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altering the self-concept, permits objective self-assessment and when coupled with apparent freedom in space and time brings one to a sense of unity with the infinite. Further, this reduction of the self, which has hitherto been the basic referent for all sensation and ideation permits both a remarkable enhancement in the sensing of the non- self and a new profundity and range in ideation which the self-concept has previously tended to circumscribe and modify. So vast and so intense is the experience that the emotional responses engendered cover the spectrum of affect and appear because of the time distortion to shift with remarkable rapidity. It is important to realize, with regard to the points which follow, that the feeling of reality which accompanies the experience are often remarkably vivid. Where this is the case, the ideas outlined below, once arrived at, are accepted with an intense conviction. The person's individuality tends to break down. He begins through the breakdown and synthesis of usual gestalts, to see through the subject upon which he happens to be concentrating, into the microcosm and into the macrocosm. Because his thinking is analogical he can see the same pattern of extension in all things. Each object or person has an infinite number of aspects. He becomes aware that he too, is part of this pattern of infinity and that the barrier to awareness of this fact has been his accustomed sense of self. This realization renders complete self-acceptance much easier than it otherwise would be. The objectivity toward the usual self-concept which depersonalization occasions, permits him to examine his relationship to others without any defensive screening. He begins to learn that self concern, implying as it does a feeling of some insufficiency in the self, is synonymous with anxiety and tends not only to isolate him from others but also to make him distinctly uncomfortable. Complete self-acceptance on the other hand, which implies complete faith in his infinite nature, not only permits him to feel very closely with others and to understand them more completely than he ever has before, but also produces in him feelings of content and well-being. He comes to the realization that faith and anxiety are mutually exclusive. They cannot be experienced at the same time. Chwelos (13) in discussing this area of experience states of the subject: He then sees that lack of faith, or acceptance that he is essentially infinite, is the exact counterpart of anxiety --. He also sees that guilt is disrupting in that it is a denial of the infinite self which is the same for everyone. This equalizing tends to remove any form of pride, prejudice, guilt or anxiety. The person then sees that faith, which is the acceptance of himself as infinite, and love, which is the acceptance that everything around him, is equal to him in substance, in the clue to a smooth, pleasant, useful LSD experience. The patient then ceases the tragedy of desiring to be other than he is in essence and realizes that he can only be other than he is in terms of his acts. The energy thus released from attempting to alter his basic nature will now be used to alter his acts in a way which can make his life more peaceful and satisfying and his outlook more compassionate. Almost certainly the most valuable knowledge which the subject may attain in the experience is the realization that his feelings are very largely under his own control. Generally speaking, our culture accepts the view that one s feelings are determined by circumstance. In the experience, however, the subject learns that his feelings are determined by their direction. Self-concern makes him feel badly, outwardly directed feelings of affection and trust make him feel good. Knowing this, he can feel as he wants to and can realize the wisdom of Lincoln s statement, a man is just as happy as he makes up his mind to be . The subject should learn too that the ability to control ones feelings comes only with practice. As Chwelos (13) puts it: He can feel as he pleases but this takes some practice, as one learns to walk by walking, so one learns to love by loving . It is the role of the therapist during this stage to try to discuss and work through with the subject some of these extremely complex ideas. As a rule, the subject will broach the ideas himself and the therapist can offer another point of view or aspect of the problem involved. At times the therapist may feel it wise to introduce a topic for discussion but he must be careful that he does not attempt to pressure the subject into accepting his point of view. The pressure for acceptance or rejection of ideas must come from the subject himself if the ideas are to carry emotional conviction. Referring to this phase of the experience as discussion may appear to be unwarranted. It is seldom discussion in the ordinary sense of the word since a person outside of the experience would be likely to have much difficulty in following what was transpiring. There are likely to be very prolonged periods of silence, few sentences may be completed as the thoughts seem to break off in the middle. Actually the close nature of the communication permits this sort of discussion to be filled with meaning as far as the participants are concerned. As has been pointed out previously the LSD reaction is essentially a feeling experience. The translation from intense but undefined non-verbal feelings into structured, delineated ideas, ideas which can be examined, discussed and weighed intellectually, is almost always made with difficulty. 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