Stanislav Grof Quotes
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We have to recognize that spirituality is a legitimate dimension in the psyche. It's a legitimate dimension in the universal scheme of things. It doesn't mean that you are superstitious, that you are in to magical, primitive thinking, if you take spirituality seriously.
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I spent much of my later childhood and adolescence very, very involved and interested in art, and particularly in animated movies.
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Research challenges the materialistic understanding of death, according to which biological death represents the final end of existence and of all conscious activity.
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At a time when unbridled greed, malignant aggression, and existence of weapons of mass destruction threatens the survival of humanity, we should seriously consider any avenue that offers some hope.
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I have taken part in ceremonies with North American and Mexican shamans, as well as Brazilian ceremonies.
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It is possible to transcend the usual limitations of the body, ego, space, and linear time.
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The elimination of the fear of death transforms the individual's way of being in the world.
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Consciousness after death demonstrates the possibility of consciousness operating independently of the body.
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Individuals approaching death often experience encounters with their dead relatives, who seem to welcome them to the next world. These deathbed visions are authentic and convincing; they are often followed by a state of euphoria and seem to ease the transition.
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There is an urgent need for a radical revision of our current concepts of the nature of consciousness and its relationship to matter and the brain.
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The psyche of the individual is commensurate with the totality of creative energy. This requires a most radical revision of Western psychology.
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For any culture which is primarily concerned with meaning, the study of death - the only certainty that life holds for us - must be central, for an understanding of death is the key to liberation in life.
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Philemon explained how Jung treated thoughts as though they were generated by himself, while for Philemon thoughts were like animals in the forest, or people in a room, or birds in the air. Jung concluded that Philemon taught him psychic objectivity, the reality of the psyche. This helped Jung to understand that there is something in me which can say things that I do not know and do not intend.
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A number of cases have been reported in which a dying individual has a vision of a person about whose death he or she did not know.
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I believe that used responsibly and in a mature way, the entheogens mediate access to the numinous dimensions of existence, have a great healing and transformative potential, and represent a very important tool for spiritual development.
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Many instances exist of small children who seem to remember and describe their previous life in another body, another place, and with other people. These memories emerge usually shortly after these children begin to talk.
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The new formula in physics describes humans as paradoxical beings who have two complementary aspects: They can show properties of Newtonian objects and also infinite fields of consciousness.
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There is no fundamental difference between the preparation for death and the practice of dying, and spiritual practice leading to enlightenment.
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As long as I had easy access to psychedelics at the government-sponsored research project, most of my energy went into psychedelic sessions.
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In the kind of world we have today, transformation of humanity might well be our only real hope for survival.
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I have to say I regretted giving up animated movies.
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Patients reported that their psychedelic sessions were an invaluable experiential training for dying.
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The knowledge of the realm of death makes it possible for the shaman to move freely back and forth and mediate these journeys for other people.
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These substances function as unspecific amplifiers that increase the energetic niveau in the psyche and make the deep unconscious dynamics available for conscious processing. This unique property of psychedelics makes it possible to study psychological undercurrents that govern our experiences and behaviors to a depth that cannot be matched by any other methods and tools available in modern mainstream science. In emotional and psychosomatic disorders, for positive personality transformation, and consciousness evolution.
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This is an extraordinary book of unique psychological power. It reveals not only scholarship and sophistication of the author, but deep and intimate knowledge of the recesses of the human psyche. By masterful juxtaposition of evocative images, poetry, and selected quotes from scholars, Flesh and Blood seems to engage both the right and left hemispheres in an unprecedented dialogue. The result is a multi-dimensional, almost holographic picture of the primordial foundations of the human mind.
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He suddenly understood the message of so many spiritual teachers that the only revolution that can work is the inner transformation of every human being.
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It became much more complicated politically to work with psychedelics because of the unsupervised experimentation with psychedelics, particularly among young people.
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A text of Tibetan Buddhism describes the time of death as a unique opportunity for spiritual liberation from the cycles of death and rebirth and a period that determines our next incarnation.
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Consciousness does not just passively reflect the objective material world; it plays an active role in creating reality itself.
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The function of the brain is to reduce all the available information and lock us into a limited experience of the world. LSD frees us from this restriction and opens us to a much larger experience.
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