The use of hallucinatory drugs to enhance or alter consciousness has been known for centuries. Cannabis or hemp plant was cited in Chinese literature about 2737 B.C.E. and was used in India before 800 B.C.E. Primitive peoples used hallucinogens sacramentally in religious ceremonies. Much of the Romantic literature of the nineteenth century was written from drug experiences. Drawing primarily upon laudanum, a form of opium, novelists and poets created not only fantasy works, but the classical horror literature as well.
The publication of an English translation of Louis Levin's Phantastica; Narcotic and Stimulating Drugs, Their Use and Abuse (1931) drew the attention of physicians and other specialized readers to such vision-producing agents as peyote (from Mexican cactus) named anhalonium Lewinii because of Lewin's pioneer scientific researches. However, it was not until Aldous Huxley's The Doors of Perception (1954) and Heaven and Hell (1956) that the subject of the visionary powers of drugs like mescaline became more widely known in Britain and North America.
LSD (lysergic acid diethylamide), the active principle in peyote, had been discovered accidentally by the Swiss researcher Dr. Albert Hoffman in 1943. Huxley's The Doors of Perception mentioned LSD in relation to the work of psychiatrists like Humphrey Osmond, who had experimented with the drug in order to elucidate problems of schizophrenia. Psychiatrists and doctors began to experiment cautiously and observed the strange changes of consciousness and vision experienced through taking LSD. Hoffman also synthesized psilocybin, the active principle in a Mexican mushroom used in religious ceremonies by certain tribes.
It was Huxley's description of his own visionary experiences with mescaline and his sophisticated discussion of the possibilities of chemical ecstasy as a kind of religious experience that stimulated American intellectuals to initiate experiments. The mass media society of the fifties and sixties, with its instant communication geared to a bandwagon of populist trends, helped to spread the concept of instant chemical mysticism, and the growing availability of drugs like LSD and marijuana rapidly created a mass counterculture.
At the spearhead of the psychedelic revolution were two Harvard psychologists, Timothy Leary and Richard Alpert, who had instituted experiments with psilocybin at the beginning of the 1960s. Their own use of the drug and their conclusion that it should be available broadly with control given over to the public eventually led to their dismissal from their re-search and teaching positions. Subsequently, believing that psychedelics opened individuals to an awareness of their own inner psychic structures, they eagerly took leadership roles in the emerging psychedelic subculture with a manifesto that ran: "The game is about to be changed, ladies and gentlemen. Man is about to make use of that fabulous electrical network he carries around in his skull. Present social establishments had better be prepared for the change. Our favorite concepts are standing in the way of a floodtide, two billion years building up. The verbal dam is collapsing. Head for the hills, or prepare your intellectual craft to flow with the current…."
Many individuals elected to flow with the current and began to press for legalization of certain drugs like marijuana. With the backing of millionaire investment banker William Hitchcock, Leary and Alpert campaigned vigorously for the new world of inner space revealed by LSD. Psychedelic religious groups sprang up combining insights from their drugs experiences, yoga, the Tibetan Book of the Dead, and other mystical literature.
At first the new democracy of psychedelic drug consumption was characterized by the presence of a creative artistic culture nurtured by the glamour of an awakening mystical experience. It soon provided the opening for an underworld of hard drug pushers to invade the psychedelic scene, with its associated crime and violence. Although many discriminating LSD and marijuana users claimed that their lives were changed by a single beatific drug experience that illuminated new dimensions of existence, their testimonies were countered by horror stories of the bad trips and anti-social behavior of LSD users.
Leary became a counterculture hero, evading police and imprisonment and preaching a gospel of "Tune in, turn on, drop out." Alpert eventually went off drugs and made a trip to India, returning shortly as Baba Ram Dass, a Hindu guru with a message of conventional Hindu mysticism. He found a large following among what would soon be known as the New Age movement. While leaving drugs behind, he continued to believe, on the authority of his guru, that LSD had served a valuable function in introducing the spirituality to a society dominated by materialistic pursuits.
The psychedelic era came to an end. For many it had been a time of awakening that led them to a range of mature spiritual visions from orthodox Christianity to occultism and Eastern mysticism. The possibilities of the use of mind-altering drugs such as LSD were, however, distorted beyond recognition by the intrusion of legal structures that made continued controlled use and experimentation impossible, an underground culture which became solely dependent on the drugs as a source for spirituality rather than using them as a help in the spiritual quest, and the popular confusion of psychedelic drugs with hard drugs in both the psychedelic community and among the public at large.
In the aftermath of the psychedelic revolution it now seems clear that the primary benefit from the consumption of psyche-delic substances came from garnering the wisdom of native cultures that to some extent limit and control their use and advise consumption only within a meaningful system of mystical development. There are significant qualitative differences between the bare chemical experiences of an ecstatic nature and the traditional mystical experience to which they were frequently compared. Sudden changes of consciousness can be life-changing, but also addictive; one experience creates a demand for its repetition. However, when mysticism is sought for its own sake at any cost, particularly with chemical shortcuts, this perpetuates the self-serving egoism of the affluent society, in which one buys metaphysics with the same attitude with which one buys a new automobile.
Within the patient gradual character transformations that come with the mystical life (in all of the traditional world religions) a maturity of physical, mental, and emotional life is attained. It may be the case, as many native peoples suggest, that some drugs assist that process. However, a chemical experience that emphasizes spirituality-upon-demand quickly ceases to expand consciousness and merely reproduces the initial heightened feelings as the by-product of its intense sensory and emotional stimuli.
A remnant of the psychedelic culture remains in such groups as the Neo-American Church and the Peyote Church of God, and in the continued popularity of the writings of Carlos Castaneda (even though his original writings have been demonstrated to have been fraudulently produced.)
Sources:
Baudelaire, Charles. Artificial Paradise: On Hashish & Wine as Means of Expanding Individuality. New York: McGraw-Hill, 1971.
Leary, Timothy. Flashbacks: An Autobiography. Los Angeles: J. P. Tarcher, 1983.
——. Politics of Ecstasy. New York: G. P. Putnam's Sons, 1968.
Masters, Robert E., and Jean Houston. Varieties of Psychedelic Experience. New York: Holt, Rinehart & Winston, 1966. Re-print, New York: Dell, 1967.
Osmond, Humphry, and B. Aaronson. Psychedelics: The Uses & Implications of Hallucinogenic Drugs. Garden City, N.Y.: Doubleday, 1970.
Slack, Charles W. Timothy Leary, the Madness of the Sixties and Me. New York: Peter H. Wyden, 1974.
Zaehner, R. C. Mysticism; Sacred & Profane. London: Clarendon Press, 1957. Reprint, London: Galaxy Book; Oxford University Press, 1961.