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A round-up of recent religion news. Continue Reading →
Tag: psychedelics
Healed and Whole Forever: On Psychedelic Science & Spirituality
Patricia Kubala explores the connection between drugs,
healing, and spirituality online. Continue Reading →
Getting There Too Quickly:Aldous Huxley and Mescaline
By Peter Bebergal
Between his 1932 vision of a sterile dystopia in Brave New World and the 1962 novel Island about a spiritual utopia, the author Aldous Huxley experienced two things; the Hindu religious philosophy known as Vedanta and psychedelic drugs. In Brave New World, people are addicted to Soma, a hallucinogenic that artificially simulates a kind of dull transcendent state, and so makes religion irrelevant. In Island, the Palanese (residents of Pala where the book takes place) ritually use the drug moksha for spiritual and mystical insights. It wasn’t that by the time he was writing Island Huxley no longer believed that civilization was potentially doomed to a homogenized over-indulgent consumer culture, but rather that there was another possibility for human destiny. Soon after writing Brave New World Huxley saw this other opportunity but believed it would take work, a disciplined and rigorous adherence to a spiritual ideal. By the time he got around to writing Island he was convinced there was a faster, less strenuous way to find the higher purpose of human consciousness: mescaline.
Huxley had long been interested in the hallucinogenic properties of certain plants but it wasn’t until 1953 that he encountered the work of Humphry Osmond. Continue Reading →
I'll Never Grow So Old Again: Ditching the Drugs But Still Looking for the Transcendence
An exclusive excerpt from Peter Bebergal’s Too Much To Dream: A Psychedelic American Boyhood, published last week. Bebergal will be reading from Too Much at the NYU Bookstore on Wednesday, October 12th, at 5 pm. Come on by; he’ll sign a copy for you. For more details, click here.
By Peter Bebergal
In 1882 the psychologist William James (the novelist Henry’s older brother) published a number of articles, both anonymously and under his own name, in which he described his use of nitrous oxide. What we know as laughing gas he believed “simulates the mystical consciousness in an extraordinary degree.” James expanded this thesis in his definitive classic on religion, Varieties of Religious Experience, in which he captures the essence of his beliefs about mystical consciousness: “It is that our normal waking consciousness is but one special type of consciousness, whilst all about it, parted from it by the filmiest of screens, there lie potential forms of consciousness entirely different . . . No account of the universe in its totality can be final which leaves these other forms of consciousness quite disregarded.” From a psychological point of view, James was convinced there was a common underlying phenomenon related to mystical states: an overwhelming sense of unity with the sacred dimension of reality. Call it nirvana, moksha, satori, Christ consciousness, or, in Hebrew, devekut—for James it was all the same.
This promise, this offering that has so long been associated with LSD and other psychedelic drugs, has meant different things to different people. For some it was the promise of liberation from those social norms that seemed to homogenize and dilute real experience. For others it was the promise of liberation from the ego. Some have written about hidden worlds, layers of dimensions that transcend the science of physics. Others wanted nothing more than to know God or some aspect of a divine consciousness. Maybe it was revelation, or prophecy of a sort, an experience not unlike those had by saints and mystics. It was a promise of universal transformation. In other circles, there was, and still is, the hope that drugs could alter the effects of mental illness. Continue Reading →
I’ll Never Grow So Old Again: Ditching the Drugs But Still Looking for the Transcendence
An exclusive excerpt from Peter Bebergal’s Too Much To Dream: A Psychedelic American Boyhood, published last week. Bebergal will be reading from Too Much at the NYU Bookstore on Wednesday, October 12th, at 5 pm. Come on by; he’ll sign a copy for you. For more details, click here.
By Peter Bebergal
In 1882 the psychologist William James (the novelist Henry’s older brother) published a number of articles, both anonymously and under his own name, in which he described his use of nitrous oxide. What we know as laughing gas he believed “simulates the mystical consciousness in an extraordinary degree.” James expanded this thesis in his definitive classic on religion, Varieties of Religious Experience, in which he captures the essence of his beliefs about mystical consciousness: “It is that our normal waking consciousness is but one special type of consciousness, whilst all about it, parted from it by the filmiest of screens, there lie potential forms of consciousness entirely different . . . No account of the universe in its totality can be final which leaves these other forms of consciousness quite disregarded.” From a psychological point of view, James was convinced there was a common underlying phenomenon related to mystical states: an overwhelming sense of unity with the sacred dimension of reality. Call it nirvana, moksha, satori, Christ consciousness, or, in Hebrew, devekut—for James it was all the same.
This promise, this offering that has so long been associated with LSD and other psychedelic drugs, has meant different things to different people. For some it was the promise of liberation from those social norms that seemed to homogenize and dilute real experience. For others it was the promise of liberation from the ego. Some have written about hidden worlds, layers of dimensions that transcend the science of physics. Others wanted nothing more than to know God or some aspect of a divine consciousness. Maybe it was revelation, or prophecy of a sort, an experience not unlike those had by saints and mystics. It was a promise of universal transformation. In other circles, there was, and still is, the hope that drugs could alter the effects of mental illness. Continue Reading →
Tripping on Science: The Psychedelic Community Contests Terms
by Peter Bebergal
Despite their common, and mostly fringe area of concern, the psychedelic subculture — whose kaleidoscopic reflection includes Johns Hopkins scientists, transpersonal psychologists, dozens of independent (non-affiliated) researchers, writers, visionary artists, and the users themselves — is often at odds with itself. Above board researchers take pride in their work, adhering to the strict peer review process that all science is subject to. But to some, the work of psychedelics is the work of the spirit, of the non-rational, of connecting ourselves to something that may well not be testable or empirically verifiable. There are also clashes of personality, of ideologies, and of intention. Sometimes it’s simply a disagreement over words, what they mean, and how they should be used.
At the heart over a disagreement of the meaning of words within a very small subculture is another more essential divergence, one that reflects a wider cultural conflict between science and spirituality.
One of the most remarkable developments in the past ten years is the trending toward acceptance in the scientific community of research involving psychedelic drugs after an almost forty year period of disregard. But like other recent fields of research, such as work done with stem cells, DNA, and even evolutionary biology, it finds itself up against the question of spirituality. Continue Reading →