Nick
Sand is one of the most prolific and well-known underground chemists
in history. From 1966 to 1996, he produced huge amounts of LSD, as
well as MDMA, synthetic mescaline, DMT, and other psychedelics that
were distributed around the globe. Along with Tim Scully, Nick Sand
was responsible for producing over 3 million hits of Orange Sunshine,
a brand of LSD that was renowned for its quality and purity in the
Sixties.
Sand
has a particular fondness for DMT. In fact, it
was a DMT vision quest in the 60s that convinced Sand to dedicate his
life to producing and distributing entheogens. He
was the first underground chemist to synthesize DMT rather than
extracting it from natural sources, and the first person to discover
that the DMT freebase could be smoked. And as you’ll see, he is
also a passionate thinker and very engaging writer.
This
essay, Moving
Into the Sacred World of DMT,
was originally published in The
Entheogen Review in 2001, and remains essential reading for
all DMT enthusiasts. (PDF copy here.)
The
intellect and the senses…are the crutches of the material
world. These tools need to be dropped when you enter the ocean
of consciousness, as they will only drag you down when you need to
float.
The
world of DMT is incredibly vast. What DMT opens in us is so profound
that it is impossible to truly express. I have been making, using,
and initiating people into DMT use, for around 40 years. I was the
one who first discovered that the free-base could be smoked. It has
never ceased to amaze me, nor have I ever felt that one could fairly
arrive at any hard and fast conclusions about what was happening
during a DMT trip. I do think that there are general rules for
approaching the DMT journey such as diet, preparation, set and
setting, and intention. But DMT is about the beyond. “Beyond
what?” you may ask. Beyond the intellect, beyond the senses, beyond
any devices and biological instruments for dealing with the external
world. When you journey through the realms of the interior, the rules
of the intellect and the values of the material world are not only
irrelevant, but using them as yardsticks can create confusion. Tools
of intellect are analytical, and as such are divisive. The processes
of expression, communication, analysis, and intellect are tools for
the ignorant. With these tools, we work our way out of the dark; but
this ignorance is of the material world, not the spirit
realm. DMT is about unity and the healing of division,
conflict, and the sickness brought about by compartmentalization.
It is on a higher order of reality than the intellect, but it will
weave message-laden images with any mental state or environmental
input. The trick is seeing the pattern in the fabric and not getting
hung up on the colors and threads. Thus, when I see someone trying to
understand the DMT experience from a non-mystical, intellectual
viewpoint—subsuming the whole by the parts—I am strongly
motivated to share a critical viewpoint in the hope of extending our
understanding of DMT and its use by travelling toward the beyond,
which is its proper landscape.
DMT
is not a re-run of the X-Files. There are no aliens squiggling
through psycho-space to do experiments on us.
World
consciousness is changing and expanding very rapidly. The part that
freaks everyone out is the idea that we will have to bid a fond
farewell to the absolute authority of the intellect and the senses.
These are the crutches of the material world. In the material world
we fall down without them— we would remain as cripples. However, in
the vast beyond, they are just distractions. These tools need to be
dropped when you enter the ocean of consciousness, as they will only
drag you down when you need to float. When I read the excerpt
in ER from DMT: The Spirit Molecule by Dr. Rick
Strassman, I was struck by what I feel are a few fundamental
misunderstandings that he made, and his failure to notice the crucial
effect that the presence of he and his crew, as well as the overall
environment, was having on his subjects. I wish to point these out
and to put this type of research back into the vast perspective to
which it belongs, lest this materialistic viewpoint create decades of
misunderstanding.
First
off, DMT is not a re-run of the X-Files. There are no aliens
squiggling through psychospace to do experiments on us. That idea is
just plain silly. It is fine to wonder how these perceptions occur,
but it’s another matter to jump to conclusions. Wouldn’t it
make sense to first examine the environmental design rather than look
to alien origins? Over and over, Strassman’s subjects describe
being examined by numerous strange beings in highly technical
environments during the visual phase of their DMT experience. They
are being examined, discussed, measured, probed, and observed. They
are in high-tech nurseries and alien laboratories. There are 3–4
people moving around operating machinery according to some design or
agenda.
