Are psychedelics useful in the practice of Buddhism?

·期刊原文

Are psychedelics useful in the practice of Buddhism?

by Myron J, Stolaroff

Journal of Humanistic Psychology

Vol. 39 No. 1 Winter 1999

Pp. 60-80

Copyright by Journal of Humanistic Psychology

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Summary

In the fall of 1996 issue of the Buddhist magazine Tricycle, various

teachers of Buddhist meditation practice commented on the value of

psychedelic experiences, with opinions of them ranging from helpful to

harmful. Here, the author hopes to explain these conflicting viewpoints by

describing important aspects of employing psychedelics that must be taken

into account for effective results. These embrace proper methodology, which

includes set and setting, dose levels, appropriate substances, appropriate

intervals, and proper integration of each experience. The author has found

the informed use of psychedelics to be a valuable tool in accelerating

proficiency and deepening meditative practice and offers recommendations

for successful use. The adverse comments of several recognized teachers are

evaluated to shed further light on fruitful application of psychedelic

substances.

The Buddhist magazine Tricycle devoted its fall of 1996 issue to the topic

of psychedelics and Buddhism. The viewpoints of the authors regarding the

efficacy of psychedelics on Buddhist practice ranged from a high degree of

support to outright opposition. Those who are interested in the possible

application of psychedelics to meditative practice might well be puzzled by

such a diversity of viewpoints. Yet, the answer is simple. Psychedelics can

be used in a great variety of ways for an enormous array of purposes. The

results depend greatly on the experience, knowledge, skill, and level of

development of the practitioner. Thus, the person presenting his and/or her

own particular point of view may or may not be aware of numerous other

considerations involved. Widespread unfavorable public bias toward

psychedelics has been created by very selective reporting by the media, as

observed by Walsh (1982). As Walsh reports, this bias is so unfavorable

that a reputable journal refused to accept an article that indicated some

beneficial outcomes from the use of psychedelics unless the reference to

positive effects was removed. I hope to shed some light on the diversity of

viewpoints by first laying out what I consider to be important factors to

take into account in effectively employing psychedelics. From this

perspective, we can examine some of the more relevant comments that have

been expressed.

Psychedelic agents, when properly understood, are probably one of the most

valuable, useful, and powerful tools available to humanity. Yet, their use

is extremely complex, which means that they are widely misunderstood and

very olden abused.

Let me be clear: It is not psychedelics that are complex. In their most

useful application, they play a rather straightforward role. After 40 years

of careful study, it is my observation that one of the outstanding actions

of psychedelics is permitting the dissolving of mind sets. One of the most

powerful mind set humans employ is the hiding of undesirable material from

consciousness. Thus, a very important function of psychedelic substances is

to permit access to the unconscious mind. The unconscious mind is

enormously complex and possesses an extremely wide range of attributes,

from repressed, painful material to the sublime realization of universal

love. We probably shall never cease to discover new aspects and dimensions

of the mind, as it appears endless, and I am convinced that continual

searching will reveal new discoveries. Probably every hypothesis that any

scientist, therapist, or mystic has conceived ultimately can be observed to

fit some set of conditions, from psychological dynamics to the ultimate

nature of the universe. One of the most remarkable things to the

experienced psychedelic user is discovering how the boundaries of

perception dissolve to permit viewing ever new images, perceptions,

concepts, and realizations. The biggest problem lies in incorporating

discoveries into meaningful, enhanced functioning in life.

Humans love structure, and at the same time, the ego loves certainty, so a

great variety of claims often are made about what psychedelics can or

cannot do. With integrity, commitment, and courage, vast aspects of the

mind can be explored. It is important to realize that what one experiences

depends a great deal on his/her value-belief system, motivation,

conditioning, and accumulated unconscious content, which includes the

rigidity with which the mind functions.

I am an early stage novice in my practice of Buddhism, so there is a great

deal about the subject of which I am ignorant. However, I have had

considerable experience with psychedelics, and my major concern is that

there will be attempts to categorize these potent aids and contain them

within the walls of narrow, judgmental decisions, thereby cutting off much

potential usefulness.

I personally have found that appropriately understood and used,

psychedelics can play a significant role in deepening and accelerating the

progress of one's meditative practice. This is not true for everyone.

Psychedelics are of little use for advanced practitioners who have learned

to achieve results without the benefit of such aids or for those who can

free themselves from worldly obligations for extensive daily practice.

Also, encountering heavily defended areas in the psyche with psychedelics

may produce intense, uncomfortable feelings that many may prefer to work

through more gradually.

