LSD - My Problem Child
11. LSD Experience and Reality
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Was kann ein Mensch im Leben mehr
gewinnen
Als dass sich Gott-Natur ihm offenbare?
What more can a person gain in life
Than that God-Nature reveals himself to
him?
Goethe
I am often asked what has made the deepest impression upon me in my LSD experiments, and whether I have arrived at new understandings through these experiences.
Various Realities
Of greatest significance to me has been the insight that I attained as a fundamental understanding from all of my LSD experiments: what one commonly takes as "the reality," including the reality of one's own individual person, by no means signifies something fixed, but rather something that is ambiguous-that there is not only one, but that there are many realities, each comprising also a different consciousness of the ego.One can also arrive at this insight through scientific reflections. The problem of reality is and has been from time immemorial a central concern of philosophy. It is, however, a fundamental distinction, whether one approaches the problem of reality rationally, with the logical methods of philosophy, or if one obtrudes upon this problem emotionally, through an existential experience. The first planned LSD experiment was therefore so deeply moving and alarming, because everyday reality and the ego experiencing it, which I had until then considered to be the only reality, dissolved, and an unfamiliar ego experienced another, unfamiliar reality. The problem concerning the innermost self also appeared, which, itself unmoved, was able to record these external and internal transformations.
Reality is inconceivable without an experiencing subject, without an ego. It is the product of the exterior world, of the sender and of a receiver, an ego in whose deepest self the emanations of the exterior world, registered by the antennae of the sense organs, become conscious. If one of the two is lacking, no reality happens, no radio music plays, the picture screen remains blank.
If one continues with the conception of reality as a product of sender and receiver, then the entry of another reality under the influence of LSD may be explained by the fact that the brain, the seat of the receiver, becomes biochemically altered. The receiver is thereby tuned into another wavelength than that corresponding to normal, everyday reality. Since the endless variety and diversity of the universe correspond to infinitely many different wavelengths, depending on the adjustment of the receiver, many different realities, including the respective ego, can become conscious. These different realities, more correctly designated as different aspects of the reality, are not mutually exclusive but are complementary, and form together a portion of the all-encompassing, timeless, transcendental reality, in which even the unimpeachable core of self-consciousness, which has the power to record the different egos, is located.
The true importance of LSD and related hallucinogens lies in their capacity to shift the wavelength setting of the receiving "self," and thereby to evoke alterations in reality consciousness. This ability to allow different, new pictures of reality to arise, this truly cosmogonic power, makes the cultish worship of hallucinogenic plants as sacred drugs understandable.
What constitutes the essential, characteristic difference between everyday reality and the world picture experienced in LSD inebriation? Ego and the outer world are separated in the normal condition of consciousness, in everyday reality; one stands face-to-face with the outer world; it has become an object. In the LSD state the boundaries between the experiencing self and the outer world more or less disappear, depending on the depth of the inebriation. Feedback between receiver and sender takes place. A portion of the self overflows into the outer world, into objects, which begin to live, to have another, a deeper meaning. This can be perceived as a blessed, or as a demonic transformation imbued with terror, proceeding to a loss of the trusted ego. In an auspicious case, the new ego feels blissfully united with the objects of the outer world and consequently also with its fellow beings. This experience of deep oneness with the exterior world can even intensify to a feeling of the self being one with the universe. This condition of cosmic consciousness, which under favorable conditions can be evoked by LSD or by another hallucinogen from the group of Mexican sacred drugs, is analogous to spontaneous religious enlightenment, with the unio mystica. In both conditions, which often last only for a timeless moment, a reality is experienced that exposes a gleam of the transcendental reality, in vihich universe and self, sender and receiver, are one. [The relationship of spontaneous to drug-induced enlightenment has been most extensively investigated by R. C. Zaehner, Mysticismacred and Profane (The Clarendon Press, Oxford, 1957).]
