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A priest and a lay researcher discuss psychedelics and in the of a nation-wide use of mind-expanding drugs

• Much of the that the public has received duces a "religious" experience? And finally, what possible about LSD, in the press or art television, has focused on useful purpose can be served by a drug that alters conscious- the bizarre behavior of the "acid heads" and the cultists ness so quickly and so radically? These are some of the who indiscriminately champion the drug, or on the horrible questions posed and considered in the following articles. effects (pyschosis, convulsions) it allegedly has produced in The first is by Father George B. Murray, an American some of those who have taken LSD. Like any other con- Jesuit of the Detroit Province, currently doing research in troversial subject that has been sensationalized, LSD has the neurological at the University of Montreal. provoked extreme reaction among the public: some LSD His essay introduces three main kinds of - enthusiasts say it should be available to everyone; its critics, expandirfgdrugs, discusses whether they can trigger mystical frightened by the drug's potency, favor outlawing it coin- experience and also presents varying views on what mysti- pletely. With opinion thus polarized, it has been difficult to cism is. The second article is a tape recorded commentary find any calm discussion of just how the drug works, under on the LSD by Dr. Jean Houston, who has what conditions it should be taken, if at all, and what possible closely observed and analyzed hundreds of LSD sessions. value it may have in/man's continuing search to know him- Dr. Houston is an associate professor of at Mary- self. Beyond that, one might ask whether LSD has any mount College in Tarrytown, N.Y., is the director of the historical antecedents, 01' is it a unique phenomenon of Foundation for Mind Research and is so-author of Varities modern chemistry? What about the claims that LSD pro- of Psychedelic Experience.-En.

Rev. George B. Murray, S.l/PHARMACOLOGICAL MYSTICISM

THE APPEARANCEof psychotomimetic drugs has sparked drugs "psychedelic." anew the discussion of mysticism. The taking of these Mescaline, a sympathomimetic amine, is the active prin- drugs has always been a sort of off-beat affair, usually ciple in the mescal buttons of the mescal cactus (peyote). undertaken by non-scientists and non-theologians. In the This cactus is the basis for the peyote cult of some of the last few years, however, there has been an interest shown southwestern American Indians. It produces fullness in the by serious investigators. In the early 1950's Aldous Hux- head, photophobia, brilliantly colored visual hallucinations, ley described his experiences with mescaline. Jean-Paul and a sleepy, -like state. Sartre is reported to have used it in investigating his LSD's hallucinogenic properties were accidentally dis- dreams, dream-induced imagery and anomalies of percep- covered in 1943. An indoleamine structure with an impor- tion. Experimenting with mind-expanding drugs has been tant sidechain, LSD produces exaggerated imagination a quasi-tradition in the arts. and visual illusions resembling those from mescaline. Most The main drugs that are of concern are lysergic acid observers do not consider the effects of LSD identical with diethylamide (LSD), mescaline and psilocybin. They are symptoms of psychosis. called hallucinogens or psychotomimetic drugs by people Psilocybin is the active principle from the Mexican in the "hard" sciences, i.e. biochemistry, pharmacology, mushroom, Psilocybe mexicana. It is an LSD-like com- etc. People more concerned with psychotherapy, pound used by Mexican Indians for the production of or aesthetics consider the drugs psychologically beneficial colored visions, delusions and hallucinations whose unreal and revealers of new . These latter tend to term the is recognized by the partakers.