[
It is extraordinary how this meme actually popped up out of almost
nowhere. We had one good report an d from that we have plausible
imitation all handled subconsciously – arclein ]
Now
lets look at what the physical surroundings are. These experiments
are being done in a hospital room. There are a number of people in
attendance, helping the one who is in charge, Dr. Strassman. He
has an agenda and an experimental scientific viewpoint based on
intellectual assumptions. There are people from NIDA, a government
agency overseeing these experiments. They are labelled “Mr. V.”
and “Mr. W. ” It seems clear to me that these individuals are the
“aliens” represented in many of the experimental subjects’
trips. The elements of the experimental environment seem to be
cropping up in the trip world that the subjects are experiencing. Why
haven’t other environmental designs been considered?
It
is apparent that set and setting are extremely influential in acting
upon the DMT state, which is clearly a magnifying, creative, and
sensitizing medium.
One
of my many memorable DMT trips (at about 0.9 mg per kg of body
weight, intramuscular of the HCl) was sitting on a Persian carpet
listening to a recording of Sharan Rani playing a love raga on a
sarod. I had my two trip buddies with me. There were candles and
incense. The room was set up as a temple space for tripping. As
I arrived at my internal trip space, I was filled with overwhelming
feelings of womanly love and sensuality. I looked down and was
very surprised to see myself dressed in filmy harem pants and no
shirt on. I had a beautiful copper-colored female body— breasts and
all. I had many bangles on my arms, and ankle bells on my legs. I
looked around and found that I was dancing a seductive love raga to
the two musicians facing me playing sarod and tabla. We were
performing in the courtyard of a beautiful Indian temple similar to
Bubhaneshwar Temple, famed for its erotic sculpture and soaring
towers. My dancing was an exact counterpart in rhythmic motion to the
melodies and rhythms of the music. It was an exquisite act of love.
It was so beautiful that when I came down, I declared that if I died
right at that moment, I would regret nothing as I had experienced
beauty more exquisite than I could ever imagine. Perfect love and
unity. As I came down, I saw my beautiful breasts shimmer away and
the bangles slide off my arms twinkling into nothing. There was a
momentary ache in my heart as all of this love withdrew. As the room
reappeared around me, I experienced a confusion; I could not
remember if I was a sacred temple dancer dreaming I was a man, or if
I was a man dreaming I was a female dancer. This was obviously a
very touching and profound trip that infused my being with a new
appreciation of love and harmony, something I carry as a memory and a
perspective on life to this day. Obviously, I am not a woman, but I
was so profoundly influenced by a woman playing a love raga that I
created myself in accordance to what was entering into me from my
environment. So it is apparent that set and setting are extremely
influential in acting upon the DMT state, which is clearly a
magnifying, creative, and sensitizing medium.
The
hallucinations are only visual by-products of a mystical state. What
is important are the feelings and the hidden meanings you experience
from entering into the vastness, and the new consciousness that can
result; this is the glimpse that can open your soul to the sacred.
Now
what would have happened if I had been injected with DMT in a
clinical setting with two authorities from the National Institute on
“Drug Abuse” watching me while little machines were beeping and
orderlies and nurses were moving about? How different is this from
the early CIA experiments with LSD? [...] These are
experiments being done by government agencies examining the use of
these psychedelic substances in the pursuit of more power, money, and
success (and based on the fallacious concepts of “drugs” and
“abuse”). Remember, these are the same folks that rub elbows with
the masters of disinformation that create absurd commercials like a
frying egg in a pan saying, “This is your brain on drugs.”
The
assumptions are all wrong. Dr. Strassman’s interpretation is about
the recording of specific hallucinations, psychological modalities,
and intellectual structuring. In actuality, the hallucinations are
only visual by-products of a mystical state. What is important are
the feelings and the hidden meanings you experience from entering
into the vastness, and the new consciousness that can result; this is
the glimpse that can open your soul to the sacred.
At
the end of the excerpt, Strassman decides to “act as if the worlds
volunteers visited and the inhabitants with whom they interacted were
real,” so that he can show more “empathy.” It is difficult for
me to interpret this “acting” as allowing true empathy.
It seems more like psychological roleplaying to me. His concern that
this approach might create a communal psychosis is valid, however.
This
is a deeply personal, tender, passionate search for self-realization.
This is your love dance with yourself.
The
administration of DMT in these highly artificial and agenda-driven
environments may very well create a warped impression of assumed
importance and reality that does not allow DMT to function as it
should. Let Strassman take his subjects into the forest or a temple,
and turn on with them after he has mastered it himself, and I think
he will find that the little alien doctors will disappear and be
replaced by other mystic beings—beings that can tell you about
yourself. Or you can go to a completely non-representative space of
the rare “level three” state, where there is no light, no design,
just the voice of God using your soul as a silent tuning fork. Alas,
this is unlikely to happen, as Strassman would probably lose his job
or grant, might very well be prosecuted and jailed, and worst of all,
like Leary and Alpert, lose his scientific “objectivity” (another
great myth).