My concern is mostly for the large number of people who could benefit from

fruitful meditation practice but must still be occupied in the world by

earning a living and raising a family. Such persons lead busy lives and may

not have the time to devote to perfecting a practice that will lead to

significant freedom. For these, informed use of psychedelics can be quite

helpful in more rapidly reaching the level of accomplishment at which

practice becomes self-sustaining. The ultimate achievement of liberation

must occur through interior development that does not depend on the use of

a plant or a chemical, although these may help in discovering the way.

There are several key factors to consider in evaluating whether the use of

psychedelics can be personally fruitful.

1. Legal status. In a sense, this discussion is hypothetical because now

most psychedelics are illegal to possess in the United States. Westerners

for several centuries have focused primarily on the outer world, with the

resulting neglect of developing inner resources. This neglect, coupled with

a heavy emphasis on materialism and reductionism, has created a painful

schism between adopted conscious values and the deep interests of the Self.

For most people, it has become so painful to reveal this powerful conflict

that those substances that might accomplish this have been made illegal to

possess. This has not stopped many dedicated therapists and seekers who

find that the value of such substances exceeds the risk of incarceration.

The illegal status also creates the problem of finding pure substances in

reliably known dose levels. I am not advocating that anyone break the law,

but I am pointing out the importance of developing sound, rational policies

that will permit appropriate scientific evaluation of these substances and,

ultimately, the realization of their potential.

2. Methodology. It is important that those who wish to work with

psychedelics be fully informed of appropriate procedures. Unfortunately,

the illegal status of psychedelics has prevented the publication and

sharing of results and effective practices. However, there is available a

great deal of information to guide the serious seeker if one has the

diligence to seek it out. Some excellent examples of appropriate procedures

can be found in the following references.

Grofs (1980) book, LSD Psychotherapy, is a treasure house of good

information. See in particular the sections Psychedelic Therapy With LSD

(pp. 32-38), Personality of the Subject (pp. 52-64), Personality of the

Therapist or Guide (pp. 89-107), and Set and Setting of the Sessions (pp.

108-116).

In Adamson and Metzner (1988), much attention is given to guidelines,

preparation, set and setting.

The pamphlet, Code of Ethics for Spiritual Guides, was prepared by the

Council on Spiritual Practices, which can be contacted at the following

address: Box 460065, San Francisco, CA 94146-0065.

Finally, Stolaroff (1993) presents a brief summary of important factors to

take into account.

3. Low doses. Many who have experimented with psychedelics have used high

doses of substance to assure penetration into the very rewarding

transpersonal levels of experience. Such experiences can be awesome,

compelling, and extremely rewarding. Yet, it is often the case that these

experiences fade away in time unless there are diligent efforts to make the

changes indicated. In profound experiences, the layers of conditioning

that, in ordinary states, hold one away from liberation are transcended and

from the lofty view of the transcendental state, personal conditioning

seems unimportant and often unrecognized. Yet after the experience, old

habits and patterns reestablish themselves and often there is no alteration

in behavior. The use of low doses often can be much more effective in

dealing with our "psychic garbage." Many do not care for low doses because

they can stir up uncomfortable feelings, and they prefer to transcend them

by pushing on into higher states, but it is precisely these uncomfortable

feelings that must be resolved to achieve true freedom. With low doses, by

focusing directly on the feelings and staying with them without aversion

and without grasping, they will in time dissipate. Resolving one's

repressed feelings in this manner clears the inner being, permitting the

True Self to manifest more steadily. Such a result provides greater energy,

deeper peace, more perceptive awareness, greater clarity, keener intuition,

and greater compassion. It permits the deepening of one's meditation

practice. The surfacing of buried feelings that this procedure permits

often can bring new understanding of one's personality dynamics.

4. Different compounds. Some compounds may be more suitable for developing

meditation practice than are others. I personally have had substantial

experience with the phenethylamines, outstanding examples of which are

2C-T-2, 2C-T-7, and 2C-B (code names for 2,5-dimethoxy-4-(ethylthio)

phenethylamine, 2,5-dimethoxy-4-(n-propylthio) phenethylamine, and

4-bromo-2,5d-imethoxyphenethylamine, respectively). The synthetic

procedures and physical characteristics of all of these compounds are

published in Shulgin and Shulgin (1991). These compounds have the

characteristic of having some of the centering qualities of MDMA, yet being

more LSD-like than is MDMA without the powerful push of LSD. This lowers

the likelihood of the user being trapped in deep pools of repressed

material. Not being as pushy as LSD, these compounds require developing

volition to achieve similar levels of experience. This is the same kind of

volition that develops good meditation practice. Consequently, it is easier

to focus attention under their influence, which permits developing the

attributes for good meditation practice. As one develops proficiency in

entering the desired state, it is found that the advantage of one compound

over another diminishes. The appropriate dose (found by

experiment--generally equivalent to 25-50 micrograms of LSD) of most any

long-acting psychedelic is helpful.

