Saturday, April 4, 2020

Comparative Table of Genitive Suffixes Examples in Greek, Sanskrit, Hindi, Punjabi, Telugu, Khasi

ου, ίας, ων
अस्य, अयोह, अनाम; :, ओ:, अनाम      
का, की, के  
ਦਾ, ਦੀ, ਦੇ
డి, అ,  యొక్క,
ou, ias, on
asya, ayoh, anam; ah, oh, anam
ka, ki, ke
da, di, de
di, a,

Wednesday, April 1, 2020

QA: Christian Ethics: Homosexuality

Q. Isn’t the Bible patriarchally prejudiced, therefore, towards homosexuals?
Ans. The Biblical condemnation of homosexuality is not patriarchally based. It is based on the creational nature of sexuality. Sexuality is essentially procreative and sexual attraction has an affectionate dimension that is essentially related to the procreative function. Sexual love is not the same as friendly love or parental love. It is not matriarchal to say that a woman must not have sex with woman in the same way as it is not patriarchal to say that sex between two men is a fundamental aberration. Homosexuality is wrong because it severs desire from its natural directive/objective and grants it autonomy; in other words, it let’s desire lead.

Q. Paul in Romans 1, 1Corinthians 6, and 1Timothy 1 is referring to nonconsensual homosexual practices between older men and constrained young boys or slaves. It doesn’t refer to homosexuality in the modern sense, right?
Ans. Paul is not referring to rape or sexual exploitation, but is explicitly referring to homosexuality that was primarily consensual. The Greek term ἀλλήλους used in Romans 1:27 and translated as “one another” in the statement “they burned in their lust for one another” is a reciprocal pronoun and a masculine accusative plural. Paul is not talking about immoral acts committed against the will of others but is talking about people who reject God and let their “vile passions” (πάθη) lead them (Rom.1:26).

Q. Isn’t the acceptance of the Ethiopian Eunuch in Acts 8 affirmative of God’s acceptance of homosexuality?
Ans. It is only affirmative of God’s acceptance of eunuchs through Jesus Christ who were originally castrated individuals and not allowed to serve in the Tabernacle. There is no basis for associating that particular Eunuch with transgenderism or with homosexuality. There are some who theorize that homosexuals might have been chosen to take care of royal harems, but that is a mere hypothesis. Nevertheless, God’s arms are open to all sinners, including homosexuals provided they repent of their sins. God loves the homosexual (who is a person), but God hates homosexuality (which is a sin). The baptism symbolized the Eunuch’s repentance from sin towards God.

Q. Is it wrong to have romantic feelings for a member of the same-sex?
Ans. It is wrong to nurture the feelings instead of rejecting them. That is true also for adulterous feelings towards a member of the opposite sex.

Q. Then, why does someone have those feelings? Aren’t they God-given?
Ans. It is like saying that if someone has adulterous feelings, they must be God-given; or worse, if someone has paedophilic feelings, they must be God-given. That is judicially irrational and morally confusing. If every feeling comes from God, then moral freedom and moral decision becomes unreasonable. If that were true then, ultimately nothing would be wrong.

Q. But, same-sex attraction is inborn and is not the same as those other forms of desires. One is born that way.
Ans. That needs to be established. There is, presently, no scientific evidence for the born-that-way argument. But, even if it is claimed that there is such evidence (based on empirical studies, which are open to falsification by other studies), the biblical injunction in this matter is clear. Homosexual acts are morally condemned in the Bible, which implies that the Bible regards them as willful choices. If something were “natural”, condemnation of it would be unnatural and false. Since the Bible condemns homosexual act, it cannot be a “natural” act but is as Romans 1 calls it, “unnatural” act.

Q. But, isn’t that begging the question?
Ans. That the presence of smoke implies there must be fire is not begging the question.

Q. You referred to paedophilic feelings. But these are not the same as homosexual feelings. Sex with a child is never consensual, but homosexual acts usually are consensual.
And. I have also referred to adulterous feelings. Adultery is wrong even if consensual.

Q. There was no concept of same-sex marriage in the biblical times, so the writers only wrote with reference to prevailing marriage customs. If same-sex marriage were common, they would not oppose homosexuality.
And. The right way to say would be that same-sex marriage was not common because biblical law forbade same-sex relationships. Today, same-sex marriage is accepted where biblical authority is nullified.

