Polynomial

Painting by Alex Gray of the late Dr Albert Hofmann

Recently a friend bought me a rarity of book that was written by the late Dr Albert Hofmann. It is a detailed exposition of a journey into Knowing and Understanding that occurred through direct experience with his prodigal child, Lysergic Acid Diethylamide, otherwise known to many as LSD.

The following excerpt, which is taken from the final chapter of this unique and insightful book, is presented here. The reason why I have chosen this part of the book above all the others is that it eloquently describes the deep impact that Hofmann’s experiences had upon his understanding of reality and, thus, they show a thread through to the other sides of reality… A multifaceted reality that must be seized in order for man to live wholly in the light of balance with Nature.

LSD Experience and Reality

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 understanding through these experiences.

Various Realities

Of greatest significance to me has been the insight that I attained as a fundamental understanding from all my LSD experiments: what one commonly takes as “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 the 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 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 capability 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 and object. In the LSD state the boundaries between the experiencing self and the outer world more or less disappear, depending on the depth of 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 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 which 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, Mysticism: Sacred and Profane (The Clarendon Press, Oxford, 1957).]

Gottfried Benn, in his essay “Provoziertes Leben” [Provoked life] (in Ausdnckswelt, Limes Verlag, Wiesdaden, 1949), characterizes the reality in which self and world are separated as “the schizoid catastrohe, the Western entelechy neurosis.” He further writes:

…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, 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 sacrificed enormous quantities of blood and happiness; a concept whose inner tension and fragmentations it was impossible to dissolve through a natural viewings 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 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 the PSYCHEDELIC REVIEW I (1): 47-54, 1963. Minor corrections in Metzner's text have been made by A. H.]

As Gottfried Benn formulates it in these sentences, a concept of reality that separates self and the world has decisively determined the evolutionary course of European intellectual history (see Cartesian philosophical ideas). Experience of the world as matter, as object, to which man stands opposed, has produced modern natural science and technology – creations of the Western mind that have changed the world. With their help human beings have subdued the world. Its wealth has been exploited in a manner that may be characterized as plundering, and the sublime accomplishment of technological civilization, the comfort of the Western industrial society, stands face-to-face with a catastrophic destruction of the environment. Even to the heart of matter, to the nucleus of the atom and its splitting, this objective intellect has progressed and has unleased energies that threaten all life on our planet.

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 all 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 that 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 re-experience 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 real 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 of reality consciousness. The Greek genius tried the cure, by supplementing the multiformed and richly colored, sensual as well as deeply sorrowful Apollonian worldview created by the subject/object cleavage, with the Dionysian world of experience, in which this cleavage is abolished in ecstatic inebriation. Nietzche 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 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 mysteries of Eleusis, which were celebrated annually in the fall, over an interval of approximately 2,000 years, from about 1,500 B.C. until the forth century A.D., were intimately connected with ceremonies and festivals in honor of the god Dionysus. These mysteries were established by the goddess of agriculture, Demeter, as thanks for the recovery of her daughter Persephone, whom Hades, the god of the underworld, had abducted. A further thank offering was the ear of grain, which was presented by the two goddess to Triptolemus, the first high priest of Eleusis. They taught him the cultivation of grain, which Triptolemus then disseminated over the whole globe. Persephone, however, was not always allowed to remain with her mother, because she had taken nourishment from Hades, contrary to the order of the highest gods. As punishment she had to return to the underworld for a part of the year. During this time, it was winter on the earth, the plants died and were withdrawn into the ground, to awaken to new life early in the year with Persephone’s journey to earth.

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 at 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 knowledge of the universe through the spirit of truth, and thereby to understanding of our being one with the deepest, most comprehensive reality, God.

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 worldview, 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 ind Sein (1965), Die Welt als Du (1970); all published by Theologischer Verlag, Zurich.] They make reference to numerous other authors who deal with the same problem. Todday 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 worldview 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 creator-creation, is that mediation aspires to the abolishment of the I-you-barrier by fusing of object and subject, of objective reality and self.

Objective reality, the worldview produced by the spirit of scientific inquiry, is the myth of our time. It has replaced the ecclesiastical-Christian and mysthical-Apollonian worldview.

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, 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 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 dogma of various religions, but rather on the 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 worldview 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 appropriate time, for all of the multitudes who were initiated into the holy Mysteries. This could be accounted for by the fact that a hallucinogenic drug came into use; this, 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 seams feasable that in the future, with the help of LSD, the mystical vision, crowning meditation, could only be made accessible to an increasing number of practitioners of meditation.

I SEE THE TRUE IMPORTANCE OF LSD in the possiblity of providing 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.

LSD My Problem Child

Not doubt these are bold words… However, for any of you who have been exposed to the effects of hallucinogenic inebriation… OR even those avid, regular meditators who have come across moments of enlightenment… One can certainly see how what Hofmann so vividly describes as a “healthier worldview of Life and its patterns of being” might actually help mankind emerge from our current state of existent awareness, into new bounds of global consciousness. If we are seriously to embrace a kinder heart, and kindle a better attitude towards understanding our current modes of over consumption, in order to become less blasé to the impact We are having, as a growing population of Earth, then we must ultimately make our psyches softer and more open to the surrounding world of Nature and its chaotic flows, thus so We can see through the veil of our herd, apathetic mentality, into a deep and penetrating understanding of the interconnection of everything… Much as described in the Buddhist Theory of Interdependent Origination.

As I have no doubt stipulated on several occasions already within the pages of these blogs, the key to beginning an understanding of the processes that created us are contained herewith. All they need is some time in reading and consideration…

To learn more about Dr Albert Hofmann and all the work he did while he was with us here on Earth, please click here.

If you would like to purchase a copy of Dr Hofmann’s book, why not do so direct from the Multidisciplinary Association for Psychedelic Studies… Or MAPS for short… And help Dr Hofmann’s dream become a reality. Just click on the MAPS logo below!