5. Freeing deeply occluded areas. The practice of Buddhism in general, as I

understand it, is not necessarily therapeutically oriented. There is much

advice in older texts to resolve personal problems with focused attention

and application of intention to change behavior. The result is that much

unconscious material never gets resolved despite the ability of the mind to

achieve high levels of awareness. For a discussion of the difference

between meditative realization and the uncovering process achieved through

psychotherapy, see Wilber (1993, pp. 196-198). Psychedelics facilitate

reaching these deeper, often highly defended levels and clearing them out,

thus permitting greater liberation and dropping of undesirable personality

and behavior patterns. Some powerfully repressed areas, such as the very

painful birth experience I underwent in my first LSD session (Stolaroff,

1994), might never be resolved without the help of psychedelics.

6. Judicious spacing of psychedelic experiences. In my own practice, I

intentionally have limited my early morning formal meditation session to an

hour so as to leave ample time for worldly endeavors. Thus, whatever I

discover will be more applicable for the large numbers of persons

constrained by the need or desire to function in the world. Although I have

advanced sufficiently in my practice to fend off some of the typical aging

symptoms (I am 77 years old) such as loss of energy, stiff and sore

muscles, and increased arthritic symptoms, I do find that after a while, I

begin to acquire such symptoms. When this happens, an appropriate

psychedelic experience is a very effective rejuvenator. Aging symptoms

summarily are dissipated, I am in a much more enjoyable and effective state

of being, and I find it easier to remain in this state through my regular

meditation practice. Also, if there are deep, underlying, unconscious

dynamics that are a drag on life, as I have experienced much of my life, I

find it especially helpful to resolve such deep patterns with psychedelics.

The psychedelic experience provides extremely effective clearing and a

quantum jump improvement in well-being and meditative proficiency. At the

same time, it is important not simply to rely on another experience to

overcome difficulties. Numerous times I have discovered that mustering a

deeper degree of intent can resolve important restrictions through properly

focused meditation practice, with the advantage of a more permanent and

satisfying state of well-being. Such work also ensures that when an

additional experience is found to be appropriate, it will be considerably

more rewarding.

7. Honoring the experience. A very important aspect of employing

psychedelics is to acknowledge fully the graces that have been received.

This is done through appreciation and gratitude, which are best expressed

by determinedly putting into effect in one's life the changes that have

been indicated. In fact, failure to do so can contribute to subsequent

depression. Thoroughly honoring the experience and postponing further

psychedelic exploration until a real need is determined that cannot be

resolved in straightforward meditation practice ensures that the next

experience will be fruitful. One of the fairly widespread abuses of

psychedelics is to rely on repeated use of the drug to accomplish relief

from discomfort instead of exerting the effort to make changes in one's

behavior that have already been indicated. This is the most frequent

objection to psychedelics raised by the contributors to Tricycle (1996).

8. Historical precedence. Psychedelics have had extensive use in spiritual

practices in numerous cultures around the world and encompassing some 2,000

years of history. Current legally sanctioned spiritual practices with

psychedelics include the Native American Indian church in North America,

based on the use of peyote, and the Santo Daime and Uniao do Vegetal

churches in Brazil employing ayahuasca. Robert Jesse (1996) briefly reviews

the history of such usage and describes a number of the substances most

widely employed--peyote, mushrooms, ayahuasca, soma, keykeon, iboga,

cannabis, LSD, and MDMA.

USING PSYCHEDELICS IN MEDITATION PRACTICE

Since the passage of the Controlled Substance Analogue Enforcement Act of

1986, almost all psychedelic substances have been outlawed. As a

consequence, it has not been possible to conduct legally any research since

that time. The following suggestions are based on the limited amount of

experience that has been garnered, most of which is personal, and indicate

where future research can be gainfully directed.

1. Ethical framework. Committing oneself to a suitable ethical framework,

such as the Buddhist eight-fold path, is essential. This is an important

part of the mental set and also provides help in integrating psychedelic

experiences.

2. Preparation. The participant should have a thorough understanding of

psychedelics including the types of experience that may be expected,

factors affecting experience, how to handle various kinds of experiences

and how to follow them up, and the importance of set and setting as

described above. It is important to have first undergone a high-dose

experience with a qualified guide that has resulted in reaching

transpersonal levels. This will put the entire process into perspective.