Gottfried Benn, in his essay "Provoziertes Leben" [Provoked life] (in Ausdnckswelt, Limes Verlag, Wiesbaden, 1949), characterized the reality in which self and world are separated, as "the schizoid catastrophe, the Western entelechy neurosis." He further writes:
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. . . In the southern part of our continent this concept of reality began
to be formed. The Hellenistic-European agonistic principle of victory
through effort, cunning, malice, talent, force, and later, European
Darwinism and "superman," was instrumental in its formation. The ego
emerged, dominated, fought; for this it needed instruments, material,
power. It had a different relationship to matter, more removed sensually,
but closer formally. It analyzed matter, tested, sorted: weapons, object
of exchange, ransom money. It clarified matter through isolation, reduced
it to formulas, took pieces out of it, divided it up. [Matter became] a
concept which hung like a disaster over the West, with which the West
fought, without grasping it, to which it sacrified enormous quantities of
blood and happiness; a concept whose inner tension and fragmentations it
was impossible to dissolve through a natural viewing or methodical insight
into the inherent unity and peace of prelogical forms of being . . .
instead the cataclysmic character of this idea became clearer and clearer
. . . a state, a social organization, a public morality, for which life is
economically usable life and which does not recognize the world of
provoked life, cannot stop its destructive force. A society, whose hygiene
and race cultivation as a modern ritual is founded solely on hollow
biological statistics, can only represent the external viewpoint of the
mass; for this point of view it can wage war, incessantly, for reality is
simply raw material, but its metaphysical background remains forever
obscured. [This excerpt from Benn's essay was taken from Ralph Metzner's
translation "Provoked Life: An Essay on the Anthropology of the Ego,"
which was published in Psychedelic Review I (1): 47-54, 1963. Minor
corrections in Metzner's text have been made by A. H.]
A misuse of knowledge and understanding, the products of searching intelligence, could not have emerged from a consciousness of reality in which human beings are not separated from the environment but rather exist as part of living nature and the universe. All attempts today to make amends for the damage through environmentally protective measures must remain only hopeless, superficial patchwork, if no curing of the "Western entelechy neurosis" ensues, as Benn has characterized the objective reality conception. Healing would mean existential experience of a deeper, self-encompassing reality.
The experience of such a comprehensive reality is impeded in an environment rendered dead by human hands, such as is present in our great cities and industrial districts. Here the contrast between self and outer world becomes especially evident. Sensations of alienation, of loneliness, and of menace arise. It is these sensations that impress themselves on everyday consciousness in Western industrial society; they also take the upper hand everywhere that technological civilization extends itself, and they largely determine the production of modern art and literature.
There is less danger of a cleft reality experience arising in a natural environment. In field and forest, and in the animal world sheltered therein, indeed in every garden, a reality is perceptible that is infinitely more real, older, deeper, and more wondrous than everything made by people, and that will yet endure, when the inanimate, mechanical, and concrete world again vanishes, becomes rusted and fallen into ruin. In the sprouting, growth, blooming, fruiting, death, and regermination of plants, in their relationship with the sun, whose light they are able to convert into chemically bound energy in the form of organic compounds, out of which all that lives on our earth is built; in the being of plants the same mysterious, inexhaustible, eternal life energy is evident that has also brought us forth and takes us back again into its womb, and in which we are sheltered and united with all living things.
We are not leading up to a sentimental enthusiasm for nature, to "back to nature" in Rousseau's sense. That romantic movement, which sought the idyll in nature, can also be explained by a feeling of humankind's separation from nature. What is needed today is a fundamental reexperience of the oneness of all living things, a comprehensive reality consciousness that ever more infrequently develops spontaneously, the more the primordial flora and fauna of our mother earth must yield to a dead technological environment.
Mystery and Myth
The notion of reality as the self juxtaposed to the world, in confrontation with the outer world, began to form itself, as reported in the citation from Benn, in the southern portion of the European continent in Greek antiquity. No doubt people at that time knew the suffering that was connected with such a cleft reality consciousness. The Greek genius tried the cure, by supplementing the multiformed and richly colored, sensual as well as deeply sorrowful Apollonian world view created by the subject/object cleavage, with the Dionysian world of experience, in which this cleavage is abolished in ecstatic inebriation. Nietzsche writes in The Birth of Tragedy:-
It is either through the influence of narcotic potions, of which all
primitive peoples and races speak in hymns, or through the powerful
approach of spring, penetrating with joy all of nature, that those
Dionysian stirrings arise, which in their intensification lead the
individual to forget himself completely.... Not only does the bond between
man and man come to be forged once again by the magic of the Dionysian
rite, but alienated, hostile, or subjugated nature again celebrates her
reconciliation with her prodigal son, man.
