Having described a sort of historical and cultural background, the psychedelic explosion. I want to go on next to the subject of the actual relationship between the use of psychedelic chemicals and mystical experience.

And here we get again into an extremely tricky problem.

The problem raised by all those people who question whether anything in the way of profound understanding of life changing experience can simply come out of a bottle.

And this is not altogether an easy problem to deal with because one of the eternal questions about any kind of spiritual initiation, by one means or another, is simply that it seems from time to time there are so many cases in which it just doesn’t take.

In the early history of Christianity, there was a long, long argument about people who were called Lapsley, that is to say those who had been baptized and had been initiated into the church but somehow fell away either in allegiance or in morals.

And it was a great puzzle how a person who could have undergone the sacrament of baptism, this great union with Christ conferred upon it, how how they could lapse and what to do about them. Supposing they wanted to come back.

And there were people who took a very rigorous line on this and said, no, once you’ve been baptized and you fell away, you were absolutely more than ever sold to the devil.

And there was no hope for you at all. But after all, because human beings are really creatures who muddle through life, a compromise was arranged and it was possible to follow them through some form of penance to come back in.

And I am amazed at the way in which the psychedelic movement shows so many parallels to the history of religious movements. At other times, it’s simply fascinating.

First of all, let’s take not so much the sacrament of baptism, but the sacrament of the Holy Communion, the conversion of bread and wine into the body and blood of Christ as a sort of parallel to this. Because here, after all, was a religion saying that you didn’t really get the salvation unless you partook of a particular material substance, which had been formulas in a certain way.

See, the whole idea of transubstantiation was that the priest took the bread and wine and he had to say a certain formula over the. He kissed and in corpus mail. This is my body which is given for you.

And this is my blood of the Newtown and Eternal Testament, which is shed for you and for many for the remission of sins. Actually, all he has to say is this is my body and this is my blood.

And if you are an ordained priest in the apostolic succession, it is how that just saying those words actually changes the bread and wine into a spiritual instrument, which will be equivalent to eating the body and blood of Christ.

And since on the principle that you are what you eat on the day you become what you eat, you are converted by the sacrament into a member of the body of Christ and therefore united with God.

Now just look at that.

For a moment and ask the question, how does that differ from a chemical operation?

C In chemistry there are involved the same sort of thing. There’s the formula, the form of words through which one constitutes the chemical. There is the material bread and wine or wheat ergot. There is also the problem of authorization. And this is a very, very tricky question because the early Christians quarreled among themselves a great deal as to who had the true sacraments, just as psychoanalysts quarrel among themselves as to argue really in the line of Freud.

Well, you analyzed by someone who was analyzed by someone who was ultimately analyzed by Freud. And then in psychoanalysis, there is a huge apostolic succession.

So in the same way now with LSD. Take one example. There is a great deal of controversy going on as to whether Owsley is LSD is as pure as Sanders LSD. And certainly anybody with less genius than me put LSD on the market. That is just crowd and is stacked with amphetamines and heroin and belladonna and goodness only knows what.

Also that it shortchanged. Badly made. And so on. So the same controversies are taking place about the nature of the sacrament as took place in the early history of Christianity. Also, the good and bad trips correspond to the ancient Christian arguments about the state of grace in which you were when you received the sacrament. If you were in a good state of grace, then it redound to your salvation. But if you were in a state of mortal sin when you took the sacrament, it would be down to your damnation. Saint Paul mentions this in the New Testament.

And so one might say people who have good trips are in a good environment. I’ll prepare properly. People are bad trips in a bad environment. Improperly prepare and serve the sacrament, redound to their damnation.

And in this case, damnation. Instead of being something of a postmodern nature that’s up to date and modern.

As I pointed out, it is an unpleasant state of consciousness, a psychiatric condition.

And therefore you have to go not perhaps to the torture chambers of the devil, but to the dungeons of the insane asylum.

So that watch for these parallels. They’re very instructive. History does indeed repeat itself, just as human beings are the same human beings. Generation after generation. And they’re always doing the same sort of things in different ways.

So as in the history of Christianity. So in the history of this. Questions were raised by philosophers who said, why on earth should it be necessary to be baptized with water or to eat this particular bread and wine in order to attain salvation?