3. Employing a correct substance at the proper dose level. (Described

above.)

4. Developing mental stability. This application is probably the most

fruitful for employing psychedelic substances. A practice focusing on the

breath is particularly appropriate. With proper substance and dose, one

will note several possible developments. First, distractions may be more

intense than in ordinary practice because the action of the chemical

releases more material from the unconscious. At the same time, the enhanced

awareness resulting from the action of the psychedelic allows one to notice

in greater detail how various attitudes, thoughts, and actions affect the

ability to hold one's focus steady. From this, one learns to hold the mind

in the position of maximum effectiveness for becoming free of distractions

and for holding mental focus stable. One then experiences the deepening of

the practice, more readily avoiding distractions and moving into areas of

peace, calm, and growing euphoria. With continuing practice, one finds it

easier to enter the numinous levels that one ultimately is seeking.

Furthermore, the volition gained in developing this practice under the

influence of a psychedelic carries on into day-to-day practice during which

the same level of achievement becomes accessible. The outcome that I

personally have found most satisfying is the ability to hold the mind

perfectly still, a state that makes access to previously unrevealed regions

of the mind available, including the direct contact with one's essence or

dimity.

5. Deepening the meditation practice. One's daily practice may be

strengthened by using the discoveries made under the influence of

psychedelics. I recommend working to obtain maximum benefit from one

psychedelic experience before proceeding with another. When experiences are

spaced judiciously in this manner, one learns under the influence to go

deeper into the contact with the numinous. As the ability to hold the mind

steady grows, it becomes possible to focus more directly on the contact

with the inner teacher--our deepest Self, our Buddha nature, or however one

chooses to call the wise, guiding entity within us. Maintaining this focus

leads to what seems to me to be the most valuable, fulfilling experiences

possible. From such experiences, combined with daily practice, grows the

ability to achieve similar results in ordinary practice, until eventually

the use of the psychedelic substance is no longer required. At this point,

the faculty for achieving optimum results has been developed within us. I

like to call this "developing a God muscle."

Many of the issues concerning the application of psychedelics in meditative

practice may be clarified further by examining some of the comments

reported in the Tricycle issue on Psychedelics (Tricycle, 1996). Jack

Kornfield (1996) presents a knowledgeable and well-balanced view of the use

of psychedelics as well as important factors required for a good meditative

practice and spiritual development. He points out the value that

psychedelics have in introducing persons to new areas of the mind and even

to glimpses of the goal of spiritual realization, experiences which

encouraged many to develop a more disciplined practice. He also clearly

points out a common failing among many psychedelic users: failure to

understand the depth of change required to transform oneself and to

understand that it takes more than repeated psychedelic experiences to

accomplish this.

Next, I will present some responses to Michelle McDonald-Smith's (1996)

firmly expressed views.

From my experience, no matter what kind of deep opening one might have on a

drug, it isn't going to develop one's ability to have those experiences

naturally. Other people might say that drugs are a doorway, but I don't see

them developing anything. They don't develop equanimity, they don't develop

concentration, they don't develop any factors of enlightenment. (p. 67)

In sharing my own perceptions on the same factors she has enumerated, I

wish it to be clear that I am discussing the results of informed used,

which has been delineated elsewhere in this article.

I agree that psychedelics alone will not necessarily develop the ability to

have transpersonal experiences naturally, despite the fact that many people

who have had such an outstanding initial experience are content to never

have another, feeling that they have been blessed for life. I maintain that

psychedelics are way showers, and we then must work with serious intent to

attain the states that are shown to be possible. Nevertheless, it is of

enormous benefit and inspiration if one can glimpse and experience

firsthand the territory to which we aspire. Norbert Wiener, the

Massachusetts Institute of Technology scientist who suggested the binary

system on which the operation of computers is based, commented on the

successful development of the atomic bomb by the Russians. He stated that

their simply knowing that it is possible was at least 50% of the battle.

But psychedelics can do far more than simply show what is possible. They

permit the recognition and resolution of powerfully repressed material in

the unconscious that interferes with contacting our essence or Buddha

nature. They can reveal dramatically the errors in our behavior and

perceptions, which are generating uncomfortable feelings and inappropriate

responses, and can show how such errors can be corrected. When we have

fallen back so far so that we are losing energy and motivation, they can

refresh us, invigorate us, and renew our inspiration and determination.

