THE PSYCHOZOIC PRESSWinter, 1983, No. 6

" In L igh t and Love"

An Information and CommunicationExchange Paperon Psychedelics

—i

The PSYCHOZOIC PRESS Winter, 1983Issue No. 6

Profiles on the Peyote Way Church 9—Elvin D. Smith

Terence McKenna Interview, part 2 26A Close Encounter with Belladonna 33

—Thomas LyttleInterv iew wi th Stanley Kr ippner i f6I m p r e s s i o n s o n P C P 5 5

—"Shane"P h a r m a c o l o g y a n d P r o b a b i l i t y . 6 1

—Dr. Michael MontagneThe Mailbox: A Note from Dr. Leary,

A m o n g O t h e r s 6 7* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *Cover: The first published illustrationof Peyote appeared in Curtis' BotanicalMagazine in 18Zf7«* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *The PSYCHOZOIC PRESS is printed quarterlyat 2121 Braley Rd., Coos Bay, OR 97^20.Subscription, 17 per year. Back issuesare $2 each, except #1 which is $1.Number 2 is sold out. Copyright, c 1983* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *"A Close Encounter with Belladonna,Blacksheep of the Psychedelic Family"c 1983 by Thomas Lyttle.* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *

The PSYCHOZOIC PRESS is not in the substances trade. Don't ask.* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *2

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VOICES OF THE HAIGHT--A5IIBURY .1967 SUMMER OF LOVE-!

A radio documentary taped on the spotand at the time....for people to hear athome and for radio stations~to play. (60f)Cassette One: Green's taped letter to

his mother; Drugs, visions of ppace,fears and hopes, and an overall viewof life in the Haight-ashbury.

Cassette Two: Group drop and celebrationat Holiday Commune. Sheriff over bullhorn; Aziz and the Shanti Band playand sing Jewel in the Lotus; flutemusic from the street; Hubert, thestreet Christian, and more.

Cassette Three: An excited man, high onpeyote talks about it. Slick sings"White Rabbit" at a be-in; Natashafsacid trip when she got busted and theOracle bailed her out—more.

Cassette Four: Strawberry Fields/Desolation Row; Southern California communestarted by Gridley Wright. Problemsand hopes; How Gridley sees the humanrace growing.

Any one cassette...$8 Cal. Residents,Two Cassettes.. 15 please add 6%Four Cassettes.. . . .28 sales tax!Postage is prepaid. No C.O.D.'s, please-Aproximately 60 minutes each.

Send Name, Address, and Zip Code to:PRISM PRODUCTIONS

1362 Pacific Garden Mall, Santa Cruz, CA95060

ThePEYOTE WAY CHURCH OF GOD

is seeking officer candidates to administer the offices of Secretary and 2ndCounselor.Applicants should:

—show evidence of religious intepBsfesas demonstrated by travel, residence,study, or work in past years.—not be in a rush to start somethingnew.—be willing to take the time to seeall that we of the Peyote Way Churchof God are up to and how you can bestserve God's work.

To sxplore A VOCATION as.clergy of thePeyote Way Church of God, you may startby sending us a letter and your resume,referring to the specific qualificationsstated above, ana including aspirations,skills, strengths, weaknesses, and dietary practices. Graduate study or militaryservice is a plus. The Church will respond to all written inquiries.Secretary, Peyote

Church of GodBonita Rt. Box 7XWillcos, AZ 856^-3

Profiles in thePeyote Way Church of God

The Peyote Way Church is God is abouta hundred miles from anything. I steppedoff the bus in Safford, Arizona, withanother eighty or so miles to go, andhitched a ride to Bonita, an obscure community consisting of a general store,phone booth, and gas pump for the ranchers of the surrounding area. With eighteen miles to go, I set off down the dirtroad on foot. There was no traffic. Ifigured about another seven hours walking would bring me to the church, unlessI happened to luck out getting a ride.It was early in the morning, and I feltin high spirits despite the threateningclouds gathered against the hills aheadof me.