Because showing their true salvation has nothing to do with material agencies, we would say now to spiritual insight has nothing to do with artificial means. It’s something you do yourself.

By your own will, by your own efforts, by, say, your own meditation exercises.

And so this isn’t nearly as simple as it sounds because it raises the question of, well, what do you mean by yourself?

And as we examine that question, we have a whole host of sub questions yourself. Does this word yourself refer to your total organism? Does it refer to some sort of psychic entity which inhabits your organs?

And if the former then if you are your whole organism, you cannot neglect the principle that you are what you eat and that, for example, if you don’t have the right kinds of vitamins and the right kinds of minerals, you’re not gonna be healthy.

If, on the other hand, your spiritual sanity, let’s call it that, really doesn’t depend on the state of your body, because after all, we know many people with extremely sick bodies who are nevertheless absolutely marvelous as individuals.

Then it would suggest that the functioning of the psyche is fun, but is fundamentally different and independent from the functioning of the physical organs.

But on the other hand, we know all sorts of people who are quite plainly neurotic or even psychotic, but who are also geniuses and very creative.

So if you can function well with a sick body, if you can function well with a sick psyche, who are you?

What are you?

Now, I tend to the view of what I would call body and spirit as being aspects of the same process.

That, in other words, it is the sort of artificial to make a distinction between the human organism and the human mind.

For the reason that a sophisticated view of the physical world does not require this separation, because it does not require the idea that there is some sort of material stuff out of which bodies are made as tables are made of wood. To me, the human body is a pattern dancing in space, a pattern, you would say, of what? It doesn’t have to be of anything. All you need is the pattern. Because when you try to describe the component materials of which bodies are composed, what you describe is always another pattern working on a smaller scale at a lower level of magnification. And nobody ever described anything except that.

So imagine them that we have a rope which is made of various materials at the beginning. The rope is made of hemp. Next stage it’s made of cotton. Next date is made of silk and so on.

You can think of a nylon or all sorts of things.

The rope might be made of how you tie a knot in the rope. A simple ordinary knot and everybody can see the pattern of the knot. Now move the knot along the rope.

And as you move it, the it is first of all hamper.

Then it is linen and then it is cotton, then it’s silk, then it’s nylon.

But the pattern stays constant and it is so also see with the human body, the human body has every conceivable kind of materials flowing through it. We are a stream or we are a form in a stream like a whirlpool. And the stream consists of milk and beefsteak and water and beer and every conceivable sort of thing. Our cosmic rays and so on. And each one of us is a wiggle in this field of energy.

And we so long as we wiggle in approximately the same way, of course, we get older and as we get older, you haven’t seen someone for ten years, but for some reason or other you still recognize them. Maybe after ten years of not seeing them because you recognize that it’s still wiggly and more or less the same way has the same pattern. So you have a continuity in terms of pattern integrity.

And but there isn’t any substance there in the sense of the kind of stuff which remains with you permanently. The only thing that continues as you go through life is the dance. You’re doing the pattern.

Who does the dance?

That’s a question that’s really very silly because it’s based on our commitment to speaking a language in which all verbs have to be accounted for by nouns. Call their subjects as if an action could only be initiated by a thing.

But when you begin to go into that and really think it through, you see that something that is different from a verb that is to say different from action could not possibly initiate action. Action comes from action. So as Buddhists and Hindus say, all this world is karma, and karma means doing actual motion energy.

So then your body is an energy pattern. Nobody is doing the pattern. The pattern is, shall we say, doing itself and what you are experiencing in every conceivable sense of the word experience, what you feel, what you sense, what you think, all that is you and it’s merely a social convention that we think about some agent who does deeds, who feels feelings and thinks thoughts standing as a constant behind them.

What is the constant is not some kind of spook, but the constancy in the form of the pattern through which one recognizes a person even after ten years absence. It’s like you would always recognize the, say, a certain Bach invention whenever it’s played and say, Oh yes, that’s Bach’s invention number so-and-so on.

And so it’s for just that reason that you recognize another human being. Now, of course, when we have that, when we talk about music, then we say, well, who’s playing it?