In contrast to McDonald-Smith's (1996) claim, "I don't see them as

developing anything" (p. 67), I see them as developing wisdom, heightened

perception, self-understanding, energy, and freedom; releasing habitual

blocks that interfere with the total response of our senses; facilitating

the flow of ideas; releasing intuition and creativity as unconscious blocks

are removed and as we become in touch with our inherent faculties; and

deepening our meditation practice. My observations are based on some 40

years of research, including observing more than 100 individuals.

Regarding the comments about equanimity, concentration, and enlightenment,

I find that appropriate use of psychedelics helps develop all of these

qualities. I never realized what equanimity was until I began taking

psychedelics. One of the great gifts of psychedelics is permitting one to

learn real concentration. Of course, if there is much repressed material in

the unconscious and one takes a significant dose of a psychedelic, it is

neither possible nor desirable to try to concentrate. It is best to simply

surrender to the experience and to let the flow of imagery and feelings

proceed undisturbed. In this flow, unconscious material is released. The

meditation equivalent is focusing on the breath or on an object and simply

letting thoughts and feelings flow without getting involved. When the

high-pressure feelings in the unconscious demanding release begin to abate,

then it becomes possible to concentrate on the desired object. The practice

of holding one's attention steadily on an image, concept, or object under

the influence of a good psychedelic permits many aspects of the object of

attention to unfold, so that one may learn a great deal of new information

about the object as well as discover unsuspected beauty and meaning and

experience appreciation. Eventually, one develops concentration sufficient

to hold the mind quite still, which permits other aspects of reality to

manifest. I often feel that this is creating the empty space to permit God

to enter, which I consider a major factor of enlightenment. In practicing

holding the mind steady under a low dose or a psychedelic, one becomes much

more aware of the subtle distractions and urges that affect concentration.

Some distractions are more intense, so one can practice maintaining

stability in spite of them. Such practice under the influence helps

strengthen the faculty that maintains steady attention. A great deal can be

accomplished in learning to effectively maintain stability, learning which

is immediately applicable in subsequent practice.

McDonald-Smith (1996) stated:

Drugs take a considerable toll on the body and the mind. They bring all

this energy into the system so that it catapults you into a different state

of consciousness at the same time that it taxes your body, mind, and heart.

You get a sort of beatific view, but actually you are further down the

mountain. (p. 67)

My associates and I, in psychedelic research, find ourselves very much at

odds with this statement. Yes, if a person is carrying heavy psychic

burdens and takes a large psychedelic dose, he or she can be very tired at

the end of the day and perhaps for a few days after. But often this is

followed by a gratifying sense of rejuvenation and appreciation for the

benefits realized. Important exceptions are the cases in which the

participant does not work all the way through important problem areas,

leaving them with a feeling of unfinished business and perhaps even greater

discomfort because he or she is now experiencing uncomfortable feelings

that formerly were locked safely away. Working through these feelings with

the help of a good counselor and following up with subsequent psychedelic

sessions can clear up this problem.

Rather than toll, there is healing and rejuvenation. One often feels that

he or she has dropped a heavy load off the body, and his or her spirits are

high. A heavier mind can come from the unresolved situation described

above; otherwise, there is lightness of feeling and clarity of mind. Other

than toll, there is renewal. I have friends who take many different kinds

of vitamins and nutriments to achieve healthy states of mind and body and

to have more energy. I try their various recommendations, but my experience

is that none of them work as well as a good, appropriate psychedelic

session. Rather than being brought further down, you are climbing the

mountain with considerable help. It is very true, however, that to maintain

the high states experienced, it takes committed effort to make the

necessary changes in day-to-day life. This point is frequently neglected.

My experience is that not expressing appropriate gratitude and appreciation

for the marvelous graces that have been granted can lead to self-hatred and

depression. A good meditation practice is an effective means of maintaining

awareness of the needed changes and furnishing the energy and motivation to

make them possible.

McDonald-Smith (1996) also stated:

I've had people come to retreats who've done a lot of drugs, and it seems

like they don't have the energy to access subtle stages of insight. They've

blown it off with drugs. You pay a price for any drug experience. (p. 69)

It is true that many have abused psychedelics by frequent use, probably of

high doses, with insufficient effort to integrate the meaning of the

experience. Frequent repetition can dissolve ego strength, and such people

can develop rambling minds and have little ability to focus. However, it is

important to understand that this is the result of abuse, which is not the

case with informed use. You do not "pay a price for any drug experience."

Appropriately used, psychedelic experiences not only have little or no

price, but also open the door to healing, rejuvenation, and many riches in

life.