Moving
from this critical mode into a more expansive mode, I would like to
address this topic from a mystical/religious point of view. The
“objective” viewpoint was adopted by science as a more realistic
way of describing reality than the “subjective” views filled with
rigid dogma espoused by various organized religions. Actually, this
understanding of objective (standing aloof from an experiment so as
not to have one’s judgment distorted) and subjective (being so
immersed in what one is observing that meaningful observations cannot
be made) are really misnomers.
Subjective
consciousness can be thought of as the personal inward journey
involving mystical experience and self-realization.
Objectivity
has to do with the outward application of the mind for the
realization of materialistic goals and intellectual pursuits in the
world of practical life applications—for communication and social
survival.
I
would like to consider this topic from the subjective point of view,
to share a perspective that I feel can lead to a much richer
appreciation of where one can go with the sacramental substances,
should it be decided to use them in this manner.
Consciousness
research and exploration must always be unauthorized to be authentic.
Authorization is simply irrelevant.
One
of the two “commandments” we had in the religious institution
that we established in the ’60s called the League for Spiritual
Discovery was “Thou shall not change the consciousness of another
person without their consent.” On the surface, this means don’t
dose anyone without their knowledge.
Dosing
someone without them knowing it is a mean-spirited form of violence.
Our consciousness, limited as it may be, is ours. It is intensely
personal. It is also our entry and connection with Divine
consciousness. So to dose someone without their knowledge is to mess
around with their connection with God. To do this for fun or revenge
is nothing short of an abomination. It is disgusting and the height
of unconsciousness. This is sin. Now, let’s look at
changing someone’s consciousness with their knowledge and
permission. When one enters into the field of consciousness to
explore or find God, unity, healing, inspiration, beauty, or love,
one is making a commitment to meditate or work, or to take a
psychedelic in a conscious or purposeful way to find one’s self or
gain some hidden inner knowledge. This is one’s promise to
one’s self. This is extremely personal. It is between one’s own
heart and mind, and God’s. No one else’s.
When
you take an inner voyage, you may be asking someone to assist you.
This someone may know more about this journey than you do. This
person has made the trip before. This person knows, perhaps, how to
navigate his or her path without fear and stumbling. This person does
not know your path. Nevertheless, a calm, loving presence while you
are passing through the rough patches and sticky bits may be helpful
to you, if you want it. This is your trip. Your mind. Your idea. Your
freedom. You take the responsibility for your trip. This is not
really social. Even if you are in a cuddle-puddle this is your
personal connection with love. The other person is only a mirror, a
friend, a companion, a helper.
Everything
seemed especially precious, and the real meaning of the
word “sacred” resonated in my entire being. This is a feeling of
coming into oneness with everything.
So
when someone sets up an experiment—a program with some “idea”
behind it, some agenda—they are imposing a kind of mind-trip on the
psychedelic experience. The environment may then have to accord with
medical, psychological, or even governmental rules, precepts, and
regulations. Even if the person running the program wants to
demonstrate how useful and helpful these substances are, the very
fact that there is an exterior organized program controlling the way
in which the substance is administered interferes with the nature of
the experience. Such a program in a clinical environment may produce
some interesting results, but this is not the entheogenic or
sacramental use of these substances.
This
applied program (curing, drug abuse, psychotomimetic model, or
whatever) is a linear kind of thing—a control and concept modality
that does not even begin touch on the true potential of
what can be a very profound multilevelled experience. It is but one
very small window, a tiny part of what is possible, and the part
cannot subsume the whole. Holistic, deep spiritual research cannot be
authorized by its very nature. Authority does not command God. If
authority is an organized and limited temporary utilitarian
structure, when its use is finished, it is disposable. God is not
disposable. Neither are people. Consciousness research and
exploration must always be unauthorized to be authentic.
Authorization is simply irrelevant. This does not mean we cast
psychedelics hither and yon all over the landscape irresponsibly. It
means that this is a deeply personal, tender, passionate search for
self-realization. No one can tell you this. You must learn it for
yourself. This is your love dance with yourself. For anyone to diddle
with the controls in a gross or even subtle way, it distorts things
(to put it “objectively”). To put it subjectively, it’s simply
perversion.
We
must never forget, no matter how much disinformation is spread, that
these substances are inert, innocent materials. It is we who interact
with them and confer the variety of qualities that we attribute to
them.