I had walked scarcely an hour when itbegan to rain. I had no coat, but fortunately it wasn't cold, though I wasquickly soaked and my pack was gettingheavier. The next couple hours broughtintermittent showers, and turned theroad to a soupy mud. I was glad to heara pickup approaching from the rear,which gave me a lift for about fivemi les .

Runoff from the higher desert flatshad begun to wash across the low-iyingsections of the road. Several times Ihad to remove my shoes and- wade throughwashouts a foot deep or more. By now myshoes had gravel in them, my clotheswere muddy, and my legs wanted to dropoff. I felt like throwing my pack away;it was not designed for being carried on

my back anyway* I rested briefly andspied a white-tailed deer crossing theroad about a hundred yards ahead. I hadalso seen rabbits and smaller crittersearlier, a gentle reminder that thiscountry is a natural everyday habitat tomany. I tried to obscure my misiries byreminding myself that I was "withinwalking distance" of the Church, and wasthere by my own choosing.

A distant mailbox appeared up theroad and I thought perhaps that would bethe "7X" box number marking their address. No luck, only number %. The silence and isolation of the place, coupled with my tired physical state and atwo-day liquids-only fast which I hadundertaken, setoff some curious thoughtswithin my mind. Perhaps this road ledthrough some sort of temporal infundibu-lum, and I'd spend the rest of eternitygetting ever closer, but never reachingmy destination. Hogwash, Elvin, quitwhining about your trivial discomfortsand grab that pack and get moving.'

And sure enough, presently I did cometo the Peyote Way Church. As I walked upthe long driveway, I met Annie Zapf, andher baby daughter, Christian Joy. We exchanged brief greetings and walked up tothe house, where Matthew Kent, her husband, was working in one of the potteryfinishing studios. I was thinking abouta hot shower, clean clothes, and a bigmeal. What I got was a job dressing downgreen pottery, preparing it for paintingand firing.

Anyway, the weather was beginning tobreak. Matthew and I worked in onestudio, and Immanual and Elizabeth woik-10

ed in the other. We exchanged small talkon Biblical teachings, the Sacrament ofPeyote, and how the law infringes on therights of people to use God-given plantsof earth for spiritual enlightenment.

While I was there I knew it v/ould beappropriate to interface my actions withthe operations and objectives of theChurch, but I also wanted to get abroader perspective on the situationinto which I had came, so I took a shortbreak to wander around the area, see thevarious buildings, and to hike up intothe hills overlooking the house from theWest. On the first low hill about a hundred yards from the house and at an elevation of about a hundred feet above theflat below was a tall flagpole eembeddedin concrete: an observeratory on aclear night, or a quiet place for meditation and introspection during the day.The outbuildings consisted of some workshops, a barn for the goats, a long shopwith a huge walk-in kiln off to the side,a swimming pool with two feet of dirtywater in it, a large garden with ripecorn. And of course the ubiquitous daturaplants, opuntia cactus, and mesquitebushes. Silent rusting skeletons~ oflong since defunct automobiles, quietlypeeling their paint in the summer sunpolitely remained out of sight and wayof the busy producers of the micro:vil-lage below. Mysterious, enourmous buzzinginsects would approach and incite atwinge of paranoia for a few hours untilI bacame accoustomed to them. Peacocksand goats and dogs wandered about freelyin peaceful harmony with the people.Sentry, a polite little dog aptly named,

11

accompanied me into the low hills surrounding the area, checking bushes forratt lesnakes or whatever other wildcritters might happen to be hiding there.A large field of perhaps fifteen acreslie to the Northwest of the house hadbeen farmed some years before, was nowidle with tall grass swaying gently inthe light breeze. The atmosphere of theplace was reminiscent of an obscuremountainous region of North CaliforniaI had lived in some years before, thoughinstead of redwoods, the part iculardetails of the region were appropriateto the desert environment.