8 JUBILEE r naturality in question here is merely intellectual, and the essen- Mysticism: natural and tial part played by the will consists in forcing the intellect inwards, against the grain of nature, and in obliging it to empty WHEN ONE SPEAKS of mysticism it is necessary to define itself of any particular representation. The to be experi- what one means. First of all, there is the ground from enced is the very Existence, the Esse of the Self in its pure which definitions are taken, i.e. mystical experience. This metaphysical actu-ality-c-Atrnan-e-and as proceeding from the One Self: and it is by means of a supreme effort of intellectual mystical experience can be either natural or supernatural and voluntary concentration, sweeping away any possible image, and still be called mystical. The basic difference is that recollection or idea, any passing phenomenon and any distinct natural mysticism can be achieved by man's technique consciousness, in other words, it is through the void that the intellect is co-natured to the unconceptualizable spiritual reality whereas supernatural mysticism must proceed from . of the thing known. Louis Bouyer makes this point, "No mysticism, no Chris- This aspect of Maritain's thought is significant because tian mysticism in any case, is worthy of the name if it it bears on a question that is philosophically current today. pretends to be the product of any method whatever which The question centers itself around the idea of objective a man might master by the appropriate techniques." ... vs. subjective . There is much discussion today It seems clear that when most Catholic theologians about the sort of subjective knowledge a person achieves speak of mysticism in the strict they mean a type of normally. The type of experience that the natural or super- experience that is not natural, but supernatural; an experi- natural mystic undergoes is more easily discussed in terms ence that is basically passive, not active; an experience of subjective than objective knowledge. Partially because that is initiated by God, not the individual. These affirma- of this the mystics are not too clear in explaining what tions result from the discipline of mystical .Be- they do experience. I do not intend to explore the full yond this there are other features of the mystical experi- implications of what a subjective experience may be. More ence that mayor may not be present even in natural penetrating work by philosophers of the existential and mysticism. A problem arises that is immediately seen: in phenomenological schools may bring forth insights that an experience giving many of the observable phenomena will help explain mystical experience, both natural and of mysticism, how does one determine whether or not it supernatural. is natural or supernatural? There are, of course, certain Some psychologists using psychedelic drugs argue that checkpoints to determine whether this experience is from mystical experiences result from their use in many cases. God or not. For example, if the experience leads one into They are not primarily concerned whether it be natural sin it is considered not from God. But even after the or supernatural mysticism. The Catholic theologian, cer- obvious checkpoints are run through the problem still tainly, is primarily concerned with supernatural mysticism remains. A mystical experience can be caused by God, and, in some cases, tends to be irritated by discussion of natural dements or Satan. In further discussion I will deal natural mysticism. From an a priori point of view the only with divine or natural aspects. theologian says that true, supernatural mysticism is caused There seems to be no question about the existence of by God; this is acceptable to many. However, as soon as natural mysticism. Attempts to explain it, however, have we get on the empirical level, or the level of witnessing not been too successful. Some would attempt an explana- experience, or the level of hearing a so-called mystic tion at the physiological level and say that , Budd- describe what he experienced, it is much more difficult hists and other "contemplators" achieve natural mystic to make definitive statements as to whether this IS or IS experience through subtle control of their attention span not mystical experience .... which, if so, would have neurological ramifications in the There are definite opinions on what constitutes super- reticular activating system. Also employed is the concept natural and/or natural mysticism. Catholic theologians that these natural mystics, besides achieving intense con- are not per se interested in natural mysticism, but in gen- centration, have also achieved the ability to vary the eral only as it presents some problems in the correct under- oxygen supply to their brain. On the analogy that some standing of what they tend to call "true" mysticism. narcotics seem to interfere with the brain's respiratory Catholic appear to give the impression that any enzymes, some would to explain the mystic experience non-supernatural mystical experience IS unimportant. as due to hypoxia of the brain. Whether it be natural mystical or neurotic or psychotic, Others attempt to