Q. But there are Christian churches that are are gay-friendly and advocate equality.
And. There were various kinds of churches in biblical times that were totally opposed to apostolic teaching. There were also synagogues of Satan.

Q. Isn't that discrimination against a minority group?
And. What is the discrimination?

Q. Homosexuals are regarded as sinners in the same category with thieves and murderers.
And. We are called to respect all fellow humans without any discrimination. However, this does not mean that we fail to distinguish between morally right and wrong behaviors. The Bible does condemn homosexuality as sin. The church is open to all and there is transformation power in Jesus for all who confess their sins and turn to God. But, if someone denies sin as sin, the Bible cannot change for their sake. The moral law is a priori and thus immutable. We are called to love everyone but are also called to rebuke and expose sin.

Q. Homosexuals are as normal as anyone else. They are not deviant people. Their romance life is the same as that of heterosexuals. They are kind and good people.
Ans. Homosexuals are not more sinful than other people who are also sinners but look very normal, intelligent, and good. It is the idea that homosexuals are psychologically "sick" that is behind the view that homosexuals are regarded as abnormal. The Bible doesn't regard them as less normal than other people who are all sinners. However, it does say that all who have turned away from God became debased in mind. (Rom.1:21-22)

Q. If a Christian has same-sex attraction and can't help it, what should he or she do?
And. The Bible promises that with every temptation, there is also a way out. But the starting point is to recognize that homosexuality is sin. The feelings are not sin, but harboring and nurturing them and enjoying them is certainly sin. The first step is to acknowledge that homosexuality is sin. The second step is self-control. The third step is to morally appreciate the natural. If not, celibacy may be the only option left.

Q. What if it is impossible for a person to have heterosexual feelings?
Ans. There may be cases where a person might be dominated only homosexual desire, though in most cases heterosexual attraction still exists and the natural part (heterosexual attraction) is to be appreciated within the moral limits while the unnatural one (homosexual) has to be detested. If someone is incapable of heterosexuality, the immediate solution is continence and celibacy. The Bible promises transformation, renewal of heart, and sanctification for all who seek to obey the Gospel and be led by the Spirit instead of by the passions of the flesh.

Q. Why oppose homosexuality when it is not damaging to others? Isn't it just a private issue?
Ans. That is a hasty generalization and also an error with respect to moral understanding. Firstly, morality is not determined by consequences as opined by utilitarians. The end does not justify the means. Homosexuality is exposed as wrong by the scriptures. It is not about opposition, but about recognition of homosexual acts as morally wrong since they violate the intrinsic moral nature of sexuality. To rip sexuality off its intrinsic nature and posit it as merely instrumental is a violation of its sanctity. Christian ethics is not determined by the harm principle. Secondly, it is too hasty to conclude that Christian acceptance of homosexuality will not have negative consequences. There are already social consequences of its social acceptance in accepting societies. In contexts where procreation is devalued due to social and economic constraints, and where homosexuality starts becoming publicly appreciated in media, literature, and public policies, there can be serious damaging effects on heterosexual values. But, even if there were none, the a priori categorization of homosexuality as immoral remains unchanged in Christian ethics. While Christians do not oppose what non-Christians do in their private spheres, they will oppose, as responsible citizens, any invasion of their spaces - for instance, if homosexual graphics that might be potentially harmful to moral values are displayed in public arenas (billboards, advertisements).

Sunday, December 29, 2019

Sons of God

"the earnest expectation of the creation eagerly waits for the revealing of the sons of God." Rom.4:19

~ Human government with its rules and regulations symbolizes humanity in a toddler age [quite freaky when govt attempts to act like a parent]. When the "sons" come to age, they do not live by the letter of the law but by the spirit. Children need codes of conduct, "sons" do not. "For as many as are led by the Spirit of God, they are the sons of God." (8:14)

Tuesday, November 19, 2019

7 Million Lights

One man's terrorist is another's freedom-fighter,
It's folly to think that sticks can beat out a raging fire-
They only add ire to ire.
One fights for honor, the other for his rights;
Darkness has covered this city of 7 million lights,
On the streets, cries and sighs!

Thursday, November 7, 2019

Oh Paradise!

