Психоделики — TheQuestion

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Unable to read from the page, McKenna had to resort to improvising. He had never used the phrase consciously before, but hearing the ripples that went through his listeners when he brought up the concept made McKenna wonder about its possible meanings. A year later, in a classic June talk which was given at the Esalen Institute, and later adapted into a chapter in the psychedelic anthology Entheogens and the Future of Religion , McKenna proposed some of the possible characteristics and implications of such a psychedelic society. Such a society, McKenna suggested, would be less keen to find clear and definitive answers, and more open to exploring reality without imposing simplified structures upon it. It would be more immune to the disastrous urge for simple clear-cut answers and identities, which characterizes human societies, and be more open to co-existing with the doubts and contradictions inherent to the cosmos. If you identify yourself with brands or with the popular ideas about what is beautiful, true, right or important, you are giving away the power over your experience to other people. You let others tell you what to think, instead of thinking for yourself. Psychedelics were the tools that would enable that to happen, for as McKenna repeatedly argued, psychedelics are boundary dissolvers, belief breakers, and deconditioning agents which raise doubts in you whether you are a Hasidic Rabbi or a Marxist anthropologist. The psychedelic artist was to be the artist whose work is uniquely original, transcending the limits of pre-conceived styles and forms. The psychedelic thinker; the one thinker to think outside the established norms of thinking. And there was another, even more fundamental, flaw to culture and ideology. Belief in itself, argued McKenna, was limiting to the individual, because every time you believe in something you are automatically precluded from believing its opposite. By believing something, you are virtually shutting yourself from all contradictory information, thus once again performing the sin of imposing a rigid simplified structure upon an infinitely complex reality. Yet, in the years since, my thoughts of the subject have become less certain and unequivocal. Was it possible to live without culture and ideology? Was a society without certain types of shared beliefs and constructs even conceivable? In this essay, I wish to convey some of my thoughts and reflections on the subject following a recent encounter with a Spanish psytrance tribe. The function of consciousness, Huxley argued, following such thinkers such as French philosopher Henry Bergson and the English epistemologist and philosopher C. Broad, was not to channel the myriad impressions perceived by the senses into our awareness, but rather to filter out the staggering noise of details which fills our raw perception. Consciousness was the mechanism which allowed us to edit out of our awareness the sound of birds chirping in the background while we are working to complete an important task; or making us neglect to notice the special way in which light reflects upon the skin of an apricot we are about to consume. Were we to become engrossed in the many details perceived by the senses, we might become unable to function efficiently, Huxley argued, so consciousness edits out from our experience what it considers inconsequential information. In this way, an infinite world is reduced into our finite and more manageable, but also infinitely poorer and incomplete perception of reality: The extraordinary value of psychedelics, Huxley argued, lay in their ability to allow us to loosen this reducing valve of perception and let ourselves behold reality in a fuller, richer way, bringing us closer to the Mind at Large, the ultimate reality of things, and enabling us to revolutionize psychology, spirituality, education and society. About a decade after Huxley suggested his Mind at Large concept, Timothy Leary proposed his own take on the idea: A capitalist, for example, would avidly gather any fact and piece of information which might support their claim that capitalism is the best economic system, easily forgetting and discarding any piece of information which might contradict that view. Similarly, a sworn communist would avidly collect any article of information which might support their claim that communism is the best economic system, quickly forgetting and discarding any piece of information which might contradict that view. Reality tunnels act to help us fortify these ideas against any challenging information. A subtle difference existed, however, in the main focus of each of these theories, and in the ways in which they were habitually framed. If one might speak of psychedelic philosophy as a coherent body of thought, then this would certainly be one of its most basic tenets and features: This idea, which has different variations in the thought of Huxley, Leary, RAW and McKenna can also be found in the work of later psychedelic and countercultural thinkers such as Douglas Rushkoff \\\\\\\\\\\\\\\[xii\\\\\\\\\\\\\\\] and Erik Davis. In suggesting the concept of Psychedelic Society McKenna took a psychedelic and countercultural ideal, that of a unique life not given to pre-conceived cultural and ideological structures, and moved it from the personal to the societal level. In the same way that human beings should strive to live as free as possible from pre-given notions and ideas, so should society confront the world in the most creative and open-minded way possible without adhering to cultural structures. As McKenna was fond of saying, quoting the British entomologist J. It might be stranger than we can suppose. Modern culture, like so many before it, enjoys gazing back on the ideas of its predecessors with an air of ridicule, congratulating itself on finally getting it right. Rather it would be willing to explore questions and possibilities. Such a society will, moreover, not just abstain from confining itself to one version of reality. Rather it would put the great mystery of being, the paradoxical, unfathomable nature of reality, at its very centre. Still, there seemed to be inherent dangers to the injection of the idea that culture and ideology are not your friends into the social level. Culture, after all, stands at the basis of