LSD — My Problem Child
Albert Hofmann
11. LSD Experience and Reality
Was kann ein Mensch im Leben mehr gewinnen
Als dass sich Gott-Natur ihm offenbare?
What more can a person gain in life
Than that God-Nature reveals himself to him?
—Goethe
I am often asked what has made the deepest impression upon me
in my LSD experiments, and whether I have arrived at new understandings
through these experiences.
Valious Realities
Of greatest significance to me has been the insight that I attained
as a fundamental understanding from all of my LSD experiments:
what one commonly takes as "the reality," including
the reality of one's own individual person, by no means signifies
something fixed, but rather something that is ambiguous—that
there is not only one, but that there are many realities, each
comprising also a different consciousness of the ego.
One can also arrive at this insight through scientific reflections.
The problem of reality is and has been from time immemorial a
central concern of philosophy. It is, however, a fundamental distinction,
whether one approaches the problem of reality rationally, with
the logical methods of philosophy, or if one obtrudes upon this
problem emotionally, through an existential experience. The first
planned LSD experiment was therefore so deeply moving and alarming,
because everyday reality and the ego experiencing it, which I
had until then considered to be the only reality, dissolved, and
an unfamiliar ego experienced another, unfamiliar reality. The
problem concerning the innermost self also appeared, which, itself
unmoved, was able to record these external and internal transformations.
Reality is inconceivable without an experiencing subject, without
an ego. It is the product of the exterior world, of the sender
and of a receiver, an ego in whose deepest self the emanations
of the exterior world, registered by the antennae of the sense
organs, become conscious. If one of the two is lacking, no reality
happens, no radio music plays, the picture screen remains blank.
If one continues with the conception of reality as a product of
sender and receiver, then the entry of another reality under the
influence of LSD may be explained by the fact that the brain,
the seat of the receiver, becomes biochemically altered. The receiver
is thereby tuned into another wavelength than that corresponding
to normal, everyday reality. Since the endless variety and diversity
of the universe correspond to infinitely many different wavelengths,
depending on the adjustment of the receiver, many different realities,
including the respective ego, can become conscious. These different
realities, more correctly designated as different aspects of the
reality, are not mutually exclusive but are complementary,
and form together a portion of the all-encompassing, timeless,
transcendental reality, in which even the unimpeachable core of
self-consciousness, which has the power to record the different
egos, is located.
The true importance of LSD and related hallucinogens lies in their
capacity to shift the wavelength setting of the receiving "self,"
and thereby to evoke alterations in reality consciousness. This
ability to allow different, new pictures of reality to arise,
this truly cosmogonic power, makes the cultish worship of hallucinogenic
plants as sacred drugs understandable.
What constitutes the essential, characteristic difference between
everyday reality and the world picture experienced in LSD inebriation?
Ego and the outer world are separated in the normal condition
of consciousness, in everyday reality; one stands face-to-face
with the outer world; it has become an object. In the LSD state
the boundaries between the experiencing self and the outer world
more or less disappear, depending on the depth of the inebriation.
Feedback between receiver and sender takes place. A portion of
the self overflows into the outer world, into objects, which begin
to live, to have another, a deeper meaning. This can be perceived
as a blessed, or as a demonic transformation imbued with terror,
proceeding to a loss of the trusted ego. In an auspicious case,
the new ego feels blissfully united with the objects of the outer
world and consequently also with its fellow beings. This experience
of deep oneness with the exterior world can even intensify to
a feeling of the self being one with the universe. This condition
of cosmic consciousness, which under favorable conditions can
be evoked by LSD or by another hallucinogen from the group of
Mexican sacred drugs, is analogous to spontaneous religious enlightenment,
with the unio mystica. In both conditions, which often last only
for a timeless moment, a reality is experienced that exposes a
gleam of the transcendental reality, in vihich universe and self,
sender and receiver, are one. [The relationship of spontaneous
to drug-induced enlightenment has been most extensively investigated
by R. C. Zaehner, Mysticism Sacred and Profane (The Clarendon
Press, Oxford, 1957).]
