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The Psychedelic Religion of Mystical Consciousness

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The Psychedelic Religion of Mystical Consciousness BOOK REVIEW Journal of Psychedelic Studies DOI: 10.1556/2054.2018.003 The psychedelic religion of mystical consciousness William A. Richards Sacred Knowledge: Psychedelics and Religious Experiences Columbia University Press, New York, 2016, 244 pp. Hardback ISBN: 978-0-231-17406-0 With an extreme range of terms for psychedelic drugs – however, was the team’s having “gotten religion.” By this from “schizotoxic” to “entheogenic”–“psychedelic,” none- he meant that they believed their results established the theless remains the most salient one. These substances existence of a new paradigm, one that resided outside the manifest or disclose aspects of the mind of those who take world of clinical research and the scientific method. Rather them as well as the mind of those who study them. Propo- than seeing their data as indicating effects of psychedelics nents for the innumerable terms for these drugs are all able on secular psychological and neurobiological functions, to adduce supportive evidence. Necessarily, this evidence is Richards and colleagues saw their data as proving certain a subjective experience, but in the research world, rating religious truths. For example, they took at face value scales provide statistical support for one’s beliefs about the patients’ reports of “the indestructibility of consciousness.” nature of the drug effect: “psychotomimetic” (Gouzoulis- That is, such reports established the fact that consciousness Mayfrank et al., 1998)or“mystical-type” (Griffiths, was indeed indestructible, rather than stimulating further Richards, McCann, & Jesse, 2006). research into the nature and underlying mechanisms of that The mysticomimetic model – which emphasizes the experience. For the Spring Grove group, it now was a matter similarities between psychedelic drug effects and those of extending the application of “the indestructibility of described in the “mystical” literature – is increasingly consciousness” into as many arenas – clinical and popular in the renewal of clinical psychedelic studies. The others – as possible. primary site for the practice and promulgation of the mys- Similarly, promising early results are now emerging from ticomimetic protocol is Johns Hopkins University, where Johns Hopkins’ and other groups’ use of Richards’ Spring Roland Griffiths is the principal investigator and William Grove protocol. As a result, he has resurrected the new Richards the lead psychotherapist. The publication of paradigm, the psychedelic religion that NIMH previously Richards’ Sacred Knowledge and his subsequent interviews had refuted. He describes the model in what appears to be and lectures shed light on the model from which devolves the foundational text of that religion in Sacred Knowledge. this successful protocol. It is a troubling manifesto: anti-scientific yet points to This model originated with Richards and colleagues – science for its validation, prioritizes feeling over reason including Walter Pahnke and Stanislav Grof – at the Spring and certainty over truth, is intolerant of and demeans Grove research center outside of Baltimore in the 1960s. competing models. As Richards’ model is essentially reli- These researchers demonstrated promising initial results gious – proclaiming a new universal religion – he reserves with lysergic acid diethylamide (LSD) and N,N- his most damning remarks for Judaism, the particularistic dipropyltryptamine in treating addictions and end-of-life religion that has perennially received the enmity of similarly despair. However, this research ended in the early 1970s universal creeds. While Richards’ religious model ought not for reasons additional to the onerous regulatory burdens that to call into question the efficacy of the protocol devolving the Controlled Substances Act placed on human studies at from it, its underlying theological premises must be ac- that time. knowledged and debated. I learned of these additional factors from Eberhardt A useful notion in understanding how psychedelics can Uhlenhuth in the mid-1980s, several years before, I began be so many different things to so many different people is the DMT and psilocybin projects at the University of that of meaning enhancement, a type of psychological New Mexico. Dr. Uhlenhuth, formerly acting Chair of placebo effect (Hartogsohn, 2018). That is, certain Psychiatry at the University of Chicago and former Presi- preexisting more-or-less conscious beliefs now become dent of the American College of Neuropsychopharmacol- certain. They attain what Freedman (1968) referred to as ogy, had recently joined our department after many years at “portentousness.” Hopkins. I shared my interest with him in clinical psyche- In Richards’ case, his