coast adventure was extremely appealing and I couldn’t wait to see the Grand Canyon, explore Yosemite National Park, and drive a convertible down the Pacific Coast Highway. But where was I going to get my brain fix? The Scientific American issue I bought for the flight to Phoenix wasn’t doing it for me. Some hope was gained at The Exploratorium, a hands-on science museum in San Francisco that managed to convince my thirteen-year-old sister that neuroscience might be almost potentially cool, but it wasn’t until a trip to Sonoma County that my curiosity was finally piqued.
Tiger the horse and I were riding along on a vineyard tour and I was talking to the tour guide about school. I’ve got yet another new response to “I’m studying neuroscience”: the tour guide told me about his son’s mysterious mental illness that may or may not be schizophrenia and we rode through wine country discussing psychiatrists, Thorazine, thought disorders and SSRIs. All in all, a good day.
This conversation got me wondering about the kinds of challenges psychologists and psychiatrists face when having to diagnose patients with schizophrenia. All the clinicians have to go on are whatever behavioral abnormalities make themselves apparent. But how do you weed out schizophrenia from other kinds of psychosis (some of which may respond to the typical treatment for schizophrenia)? More
Using the human nervous system as a representational medium, are there parts of the universe that are innately unknowable to us- are there realities that we can experience but not objectively measure? Is spirituality real, or a man-made delusion to justify ambiguous emotions and guide behavior? Is consciousness an emergent property or does it extend beyond?
These are timeless ontological questions that have been posed by both philosophers and the common man for centuries. But only recently has the new field of neurotheology, the study of correlations between neural phenomena and subjective experiences of spirituality, emerged on the scene to advance our understanding of what the brain undergoes during religious practices. Whereas before we could only rely on logic and speculation in an attempt to tackle some of these controversial issues, today neuroscientists are beginning to uncover substantial information regarding the relationship between brain activity and “the feeling of God”.
Scientists have long been intrigued by claims of mystical encounters. Though these assertions may seem to be all too uncommon and even downright outlandish in an increasingly “secular” nation, still a survey by the Pew Form on Religion and Public Life demonstrated that nearly half of American adults today have had what they consider a “religious” or “mystical experience” of some kind. In order to investigate the biological basis of these obscure episodes, scientists first explored the effects of psychedelic drugs, which have a long history of traditional use in religion. Since users of psychedelics often report of the drug’s ability to elicit a sense of the spiritual, as well as promote mental healing, researchers sought empirical support for the notion that psychedelic drugs could facilitate “religious experiences”. More