explain the natural mystic phenomena they do not seem to care. This may, however, be a phe- in more philosophical terms. Rather than rephrase Pro- nomenon of the older Catholic writers .... fessor Maritain, I will quote his conclusions on the : Non-Catholic writers are more interested in discussing There is, I think, another kind of mystical experience, which, natural mysticism. They concentrate more on the experi- in contradistinction to the one I just mentioned, may be called ence itself and are less worried about possible conflicts natural mystical experience; and an example of which we can find in Plotinus and in the classical schools of Indian contem- in their own intellectual system. In short, they are less plation. I can only state in a few words the conclusions of a dogmatic, having less in the way of dogma to cast a check certain amount of re-search I did on the matter. Here again, to on their intellectual explorations. The real problem is, my mind, we have to do with a particular type of knowledge both supra-conceptual and through consaturality, But the con- of course, as I have indicated, how one can judge whether

9 JUNE, 1967 or not a certain experience IS natural or supernatural. alieation, Emotional changes may be related to previous There are criteria offered, but they are not infallible. In personality, i.e, whether the person tended to be paranoid, the following section I will discuss some of the effects and euphoric or autistic. Although the level of consciousness is experiences following the use of psychotomimetic drugs, not impaired, the time sense is often distorted. but first I believe it important to quote Aldous Huxley in Information has also come from questionnaires, verbal full since he puts the problem very well: reports and various writings by those who have taken the It goes without saying that this kind of temporary self-tran- drugs. After sampling the in 'the field, Sanford scendence is no guarantee of permanent enlightenment or a Unger comes to the following conclusions. There are two lasting improvement of conduct. It is a "gratuitous 'grace," which is neither necessary nor sufficient for salvation, but which invariant reactions to the drugs, 1. there is always an if properly used, can be enormously helpful to those who have orgy of and 2. there is a feeling described in several received it. And this is true of all such experiences, whether ways as depersonalization, dissociation, , dereali- occurring spontaneously, or as the result of swallowing the right zation, abnormal detachment, body image distortion or kind of chemical mind changer, or after undertaking a course of "spiritual exercises" or bodily mortification. alteration. These two effects may be predicted with con- Those who are offended by the idea that the swallowing of a siderable confidence after taking the drug. Effect number pill may contribute to a genuinely should two, above, never approaches delirium at least for non- remember that all the standard mortifications-fasting, volun- tary sleeplessness and self- torture-inflicted upon themselves by psychotic patients. Another invariant reaction to the drugs the ascetics of every religion for the purpose of acquiring , is the retrospective impressiveness of the drug experience. are also, like the mind-changing drugs, powerful devices for Even though the drug experience is very impressive, many altering the chemistry of the. body in general and the nervous system in particular. Or consider the procedures generally investigators find that their patients say "once is enough" known as spiritual exercises, The breathing techniques taught to LSD and mescaline. An increasing number of subjects, by the yogi of India result in prolonged suspensions of respira- patients, experimenters and psychiatrists have declared tion. These in turn result in an increase of concentration of carbon dioxide in the blood; and the psychological consequence their own drug experience to be transcendental, mystical, of this is a change in the quality of consciousness, Again, cosmic, , revelatory and the like. And most agree involving long, intense concentration upon a single that it is induced by the drugs. idea or image may also result-for neurological reasons which Dr. Timothy Leary, the former Harvard psychologist, I do not profess to understand-in a slowing down of respiration and even in prolonged suspension of breathing. ("Drugs that has used questionnaires on 400 psilocybin drug-takers. He Shape Men's Minds," in Adventures of the Mind.) found no adverse physiological reactions; about 10% had The psychedelics some mild symptoms. About 66% found it pleasant, there 'a definite relation between , setting and the type NOT A GREAT DEAL is known about the psychopharrnacologi- of result. Those who approached the drug-taking session cal action of these psychotomimetic (or psychedelic) drugs. seriously and hopefully and who sensed a supportive en- LSD and mescaline .are thought by some to have a pri- vironment learned more and changed the most. He found marily excitant effect on the collaterals to the reticular also that there was a frequent use of religious terminology. system. W·hatever be the case as