Pottery and ceramic works were everywhere. In the kitchen as utensils: bowls,platters, plates, and drinking cups ofassorted sizes and shapes. Ceramic windchimes played their music from the peartrees, tiles composed into murals decorated the doors, walls, even outside onthe chiminey. And of course there wereceramic peyote buttons, literlly thousands of them decorating everything fromthe visitor's greeting sign to doorwaysand gates. Others were incorporated intoparts of larger design, as on bells,plates, vases, etc. Always the workswere signed on the bottom: "Mana studios,19^8—«19whatever" year it had been made.

Tru.iillo' s History of the ChurchBy 1961 I had been to quite a few meet

ings and had worked the fire man's office, the cedar man's, the drummer's,and had helped many Earth Mothers withthe bringing.of water. I had never runa Peyote meeting myself, but on Tuesday,12

August Z2., 1961, I v/as asked and on Saturday the Spirit moved me and it becamemy privelege to sit as road man for a1/f communicant road. From that time to1968, I worked as a proselytizer on behalf of the Native American Church andJesus Christ in several states.

May 1st, 1967• The first newspaperarticle setting forth in fairly objective terms the facts surrounding my sacramental use of Peyote. The article madea rather good case unwittingly or not,for the religious nature of the use ofPeyote by members of the Native AmericanChurch in Denver, underscoring the factthat the legality of such -usage was inprocess of litigation and being moved toa definitive judgement on the issue.

May 2ifth, 1967* It was established ancourt that I used peyote only in religious ceremonies. Dr. Omar Stewart,an thropo log is t , tes t ified tha t peyotewas used by members of the Native American Church (identifying himself as oneof the members) to induce God-given hallucinat ions that result in meditat ivegent le or ientat ion to existance andnever producing violence or addiction.Stev/art sang parts of ceremonial songsof Peyote rites used in the Church, andwhen he did so, the court was thereuponadjourned for the day, after the prosecuting attorney rather dumbfoundedlyconceded that he had no cross examinat i o n . . .

May 25, 1967- Dr. Ruth Underhill,wi th pursed l ips test i fy ing for theprosecution, stated that she had attended about six peyote ceremonies and thatshe felt the Southwestern ceremonies

13

to which I had exposed her were unlikethose of the Northwest in that they contained more silence and their fire wasbuilt somewhat differently. She alsomentioned that I seemed to be a ratherinexperienced road man. I admitted somewhat later that there are only varyingdegrees of ignorance the the holy way wefellowship in the worship of God.

June 28, 1967* Judge Connley ruled infavor of the religious use of Peyote,declaring that the existant Colorado lawforbidding the possession or sale ofPeyote as an infringement on the religious practices of the members of the Native American Church. Connley pointedout in his decision that the state onlyhad the right to abridge any bona fiderel igious practice in a situation inv/hich some compelling issue having to dowith the actual persistance of the Stateitself was at stake. The prosecuting attorney publically announced his intention of carrying the case to the Colorado Supreme Court. I hailed the decision as a milestone in the furtheranceof religious freedom and also expressedmy belief that a decision had been madeto render the use of Peyote legal onlyto the true believers and not to beatniks and sordid kick-seekers of our era.

During the months of August and September, there were such romantic eventsin Denver as to blow the most rigid outof their minds. The visits of TimothyLeary and Ralph Metzner to my workinghousehold and to the State of Coloradoleft the citizens of Denver irrevocablychanged for the better. Tim Leary andRalph Metzner broke through to a lot ofI k

people and helped me to come to a pointof purification and depth of purposewhich are now self-perpetuating.A Conversation with Tru.jilio

Trujillo's involvement with the Native American Church eventually came toa falling out, after which he formed thePeyote Way Church of God independentlyfrom the NAC. Trujillo's strong beliefis that the spiritual experience of Peyote is not one which should be restricted on grounds of race, as the laws do.There has been some minor friction between the NAC and the Peyote Way Churchbecause of the latter's non-conformityto the traditional ceremonies held intipis. Chief Big Gripe, an honoraryindiophile of the NAC, has been known tocomplain that the Spirit Walk idea isinvalid because it doesn't include theuse of the waterdrum, gourd rattle, andmagic eagle bone whistle.