Oh paradise! The world so far
That sorrows here can't make it there;
Whence wafts of joy we oft' await
To lighten the load of daily pain.

Oh death! The door of the near
Opening up to freedom or fear.
Some fall helplessly into hell's cries.
Some are snatched away by paradise.

Saturday, October 19, 2019

Self-pleasing, Man-pleasing, God-pleasing

There are these 3 orientations of the self:
Towards itself
Towards others
Towards God

People usually have a mixture of these with one or two predominating the others.

Romans 12:1-2 reminds that pleasing God can only be possible through a living sacrifice of the body and a transformation of the mind to be able to discern God's acceptable will.

Galatians 1:10 challenges is to please God and not the world.

Jung talked of the mass man who falls prey to the images of the collective consciousness (what the world is demanding as ideal) rather than listening to the collective unconscious (analogous to the Imago dei, the designer's blueprint within us). Conforming to the world is equal to being incapable of pleasing God as well as being untrue to oneself - inauthentic existence. Transformation requires letting the Spirit work in our innerman to transform the way we are thinking so that our minds become capable of right perception unclouded by and free of  the consciousness of the masses, the world. This is important for individuation. This does not mean a denial of the outerworld but a proper and right orientation towards it that only comes by offering our body (that connects to the external world) as a living sacrifice to God who made us not merely worldly beings but spiritual beings in His own image and likeness. It is His image that we are to be transformed into. Obviously, this begins with first breaking the habit of conforming to the world image.

Wednesday, October 16, 2019

Shaping a Scientific Sense of Self

Causality (determinant factors)
Self-determination (freedom)
Essentiality (defining features)
Social disguise/identity (façade/front)
Objectivity (definite facts)
Subjective dispositions (feelings)

Tuesday, October 15, 2019

Grammar, Culture, and Transgender

Accepting an anomaly into the grammar of social-culture might introduce meaning confusions and so humans naturally resist any disturbance of the prevailing system of meaning which is crucial for any proper communication/socialization to take place. That is an important factor why in traditional Asian societies like India, the transgender had to group away into a community of their own with their own socio-cultural grammar system that was different from the others. However, with the rise of liberalism, individualism, and postmodernism, systems of meaning are breaking down. Human consciousness identifies this as an omen of forthcoming rational catastrophe and would naturally attempt to forestall the same.

Whether homosexuality should be criminalized or whether same-sex marriages should be allowed much depends on the ideological position of a government in the spectrum of Individualists Vs Collectivists. The individualists would regard sexuality as a private matter while the collectivist would regard it as a social matter. Whether homosexuality is good or evil must be considered by looking at various moral theories, esp. the consequential and the deontological. Even from the evolutionary point of view, homosexuality has consequential disadvantage in the long-run (collectively speaking). In the short-run, it may only have some psychological benefit of "satisfaction", but "satisfaction" is not a moral criteria for value judgment..

Sunday, September 15, 2019

3 Principles of the Kingdom in Mark 4-5

Principle of Invisible Action
Jesus was asleep on a pillow and it felt and looked like he didn't care, but He is in control. Like the seed sown that grows regardless of human feeling or knowledge, the work of the Kingdom is independent of human cognizance.
Sometimes, answer to prayer, miracles don't seem happening. But, what seems to be the case is only a matter of subjective perception. God knows what he is doing.

Principle of Tangible Flow of Power
The physical flow of power through CONTACT is evident in both OT and NT (Moses' rod, Elijah's mantle, Elisha's bones, Disciples' kerchiefs, oil...). Jesus perceived power leave His body. ...

But it was faith that Healed her

Principle of Order, Unity, and Seriousness

God is not a God of confusion.