Let’s
look at it from another angle—a scientific angle. There is a
concept sometimes referred to as the Heisenberg Uncertainty
Principle. Put simply, it means that the act of observing something
changes the nature of that which is being observed (in subatomic
particles). The very act of just observing it. In our social life
this happens all of the time.
For
example, you walk into a room full of people. They look at you. You
act very differently than you would if that room were empty. What
might the fundamental effect of having substances administered by
strangers (albeit possibly friendly strangers) who are taking notes,
monitoring heart rate, respiration, video and audio taping, talking,
whispering, or what-have you, in a technical, clinical environment?
Obviously the nature of the journey will be profoundly influenced and
changed from what it could be if the “subject” were in a natural,
private, aesthetically pleasing environment. No one is going to be
entirely comfortable in a clinical setting. There is an agenda here.
This agenda is not up to the standard of a spiritual, friendly, and
supportive environment. Strange smells, strange sounds, and the wrong
kind of lighting, pervade. Past memories of doctor’s offices—pain,
poking, injections, etc.—can arise. This has to change
the nature of the experience. It is simply laboratory experiments
with human beings being used as experimental lab animals.
It
seems that man’s search for knowledge started from the stars with
the Greeks, and slowly worked its way closer and inward, until we are
finally looking at the genetic engineering that is the basis of life.
The
highest use of psychedelics and the empathogens is for finding love,
beauty, joy, ecstasy, unity, and integration. This search for our
essential inner perfection and Godliness is the spiritual search.
When these substances are used this way, they are used for the
highest good. Then they are sacraments, and we can call
them entheogens. We must never forget, no matter how much
disinformation is spread, that these substances are inert, innocent
materials. It is we who interact with them and confer the variety of
qualities that we attribute to them. It is we who have the choice to
malign, terrorize, or scandalize them. It is also we who have the
choice to treat them with the respect due to a gift from existence
that can help in our search to find ourselves. And in doing so, to
find the glory of love and illumination.
There
may be some skeptics who say, “How did we get so deeply into
spiritualism and God?” Yet, we have many accounts of elves,
guardians, extra-terrestrials, and magicians that we see on DMT.
What’s going on here? If we can accept imps, little monsters, and
elves from this DMT spirit world, why cannot we accept God?
Let’s
approach this topic from another neglected aspect. What is happening
when we ingest DMT and reach this level of elves? Perhaps we are
accessing the ultimate significant spirit of life when we apprehend
these animated and symbolic representations. We may be intuiting the
universal life code—the DNA molecule—which is found by the
trillions all over the body. Perhaps the elves and imps are small
subloops of information that we are accessing, which show how we can
re-unify parts of our program that have gotten out of kilter. It has
to come from somewhere, so why not look closer, rather than further?
It seems that man’s search for knowledge started from the stars
with the Greeks, and slowly worked its way closer and inward, until
we are finally looking at the genetic engineering that is the basis
of life. It is looking like the DNA molecule is possibly the origin
of our spirituality also.
One
of our cellmates…was a Mafia hitman. The night he smoked DMT he
came out of it with a look of astonishment and awe, and he said,
“That’s the first time I’ve gone to church in 30 years.” Even
this stone-cold killer could recognize the sacred.
Let’s
look at the feelings that occur during these visions, by examining
them via a format for smoking DMT. I used to have a portable temple
of very simple design—a beautiful handkerchief like a mandala, plus
a candle. We’d sit around and smoke, one person assisting the
smoker with matches and anything else he/she could do, like catching
the pipe when the smoker went beyond physical coordination. We never
passed the pipe around the circle, since that would mean you were
already coming down by the time the pipe circulated again. The candle
and mandala served as centering devices. As the DMT came on, the
edges of the cloth would start moving, and so would the designs on
the handkerchief. 2-dimensional surfaces would become 3-dimensional,
independently moving in and out, up and down, relative to each other.
The center would become a vast depth reaching away into infinity. The
feelings that accompanied this were a sense of intense profundity, as
though one had just arrived at the edge of the Grand Canyon. There
was a sense of hidden inner meaning just about to be revealed.
Everything seemed especially precious, and the real meaning
of the word “sacred” resonated in my entire being. This is a
feeling of coming into oneness with everything. It is the end of
loneliness and emptiness, and the feeling of unity and completeness.