to where they 'act, these In the same study a theologian, Walter H. Clark, came to drugs produce psychotic- like phenomena in the presence the following conclusions: the used to describe of a clear sensorium. Behaviorally it is these two factors the experience is similar to that of the mystics. Clark that distinguish these drugs from sedative or narcotic thinks that it is a mystical experience and can be touched drugs. They produce excitement and increased sympathetic off by the .ingestion of these drugs. This confirms W. T. activity, sensitivity to external stimuli and skeletal muscle Stace's opinion, "At least, if the psilocybin experience is tone. As with LSD there are also disturbances with rnesca- not at times mystical in nature, then the difference is so line in perception, mental control and emotions. Denber subtle as to be indistinguishable." states that with an intravenous injection of mescaline sul- fate the effects of nausea, retching, vomiting, sweating, Two views: dogmatic and empirical generalized discomfort, feeling of "hot" or "cold," a I NOW PROPOSE to offer a few remarks in the way of a "peppermint" or other strange taste in the mouth, dizziness, critique. One of the problems immediately encountered in palpitation, chest, neck or abdominal cramps, and pupil- this area, one that is readily seen in the literature, is that lary dilation usually occur within ten minutes. These effects scientific research into an area as delicate as the religio- were got with a dosage of 0.5 grams; some of the effects mystical one offends a great many people, not the least seem to be dependent on the dosage. of which are some theologians. Visual hallucinations, seen more commonly with mesca- So far there are several conclusions that can be stated. line, appear largely in the form of geometrical patterns First of all, there ·are different types of mystical experience or figures. Synesthesia sometimes occurs, i.e, the stimula- described, and these would fall primarily into two classifi- tion of one sense perceived as a different sense. Colors are cations, supernatural and natural. Secondly, there has frequently vivid. A distortion of body imag-e is common always been some indication that some chemical interfer- with the subject feeling a sense of unreality or deperson- ence with the biochemical steady-state can produce

10 JUBILEE ~~-~------~ alterations in consciousness, e.g. alcohol, laughing gas, Assuming, then, that we have reasonable ground for crediting narcotics, etc. However, today, with the newer drugs called the fact of levitation, there remains the question of its possible explanation. Theologians for the most part offer the rough and psychotomimetic, psychedelic, hallucinogenic or conscious- ready solution that in the case of holy people it is a manifesta- ness-expanding, there seems to be an experience described tion of divine power, effected perhaps through the ministry of in much the same way as supernatural or natural mysticism ; but that in such cases as those of Simon Magus, sorcer- ers, and spiritualistic mediums, it is the work of the devil. has been traditionally described. Without venturing to reject this explanation outright, I find Part of the problem seems to lie in what one investigator certain difficulties, too complex to summarize here, which sug- or scholar feels is evidence as opposed to what another gest that it would be wise to suspend judgment. scholar feels is evidence for these particular types of Two aspects, then, are emphasized by Thurston, first to experience. Dom Cuthbert Butler seems to accept as evi- establish the fact of 'a certain phenomenon and secondly dence only that testimony of the greatest mystics; he shows to attempt to explain it. To return to our problem at hand, relatively little interest or trust in any sort of physiological it seems that there is a fact involved with regard to a cer- evidence. Father Butler wrote in 1924, a period in which tain experience effected by the ingestion of the psychoto- defensiveness on the part of Catholic theologians was not mimetic drugs. The problem is how to explain these unusual and also a period in which relatively little was experiences. known about chemically produced consciousness changes. The theologian will have an a priori bias to explain the He exhibits an attitude less open to the empirical and more LSD phenomena in such a way that it will exclude what at home with the dogmatic: for him is true mystical experience. The empirical scientist By "nature ecstasy" is meant an exaltation of mind, without and other non-theologians will tend to find similarities abnormal physical concomitants, akin to ecstasy, non-religious and draft explanations large enough to include what the in the manner of its production, and non-religious, or vaguely religious, in its content. Catholic theologian would call true mystical experience. This attitude has behind it concerning From my point of view, therefore, I see a basis for dis- what "religious" is, and also that under no circumstances sent among the two groups of scholars. The Catholic could there be any artificial way to induce a real ecstatic theologians seem to take a very brief glance at