Friday, September 6, 2019

The Spirit as Witness in the Work of Salvation

One’s lifetime is insufficient to capture in words the extent of the Spirit’s work towards the salvation of any individual. The Spirit was involved not only in the creation of the world (Gen.1:1,2; Psa.104:30) but also is involved in the creation of every human being that comes into the world (Psa.139:7,13-16). But, more importantly, it is through the Spirit that the believer is regenerated (born again) and becomes a new creation in Christ.
“According to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit” (Tit.3:5)
Jesus said to Nicodemus, a Jewish teacher: “Except a man be born again, he cannot see the Kingdom of God.” As Nicodemus began wondering what “born again” meant, Jesus explained, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit” (John 3:5, 6). 
Jesus declared Himself to Nicodemus as the “He who came down from heaven, that is, the Son of Man who is in heaven” (John 3:13). The significance of this revelation in relation to our salvation is very significant. “The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.…. flesh and blood cannot inherit the kingdom of God; neither does corruption inherit incorruption” (1Cor.15:47-51). The final salvation will be realized when God who raised Christ from the dead will also give life to our mortal bodies through His Spirit that dwells in us (Rom.8:16). Then, the body sown in corruption will be raised in incorruption  and that which is sown a natural body will be raised a spiritual body (1Cor.15:42-44). The whole creation waits for this unveiling of the sons of God, this glorious liberty of the children of God, this redemption of our bodies (Rom.8:19,21,23). It is impossible to think of Christian salvation without the effectual working of the Holy Spirit. In fact, “no one can say, “Jesus is Lord,” except by the Holy Spirit” (1Cor.12:3). 
Among the various roles of the Spirit (that include witness, calling, conviction, conversion, regeneration, intercession, confirmation, sending, outworking, gifting, direction, supervision, guidance, teaching, and perfection), the role of the Spirit as witness is one. In this article, we will mainly concentrate on the work of the Spirit as the divine witness in the world. This we do while inarguably affirming that the Spirit’s other roles are all equally important in the salvation work of God.

1. Witness of Christ
2. Witness of Sonship

The Holy Spirit is the primary witness of Christ in the world. “It is the Spirit who testifies, because the Spirit is the truth” (1John 5:6). 

Witness of Christ in the Old Testament Period
The Spirit’s testimony of Christ overflowed since the beginning of the world in words of prophecy, symbols, patterns of tabernacle, and the living experience of the people of God in the Old Testament period.

“The testimony of Jesus is the spirit of prophecy.” (Rev.19:10)

“Of this salvation the prophets have inquired and searched carefully, who prophesied of the grace that would come to you, searching what, or what manner of time, the Spirit of Christ who was in them was indicating when He testified beforehand the sufferings of Christ and the glories that would follow.” (1Pet.1:10,11)

“But only the high priest entered the inner room, and that only once a year, ….The Holy Spirit was showing by this that the way into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still functioning.” (Heb.9:7,8)

But, sadly, there were many who ignored and hardened their hearts against the voice of the Spirit (Heb.3:7,8) 

This testimony of Christ was inscribed in words through the inspiration of the Holy Spirit as Christ Himself declared: “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me” (John 5:39).  The primary role of the Spirit as the witness of Christ who moved the prophets to speak and to record the testimony of Christ is clear from the following scriptures:

All Scripture is God-breathed [given by divine inspiration] (2Tim.3:16)

For prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit. (2Pet.1:21)

The Spirit-inspired written word of God is ‘living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart” because it is the Spirit who bears witness through His word and “there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account” (Heb.4:12,13), even as David confessed: “Where can I go from Your Spirit?” (Psa.139:12).

Jesus made it very clear about the people of the Old Testament that they were without excuse because “If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.” (Luke 16:31).

Sadly enough, many Jews resisted the witness of the Spirit and identified themselves with the crucifiers of Christ rather than with the Crucified One. “You always resist the Holy Spirit; as your fathers did, so do you. Which of the prophets did your fathers not persecute? And they killed those who foretold the coming of the Just One, of whom you now have become the betrayers and murderers” (Acts 7:51,52). Resisting the Holy Spirit tantamounts to a rejection of Christ, in fact the murder of Christ, and nothing is more sinful than the rejection of the Holy Spirit. There is no forgiveness for blasphemy against the Holy Spirit: “whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come” (Matt.13:32).

Witness of Christ Today
Prior to His death and resurrection, Jesus promised that when He ascended to the Father, He will send the Holy Spirit who would testify of Him.

“But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me.” (John 15:26)

After His resurrection, Jesus commanded His disciples to stay in Jerusalem until they had received power from above. When the Holy Spirit comes on them, He said, they would receive power and be His witnesses from Jerusalem to the ends of the world (Acts 1:8). In other words, the disciples could not be Christ’s witnesses without the infilling and empowerment of the Spirit. A crucial element of the Spirit’s witness in both the ministry of Jesus and the ministry of the disciples was the Spirit’s confirming of the Gospel message by signs and wonders (Mark 16:20).