human society. It is the thing that emerges in any place where joint human life exists and it is difficult to imagine life without it. If one were to relinquish any form of culture, after all, one would have no art, no music and not even language, for what is language if not shared cultural constructions which inhabit the mind of the individual and shape it into a template which is unique to the culture. Ridding ourselves of ideology was an equally tricky thing to do. How would society function for example if we just stop believing in democracy and human rights? It is not possible to throw away all of culture. This, however, did not, could not, mean disavowing any type of shared cultural creativity. McKenna himself, after all, was a huge cultural buff, and an avid aficionado of various cultural artifacts such as the writings of James Joyce, Marshall McLuhan, and C. Jung, or the esoteric knowledge contained in the I Ching. Despite his tirades against culture, McKenna was an insatiable consumer of myriad forms of culture, which trickled into his thought and informed his ideas and thinking. You still want to be able to keep at least some of what was good about culture, while editing out those parts of it that were useless and counterproductive. But how is one to accomplish such a task — a question all the more pressing in the absence of any ideology to guide oneself — is something that McKenna, to the best of my knowledge, never really answered. There existed an inherent tension between the wish to purge humanity of the demons of culture and ideology, and the humble realization that by casting away these two we risk losing the very things that make us human: McKenna argued that culture and ideology are not you friends, but he never went as far as saying that society is not your friend, even though it was not clear how a society without any ideology or culture would look. Even though the terms and exact ways in which a psychedelic society would function remained vague, there seemed to be two fundamental ideas that would characterize such a psychedelic society. Kesey, after all, was also the prototypical psychedelic leader, a self proclaimed non-navigator whose main function was to inspire and allow those around him to explore and lead themselves. The answer is never the answer. So they stop thinking. But the job is o seek mystery, evoke mystery, plant a garden in which strange plants and mystery bloom. And even the Pranksters arguably only existed as a truly psychedelic society for that short and adventurous period of time. Perhaps in order to exist as a psychedelic society without any cultural and ideological baggage you need to be in a state of constant revolution? Such a state is one that very few societies, if any, could maintain for a sustained period of time. In the spring of , after a year in Spain, I arrived to my first Spanish psytrance party. The location of the party was south of Granada, in the hilly area known as the Vega. There had been some psychedelic ravers in the event, a small and select gathering of the relatively small Spanish trance tribe, with plenty of old timers as well as dedicated young ravers. I had arrived to the party after a long period of psychedelic abstinence. The second psychedelic revolution, Oroc claims, was actually part of a fifth cycle in a history of psychedelic cultures. A society with incredible creative resources, which is in the process of breaking out of the festival model in order to build permanent communities of responsible psychedelic users. Of course, one could not surmise that this specific event I half-randomly arrived to was representative in any way of the whole of psychedelic culture, yet somehow, by the virtue of its generic character, it actually did seem to represent much about the current state of psychedelics in culture and society. Observing the event as an outsider to the scene, I could sense the community and its spirit — a manifestation of a society centred on the psychedelic experience. Psychedelic society, after all, was not only a theoretical concept discussed in Californian psychedelic conferences. It was also an actual way of life that emerges in various environments and conditions. Encouragingly, psychedelic culture has been growing steadily in the past decades, supporting a growing stream of psychedelic books, music, movies and festivals, and arguably driving and inspiring more informed psychonauts than ever before to embark on their own personal voyages. Concomitantly, some of the less savory parts of the enmeshing of psychedelics within a globalized consumerist culture have also been becoming more and more evident in psychedelic culture. Many of them were to behold on the fiesta. This culture was fraught with escapist hedonism and excessive drug use, which seemed to trivialize and drain the psychedelic experience of its many qualities and possibilities. Many of these party people seemed to be running away from themselves as frantically as any of their counterparts in the mainstream culture — psychedelics, like any tool, I was reminded, could also be used to avoid yourself, instead of to reconnect. Furthermore, it had deeply chauvinist tendencies, meaning that it was centred around itself and believed itself superior to other sections of society; and finally, and perhaps most significantly for this discussion, it was closed off within a cultural discourse which was as formulistic and dogmatic as any other. Observing the culture that emerged in these few days on the hilly terrain of the Vega, a culture arguably characteristic of much of the global psytrance scene, allowed one to notice the norms and rules established within the community. This culture had formed ossified structures like all others before it: Watching the mundane and trivialized manifestations of a psychedelic society in which the psychedelic experience is trivialized and arranged into ready-made cultural forms suddenly caused me to question the actual transformational potential and import of these agents for our society. In the mid twentieth century, psychedelic psychiatrists such as Humphry Osmond and Donald Jackson were spreading the idea that psychedelics were a tool which might allow humanity to confront and resolve its deepest maladies and challenges, from the existential malaise troubling the western world to the threat of a nuclear war. Observing the ways