the facts (supernatural?) experience. and interpret what they call evidence in a more dogmatic, A. Poulain, a standard author in this area, displays a a priori manner. On the other hand, the scientists stress similar attitude. Again, he wrote around 1905. The source the facts and are perhaps biased to find an explanation at of some concern is that he is still a standard theological the natural level. The scientists qua scientists have no text in this area and not merely for the historical interest. dogmatic restriction and therefore are free to elaborate When he discusses tears, respiration, vital heat and levita- an explanation that is large enough to include even so-called tion, the modern physiologist would stifle a laugh. His true mysticism. The question again arises, then, of inter- interpretation of ecstasy reports is filtered through a dog- preting evidence and of presuppositions. matic background. And one could toy with the idea that The issue seems to boil down to whether or not the if he were more open to an empirical point of view, would effects of this drug-taking are really hallucinations, reli- he have interpreted these phenomena in the same way? His gious truth (in the wide sense including natural mysti- discussion, especially, of levitation comes primarily from cism), or both. verbal reports of supposed levitants. The question that For the Catholic there is always the possibility of super- persists is whether or not the reports are reliable. It seems natural mystical experience. A problem arises when some- to me that too much credence has been given to the whole one to say that all mystical experience is merely area of levitation without much critical, empirical founda- natural. Much of it may be, but there is a possibility. It tion. If this be so, then, in the long run it is a detriment is also possible that natural mysticism be triggered by the to theology and not a bulwark. One gets an idea of Poulain's psychedelic drugs. The question that is still left open is attitude when he speaks of free-thinkers and rationalists, whether or not God would use the occasion of the ingestion an indication that he is addressing himself to adversaries. of a psychedelic drug to initiate a supernatural experience. My criticism is not primarily levelled at Poulain, since he could write only in his own age, but at those who see no Can drugs induce mysticism? problem with what he has said in these areas and go on AT THIS POINT I wish to mention some possibilities in talking of this book as a standard text. explaining mystical experience produced by drugs. If one The theologian Herbert Thurston, S.J., writmg during takes the a priori position that God would not use the the era 1920-1938, has a very different attitude than many occasion of drug-taking to produce a supernatural mystical more "spiritual" writers of mystical phenomena. Thurston experience, then he would probably tend to explain super- begins with the empirical phenomena and sifts the evidence; natural experience by using a theory of immediate knowl- he is ready to explain the phenomena by natural means if edge which is infused and comes directly and immediately. at all possible. As indication of his attitude can be seen in However, supernatural mysticism may be explained by a his statement concerning levitation: theory of mediate knowledge also.

JUNE, 1967 11 Tanquerey discusses these two possibilities. Admittedly to carry out this experiment on a representative sample. the whole discussion is taken ona Thomistic plane and Possibly the mystical experience described by many of the will remain there for the most part in my discussion of the drug-takers consists in a type of pre-conceptual knowledge. possible explanations. The theory of immediate knowledge Another aspect that has to be investigated in this whole claims the authority of Pseudo-Dionysius, the School of area of drug-induced mystical experience is the influence St. Victor and the Flemish School of Mysticism; some of of cultural determinants of experience. A person receives the moderns close to it are Poulain, Marechal and Picard. his phantasmal input from the culture he in and he Mystic contemplation is a perception or or direct unconsciously, as a child, begins to develop a fundamental vision of God although obscure and v-ague. It differs from attitude. The mental set that the patient brings to the drug the Beatific Vision in its obscurity. The theory of mediate experience has an influence on its effects. This fundamental knowledge is more commonly accepted according to Tan- attitude influences one's whole view of the world. R. M. querey; it is knowledge also vague and obscure but quasi- Hare calls this fundamental attitude a blik: experimental. It was Hume who taught us that our whole commerce with In the following discussion I am restricting my remarks the world depends upon our blik about the world; and that differences between bliks about the world cannot be settled by to "knowledge" and -am not going to discuss the possibility observation of what happens in the world. That was why, having of what some authors would call a species impressa in the performed the interesting experiment of