But if I cast out demons by the Spirit of God, surely the kingdom of God has come upon you. (Matt.12:28)

“God anointed Jesus of Nazareth with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with Him.” (Acts 10:38)

“How shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him, God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit... (Heb.2:3,4)

The disciples preached the gospel “by the Holy Spirit sent from heaven” (1Pet.1:12). 

Though the message of salvation is presented in verbal form through the ministry of preaching, it is the Spirit who strives with each individual in an intimate yet inexcusable manner. The word through the Spirit is near to each individual, in his mouth, in his heart (Rom.10:8). It is the Spirit who proves the world “to be in the wrong about sin and righteousness and judgment” (John 16:8). This intimate witness of the Spirit is stronger than any other source of knowledge (reason, experience, or human testimony - books, media, tradition, school, etc), because the testimony of the Spirit is clearer, surer, and irrefutable.  

“It is the Spirit who testifies…. We accept human testimony, but God’s testimony is greater because it is the testimony of God, which he has given about his Son.” (1John 5:6,9)

When an individual turns to the Lord, he is set free from the darkness and blindness of sin and enters into the liberty of the children of God.

“Nevertheless when one turns to the Lord, the veil is taken away. Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty.” (2Cor.3: 16,17)

When someone receives Jesus as Lord and savior, he is baptised by the Spirit into the body of Christ and is made to drink into the Spirit of God (1Cor.12:13). Such a believer who is Spirit-filled and Spirit-led can be used by the Spirit as a witness of Christ in the world.

One crucial thing to note about salvation-knowledge is that this faith is not sustained by any rational philosophy or empirical proof whatsoever. Any faith founded on human philosophy or empirical evidence is bound to falter. Instead, true salvation-faith is based in the true power of the Spirit of God.

“My speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of men, but in the power of God” (1Cor.2:4,5)

This is a solemn truth of Scriptures that the assurance of faith is only possible because of the internal witness of the Spirit of God. The communion of the Spirit (2Cor.13:14) in the spirit of the believer is the highest evidence of the salvation of God in him. Apart from the Spirit, there is no other way for a person to be sure of his salvation.

“And you also were included in Christ when you heard the message of truth, the gospel of your salvation. When you believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession—to the praise of his glory.” (Eph.1:13,14)

No mortal human nor corruptible thing can function as the guarantee of eternal inheritance in the same way that no grain of dust can function as a pledge for a palace of gold. The eternal Spirit of God, God Himself in us, is present as the promise of our eternal inheritance.

The word “inheritance” is very important. It signifies our position as heirs of God through Christ. The Spirit of Christ, the Son, sent into our hearts, therefore is the only and greatest guarantee of our eternal inheritance. The Spirit Himself bears witness with our spirit that we are the children of God.

“For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, “Abba, Father.” The Spirit Himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together.” (Rom.8:15-17)

This internal witness and communion is a crucial doctrine of the New Testament. It assures us that we belong to God and that God is the one who makes us stand firm in Christ:

“Now it is God who makes both us and you stand firm in Christ. He anointed us, set his seal of ownership on us, and put his Spirit in our hearts as a deposit, guaranteeing what is to come.” (2Cor.1:21,22)

It also assures us that we live in Him and He in us: “This is how we know that we live in him and he in us: He has given us of his Spirit” (1John 4:13).

It also assures us that when we depart from this mortal frame, there is another glorious body that God has prepared for us. This realization is the reason by which the true disciple regards as rubbish every glittering object of this world and sets his eyes on the redemption of the body, the resurrection from the dead after the manner of Jesus Christ (Phil.3:7-11). This realization is what makes the true disciple groan and long for God, for that true immortality for which God has fashioned each one of us.

For we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house in heaven, not built by human hands. Meanwhile we groan, longing to be clothed instead with our heavenly dwelling,... we groan and are burdened, because we do not wish to be unclothed but to be clothed instead with our heavenly dwelling, so that what is mortal may be swallowed up by life. Now the one who has fashioned us for this very purpose is God, who has given us the Spirit as a deposit, guaranteeing what is to come. (2Cor.5:1-5)

We ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption to sonship, the redemption of our bodies… the Spirit himself intercedes for us through wordless groans…  (Rom.8:23, 26,27)

Wednesday, July 31, 2019

Is Pentecostalism a mystical movement?