There is an instrumentalist at the piano. True. But this is a pattern playing a pattern.

In other words, it is all really the same pattern. This pattern sometimes is in a whirl, which doesn’t include a piano. But in other times, it’s a well, which does include a piano. And the pattern called the being flows into the pattern called the piano. And as a result, there is music.

So if you think that way, when you eat something that’s a pattern to.

And you, in relation to certain kinds of food, are in one state, in relation to other kinds of food. You are in another state. One man’s meat is another man’s poison. And so in the same way you in relation to certain chemicals feel one way, in relation to other chemicals, you feel another way. And there is no way of abolishing our ingestion of foods.

Or whatever. Because if we didn’t, we just cease to exist.

But we know that there are certain things that may not be chemicals in the strict sense. They may be simply natural plants lying around like the peyote cactus, the mushrooms, psilocybin Mexicana, the plant, cannabis sativa, otherwise known as marijuana that’s growing around local weed or Amanita mascara. There’s a mushroom. And if we eat those things, our consciousness changes. Now, some time ago, the American Metal Medical Association and the American Bar Association formed a joint committee for legal purposes to try and find a definition of addiction.

And every time they thought they had addiction defined, they found that their definition was indistinguishable from a definition of dependance on food.

And they had the greatest difficulty in pinning down any distinction between a food and a drug like the Food and Drug Administration.

What is the difference between a food and a drug?

Obviously we can see there is a difference, but we can’t pin it down. It’s like when St. Augustine was asked what his time. He said, I know what it is, but when you ask me, I don’t. And so in a similar sort of way, we we can see a difference between the food and drug in that food is something that comes directly from nature. Whereas on the whole, a drug is something that has to be prepared in a special way, is a sort of extract quintessence, a distillation, a concoction or something in a pill.

That’s a very superficial distinction. That’s all a matter of how you cook it.

And so it is argued by some people that the human organism needs psychic vitamins as well as Robert called bodily vitamins, and that your psyche cannot be in a healthy state unless you take your psychic vitamins like that cartoon in The New Yorker.

Well, two very hip parents are saying to their little girl, how can you expect to have hallucinations if you don’t eat your mushrooms?

Now, there is a cost to a sense in which the possession of all the exercise of spiritual insight is analogous to saying being a good painter or a good musician, and you can’t accomplish that without a great deal of practice so that you have it in your bones, how to do it.

And I don’t for one minute deny that a Buddha, an enlightened one.

Has his enlightenment in him in very much the same way that a painter has his skill. And obviously, the capacity to exercise the skill all the time will not come because the painter took certain vitamins, it may be that he will not be able to exercise his skill if he doesn’t take the vitamins.

But we can’t attributed the insight that he has, the capacity has for dealing with it directly to anything that he eats.

On the other hand, various painters who have taken psychedelic chemicals.

Have been enormously encouraged in their work because they saw. Into the world more deeply than with the naked eye. And they came back to their painting and tried to bring across that vision. And many people have found that it was, in fact, very helpful.

They could remember what they saw under the psychedelic experience and with great ingenuity, translated by technique, by discipline into a remarkable painting.

So obviously, then the psychedelic chemicals are no substitute for skill, discipline and wisdom in the sphere of religious or mystical experience.

Nevertheless, they are an extraordinary boost to give a person a real understanding that there is something in the nature of deep inside of union with God or whatever you want to call it. They give him a taste of it, a taste which many people never, never have. And from that initial taste, there arises the enthusiasm to pursue the matter further. I do not see why this should not be so.

In view of an integral way of looking at soul and body, spirit and matter.

Really, the burden of proof as to why it should not be so rests upon those who claim that it shouldn’t.


Must any genuine spiritual inside be independent of what you eat or what you drink? Since you yourself are really addicted to eating and drinking.

Let’s take another parallel case, and it’s very instructive. Which is an enormous number of people are apparently addicted to music. Now, music, when you look at it from a strictly practical survival point of view, music is a waste of time. You don’t really need music, do you? I mean, you could go on and you could do your business without any music at all. Music’s a luxury.

And yes, it is a major industry today producing music.