Trujillo, a slightly built man in hismid-50s, might at first give the impression of being a kindly and gentle oldster, and he is—to a point. But it doesnot take too much conversation with himbefore you can get a clear picture ofhow firmly he stands on his beliefs.Years of experience with hard work, often facing ridicule and insults from moreconventional members of the communityhave only tempered his faith, and givenhim an inner driving energy v/hich seemsto contagiously saturate those who workaround him. His hands are rough fromyears of v/orking with the earth, and hisface lined with memories of tough experiences v/hich can only be assimilated

15

by being part of them. His dark eyes arequick, his speech directly to the pointwithout v/asted words; a man who's educated himself surprisingly well. No one'sgoing, to fool Trujillo very far—he'smuch too busy to patronize trivia whichhas no spiritual value. He's as tough insurvival as a desert cactus, as militantin his faith as a badger protecting itsden, as energetic as a beaver in incarnating his ambitions.

"As the people get older that havebeen into psychedelics, as they reachtheir retirement, they wil l inevitablyremember what they've received as far asthe psychedelic experience is concerned.And you're not going to find that withinthe corporate structure, it's not there.And when they get the time and leisureto go for it, I believe, that's goingto be the basis for most of the psychedelic congregation. I expect them tostart forming around the raid-90's, andtoward the year 2000, because they'llall be old enough then."

"Yes, many will be getting on towardsenior citizenship age." I commemented.

"You may be surprised to know that ourmain support group even now is thesenior citizens. It wouldn't be if wewere talking disorder. But we're talkingorder. We're talking registering, filingwith the government, and everything theycould possibly want in the way of control. So consequently we don't find muchresistance with the older people becausethey've seen uncontrolled drugs; they'vebeen victums^ in some cases, in theirown families. So we're talking controland found that to be a very welcome sub-16

Immanual Pardahtin Trujillo"We ' re mi l i tan t . "

ject with most of these folks.""Yes, I think that's why things kind

of dinint igrated from the scene atHaight-Ashbury, with people saying they'buried' it back in 71.. The movementseemed to fall apart because there wasno restriction, no order, no coordina-tive goals. Everybody seemed to havethe Grand Dream that would happen in itsinevitable order, only i t didn't. Outhere you have things pretty well definedand are proceeding in an orderly way."

"Well, we're militant, and that has alot to do with it."

I was a bit surprised by his comment,though I tried to take it in stride."Non-violent mil i tant, though, I takei t ? "

17

"Violence has never worked, and wedon't use it here. I say we're militant,that means we're tight. This isn't someloose scene where people lay around inthe sun and get loaded all day, becauseif we did, we'd soon be starving. We'retightly regimented to a life of productive' activity, and we have to keep itthat way as a matter of survival. Sometimes people come out here from the cityand they don't seem to realize that whenwe live out here, if we start up a carto go to town, it's a fifty dollar bill,maybe more. So we don't go to town unless we can realize some return for oute n e r g y . " .

Then Immanuel was off again, as if toemphasize he had precious little time towaste instructing neophites on how tosurvive in the Church. Annie, meantime,was busily loading the kiln in the firing room, so I thought I'd go see if sheneeded some help. On the wall behind herhung a ceremic plaque; a border of peyote buttons surrounding people and animals. The caption read:

Killing time isn't murder,I t 's suicide.

Conversation with Annie Zapf"Sometimes it's advantageous to sup

press the desire to talk to others whileon psychedelics; to just be still andlisten to the revelations. The action oftalking disrupts your receptivity.

"A certain amount of isolation fromthe hectic life of urban activity isdesirable to develop a Church such asours. The idea of being away from street18

traffic, horns honking, phones ringing,televisions playing, and concern overwhether the police are going to bust inand neighbors complain—it is an advantage to eliminate these interferencesfrom polluting the mind? just like thefasting before the Spirit Walk cleansthe body and prepares it for a spiritualexperience.