It doesn’t get any better than that. In this space, anything can
happen. Curing can happen. It can be accompanied by “agents,”
little doctors working on you, signifying monsters, or even magicians
teaching you lost knowledge. Worship and prayer suddenly have a whole
new depth and meaning, because the sacred opens up the
infinite.
Look
at it as though consciousness were a set of stairs. Each stair
represents a higher level of health, integration, and
preparedness. The purer our intention, the greater the possible
results become.
One
time many years ago in the penitentiary on McNeil Island we had
managed to get a group of psychedelic prisoners living all together
in one of the 8-man cells. Every Saturday night we would sit together
in a circle around a little makeshift shrine, and take LSD, as well
as smoke DMT. One of our cell mates, whom we could not dislodge from
the cell, was an exception. He was a Mafia hitman. Sick as he was, he
eventually gave it a try. The night he smoked DMT he came out of it
with a look of astonishment and awe, and he said, “That’s the
first time I’ve gone to church in 30 years.” Even this stone-cold
killer could recognize the sacred. DMT creates a well-spring into a
type of infinite space. You can feel and taste it, as it moves
through your whole being like a cool refreshing breeze on a hot
sticky day. Like a mother’s soothing touch on your fevered brow,
but much deeper and more profound. You can feel the wind of the
Divine blowing through your soul. Not every time—it is a trial and
error process of finding the best moment, the best preparation, a
moment when you are already in a great space. Then you can catapult
into the vastness of Godliness, and this is the highest
fulfillment in life. So much time is wasted trying to find a rational
excuse for using the psychedelics. A use that can open the door for
government approval. Let’s cure some junkies of their habit. What
for? The government-backed prosecution of drug users creates the
problem. The problem is fictional. So we are going to use a sacrament
to cure a non-existent problem? It has been said that the psychedelic
voyage is a trip from wellness to even greater wellness. I agree. To
use these sacraments only in a perverse application is to bring them
down to a much lower level than their potential. What my experience
indicates is that the most profound way to use psychedelics is to
create ideal, healthy, high-energy environments with people who are
in top form—then you will be able to approach the highest. Yes, the
sacraments are curative and can be used that way, but it is all about
curing, on any level.
From
whatever level you begin, the psychedelics will enhance, intensify,
deepen, or broaden your experience, but they are working with the
level of consciousness you provide them.
Look
at it as though consciousness were a set of stairs. Each stair
represents a higher level of health, integration, and preparedness.
At the bottom one can use the psychedelics with beer, opium, and
cocaine to have a wilder party. One can use them to lose one’s
self, have great sex, etc. Fine and good; nothing really wrong,
if that’s what you want to do—it beats shooting people and raping
the environment! This is, however, a low level of consciousness. Then
you go up a few levels and you think that you can do some good with
these compounds. Let’s use them for studying madness or curing
addiction. Still a pretty low level of consciousness and no real
commitment to personal development. This use is directed outward, not
inward. Change comes from within—it can never be imposed from the
outside. The next step up it occurs that maybe you could use
psychedelics for finding answers to questions in your life, perhaps
even for vision questing. Now we’re beginning to start on a more
consciousness-oriented trip. But how are we doing it? Are we really
arranging it so that we are creating an environment that
unequivocally sets the stage for a leap into consciousness, or are we
programming the trip with interruptions (telephone calls, visitors)?
The purer our intention, the greater the possible results become. It
can be quite subtle. You cannot plan it all out beyond a certain
point or it becomes a control trip. You cannot program out
spontaneity, but you can be intelligent and sensitive, and remember
not to make the same mistake too many times in a row. Then you can
use the psychedelics as an adjunct to tantra, meditation and/or yoga,
devoting your entire trip to learning to go deep in these disciplines
while continuing these practices on a long-term basis. This is the
highest, most visionary, and most productive level. From whatever
level you begin, the psychedelics will enhance, intensify, deepen, or
broaden your experience, but they are working with the level of
consciousness you provide them.
You
can feel the wind of the Divine blowing through your soul. You can
catapult into the vastness of Godliness, and this is the highest
fulfillment in life.
I
have been using psychedelics for over 40 years productively and
creatively. Of course, how I take them has changed over the years,
otherwise it would be senseless repetition. Many people, especially
youngsters, take them for a while, change from that experience a bit,
and then turn away without discovering the staircase effect that is
the practice of consciously choosing the highest level of existence
possible at that time of your life, and launching your trip from that
place. Even less known is that DMT, according to your readiness, will
manifest on one of three levels: 1) the design and symbol level; 2)
the messenger level; and 3) an ineffable level of total communion
with the Mystery. The saddest thing is to waste these potentials when
experimenting with this truly great psychedelic. To hear of doctors
dancing on government’s strings for carrots of money, power and
prestige, while cringing from whips of criticism and
disenfranchisement, during the very act of turning someone on and
polluting their trip with this nonsense, strikes me as the height of
unconsciousness. If this is not appropriate behavior for a curandero,
how is this acceptable for a doctor in a modern society?