Gottfried Benn, in his essay "Provoziertes Leben" [Provoked
life] (in Ausdnckswelt, Limes Verlag, Wiesbaden, 1949),
characterized the reality in which self and world are separated,
as "the schizoid catastrophe, the Western entelechy neurosis."
He further writes:
. . . In the southern part of our continent this concept of reality
began to be formed. The Hellenistic-European agonistic principle
of victory through effort, cunning, malice, talent, force, and
later, European Darwinism and "superman," was instrumental
in its formation. The ego emerged, dominated, fought; for this
it needed instruments, material, power. It had a different relationship
to matter, more removed sensually, but closer formally. It analyzed
matter, tested, sorted: weapons, object of exchange, ransom money.
It clarified matter through isolation, reduced it to formulas,
took pieces out of it, divided it up. [Matter became] a concept
which hung like a disaster over the West, with which the West
fought, without grasping it, to which it sacrified enormous quantities
of blood and happiness; a concept whose inner tension and fragmentations
it was impossible to dissolve through a natural viewing or methodical
insight into the inherent unity and peace of prelogical forms
of being . . . instead the cataclysmic character of this idea
became clearer and clearer . . . a state, a social organization,
a public morality, for which life is economically usable life
and which does not recognize the world of provoked life, cannot
stop its destructive force. A society, whose hygiene and race
cultivation as a modern ritual is founded solely on hollow biological
statistics, can only represent the external viewpoint of the mass;
for this point of view it can wage war, incessantly, for reality
is simply raw material, but its metaphysical background remains
forever obscured. [This excerpt from Benn's essay was taken from
Ralph Metzner's translation "Provoked Life: An Essay on the
Anthropology of the Ego," which was published in Psychedelic
Review 1 (1): 47-54, 1963. Minor corrections in Metzner's
text have been made by A. H.]
As Gottfried Benn formulates it in these sentences, a concept
of reality that separates self and the world has decisively determined
the evolutionary course of European intellectual history. Experience
of the world as matter, as object, to which man stands opposed,
has produced modern natural science and technology—creations
of the Western mind that have changed the world. With their help
human beings have subdued the world. Its wealth has been exploited
in a manner that may be characterized as plundering, and the sublime
accomplishment of technological civilization, the comfort of Western
industrial society, stands face-to-face with a catastrophic destruction
of the environment. Even to the heart of matter, to the nucleus
of the atom and its splitting, this objective intellect has progressed
and has unleashed energies that threaten all life on our planet.
A misuse of knowledge and understanding, the products of searching
intelligence, could not have emerged from a consciousness of reality
in which human beings are not separated from the environment but
rather exist as part of living nature and the universe. All attempts
today to make amends for the damage through environmentally protective
measures must remain only hopeless, superficial patchwork, if
no curing of the "Western entelechy neurosis" ensues,
as Benn has characterized the objective reality conception. Healing
would mean existential experience of a deeper, self-encompassing
reality.
The experience of such a comprehensive reality is impeded in an
environment rendered dead by human hands, such as is present in
our great cities and industrial districts. Here the contrast between
self and outer world becomes especially evident. Sensations of
alienation, of loneliness, and of menace arise. It is these sensations
that impress themselves on everyday consciousness in Western industrial
society; they also take the upper hand everywhere that technological
civilization extends itself, and they largely determine the production
of modern art and literature.
There is less danger of a cleft reality experience arising in
a natural environment. In field and forest, and in the animal
world sheltered therein, indeed in every garden, a reality is
perceptible that is infinitely more real, older, deeper, and more
wondrous than everything made by people, and that will yet endure,
when the inanimate, mechanical, and concrete world again vanishes,
becomes rusted and fallen into ruin. In the sprouting, growth,
blooming, fruiting, death, and regermination of plants, in their
relationship with the sun, whose light they are able to convert
into chemically bound energy in the form of organic compounds,
out of which all that lives on our earth is built; in the being
of plants the same mysterious, inexhaustible, eternal life energy
is evident that has also brought us forth and takes us back again
into its womb, and in which we are sheltered and united with all
living things.