McDonald-Smith (1996) says: "On the deepest level of letting go, drugs get

in the way. This is especially true for those who are heavily armored" (p.

69). I say that appropriate use of psychedelics teaches you to let go and

discover the rewarding benefits of letting go. We are all afraid of the

unknown; psychedelics can help one develop trust, face fear, and enter

unknown and sublime arenas. Psychedelics are especially helpful for the

heavily armored, if they truly wish to resolve their difficulties, as they

can help dissolve the heavy walls of defensiveness and permit resolution

and profound insight.

A major emphasis in the remainder of McDonald-Smith's (1996) article is

that "drugs promote attachment to peak experience... what you actually get

from drug experience is the desire to take the drugs again" (p. 70). Many

have fallen into this trap, but it is an overstatement to generalize that

this is always the case. With an honest approach, one realizes that there

is work to do before seeking another session. My own experience is that for

many of us, particularly with me for many years, our self-esteem is so low

that we feel that we do not deserve the full benefits of grace. I have

found that extensive help is waiting in many different forms and from many

different levels and is generously offered. We can always benefit from

taking advantage of help in whatever mode, be it teachers, nutriments,

reading, exercise, prayer, or simply thinking good thoughts. And they can

all work together and support each other. Appreciation and gratitude

multiply the benefits. And one certainly cannot argue with McDonald-Smith's

advice to be completely aware in each moment.

Allan Hunt Badiner (1996) has written in Tricycle an impressive description

of an extremely powerful, remarkable, life-changing experience with yage.

His experience probably represents the far extremes of intensity, variety,

complexity, and meaning that psychedelics have to offer. Badiner is to be

highly congratulated for both his courage and his power of articulation in

encountering and describing this compelling experience. There are probably

not a great many persons prepared to make such an encounter, but the

outcome of Allan's experience is testimony to the advice given by many

sages that the encountering of pain and suffering, and even of near death

itself, paves the way to becoming utterly alive.

Nina Wise (1996), in her article in Tricycle, tells a beautiful story of

personal growth and development with the aid of psychedelics, excellent

teachers, and dedicated practice. With her first psychedelic experience,

she encounters a trauma often encountered by inexperienced explorers. She

has a glorious, very opening experience, yet sinks into deep depression

because she does not know how to integrate the experience to maintain such

a state. She finds a meditation teacher and begins to grow in her practice.

A subsequent experience with ayahuasca provides another important opening

that has very meaningful consequences in her life. Later, with the help of

good meditation teachers, she reaches the peace and equanimity she has been

searching for and is no longer attracted to the aid offered by

psychedelics. She has reached the state of realization for which most of us

long.

One hardly could hope for a better outcome than that which Nina Wise

presents to us. Yet, her story does provide the opportunity to include some

additional remarks about the use of psychedelics. Her first experience

points out the need, as almost all the knowledgeable writers in the

Tricycle (1996) issue have clearly stated, to have a framework and

discipline within which to have the experience and, particularly, to help

follow up the experience for optimum benefit. Her second experience with

ayahuasca illustrated that at an appropriate time, a further experience can

be quite helpful.

There were characteristics about her psychedelic journeys that she was

quite happy to leave behind her and not engage again. Wise's (1996) words

are, "My psychedelic experiences, which had brought me to this place, were

now interfering with my vision" (p. 93). It is important to understand that

psychedelics, when properly employed, can lead to the same state she had

achieved of direct experience of reality. It is the state reached by what !

call the trained user. It helps to know that the creepy visions, the

hallucinations, and the constant flow of imagery are the results of

pressures in the unconscious where repressed material is demanding release.

By employing low psychedelic doses, it is possible to confront and deal

with these images and, particularly, the feelings behind them, until they

clear up. Then one reaches, while under the influence, the stage of

immediate perception (Sherwood, Stolaroff, & Harman, 1962). "In this stage,

the psychosomatic symptoms, the model psychoses, the multicolored

hallucinatory images tend to disappear. The individual develops an

awareness of other aspects of reality than those to which he is accustomed"

(p. 71). The fact that a psychedelic produces streams of imagery indicates

that the interior barriers to the center core of the self have not been

completely eliminated. For those who wish to be completely liberated,

psychedelic experiences, properly timed and integrated, can be very helpful

in resolving repressed material and defensive blocks, thus giving freer

access to the divine within.

Trudy Walter (1996) has given us a touching story of the difficulties of

addiction and the hardship of breaking it. For years, she took respite and

enjoyment in "getting stoned," and it was only through dedicated commitment

to her meditation practice that she could free herself from her addiction.