And I suppose you could say Ed Dalton made the suggestion that people who are addicted to music have a disease called colitis. And really, music should be stopped as a terrific waste of time. It achieves nothing constructive and is really therefore very bad for you because you become hung up on it. You can’t do without music if you’re a real music lover. And even if music isn’t something you eat. It’s just something you listen to. That boy, can you become addicted to it?

So she would get rid of it.

Dancing is something you do. It’s also a total waste of time. And of course, Righteous Baptist and people like that have always condemned dancing. Say that’s in no way of behaving. They think everybody should always be dignified and shouldn’t jigger around. Well, Sir Wilhelm Reich was perfectly correct in saying that people like that, people who are afraid of orgasm, they’re afraid of the lilt.

You know, in dancing, there’s always this kind of motion if you really dance.

And that sort of goes all through you like a flip in the middle of you, like a whiplash, you know where it goes flip all the way through.

And if you can’t do that, you see you’ve got a rigid body. But even that you see doesn’t depend directly on any kind of food stimulus, drug stimulus. But still, dancing can be very addictive. You just plain get to like it. You have to do it. The strange thing is, of course, that the psychedelic chemicals are not addicting, except in the sense that you may belong to some in group, and all the members of this in group are constantly boasting to each other of how much of this sort of stuff they’ve taken. And so to be respected by the group, you have to keep on taking it. But none of it has the same kind of physical addictive properties as the opiates or alcohol or tobacco, where if you relinquish their use, you’ll get remission symptoms, which are very uncomfortable. And this just doesn’t occur. In other words, let’s say. Well, take any of mescaline, LSD, psilocybin. So far as I’m concerned, for my own personal reasons. If they all vanished off the face of the earth tomorrow, I wouldn’t be too unhappy. I would only be unhappy for other people so far as I’m concerned. I’ve seen what they have to tell me. I’ve got the message. I don’t need it anymore.

Because I do feel that they are really more like medicines than diets.

And of course, one should not become addicted to medicine. And here we get a very curious and amusing difference between doctors and tell him. Doctors are always trying to get rid of their patients. They give the medicine and say, now I hope that will work and you won’t have to come back. And they give them a limited amount of the medicine on prescription. But a clergyman hopes he will come back and he will become a member of the church. And you will pay your dues every week and generally for life get hooked on the religion. Even though there is the Latin saying about the Cross of Christ Crooks, Medi, Jean and Wanda, the cross, the medicine of the world, you get added addicted. Now the Buddha, in referring to his own doctrine, is dynamite. His method likened it to a raft and said, Now, when you cross the river on a raft from the shore of samsara to the shore of Nirvana, when you get to the other shore, don’t pick up the raft and carry it with you. Almost get there. Give it a shove and send it back to the other side. But a whole lot of people see are on this rock and they are absolutely fascinated with Iran. And they become monks and permanent religion people. And they go back and forth, back and forth. You know, they’re all very man who can’t let go of Buddhism and they’re addicted. So you see every way. It’s in the very funny sense, true, that religion is the opium of the people in so far as people become addicted to religion as a permanent situation. And so they’re hung up on it. And this is one of the great parts of Zen training is to get you free from Zen. If you don’t get free from Zen, you suffer from what’s called Zen State.


Religion, then, can be addictive.

For we’ll say it doesn’t have physical remission symptoms, but it causes psychological addiction. And so in the same way, we might say that taking psychedelics, whether they be LSD or marijuana or what will you can be psychologically addicting.

It’s a separate question as to whether that does any serious damage.

Maybe it does. Maybe it doesn’t.

But you could become dependent on these things in that way. But if they were used in as medicines as I believe they should be used. Then a few times it requires a little practice to use any of them properly and to get the full insights that they can afford. But once you’ve seen it, you’ve seen it. And there seems to be no point in going back and back and back and back to see it again. I will modify that statement in this way if I am making a special study of the changes in consciousness produced by one of these substances, and I am therefore recording or an otherwise studying the changes that take place, and this is naturally a difficult task. I may need to go back many times in order to get my picture straight, to see how it does it under certain different circumstances to work out all the ramifications of it. And for me, my own reason for being interested in these things at all is that that as a writer, as a philosopher, it is my great life game to describe what is allegedly undescribable. And for example, there’s a drug called Dinosaur Trip to mean the empty for shot and this is a 40 minute run where your consciousness is really screwed up. And I was told about this and I inquired of the doctors whether it was, you know, dangerous or harmful or would leave you with the heebie jeebies. And they said, no, it doesn’t do anything like that. Just it says about 40 minutes of sheer insanity. And they said it renders people speechless. I said it won’t. Random Bishop.