doubting that no proof will that produces the mystical experience. How or whether could be given to make us adopt one blik rather than another, he turned to backgammon to take his mind off the problem. drugs affect the will itself directly and not through a knowl- So, the question can be reduced to whether or not mystical edge mediation is outside the scope of this paper. experience, either natural or supernatural, is limited to Tanquerey does not mention phantasms. Now, according men with certain bliks. John Spangler's work seems to to the traditional Thomistic view of the philosophy of man, show that men with certain bliks do have a greater tenden- man "shakes loose" intelligible species from material phan- cy for mystical experience : tasms by way of the principle cause, the agent intellect. The typical mystic is a dependent person. Almost exactly the Direct and immediate knowledge has meant that there is same etiology of dependence can be traced for the typical schizo no need for phantasms. The direct placement of intelligible ophrenic. Both groups have strong super-egos, as well. Typical species into the intellectus possibilis by God occurs instead. members of both groups were found to be seclusive people, withdrawing from society in varying degrees.Both mystics and I take it, then, that the theory of mediate knowledge still schizophrenics have abnormal views of reality, but one of the employs the use of phantasms, not necessarily new phan- major differences between the two groups is the factor of reli- tasms; they may be previously stored .in the brain. gious training. It seems that the typical mystic has received more intensive religious training of a different kind than has I will take up the issue of phantasms later, but here I the typical schizophrenic. In the main, religion appears to have wish to introduce the notion of pre-conceptual and pre- been a family-wide concern in the mystic's background, and intellectual knowledge. This is a relatively new area open- something imposed upon the schizophrenic. Religion in the family of the mystic was a force, but for the ing up in philosophical discussion. Heidegger and other schizophrenic, a form. Although, typically, both the schizo- existentialists have been strong in this area. Not only is phrenic and the mystic have had insecure childhoods, the there a type of knowledge that is pre-conceptual, i.e. can- insecurity stems from seemingly significantly different sources not in principle be captured in concepts, but there is also and is of seemingly significantly different type. a type of knowledge that is pre-intellectual, i.e. somehow I stress the factor of influence of phantasms (which are or other there is a presence of man unto himself that is not themselves culturally conditioned) in the genesis of a blik. primarily the result of the intellect's function. This type Depending upon the type of phantasms and evaluation of of knowledge is obviously more subjective than the objec- them that the young child has, will depend his fundamental tive type of knowledge which has been more traditionally blik through which he will filter everything else that he the concern of philosophers of knowledge. Pre-conceptual perceives. and pre-intellectual knowledge is an immediate type of knowledge. It does not seem to yield well to traditional A tentative explanation forms of analysis. The newer methods of phenomenology A BARE OUTLINE as to a possible hypothesis how LSD appear to be the only fruitful tool in handling it. works in producing at least natural mysticism follows.To Whether or not these types of knowledge actually exist my mind the key is the phantasm. In ordinary knowledge or not is difficult to verify. One has to rely, for the most we seem to arrange phantasms to achieve understanding; part, on those who say they have discovered it within we juggle phantasms to achieve new meaning, to gain themselves, or else has to apply the phenomenological insight. If we have any experience at all of the agent intel- method himself. But even then, the question of rational lect it is in the search for meaning in a proposition or checks and controls upon this type of knowledge is proble- problem.We experience it as working on phantasms for matic. An interesting experiment both for psychologist and intelligible species.My suggestion is that LSD, mescaline philosopher would be to attempt finding this form of and psilocybin act in such a way as to free a great many knowledge after the ingestion of the psychedelic drugs and of man's stored phantasms and parades them before the