No matter how enjoyable or helpful an aid can be, eventually, as stated so

clearly by Frances Vaughan (1995), these "golden chains" must be

transcended to develop the capabilities of our true inner self.

Robert Aitken (1996) states: "I don't think drugs have particularly helped

anybody arrive where they are" (p. 105). This is most definitely not true

for me and many others whom I know. I very much agree with his observation

that many desperately are trying to achieve realization through the drug

experience when what is required is hard work in changing their attitudes,

values, and behavior--a process facilitated much more effectively through

deepened intention and improved behavior than through overuse of

psychedelic chemicals.

Aitken (1996) offers evidence that being under the influence and then later

trying to practice does not work. This has been commented on by other

teachers, and I am sure that it is true for many. However, the situation is

quite complex, and care is required to evaluate such generalizations. A

great deal can be learned about how to use psychedelics appropriately to

enhance and deepen practice. It requires looking at a number of

considerations. What is the substance, the dose level, the frequency, the

intention, and the effort to make maximum use of the experience, regardless

of whether it was pleasant or uncomfortable, or the effort to deal with

indicated changes in values and actions? With agents as powerful as

psychedelics and the vast regions of the human mind made available, it

seems quite shortsighted to draw conclusions before thorough investigative

efforts have been pursued. And of course, with the current legal status,

one dare not publish or publicly share results, so that it is most likely

that there exists a great deal of valuable experience that remains hidden

from the public eye.

It is my experience that practice with an appropriate, moderate dose of a

psychedelic permits deepening of the meditation practice and learning much

more rapidly to avoid distractions and concentrate on the important aspects

of the practice. Because of our unfortunate drug laws, it has not been

possible to replicate my findings on a broad basis, although preliminary

trials with others support my own experience and the validity of my

hypothesis. I am sure that we must find ways to verify procedures that

offer such promising accomplishments.

Aitken (1996) observes that those who returned to a retreat from

psychedelic experiences demonstrated a deterioration in their ability to

meditate. I personally deem it unwise to muddle the opportunity to learn

what a retreat has to offer by interspersing drug experiences.

Aitken (1996) is certainly right to raise the question, what after the

experience? There is now almost universal consensus that being shown the

territory is not enough. It is extremely important to consummate the

experience by bringing it to full fruition in day-to-day life. Commitment

to an ethical way of life, supported by a good meditation practice that

enhances stability and clarity, is one of the best ways to ensure this

accomplishment.

Aitken (1996) again says that you do not have to take drugs to wake up to

reality. This is certainly true, and a great many will choose the

meditative path. But for many others, the appropriate use of psychedelics

can rapidly hasten the discovery of reality and, furthermore, can help

reveal the inner blocks that hold one from reality and even temporarily

dissolve them, so that one develops a clear picture of how to stay in touch

with reality. Without psychedelics, it can take many, many months of hard

work to obtain the same vision, and after the vision is obtained, there may

still be repressed inner psychic loads that can inhibit freedom, suppress

the experience of one's feelings and senses to the fullest, and preclude

living constantly out of one's essence or Buddha nature.

There no doubt are many who have turned away from psychedelics because of

unsatisfactory experiences. Although psychedelics are not a path for

everyone, it is possible to cultivate more favorable outcomes with a better

understanding of the nature of the experience, the possible varieties of

dynamics that can arise, and how to deal with them. Those who confront and

resolve negative experiences can come out with a good deal more

understanding and relief from psychic burdens, which can result in greater

energy and well-being.

Aitken (1996) states "that there is a qualitative difference between the

ecstasy that some people report from their drug experiences and the

understanding, the realization, that comes with Zen practice" (p. 109). I

am not familiar with Zen practice, and so I may be in no position to

comment, as Aitken likewise may not be in a position to comment on the

ecstatic experience some achieve through psychedelics. But I do know from

firsthand experience that it is possible to experience ecstasy almost

beyond what the human frame can stand, and if Zen practitioners reach this

state, power to them.

Joan Halifax (1996) clearly understands a great deal about psychedelics and

what they can do and, at the same time, has developed her practice to a

point at which psychedelics are no longer necessary. In her description of

outgrowing the need for psychedelics, she states that the qualities of

stability, loving-kindness, clarity, and humbleness are the primary

qualities of the mind cultivated in meditation. She further states that

such qualities are not necessarily cultivated by psychedelics. This

statement is certainly true for some users who have been deceived and even

become burdensome know-it-alls through their psychedelic use. I personally

have found that psychedelics have been powerful influences in developing

all the qualities that Halifax mentions. I already have commented that the

appropriate mixture of meditation and psychedelics can influence strongly

the effectiveness of each practice.