Oh, is that Nana? No. You you you come off it so or. I said, I’ll bet you anything you like. Give me a tape recorder and give me this chemical.

And I will tell you just exactly how it feels in a coherent way.

Well, wow. They gave me the first shot, which was about one point three S.S. and although there was a kind of vaguely interesting change, nothing much happened. So then they gave me one point nine C C, I think, and then it came on. It was as if, say, your elbow as a point in my field of vision suddenly came at me. But in a spiral pattern against the background that was spiraling the other direction. So you’ve got this other thing going on, and then there’s suddenly caught hold of my body, sucked it into the system, and twisted my body into the same spiral motion and that everything started seeming to go like this. And it was all converted into brilliantly illuminated plastic. So it became a cross between a toy shop and Times Square, vaguely menacing. And, you know, you hardly knew which way up you were. And so it was difficult. But patiently I talked into the tape recorder, every single thing that was going on. What it was like. Now, a lot of people would say, well, you shouldn’t do that. That destroys the experience. When you talk about it, it doesn’t. That’s the funny thing about all these things that they are much more interesting when you do some work with them. The work seems to throw something into the experience and then it gives you another task back. And that all adds to the interest of the thing. And I found out that in working with these things, there was no further conflict between the intellect and the intuition that the more you intellectualized, the more the intuitive insight sprung up to correspond to the intellectual. And so instead of therefore having a session in which you just curl up and go into your own little private room and let it take over and you come back and all you can say is, man, it was a gas. So what what’s the point of going on a heroic journey and not bringing something back? The whole point in every myth, heroes who take strange journeys must bring back a feather of the fabulous bird, a claw of the dragon, or the beheaded head of the villain that they slew and say, See, here it is. So I always feel it’s necessary in any of these adventures to bring something back. And so you get the great intense fun, really the most stimulating thing I’ll say saying we’re going to devote this session to the study of a particular problem. One of the best LSD sessions I was ever in on was conducted by a group of people who were all very competent in the world of painting and sculpture. They knew art history. They knew how to do it. Very well trained people. And we sat in front of the first cubist painting that was ever done, and the whole session practically was taken up by a discussion of this painting. And it was absolutely extraordinary and rewarding. And may be that what we came out with in the end was not the truth about the painting. It may have been our Rorschach blot that we projected something into it. I think that’s very likely, but nevertheless, it drew us all out in the same way I say. There are certain people who have a marvelous capacity for drawing other people out, making them be at their best, making them talk at their best. And so the picture did that for us. And one person present was a very famous and very successful sculptor. And he said minds. That’s what I call art criticism. But the whole conversation through this was completely sane. Even though it might have had some projective elements in it, like a project on a Rorschach glove and see your own individual scene in it. But because we were all talking together, we evolved a common scene. We evolved the idea that this particular artist living at the beginning of the century was a master of technique.

He knew all the European techniques and therefore that he had painted five superimposed paintings in five great classical European style and integrated them into the Cubist. We could see Flemish paintings. We could see French impressionism. We could see primitive Italian, Flemish and so on. There is levels altogether.

Of course, we will never know his debt. Well, they had his intention or not. But it sure made sense at the time when I looked at the painting before the experience. I thought I knew what it was about. Now I look at it after the experience. I have no idea why I thought it was a painting in Cuba, style of a hillside with a village on it. But now I can’t see that anymore. I just can’t see it. But I can again catch glimpses of the different levels that we saw during this experience. So I think then that.

The the the these kind of chemicals.

Art tools and very strong tools like an automobile is a very strong tool. It’s a death dealing engine. And you have to be very careful when you drive one. Now, of course, because what is good for America is good for General Motors, etc. The other way around to everybody sort of makes driving an automobile the test of whether you’re competent.