"I never worry about injury from animals, except possibly rattlesnakes in myown ignorance. So to avoid that, I always check out my Spirit Walk area, makemy fire-i and I feel very secure in thatnone of the wildlife creatures will maketroublesome situations. Yet if you arein the city, there are so many questionmarks about what you might run into, orpeople dropping in unexpectedly. Sogoing on the Spirit Walk actually stabilizes things which would otherwise bemuch more variable and uncertain in anurban setting. If you're really sti l l ,you can begin to notice quite an abundance of wildlife out in the desert andreally gain an appreciation for theharmony of nature.

"I'm for anything that supressesego, because I think that's how you canget to know God—by getting rid ofegoic attachments. Like the Bible saysin John, 'He must increase, but I mustdecrease.' What I think Immanuel istrying to get away from too, is theidea that when some revelation doescome through, it's real easy to let theego come back in when people start saying, 'What a great teacher, what a holyperson, a prophet,' or all that stuff,and you have to be careful to remember

( t o p . 2 1 ) x 9

Ceramic mural of the Peyote Way Churchof God. Above two meditating figures arefour symbols of the world religions surrounding the PWC symbol: Hindu Shivadancer, Islamic, Judeo-Christian seven-branched candlestick, and the eight-armed Buddha wheel. Smaller figures arestylized birds and peyote. A separatemural below depicts woman harvesting bluecorn. Much detail has been lost in thisreproduction.20

that the revelation isn't from the individual's ego, no matter v/ho they are,it's from God. Matthew was mentioningsomething s imi lar yesterday to theeffect that Jesus wasn' t t ry ing toteach the people a specific, orderedkind of behavior, but instead wasteahing the principles of a higher wayof thinking. And the leaders of theconventional churches of his day saw itas a threat; an imposition, or opposit ion to the tradi t ional conformit iesthey had been maintaining.

"I became a Mormon when I was inCollege. Sometimes I feel our Church ismore Mormon than the Mormon Church.

"Many natural plants in their natural form have uses, and to us, misuseof the Sacrament would be refining itinto mescaline. If that happens, it canturn into a drug of abuse real easy.

"It is important to teach peoplethat psychedelics are a class of drugsunique from stimulants, depressants,and of course the addicting opiates.Those are not consciousness enhancing-durgs. Granted, they'll give you somekind of experience, but with the psychedelics, you have to deal with 'theunknown, the fear of ego death, thewanting to come back, and that is whatinhib i ts people f rom abusing them.Peyote doesn't cause the problems oftenseen with those other drugs, or evenwith refined psychedelics like LSD andmescaline crystals often found in thec i t i e s . "

I think no visitor to the church hasever failed to notice the proliferation

21

of religiously oriented material tackedup on the walls, Bible books and studytexts in the bookshelves, selected verses on tiny cards posted on bathroommirrors and kitchen windows. Pictures ofJoseph Smith translating the gold plates,Solman's Head of Christ, angelic visionsappearing to prayerful and devout men,even a picture of Tim Leary with prayerfully folded hands.My Spirit Walk

On the morning of my day for theSpirit Walk, Senior Counselor MatthewKent provided me with an abundant supplyof Peyote buttons, some dried, somefresh, and instructed me with the propermethod of preparing and eating them. Itwas about 7:00 A.M. when I set out formy chosen area with the small basket ofSacrament, a Bible, and a canteen ofwater.

Although I ate only a small amountof the Sacrament, I found it to be anextraordinary experience, and one I'llnot forget. The preliminary fasting oftwo days had a great deal to do withsensitizing my system to its effects.Yet once I had eaten the Peyote, and itbegan to be absorbed into my body, Ifound myself quite energized. I did notget sick, but instead delighted in exploring the nooks and niches in thehills immidiately around my Spirit Walkarea.

As I returned to my Spirit Walk area,it dawned on me that I had "forgotten"to feel hungry and weak as I had the daybefore. I decided to thumb through my22

Bible. I was letting pages flip by, notreally thinking about where to look. Itstopped in the Book of Proverbs:

He that is of a merry heartHath a continual feast.