We are not leading up to a sentimental enthusiasm for nature,
to "back to nature" in Rousseau's sense. That romantic
movement, which sought the idyll in nature, can also be explained
by a feeling of humankind's separation from nature. What is needed
today is a fundamental reexperience of the oneness of all living
things, a comprehensive reality consciousness that ever more infrequently
develops spontaneously, the more the primordial flora and fauna
of our mother earth must yield to a dead technological environment.
Mystery and Myth
The notion of reality as the self juxtaposed to the world, in
confrontation with the outer world, began to form itself, as reported
in the citation from Benn, in the southern portion of the European
continent in Greek antiquity. No doubt people at that time knew
the suffering that was connected with such a cleft reality consciousness.
The Greek genius tried the cure, by supplementing the multiformed
and richly colored, sensual as well as deeply sorrowful Apollonian
world view created by the subject/object cleavage, with the Dionysian
world of experience, in which this cleavage is abolished in ecstatic
inebriation. Nietzsche writes in The Birth of Tragedy:
It is either through the influence of narcotic potions, of which
all primitive peoples and races speak in hymns, or through the
powerful approach of spring, penetrating with joy all of nature,
that those Dionysian stirrings arise, which in their intensification
lead the individual to forget himself completely.... Not only
does the bond between man and man come to be forged once again
by the magic of the Dionysian rite, but alienated, hostile, or
subjugated nature again celebrates her reconciliation with her
prodigal son, man.
The Mysteries of Eleusis, which were celebrated annually in the
fall, over an interval of approximately 2,000 years, from about
1500 B.C. until the fourth century A.D., were intimately connected
with the ceremonies and festivals in honor of the god Dionysus.
These Mysteries were established by the goddess of agriculture,
Demeter, as thanks for the recovery of her daughter Persephone,
whom Hades, the god of the underworld, had abducted. A further
thank offering was the ear of grain, which was presented by the
two goddesses to Triptolemus, the first high priest of Eleusis.
They taught him the cultivation of grain, which Triptolemus then
disseminated over the whole globe. Persephone, however, was not
always allowed to remain with her mother, because she had taken
nourishment from Hades, contrary to the order of the highest gods.
As punishment she had to return to the underworld for a part of
the year. During this time, it was winter on the earth, the plants
died and were withdrawn into the ground, to awaken to new life
early in the year with Persephone's journey to earth.
The myth of Demeter, Persephone, Hades, and the other gods, which
was enacted as a drama, formed, however, only the external framework
of events. The climax of the yearly ceremonies, which began with
a procession from Athens to Eleusis lasting several days, was
the concluding ceremony with the initiation, which took place
in the night. The initiates were forbidden by penalty of death
to divulge what they had learned, beheld, in the innermost, holiest
chamber of the temple, the telesterion (goal). Not one
of the multitude that were initiated into the secret of Eleusis
has ever done this. Pausanias, Plato, many Roman emperors like
Hadrian and Marcus Aurelius, and many other known personages of
antiquity were party to this initiation. It must have been an
illumination, a visionary glimpse of a deeper reality, an insight
into the true basis of the universe. That can be concluded from
the statements of initiates about the value, about the importance
of the vision. Thus it is reported in a Homeric Hymn: "Blissful
is he among men on Earth, who has beheld that! He who has not
been initiated into the holy Mysteries, who has had no part therein,
remains a corpse in gloomy darkness." Pindar speaks of the
Eleusinian benediction with the following words: "Blissful
is he, who after having beheld this enters on the way beneath
the Earth. He knows the end of life as well as its divinely granted
beginning." Cicero, also a famous initiate, likewise put
in first position the splendor that fell upon his life from Eleusis,
when he said: " Not only have we received the reason there,
that we may live in joy, but also, besides, that we may die with
better hope."