The myth of Demeter, Persephone, Hades, and the other gods, which was enacted as a drama, formed, however, only the external framework of events. The climax of the yearly ceremonies, which began with a procession from Athens to Eleusis lasting several days, was the concluding ceremony with the initiation, which took place in the night. The initiates were forbidden by penalty of death to divulge what they had learned, beheld, in the innermost, holiest chamber of the temple, the tetesterion (goal). Not one of the multitude that were initiated into the secret of Eleusis has ever done this. Pausanias, Plato, many Roman emperors like Hadrian and Marcus Aurelius, and many other known personages of antiquity were party to this initiation. It must have been an illumination, a visionary glimpse of a deeper reality, an insight into the true basis of the universe. That can be concluded from the statements of initiates about the value, about the importance of the vision. Thus it is reported in a Homeric Hymn: "Blissful is he among men on Earth, who has beheld that! He who has not been initiated into the holy Mysteries, who has had no part therein, remains a corpse in gloomy darkness." Pindar speaks of the Eleusinian benediction with the following words: "Blissful is he, who after having beheld this enters on the way beneath the Earth. He knows the end of life as well as its divinely granted beginning." Cicero, also a famous initiate, likewise put in first position the splendor that fell upon his life from Eleusis, when he said: " Not only have we received the reason there, that we may live in joy, but also, besides, that we may die with better hope."
How could the mythological representation of such an obvious occurrence, which runs its course annually before our eyes-the seed grain that is dropped into the earth, dies there, in order to allow a new plant, new life, to ascend into the light-prove to be such a deep, comforting experience as that attested by the cited reports? It is traditional knowledge that the initiates were furnished with a potion, the kykeon, for the final ceremony. It is also known that barley extract and mint were ingredients of the kykeon. Religious scholars and scholars of mythology, like Karl Kerenyi, from whose book on the Eleusinian Mysteries (Rhein-Verlag, Zurich, 1962) the preceding statements were taken, and with whom I was associated in relation to the research on this mysterious potion [In the English publication of Kerenyi's book Eleusis (Schocken Books, New York, 1977) a reference is made to this collaboration.], are of the opinion that the kykeon was mixed with an hallucinogenic drug. [In The Road to Eleusis by R. Gordon Wasson, Albert Hofmann, and Carl A. P. Ruck (Harcourt Brace Jovanovich, New York, 1978) the possibility is discussed that the kykeon could have acted through an LSD-like preparation of ergot.] That would make understandable the ecstatic-visionary experience of the DemeterPersephone myth, as a symbol of the cycle of life and death in both a comprehensive and timeless reality.
When the Gothic king Alarich, coming from the north, invaded Greece in 396 A.D. and destroyed the sanctuary of Eleusis, it was not only the end of a religious center, but it also signified the decisive downfall of the ancient world. With the monks that accompanied Alarich, Christianity penetrated into the country that must be regarded as the cradle of European culture.
The cultural-historical meaning of the Eleusinian Mysteries, their influence on European intellectual history, can scarcely be overestimated. Here suffering humankind found a cure for its rational, objective, cleft intellect, in a mystical totality experience, that let it believe in immortality, in an everlasting existence.
This belief had survived in early Christianity, although with other symbols. It is found as a promise, even in particular passages of the Gospels, most clearly in the Gospel according to John, as in Chapter 14: 120. Jesus speaks to his disciples, as he takes leave of them:
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And I will pray the Father, and he shall give you another Comforter, that
he may abide with you forever;
Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.
I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.
At that day ye shatl know that I am in my Father, and ye in me, and I in you.
Ecclesiastical Christianity, determined by the duality of creator and creation, has, however, with its nature-alienated religiosity largely obliterated the Eleusinian-Dionysian legacy of antiquity. In the Christian sphere of belief, only special blessed men have attested to a timeless, comforting reality, experienced in a spontaneous vision, an experience to which in antiquity the elite of innumerable generations had access through the initiation at Eleusis. The unio mystica of Catholic saints and the visions that the representatives of Christian mysticism-Jakob Boehme, Meister Eckhart, Angelus Silesius, Thomas Traherne, William Blake, and others describe in their writings, are obviously essentially related to the enlightenment that the initiates to the Eleusinian Mysteries experienced.