So they say if you took LSD or marijuana, should you or shouldn’t you drive an automobile automobile? This is the test, whether it’s a good thing or not. Now I submit that you should not play a violin while driving an automobile. You should not make love while driving an automobile, nor should you read a book. All of these are very creative activities, but there are certain concentrated absorbing activities that are incompatible with piloting a death dealing engine along a freeway.

And that’s because in a certain state of consciousness, you would be incapable of being in charge of an audit of an automobile. Doesn’t mean it’s bad unless you’re a hopeless sucker for the policies of General Motors.

But these things you see, they are powerful, dangerous tools. Which puts you into a state of consciousness, which, if you don’t know what’s going on, can be quite terrifying. In other words, if you take a journey of this kind, you should have a map and you should know what you’re liable to encounter. Let’s take this now, for example.

I thought, you know, when I first investigated this, that it wasn’t. Couldn’t possibly bring anything about like a mystical experience. And the first time I tried it, it didn’t. It had brought a most interesting aesthetic experience that I wouldn’t have called it mystical. But later on when I said this and a lot of people realized that this was my opinion, another psychiatrist came in, he said, I just don’t think that you have been on the right track with this, are you? Try it again. So I tried it again with him. And to my great embarrassment, it produced a mystical experience. And there was no could be no question about it. Now, how do I know it’s a mystical experience? Well, I have had mystical experiences of a mild nature, the popular spontaneous, that we’re not connected with any sort of drug.

And in some sense, I can compare it with those.

But these experiences went much deeper.

And the basic feature every time variable is what I call polar awareness. Now, what is polar awareness? Polar awareness is to see that what you do and what happens to you are aspects of the same process. Ordinarily, we pull them right apart. The voluntary and involuntary, the behavior of the organism, on the one hand, the behavior of the environment on the other. But it becomes utterly clear in the state of consciousness that what you do think initiate will and what you don’t do. But what happens to you are one of the same process. When you are steering a car and you move the wheel, are you pushing or pulling the wheel? Now, push and pull a formerly opposed terms, but actually when you consider it on a steering wheel, you are simultaneously pushing and pulling.

I now then imagine that I put out my hand to pick up my pipe.

This is normally a push motion, isn’t it?

And this pull motion.

Now, under the effect of one of these chemicals, it becomes apparent that this motion is also being pulled and that when I pull it towards me, I’m being pushed.

At the same time as in steering the car. In other words.

As I said before in the first session, I feel myself simultaneously to be the puppet of nature.

The cork on the stream and to be in charge of everything that’s happened.

If I take either one of these interpretations by itself, I’ll be wrong. But if I take them both together as two ways of looking at the same thing, the one modifying the other. Then I realize that these two ways of talking that I am a puppet, that I am in charge. I talk that way because I don’t understand.

If I did understand, all I could say was that I see that my behavior or what has formerly been called my behavior and the all other behavior are not really separate. They are one single process.

And so what happens on the inside? The skin goes with what happens on the outside. It isn’t that what happens on the outside controls on the inside or vise versa. Just like when a snake does, wiggling along which side moves first is left or right. Right now they move together. So in exactly the same way, you get the sensation that everything going on out there and everything going on in here is all absolutely connected, like the two different ends of any moving object.

They go this way or that way or this way or that way.

And you see with the most total clarity that this process that’s working this way is in every way harmonious, that what is happening is what ought to happen. Including people’s objections to what is happening now to happen to. You just see that everything in this universe is in accordance with the Buddhist doctrine called G.G. Gate. This means the mutual interdependence of all things and events that everything in the universe is vitally important. The whole universe hangs on every single event or thing that is in it.

And without it, the whole could not be.

It all is of a piece as its title had to shut the down, said the only true atom. That is the indivisible unit is the universe itself. Or if we take anything out of the universe and separated, it is ravel at all its edges.

Because everything is interconnected. That’s what you see.

And you see it with just complete clarity and you say, my God, what’s the matter with me? Why didn’t I see that before? It’s so completely obvious. At a somewhat deeper level of this experience, it also becomes obvious that this is a little bit more difficult to describe. But you see absolutely clearly that you and the eternal energy of the world are the same thing.