I very much am encouraged by the positive results I have observed during

several decades of investigation. I find psychedelics to have significant

potential not only in aiding the development of meditation practice, but

also in many other important areas. Unfortunately, this perspective is not

generally shared, and the controversy over psychedelics continues to be one

of the major scientific disputes of recent history.

A number of excellent articles have been published examining this

controversy and/or providing additional information for better

understanding psychedelics. Clark (1975) presents an insightful article

based on 100 respondents to a questionnaire study to assess views on

promising areas of psychedelic research, the extent of the promise, and the

difficulties in conducting research. A strong recommendation is made for

opening up and funding psychedelic research. Villoldo (1977) describes the

work of Salvador Roquet, who developed very intense methods of conducting

group psychedelic sessions with powerful impact, perhaps the most intensely

focused procedure yet evolved. Many important aspects of successfully

employing psychedelics in therapy are discussed. Klavetter and Mogar (1967)

make a questionnaire analysis of participants completing the psychedelic

program at the International Foundation for Advanced Study in Menlo Park

and convert the data into peakers and nonpeakers following Maslow's (1962)

definitions. Peakers consistently report significant therapeutic benefit

following the LSD session, a result confirmed by Hoffer (1965) and Pahnke

and Richards (1966). Stolaroff (1997) presents an in-depth interview with

one of the most accomplished psychedelic therapists of our time, now

deceased and unnamed because of our current drug laws. This book covers the

successful development of both individual and group experiences, selecting

the most effective of a variety of psychedelic substances, and the optimum

progression of their application.

Baumeister and Placidi (1983) present a fairly complete review of the LSD

controversy, citing interesting and insightful reasons for the positions

taken. Kurtz (1963) presents a cogent comparison of religious mystical

experience, nature mystical experiences, Maslow's (1962) peak experiences,

and drug-induced experiences. His analysis provides conclusions that the

drug experiences of unity, when they occur, are the most inclusive and

comprehensive in including all aspects of reality and the totality of human

consciousness, combining intellectual, sensory, and mystical aspects

occurring simultaneously. Mogar (1965) provides an excellent review paper,

pointing out the growing trends in psychiatry and psychology and the

growing acceptance of a wider range of human capacities and functions as

revealed through altered states of consciousness produced by a variety of

means. An excellent summary of results obtained in psychedelic research is

presented.

Harman (1963) presents probably the most informed review of the psychedelic

drug controversy, recognizing the root of the controversy in basic

metaphysical assumptions, carefully describing the character of psychedelic

experiences and the factors that influence them, comparing the highest

potential of such experiences with natural mystical experiences, presenting

the data assuring safety in proper hands, analyzing the resistance to

accepting psychedelic research despite the publishing of positive results,

and recommending proceeding with important research. The most recent

information at this writing comes from Shulgin and Shulgin (1997), which

covers a wide variety of interesting topics. Pertinent to this discussion

are presentations on the nature and variety of psychedelic experiences and

the growing appropriation of power by government to prescribe medical

practice and scientific research (see, particularly, Part 2: Psychedelics

and Personal Transformation, and Part 5: Drugs and Politics).

Although the articles discussed above contribute much important

information, they still fall short in recognizing one of the most crucial

aspects of psychedelic use. Most observers still lean toward the allopathic

medical perception of drugs, in which the results are attributed to the

particular action of the drug in the body. In the case of psychedelics,

what transpires depends far more on the characteristics of the participant

ingesting the drug and the circumstances of its use. It does not seem to be

recognized generally that an individual can, with time and repetition,

learn increasingly how to make more effective use of the opportunities

psychedelics afford. It is possible to develop the characteristics of the

trained user as previously described, when the mind can be held perfectly

still so as to reveal other aspects of reality. With continued practice,

the aspiring seeker increasingly learns how to focus the experience, learn

trust, and develop motivation and courage for deeper exploration. This

practice will yield deeper and deeper penetration into unknown areas of

existence, with the possibility of bringing back ever new treasures.

I therefore hope that Buddhists and others will approach these substances

with an open mind and, as a minimum, not stand in the way of efforts to

learn more about them and the most appropriate ways of employing them.

AUTHOR'S NOTE:

The author wishes to express his appreciation to the

management and editors of Tricycle for their special issue on psychedelics

and to all the contributors for their willingness to present their views on

a controversial subject.

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Reprint requests: Myron J. Stolaroff, P. O. Box 742, Lone Pine, CA 93545;

e-mail: myron@qnet.com.