Image result for mysticism
There are some who are trying to contend that Pentecostalism is a mystical movement or tradition. I disagree with this notion. Pentecostals call themselves Pentecostals since they regard their experience as the same as the experience of the apostles on the day of Pentecost. It would certainly be amiss to label the apostles and the early Christians as mystics. The Pentecostal experience of Holy Spirit is considered as the truly New Testament normal Christian experience of a believer. Paul expected the Ephesian disciples to have this experience (Acts 19).
While Apollos was at Corinth, Paul took the road through the interior and arrived at Ephesus. There he found some disciples and asked them, “Did you receive the Holy Spirit when you believed?”
They answered, “No, we have not even heard that there is a Holy Spirit.”
So Paul asked, “Then what baptism did you receive?”
“John’s baptism,” they replied.
Paul said, “John’s baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus.”
On hearing this, they were baptized in the name of the Lord Jesus. When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied. There were about twelve men in all.

The Pentecostal worldview does not attempt at any demythologization nor cessationalization of the Biblical worldview. Angels, spirits, demons, visions, supernatural signs are as real as cups and chairs and cars. It is quite different from the materialistic view of the universe. It is also opposed to the occultic view of reality that Pentecostalism regards as based on "deceiving spirits and doctrines of demons" (1 Tim.4:1). In fact, any nature-idolizing ideology (even if it were naturalistic materialism) is no less deceptive (cf. C.S. Lewis, Screwtape Letters).

If one begins labeling Pentecostalism as a mystical tradition, then it wouldn't be far from when people begin labeling any spiritual encounter as "mystic" - which is too broad a defining scope for mysticism. Mysticism involves claims of trans-rational subjective experiences of the "ultimate" which are heavily colored by the religious ideology of the experiencer and privileged to him/her alone. In contrast, Pentecostalism does not involve any claim of that sort. In fact, Pentecostal teachers regard human self-attempts towards mystic experience as dangerous and make it important for one to differentiate between hallucinations, demonic deceptions, and real spiritual experience. Regarding the mystic experience, William James had noted as early as 1902 in his Varieties of Religious Experiences:
Nitrous oxide and ether, especially nitrous oxide, when sufficiently diluted with air, stimulate the mystical consciousness in an extraordinary degree. Depth beyond depth of truth seems revealed to the inhaler. This truth fades out, however, or escapes, at the moment of coming to; and if any words remain over in which it seemed to clothe itself, they prove to be the veriest nonsense. Nevertheless, the sense of a profound meaning having been there persists; and I know more than one person who is persuaded that in the nitrous oxide trance we have a genuine metaphysical revelation.
There have been further research done on the similarities of LSD and mystic experiences:

From Epistemics of Divine Reality (2007, 2011)
At this juncture, it is important to make a differentiation between revelation and mysticism. Revelation, as in the case of miracles, visions, dreams is not a human initiative, at least theologically speaking (though lasting effects like the drenched fleece of Gideon warrant the theological standpoint), and so must not be labeled as mystic experience. However, mystic experiences originating in meditation and use of drugs may be easily explained as induced by some psychologically altered state due to stress, anxiety, or chemical imbalance in the body. Hallucinations can easily occur to physically ill, weak, or strained people. The ‘saintliness’ of a person, in addition, must not be taken as the standard of evaluating the genuineness of the experience. As was seen, William James saw that the mystic experience did have positive effects in the lives of the mystics; however, his conclusion was that the striking differences of mystics regarding theology, often out of their allegiance to diverse traditions, lends them no credulity for absolute truth. Their mystic experiences only possess pragmatic value that is ‘relatively in favor of all these things,’ i.e., their traditional religious suppositions. Thus, there are pantheist mystics, monist mystics, and monotheistic mystics all different from each other and proving that mysticism, originally, has no intellectual content. James also points out the existence of diabolical mysticism as witnessed in delusional insanity and paranoia. Thus, mysticism cannot be the source of absolute knowledge regarding either reality or divine reality. At the most, it is subjective, relative, diversified, and perhaps life-changing, yet devoid of genuine knowledge. Therefore, mysticism is unreliable.