How could the mythological representation of such an obvious occurrence,
which runs its course annually before our eyes—the seed grain
that is dropped into the earth, dies there, in order to allow
a new plant, new life, to ascend into the light—prove to be
such a deep, comforting experience as that attested by the cited
reports? It is traditional knowledge that the initiates were furnished
with a potion, the kykeon, for the final ceremony. It is
also known that barley extract and mint were ingredients of the
kykeon. Religious scholars and scholars of mythology, like
Karl Kerenyi, from whose book on the Eleusinian Mysteries (Rhein-Verlag,
Zurich, 1962) the preceding statements were taken, and with whom
I was associated in relation to the research on this mysterious
potion [In the English publication of Kerenyi's book Eleusis
(Schocken Books, New York, 1977) a reference is made to this collaboration.],
are of the opinion that the kykeon was mixed with an hallucinogenic
drug. [In The Road to Eleusis by R. Gordon Wasson, Albert
Hofmann, and Carl A. P. Ruck (Harcourt Brace Jovanovich, New York,
1978) the possibility is discussed that the kykeon could
have acted through an LSD-like preparation of ergot.] That would
make understandable the ecstatic-visionary experience of the DemeterPersephone
myth, as a symbol of the cycle of life and death in both a comprehensive
and timeless reality.
When the Gothic king Alarich, coming from the north, invaded Greece
in 396 A.D. and destroyed the sanctuary of Eleusis, it was not
only the end of a religious center, but it also signified the
decisive downfall of the ancient world. With the monks that accompanied
Alarich, Christianity penetrated into the country that must be
regarded as the cradle of European culture.
The cultural-historical meaning of the Eleusinian Mysteries, their
influence on European intellectual history, can scarcely be overestimated.
Here suffering humankind found a cure for its rational, objective,
cleft intellect, in a mystical totality experience, that let it
believe in immortality, in an everlasting existence.
This belief had survived in early Christianity, although with
other symbols. It is found as a promise, even in particular passages
of the Gospels, most clearly in the Gospel according to John,
as in Chapter 14: 120. Jesus speaks to his disciples, as he takes
leave of them:
And I will pray the Father, and he shall give you another Comforter,
that he may abide with you forever;
Even the Spirit of truth; whom the world cannot receive,
because it seeth him not, neither knoweth him: but ye know him;
for he dwelleth with you, and shall be in you.
I will not leave you comfortless: I will come to you. Yet a little
while, and the world seeth me no more; but ye see me: because
I live, ye shall live also.
At that day ye shalt know that I am in my Father, and ye in
me, and I in you.
This promise constitutes the heart of my Christian beliefs and
my call to natural-scientific research: we will attain to knowledge
of the universe through the spirit of truth, and thereby to understanding
of our being one with the deepest, most comprehensive reality,
God.
Ecclesiastical Christianity, determined by the duality of creator
and creation, has, however, with its nature-alienated religiosity
largely obliterated the Eleusinian-Dionysian legacy of antiquity.
In the Christian sphere of belief, only special blessed men have
attested to a timeless, comforting reality, experienced in a spontaneous
vision, an experience to which in antiquity the elite of innumerable
generations had access through the initiation at Eleusis. The
unio mystica of Catholic saints and the visions that the
representatives of Christian mysticism—Jakob Boehme, Meister
Eckhart, Angelus Silesius, Thomas Traherne, William Blake, and
others—describe in their writings, are obviously essentially
related to the enlightenment that the initiates to the Eleusinian
Mysteries experienced.
The fundamental importance of a mystical experience, for the recovery
of people in Western industrial societies who are sickened by
a one-sided, rational, materialistic world view, is today given
primary emphasis, not only by adherents to Eastern religious movements
like Zen Buddhism, but also by leading representatives of academic
psychiatry. Of the appropriate literature, we will here refer
only to the books of Balthasar Staehelin, the Basel psychiatrist
working in Zurich. [Haben und Sein (1969), Die Welt
als Du (1970), Urvertrauen und zweite Wirklichkeit (1973),
and Der flnale Mensch (1976); all published by Theologischer
Verlag, Zurich.] They make reference to numerous other authors
who deal with the same problem. Today a type of "metamedicine,"
"metapsychology," and "metapsychiatry" is
beginning to call upon the metaphysical element in people, which
manifests itself as an experience of a deeper, duality-surmounting
reality, and to make this element a basic healing principle in
therapeutic practice.
