Jesse BeringGuestMatthew PetersonHostWhy does he go from this more mainstream, um, you know, psychological research to, to this, you know, stuff that was really cutting edge and, um, still today we're, we're talking about as something that was, uh, strange in many ways.

I mean, some people would call it cutting edge, other people would call it completely-

Well, one of the things I discovered in writing the book was that his mother was really into, I guess, you know, this was the early 1900s, sort of 19- the teens and the '20s, and she was really into this movement of theosophy, which Ian Stevenson described as sort of a potted Buddhism for Westerners.

Um, so it's sim- you know, it's kind of like a new agey spiritualist, um, uh, thing that was very popular at that time, and his mother was very much into that.

So he was exposed from a very early age to ideas surrounding karma and reincarnation and these sort of spiritualist beliefs.

His father, on the other hand, was a very sort of strict, you know, conventional, uh, lawyer/political journalist who thought that was all complete nonsense and bunk and so their par- his parents never really got along about, about tho- those worldviews, and I think Ian Stevenson was raised in this sort of cauldron of domestic dispute surrounding the nature of reality.

But, you know, he, he, so, so he had a, you know, a childhood background that was steeped in the subject area, but he also learned through his career, or through his training as a medical student that that is not science, that theosophy is not science, and as much as it might have appealed to him emotionally, was not, you know, it was no more valuable as a scientific approach than any other religious ideology.

Um, so there was that, and then he also got involved with, um, psychedelic research, early psychedelic research.

You know, this was sort of the heyday of, like, Timothy Leary and LSD and mescaline and, um, you know, he, Ian Stevenson was at the vanguard of that as well.

So he did some early laboratory studies where he administered, um, uh, psychedelics to just everyday people and then recorded, recorded his interviews with them about what they were experiencing and trying to sort of understand the phenomenology of the, the feeling of being on a trip.

And ultimately he did it himself, and he had presumably a very powerful sort of experiences, including what he, what he suggested.

He never went into detail, but he did suggest that he had the experience of a past... a, a memory of a past life-

So, you know, all these things somehow kind of converge to forge this path where he transitioned from this, you know, very reputable career as a psychiatrist, um, you know, publishing in the top medical journals and, you know, at the height of his career to, you know, sacrificing everything, including his reputation really, for a career studying reincarnation and apparitions and poltergeists and, you know, um, telepathy.
Why does he go from this more mainstream, um, you know, psychological research to, to this, you know, stuff that was really cutting edge and, um, still today we're, we're talking about as something that was, uh, strange in many ways.

I mean, some people would call it cutting edge, other people would call it completely-

Well, one of the things I discovered in writing the book was that his mother was really into, I guess, you know, this was the early 1900s, sort of 19- the teens and the '20s, and she was really into this movement of theosophy, which Ian Stevenson described as sort of a potted Buddhism for Westerners.

Um, so it's sim- you know, it's kind of like a new agey spiritualist, um, uh, thing that was very popular at that time, and his mother was very much into that.

So he was exposed from a very early age to ideas surrounding karma and reincarnation and these sort of spiritualist beliefs.

His father, on the other hand, was a very sort of strict, you know, conventional, uh, lawyer/political journalist who thought that was all complete nonsense and bunk and so their par- his parents never really got along about, about tho- those worldviews, and I think Ian Stevenson was raised in this sort of cauldron of domestic dispute surrounding the nature of reality.

But, you know, he, he, so, so he had a, you know, a childhood background that was steeped in the subject area, but he also learned through his career, or through his training as a medical student that that is not science, that theosophy is not science, and as much as it might have appealed to him emotionally, was not, you know, it was no more valuable as a scientific approach than any other religious ideology.

Um, so there was that, and then he also got involved with, um, psychedelic research, early psychedelic research.

You know, this was sort of the heyday of, like, Timothy Leary and LSD and mescaline and, um, you know, he, Ian Stevenson was at the vanguard of that as well.

So he did some early laboratory studies where he administered, um, uh, psychedelics to just everyday people and then recorded, recorded his interviews with them about what they were experiencing and trying to sort of understand the phenomenology of the, the feeling of being on a trip.

And ultimately he did it himself, and he had presumably a very powerful sort of experiences, including what he, what he suggested.

He never went into detail, but he did suggest that he had the experience of a past... a, a memory of a past life-

So, you know, all these things somehow kind of converge to forge this path where he transitioned from this, you know, very reputable career as a psychiatrist, um, you know, publishing in the top medical journals and, you know, at the height of his career to, you know, sacrificing everything, including his reputation really, for a career studying reincarnation and apparitions and poltergeists and, you know, um, telepathy.
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