The
proof of the pudding is that Strassman’s subjects have formed a
support group because they thought that they might be losing their
minds! What they need is an entirely supportive environment and free
access to more DMT so that they can create their own sacred space
away from government agents and all of that paranoid and polluting
programming that occurs in “authorized” settings.
Unauthorized
settings are free settings. Authority is slavery. Only in a free and
supportive environment of grace and love, aesthetic and compassionate
caring, can this sacrament be used to attain the highest. The freedom
to practice this fundamental religious use of DMT must be found
again.
Overnight
the quality of magic that we had created was invested with fear.
Although nothing illegal had been found and psychedelics had not yet
been scheduled, the reign of terror had begun. The Inquisition had
arrived.
Once
there was a time when we could gather together lovingly, and
peacefully take sacraments together. Hardly anyone remembers that
time now. The ambience of government terrorism against psychedelics
produces a very different set and setting. I was a guide at the
Millbrook League for Spiritual Discovery. This was a
legally-incorporated religion whose charter included the use of
psychedelic sacraments. When one night the door was criminally kicked
in by G. Gordon Liddy (now convicted burglar of Watergate infamy),
that changed forever. Overnight the quality of magic that we had
created was invested with fear. Although nothing illegal had been
found and psychedelics had not yet been scheduled, the reign of
terror had begun. The Inquisition had arrived. It is flourishing even
more now. The negative effects of the government-supported substances
of alcohol, tobacco, and caffeine are more than a hundred times worse
than all illegal drugs together. (If you consider only the
psychedelics, empathogens, and herbs such as Cannabis, these
government supported drugs are thousands of times more
harmful.) Yet we are criminals, and soon we may go to federal prison
for only talking or writing about scheduled plants and compounds!
The
Bill of Rights is dead. No religious freedom. No free speech. No
right of association. No right of assembly. The people who call
us “druggies” are the true criminals. Explorers of
consciousness are persecuted, jailed, and vilified by the people in
charge of this inquisition—hypocrites, who are rarely called
“druggies,” despite their frequent addictions to alcohol,
nicotine, and caffeine (some of the most consciousness lowering drugs
known to man). These “drug warriors” fear expanded consciousness
because it exposes the lies and perversions of their loveless and
violent lives. In desperate acts of self-serving stupidity, they
blame others for the very sins of which they would rid themselves.
Although the consciousness explorers are the victims of this reign of
terror, it has nothing to do with us. It is just the mindless raging
of the beast. It is important to remain transparent and cloudlike in
the face of this. This incredibly vast wash of lies and cruelty must
be ignored. This is their battle with themselves. Do not be washed
away in the waves of disinformation and lies. Stay centered. Know
thyself. Stay with that thread of truth and love that you have
discovered within; even though it fades in and out, it is your inner
truth and the doorway to your own authority.
I
am a “criminal.” I am a fugitive. I have been for 40 years. But I
have been true to myself and my friends. It has been hard. But I have
a vision. Someday, somewhere, I will establish the University for
Psychedelic Studies. There will be a department of psychedelic botany
and chemistry. There will be a beautiful park and temple with lawns
and ponds, peacocks, swans, and wildlife walking fearlessly.
There
will be pavilions for initiation. There will be a department of
entheogenic worship. There will be a school of psychedelic medicine
and curing. There will be acres of psychedelic herb gardens. There
will be places to dance and places to meditate. There will be a
school of yoga, tantra, and a “Mystery” school. A school
for breathing, for art, music, for meditation, for ecological and
planetary studies as well as applications. A school for love and one
for beauty. There will be no government inspectors or police. They
will not be necessary. There will be guides, friends, helpers, and
lovers. On the new level of consciousness struggling to be born now,
this will be how it is, for the old way of competition, murder, and
exploitation is fast becoming an impossible situation. This planet
must be lovingly cared for or we are all doomed. We are the guardians
of life and planetary harmony. This is where we are going. That is
what I have seen in my visions, and that is what I have been working
for all of my life. That is what I will continue to do until my last
breath.
Care
to dance?
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