foundational revelation – the delic drug research, as well as admiration for the Spring turning point of portentousness – occurred at the age of Grove studies, prompting him to relate his experience as a 23 on psilocybin in a German research study supervised National Institute of Mental Health (NIMH) site visitor at by Hanscarl Leuner. Richards, a Christian with an Spring Grove, whose grant was up for renewal. interest in the ministry, also held to notions of universal Dr. Uhlenhuth told me that the Spring Grove results were religious experience as explicated by William James and indeed promising. What resulted in the grant’s non-renewal, operationalized by Walter Stace and Ralph Hood. James, This is an open-access article distributed under the terms of the Creative Commons Attribution-NonCommercial 4.0 International License, which permits unrestricted use, distribution, and reproduction in any medium for non-commercial purposes, provided the original author and source are credited, a link to the CC License is provided, and changes – if any – are indicated. © 2018 The Author(s) Book review in turn, was directly influenced by the Vedantist maintains a sense of self, content is highly verbal, the Swami Vivekananda whose calls for a universal religion emotional impact is often distressing, and time and space – that is, his universal religion – at the First World Parlia- continue much as they normally do. ment of Religions in Chicago in the 1890s met with great Richards calls interactive-relational religious experience acclaim. Not surprisingly, Richards’ initial drug experience “visionary.” Its paradigm is the prophetic experience as confirmed these beliefs – that an undifferentiated, wordless, articulated in the Hebrew Bible (Old Testament), where and ecstatic, time- and space-transcending experience was there is not one mention of mystical-unitive states. While indeed accessible. His beliefs regarding the existence and “potentially useful,” Richards refers to visionary experi- salutary properties of such an experience then led him and ences as “apexes of foothills,” whereas his own mystical- his future Spring Grove colleagues to develop a protocol to unitive attainment resides on the “peaks of mountaintops,” maximize the likelihood of such experiences occurring in which the lower foothills surround. the clinical setting. In an astonishingly dense two pages, 172–173, Richards The teachings of the new psychedelic religion of mystical takes on the Jewish prophetic tradition: its foundational consciousness that Richards imparts are a mélange of experience, prophecy; spokespeople – Moses, the prophets, New Age, Vedanta, and Christianity. He summarizes them and the rabbis; and scriptures. For example, Moses was only in his catechismal 13 Insights in Sacred Knowledge’s epi- “allegedly” or “said to have been” inspired; or perhaps he logue. Many of these are identical to ideas the truth of which was simply sleep-deprived, hungry, “munching on mush- became certain to him in 1963. For example, “reality is,” rooms,” or generally stressed out. On the other hand, Plato, and one’s “favorite words and concepts” are irrelevant in whom Richards admires, reached his insights through “a understanding it; “Beauty may be in and through the eye of unique biochemistry.” The theophany of the other major the Beholder, but it can be Absolute and incredibly magnif- prophet Richards refers to – Isaiah – is notable for its “fear icent” (note the portentous capitalization), and so on. None and guilt.” Finally, Richards informs us that prophetic of these are scientifically or objectively verifiable. Rather, scripture “never fell out of the skies and hit prophets on they are matters of belief, certainty, and conviction; that is, the head.” The potential loss of such scripture, albeit faith. “tragic,” would soon enough be replaced by others. Luckily, How then, does this experience heal and foster growth? It we have Sacred Knowledge and the 13 Insights, outdoing does so miraculously, as Christian theologian Paul Tillich’s Moses by three. quote from Sacred Knowledge’s front matter indicates: Compare Richards’ appraisal of Judaism with that of “There is no revelation without salvation.” In this, he Christianity. Without qualifications like “alleged,”“said to follows the Christian tradition that what one believes, and have,” and so on, we learn about the vision of “St. Paul” of not what one does, is salvific. And whenever a course of “the risen Christ” on the “Road to Damascus” (note the action must be taken, Richards simply recommends “con- portentous capitalization of “Road”). That Christ for necting with the source of mystical consciousness.” Richards is “fully divine and fully human, capable of Richards makes short order – by caricaturing and then experiencing both the agony of the crucifixion and the joy dismissing those caricatures
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