The fundamental importance of a mystical experience, for the recovery of people in Western industrial societies who are sickened by a one-sided, rational, materialistic world view, is today given primary emphasis, not only by adherents to Eastern religious movements like Zen Buddhism, but also by leading representatives of academic psychiatry. Of the appropriate literature, we will here refer only to the books of Balthasar Staehelin, the Basel psychiatrist working in Zurich. [Haben und Sein (1969), Die Welt als Du (1970), Urvertrauen und zweite Wirklichkeit (1973), and Der flnale Mensch (1976); all published by Theologischer Verlag, Zurich.] They make reference to numerous other authors who deal with the same problem. Today a type of "metamedicine," "metapsychology," and "metapsychiatry" is beginning to call upon the metaphysical element in people, which manifests itself as an experience of a deeper, duality-surmounting reality, and to make this element a basic healing principle in therapeutic practice.
In addition, it is most significant that not only medicine but also wider circles of our society consider the overcoming of the dualistic, cleft world view to be a prerequisite and basis for the recovery and spiritual renewal of occidental civilization and culture. This renewal could lead to the renunciation of the materialistic philosophy of life and the development of a new reality consciousness.
As a path to the perception of a deeper, comprehensive reality, in which the experiencing individual is also sheltered, meditation, in its different forms, occupies a prominent place today. The essential difference between meditation and prayer in the usual sense, which is based upon the duality of creatorcreation, is that meditation aspires to the abolishment of the I-you-barrier by a fusing of object and subject, of sender and receiver, of objective reality and self.
Objective reality, the world view produced by the spirit of scientific inquiry, is the myth of our time. It has replaced the ecclesiastical-Christian and mythical-Apollonian world view.
But this ever broadening factual knowledge, which constitutes objective reality, need not be a desecration. On the contrary, if it only advances deep enough, it inevitably leads to the inexplicable, primal ground of the universe: the wonder, the mystery of the divine-in the microcosm of the atom, in the macrocosm of the spiral nebula; in the seeds of plants, in the body and soul of people.
Meditation begins at the limits of objective reality, at the farthest point yet reached by rational knowledge and perception. Meditation thus does not mean rejection of objective reality; on the contrary, it consists of a penetration to deeper dimensions of reality. It is not escape into an imaginary dream world; rather it seeks after the comprehensive truth of objective reality, by simultaneous, stereoscopic contemplation of its surfaces and depths.
It could become of fundamental importance, and be not merely a transient fashion of the present, if more and more people today would make a daily habit of devoting an hour, or at least a few minutes, to meditation. As a result of the meditative penetration and broadening of the natural-scientific world view, a new, deepened reality consciousness would have to evolve, which would increasingly become the property of all humankind. This could become the basis of a new religiosity, which would not be based on belief in the dogmas of various religions, but rather on perception through the "spirit of truth." What is meant here is a perception, a reading and understanding of the text at first hand, "out of the book that God's finger has written" (Paracelsus), out of the creation.
The transformation of the objective world view into a deepened and thereby religious reality consciousness can be accomplished gradually, by continuing practice of meditation. It can also come about, however, as a sudden enlightenment; a visionary experience. It is then particularly profound, blessed, and meaningful. Such a mystical experience may nevertheless "not be induced even by decade-long meditation," as Balthasar Staehelin writes. Also, it does not happen to everyone, although the capacity for mystical experience belongs to the essence of human spirituality.
Nevertheless, at Eleusis, the mystical vision, the healing, comforting experience, could be arranged in the prescribed place at the appointed time, for all of the multitudes who were initiated into the holy Mysteries. This could be accounted for by the fact that an hallucinogenic drug came into use; this, as already mentioned, is something that religious scholars believe.
The characteristic property of hallucinogens, to suspend the boundaries between the experiencing self and the outer world in an ecstatic, emotional experience, makes it possible with their help, and after suitable internal and external preparation, as it was accomplished in a perfect way at Eleusis, to evoke a mystical experience according to plan, so to speak.
Meditation is a preparation for the same goal that was aspired to and was attained in the Eleusinian Mysteries. Accordingly it seems feasible that in the future, with the help of LSD, the mystical vision, crowning meditation, could be made accessible to an increasing number of practitioners of meditation
I see the true importance of LSD in the possibitity ofproviding material aid to meditation aimed at the mystical experience of a deeper, comprehensive reality. Such a use accords entirely with the essence and working character of LSD as a sacred drug.