12 JUBILEE agent intellect in such a way that they are seen in new experience is the basis for the discussion of whether or juxtaposition and from a new angle that allows newer not there is immediate or mediate knowledge as discussed insight. This parading of phantasms is a novel experience by authors such as Tanquerey. This immediate experience since we do not have absolute control over them. Once the might be explained, possibly by saying that the phan- drug is ingested it appears as if "it is happening to us" tasms are not now under full control and therefore give rather than ourselves being at the operative end of things. consciousness the impression that it is happening to the We, as it were, sit with the mind's eye and watch the movie subject; he does not have to do any work. The agent reel of phantasms parade by and our agent intellect shakes intellect can "sit back" and just select out what it "sees"- out new intelligible species from the newly orchestrated it need not go through the "hard work" of shaping and phantasms. arranging phantasms for new intelligibility-the drug will In this hypothesis, of course, one of my presuppositions do that, albeit maybe haphazardly, but the drug will do it. is that the phantasm is wholly material and can be ac- And if this is the case, it also points up the necessity counted for by neuroanatomical structures and neuro- for rational checks and controls. If the drug acts in such physiological explanations. Therefore it is possible for a way as to parade a haphazard assortment of phantasms the drugs to influence neuroanatomical structures and before the agent intellect in new juxtapositions, then it neurophysiological functions in releasing stored phan- will be necessary to check out the intelligibility garnered tasms. The exact biochemical mechanisms are not yet from this arrangement and exercise critical judgment as to known. I do not believe that these drugs bring in any its correspondence with reality. Joseph Havens puts it pre- new knowledge by way of phantasms since, as with Dr. cisely: "To take a psychedelic visionary experience as direct Seymour Kety, " ... I cannot see a mechanism whereby and unmediated insight into cosmic Truth is, in the light a small molecule such as LSD or mescaline can introduce of modern knowledge, inexcusably naive. But to interpret new information into the brain, since even from what we the vision as simply psychopathology, or cultural condi- know thus far this information is stored in a most complex, tioning, or some combination of these, is inexcusably re- systematic, and highly organized manner. Therefore, since ductive." one is entranced with this concept, one would have to I think it is important to re-state that for the Catholic answer that these drugs can only modify or distort previ- there is always the possibility of supernatural mystical ex- ously acquired information; they cannot create something perience. The problem is, of course, how to decide un- new." New information, then, does not seem to be brought equivocably that a given experience is supernaturally or in with the use of these drugs; I would rather speak of naturally mystical, or perhaps borderline psychotic. For me their action on knowledge in terms of releasing stored the greater burden lies on the Catholic theologian to fa- phantasms or re-orchestrating phantasms or both. maliarize himself with the evidence of the mind-brain An important aspect of this drug. taking experience is before he pronounces a priori and categorically on the feeling of immediate experiential knowledge. This a given phenomenon. •

Jean Houstonj.A DIFFERENT KIND OF MYSTICISM

IN OUR RESEARCH with LSD, we have observed very few brings with it the mythopoeic form that thrusts the person instances of what I would consider to be authentic mystical into the next stage which is confrontation with the ground experiences, that is, ones possessing all of the phenomeno- of being, the Other, noumenon, , whatever it may logical characteristics that we associate with religious be called. Thus, in the psychedelic experience there is an mysticism. And even in the few we did observe, there was expansion and intensification of awareness on many levels, a difference. The psychedelic experience proceeds along including the intellectual, all in a purposive way, and each a via positiva rather than the via negativa of traditional bringing its , its form, its complexity to a point mysticism. In traditional mystical experiences there is a where finally, at the depth level of the psyche, it just be- purgation process in which one is emptied of sensations, comes so condensed, so compressed that it explodes into a images and self-consciousness, then a stage in which one is mystical-type awareness Whether this is orthodox or not purged of symbolic forms, and finally everything comes I don't know. I can only conclude from the drastic char- down to a single point of concentration until even that acter changes, which follow such an experience, that some- blots out. Just the opposite appears to occur with LSD, thing very important is going on. I can in no way con- which produces first a remarkable intensification of the clude that people having this experience are meeting sensory, then a remarkable intensification of the psycho- God in the depths of the psyche. But, I could not conclude dynamic processes-awareness of character, relationships, such a thing even if I were observing the experiences of a memory of one's past-then entrance into an extraordi- St. Teresa or a St. John 0'£ the Cross. We cannot say narily rich mythic realm in which one lives out the anything definitive about psychedelically provoked mysti- of and resurrection, of renewal and transition. This cal experience; it would take thousands and thousands

JUNE, 1967 13