In addition, it is most significant that not only medicine but
also wider circles of our society consider the overcoming of the
dualistic, cleft world view to be a prerequisite and basis for
the recovery and spiritual renewal of occidental civilization
and culture. This renewal could lead to the renunciation of the
materialistic philosophy of life and the development of a new
reality consciousness.
As a path to the perception of a deeper, comprehensive reality,
in which the experiencing individual is also sheltered, meditation,
in its different forms, occupies a prominent place today. The
essential difference between meditation and prayer in the usual
sense, which is based upon the duality of creatorcreation, is
that meditation aspires to the abolishment of the I-you-barrier
by a fusing of object and subject, of sender and receiver, of
objective reality and self.
Objective reality, the world view produced by the spirit of scientific
inquiry, is the myth of our time. It has replaced the ecclesiastical-Christian
and mythical-Apollonian world view.
But this ever broadening factual knowledge, which constitutes
objective reality, need not be a desecration. On the contrary,
if it only advances deep enough, it inevitably leads to the inexplicable,
primal ground of the universe: the wonder, the mystery of the
divine—in the microcosm of the atom, in the macrocosm of the
spiral nebula; in the seeds of plants, in the body and soul of
people.
Meditation begins at the limits of objective reality, at the farthest
point yet reached by rational knowledge and perception. Meditation
thus does not mean rejection of objective reality; on the contrary,
it consists of a penetration to deeper dimensions of reality.
It is not escape into an imaginary dream world; rather it seeks
after the comprehensive truth of objective reality, by simultaneous,
stereoscopic contemplation of its surfaces and depths.
It could become of fundamental importance, and be not merely a
transient fashion of the present, if more and more people today
would make a daily habit of devoting an hour, or at least a few
minutes, to meditation. As a result of the meditative penetration
and broadening of the natural-scientific world view, a new, deepened
reality consciousness would have to evolve, which would increasingly
become the property of all humankind. This could become the basis
of a new religiosity, which would not be based on belief in the
dogmas of various religions, but rather on perception through
the "spirit of truth." What is meant here is a perception,
a reading and understanding of the text at first hand, "out
of the book that God's finger has written" (Paracelsus),
out of the creation.
The transformation of the objective world view into a deepened
and thereby religious reality consciousness can be accomplished
gradually, by continuing practice of meditation. It can also come
about, however, as a sudden enlightenment; a visionary experience.
It is then particularly profound, blessed, and meaningful. Such
a mystical experience may nevertheless "not be induced even
by decade-long meditation," as Balthasar Staehelin writes.
Also, it does not happen to everyone, although the capacity for
mystical experience belongs to the essence of human spirituality.
Nevertheless, at Eleusis, the mystical vision, the healing, comforting
experience, could be arranged in the prescribed place at the appointed
time, for all of the multitudes who were initiated into the holy
Mysteries. This could be accounted for by the fact that an hallucinogenic
drug came into use; this, as already mentioned, is something that
religious scholars believe.
The characteristic property of hallucinogens, to suspend the boundaries
between the experiencing self and the outer world in an ecstatic,
emotional experience, makes it possible with their help, and after
suitable internal and external preparation, as it was accomplished
in a perfect way at Eleusis, to evoke a mystical experience according
to plan, so to speak.
Meditation is a preparation for the same goal that was aspired
to and was attained in the Eleusinian Mysteries. Accordingly it
seems feasible that in the future, with the help of LSD, the mystical
vision, crowning meditation, could be made accessible to an increasing
number of practitioners of meditation
I see the true importance of LSD in the possibitity ofproviding
material aid to meditation aimed at the mystical experience of
a deeper, comprehensive reality. Such a use accords entirely with
the essence and working character of LSD as a sacred drug.