But that energy is pulsing and it all energy is only known in terms of power station.

In other words, constant pressure applied without palace is not energy because that constant pressure applied is all one direction.

Energy is dit dit dit dit dit dit dit dit dit dit dit dit dit dit dit dit.

Very slow or very fast. So slow that you don’t notice the pulse or so fast that you don’t notice the pulse, but it’s still pulse. So to be and not to be. Life and death appearing and disappearing are all forms of it. And therefore, you live. Let’s go back to our vision of the world as energy patterns and imagine that we make a picture of these enemy energy patterns as ripples, you see. Go back to the image of the water ripples appearing and disappearing in water. You suddenly see that all this, the people around you, the houses, the mountains, the stars are ripples in a kind of energy water. And they come and they go. They come and they go. They come in. They go. But the water is always there.

And that’s you.

That does this marvelous mirage going on.

But you are it, you’re not just the ripple that comes and then disappears.

You’re the whole process only. You don’t always know it for the simple reason that part of the fun of the whole thing is to forget it.

And we imagine that you’re all lost and alone. And while we want a thrill, that is and it does all these things and it does it and ever so many dimensions, as is not only this universe that we see now. There are probably infinitely many universes that could be visualized by different sense organs, different receivers, different wavelengths as on the radio.

Now, when you get into that state and you’re not ready for it.

You may get scared absolutely out of your wits.

Because you suddenly feel the unaccustomed sensation of I’m doing the whole thing.

And you see everything that you do notice outside you is known to you as a transformation of your own nervous system. And insofar as that is you, then you are the behavior of the man working out there on the roof. And if you think that’s the case, if we say, oh, heavens, I’m in charge of the whole universe on a sticky situation, that it’s like the kid who turned himself into the Los Angeles police on a bad trip. Little piece of paper would said, Please help me sign Jehovah.

Or on the other hand, you may feel the opposite, that you are absolutely powerless and that everything you do is simply the determine effects of anything, and then you think, well, how can I rely on that?

How do I know that I’ll be able to think in English the next minute? How will I remember who I am? Well, I know the way home.

How can I be sure I won’t commit a murder or commit suicide or do something dreadful? You suddenly see you have no guarantee. Either way, you know, if your God, how can God rely on himself to be always sensible?

The real spooky.

So naturally, a lot of people feel completely insecure. No ground to put their foot on because there’s no longer anything other. You see that, for example? Other is a different kind of ally. You see that self and other simply presuppose each other. You wouldn’t know who you were. You wouldn’t know what you meant by me unless you felt something other than you. Well, that implies the two go together. They’re inseparable. No one life. And then that that disturbs people. And so as a result of that, they start calling for help.

And as you panic, the panic is exaggerated because everything that you feel is exaggerated is more intense.

And people think up the most weird horrors, the paranoid, and project all sorts of ghastly schemes that are afoot to destroy. That’s why the underground press is so full of paranoia of all these so many of these people are on LSD. They get very paranoid.

But if you understand the principles of this, if you understand what organism environment unity is, what reciprocity is, what the doctrine of G.G. Mulga is, instead of getting frightened, you say, well, well, well, look at that now. It was true, after all.

That’s the way it works. And you just relax.

And you let it, you happen because there’s nobody left apart from the whole experience to permit it to happen or not permitted to happen. You are simply what goes on and you’re not either controlled by it because it’s no you separate from it to be controlled by it and you don’t control it because there’s no you separate from it to control it.

It is just what gives. So it’s neither voluntary stick on the one hand nor deterministic on the other.

Now that’s a difficult idea to get through into people’s common sense. But anybody who has had a deep experience, say the straight mystical all through one of these chemicals knows exactly what that means. Just as a person who is a mature student in physics understands Einsteins relativity theory almost without it having to be explained.

And for me, that is a great mystical experience.

And furthermore, it’s very valuable for the reason that I mentioned in the first lecture that we have to realize our real our actual full energy relationship to the external world so that we can create a human civilization which cooperates with nature instead of opposing.