Psychedelic Entities

Evolutionary psychology presents models of the evolution of a modular structure to the human brain that provide explanations of why humans so naturally experience supernatural entities. Evolutionary approaches propose a modularity of the human mind that resulted from the ancient acquisition of a number of adaptive innate capacities that have been called innate intelligences, modules and operators, each one dedicated to different specific cognitive functions (see Gardner, 1983, 2000; d'Aquili and Newberg, 1999; Ernandes, 2013). Ernandes distinguished cognitive operators from cognitive modules, with modules involving more specific functions and anatomical brain structures, while cognitive operators involve generalized functions that involve connections with many areas of the brain. The concept of modules also reflects the isolated functioning of process, while the concept of operators reflects the notion of automatic action in response to the appropriate triggering stimuli.

A range of findings support a view of the human mind as functioning through an integrated assembly of many functionally specialized modular psychological adaptations that operate mostly independently and unconsciously. Gardner's (2000) criteria for innate intelligences include: their isolated (dys)function because of brain damage; exceptional manifestation in idiot savants and child prodigies; an evolutionary plausibility; central core cognitive operations; a facility for encoding in symbol systems; a developmental history in their manifestation; and support from experimental and psychometric studies. Cognitive functions that are manifested cross-culturally point to their underlying biological dynamics involving neurognostic structures, the neurobiological structures of knowing that provide the universal aspects of the human brain/mind (Laughlin et al., 1992).

Gardner characterizes ten of these basic innate intelligences as biopsychosocial potentials inherent to our species:

1. an intrapersonal intelligence for looking in at one's own mind and the ability to use awareness of one's own capacities to regulate one's emotional life and relations with others;
2. an interpersonal intelligence, a capacity to engage a “theory of mind” to infer others' mental processes;
3. a linguistic intelligence (actually involves several capacities);
4. a logical-mathematical reasoning capacity that manifests in extreme forms in the idiot savants with superhuman math processing capacities;
5. a bodily-kinesthetic intelligence manifested in mimesis;
6. a musical intelligence to create and perform with sound and instruments;
7. a spatial intelligence for creating patterns in space;
8. a naturalist intelligence for species recognition and classification of species;
9. a spiritual intelligence providing a desire to know about non-material experiences and cosmic entities and engaging with spiritual, noetic and transcendent experiences; and
10. an existential intelligence that provides an ability to reflect cosmic issues.

It is apparent that not all of these modules are equally elicited by psychedelics or other alterations of consciousness, but many are. The features of these modules are prominently displayed in shamanic psychedelic experiences characterized by the entheogenic world view of human and animal-like spiritual entities with human-like cognitive and social properties and special powers derived from the psychedelic influences. Shamanic experiences also engage the bodily-kinesthetic intelligence manifested in dance and enactment; the naturalist intelligence involving the use of animal species for personal identity and power; and the use of musical intelligence, including chanting and drumming. Contemporary DMT experiences (Luke, 2011) emphasize spiritual entities that reflect the operation of the interpersonal intelligence, as well as spatial geometric visions, out-of-body experiences, mind-to-mind communication, and concerns with spiritual and existential matters.

Innate modules and operators are the result of adaptations made to solve specific problems typical of the hunter-gatherer lifestyle. Their manifestation under diverse influences reflects the elicitation of such adaptive responses. These include positive emotions such as happiness and bliss; although negative emotions may be involved in mystical and psychedelic experiences, they appear less central, perhaps because depression is not an adaptive response. The innate modules typically activated by psychedelics involve successful adaptations: agency detection, theory of mind/mind reading, animal intelligences, musical intelligence, mimetic enactment capacities, and others.

Ernandes proposes that while the frontal cortex becomes involved in the control of many innate operators, they mostly have their basis in the R-complex and its linkages with the limbic system since they are widely distributed in reptiles and/or mammals. This role of these ancient brain system attest to these modules as involving ancient adaptations. Psychedelic experiences should not be expected to manifest operators that depend on the higher level cognitive integration provided by the PFC or the self or autobiographical qualities maintained by the DMN. Psychedelics do not elicit mathematical intelligence, and certain language functions can be difficult if not impossible; a semantic function might notably remain while speech is generally compromised. In contrast Gardener's operators for intrapersonal, interpersonal, bodily-kinesthetic (mimetic), musical, and naturalist (animal) intelligence are prominently manifested in psychedelic experiences, especially in the form of supernatural entities.

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