in which psychedelics were used and abused on the Vega, I could not help but ask myself whether psychedelics have not lost some of their revolutionary and transformative power in the decades that have past. Have they not turned into just another manageable but meaningless form of amusement, too weak and negligible to pose any threat to the established forms of power and control? Judging by the way it has fallen into foreseeable forms and structures, this might have been the case. In many ways this psychedelic culture was non the more liberated than any other branch or sub-culture in modern civilization. It too was organized around basic themes, styles and ideas, which eventually limited the spectrum of possibilities, of what it could mean to be psychedelic and to have a psychedelic experience. This almost foreseeable situation seemed pretty much determined by human nature, by the human need to belong and by the human tendency to unconsciously seek acceptance and imitate those around us. It is instructing to remember that none of the four psychedelic cultures that Oroc surveys in his piece could refrain completely from erecting their own reality tunnels. As far as we can tell, each of them had its mythologies and cultural structures. Our own psychedelic culture is no different, and perhaps one should not expect otherwise. Human rights and environmentalism are also forms of ideology. It might be useful to know that they too are incomplete, but do we really want to discard them completely? At the same time, psychedelic culture did allow more freedom to explore than any other culture I know, and was potentially more tolerant and welcoming to those who decided to explore and depart from the established norms. Although most people chose to carve their psytrance identity within established forms and norms, there was also a possibility to create your own unique identity. Moreover, the psychedelic experience, by merit of its highly personal and subjective character, which differs from person to person and from one occasion to another, still fostered a highly personalized experience that allowed each individual to have a unique experience of the festival. In other words, this society was not perfect, and it was still liable to assume borrowed cultural forms and norms, and yet it also allowed its members a higher degree of freedom and incentive to explore their truly personal and unique perspectives of the cosmos. And there was another, more fundamental way in which this group of people demonstrated the superior transformative power that psychedelics could hold for society and the individual. McKenna envisioned psychedelic society as a society existing in the light of the great mystery of being, of a connection to something that is grand and unfathomable. And that, ultimately, was the thing that drew all these people together — the fact that they had all shared the overpowering experience of connection to something greater and beyond; that any two people who were truly part of this culture had shared the same experience of confronting something mythical, great and beyond expression. It was the relationship to this something, found in the experience of psychedelic trance, which bound all these people together. It was not perfect. It had many failings and shortcomings but it centred itself around the greater mystery, it was tolerant, and it was organized around a uniting experience and ideal of love. And that, finally, answered my questions regarding the possible import of psychedelics after decades of abuse and trivialization of the psychedelic experience. It will undoubtedly still harbor many of the diseases and sicknesses of our present close to terminally-ill society. Ridding ourselves of those is a hard and challenging work, as any serious psychonaut knows. All the more so when viewing the problems of humanity on the collective level. And yet, this experience was our best bet for a saner, healthier future for humanity. In this way psychedelic philosophy has become limiting for psychedelic thinking, psychedelic visual forms have become limiting for psychedelic aesthetic, and psychedelic sounds have become limiting for psychedelic music. Was this to be avoided? Can the forming of a cultural formula be avoided? It is difficult to imagine living in isolation from culture. Being human, finally, also means existing as part of a society, and this means sharing ideas and notions with society, and allowing it to define us, at least to some extent. Culture is not our friend, but it is not our enemy either. It is something to be reckoned with and considered attentively; something to dance and pirouette with, while we live our life, sorting out what makes us unique, and what binds us to unnecessary structures. Psychedelic culture is bound to take forms. It will always take forms, and yet we should be aware not to fall back on them. We cannot exist with no ideology, and much less with no culture. The allure of culture, ideology and belief will never go away, as our human minds tend to slip back to them whenever possible. But we can be more conscious and aware about how we interact with them, and that is perhaps what McKenna really meant when he said that culture is not your friend. Separating the wheat from the chaff, learning how and to what extent to let culture in while not harming our autonomy and blunting our uniqueness, that is the true challenge of the psychedelic society. Videos Send us a story About Advertise Become a supporter. Esoterism and Trance — Esotrance. From Music Festivals to Standing Rock. Scientists have confirmed a brand new form of matter: All Art Festivals Music. Altered Conference Bryan Duggan Interview. Confronting psychedelic culture in the Vega: P by RetinaFunk Encouragingly, psychedelic culture has been growing steadily in the past decades, supporting a growing stream of psychedelic books, music, movies and festivals, and arguably driving and inspiring more informed psychonauts than ever before to embark on their own personal voyages. Freed by new 1lluminati Conclusion: Here is a list of Websites I like to visit on Sex and Psychedelics October 27, Not all of us out there are professional joint rollers, despite the fact that we have tried practicing many times! Well, if you need Are we unique in the Universe? Mescaline November 6,

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