(Prov. 15:33)No wonder, then, I felt not at all hungry or famished—my heart was about as"merry" as it could get! State of minddoes have a tremendous influence on physical well-being.

It was quite a privelege to have madethe connection with PWC and the SpiritWalk concept, as it was a perfectlymatched idea with my own practice ofusing psychedelics in an isolated wilderness spot, though of course I hadn'tthought of naming it as such. It occurred to me that there were some advantages, at least for me personally, toutilize the Spirit Walk concept ratherthat the Peyote Road ceremonies as trad i t i ona l l y p rac t i ced by t he Na t i veAmerican Church. Even assuming I couldhave wangled an invitation to one, itmight have taken much more preparationto familiarize myself with the otherpar t i c ipan ts , the un fami l ia r se t t ing ,and the unusual procedure of ritual. Idon't mean to imply that the NAC ceremonies are in any way inferior, but formyself, not having been brought up inthat particular cultural background, itwould have necessitated mcuh more "preliminary tuning" of my set to that setting than it did for me to go on theSpirit Walk, a technique with which Iwas already familiar.

I felt I'd like to stay there for23

years. But by the late afternoon, hardobjectivity reminded me that my canteenwas empty and my skin had had a bit moresun than it had been accustomed to.Quite a memorable experience, but neithergood trips nor bummers can go on forever.I phased myself back into the harmony ofthe living beings around, the Church,broke my fast (surprising how naich appreciat ion for the taste of naturalfoods one can aquire after fasting) andthanked God.

Sleeping out in the warm air thatnight, I listened to the curious callsof the night creatures. Crickets, thel i t t le rascals, kept t ry ing to v /orkrhythm and blues into the symphony played by the others. Then the frogs chimedin for an hour or so, followed by a pairof praire dogs chirping to each otherin stereo on either side of me. The coyotes came in with the coda as I shutdown the higher complexes of alpha rhythmsand slid into the envelope of pleasantdreams. As dawn broke the next morning,Leo was wandering around somewhere up bythe house whistling Bach's Jesu, Joy ofMan's Desiring. What a trip.

Leo M., who had arrived at the Churchfrom his hometown a couple days prior,quite conveniently offered me a rideback to the bus route.* We had exchangeda fair amount of correspondence in themonths preceeding my visit, and by the*Leo is a First Degree Clergy member ofthe Chruch, the same Leo M. who authored-"Thoughts on Psychedelic Sacraments andTraditional Religions, " PP #Zf.

2Zf

time we actually met, we felt like oldfriends. As we cruised along through thedesert in his open-air jeep, he pointedout various places of historical andcurrent interest: the Kennicott coppermines, the ancient dwelling grounds ofa lost Indian tribe, and the awesomeArizona sunsets (which, unfortunately,my little box camera failed to photograph justifyably). Leo had been baptized at the Church only a month before,and was trying to work his personal lifeinto a situation of total service to theChurch.

While I thought I had been workingthe clay projects for the Church, itturned out they returned everything Ihad make to me, and they are still beingused around my home today. And the ceramic wind chimes I hung on either sideof my fromt porch—well, when the November winds blow in off the ocean, theirunique clinking reminds me of the people,the Spirit Walk, and the experience ofthe Peyote Way Church of God. I'll bemaking it back for more of that experience in the future. It's a long, toughroad to get there, but you'll come awaywith a memory that lasts a lifetime.* * * * * * * * * # * * * * * # * * * - * • * * • * * * - * * * * * * * * * * * * * * *

Transcendental Tr iviaI hate to see folks skip over today inthe excitement of planning for tomorrow.

—T.L .* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *

25

TERENCE McKENNAINTERVIEWElvin D. Smith

(Part 2)

You could say Grower's Guide launchedthe starship and provided the initialacceleration. Now that we're so closeto hyperdimensional shock wave as wetransfer into the higher dimensions,the ontological l inguistic transformation McKenna speaks of becomes necessary,indeed, the most obvious choice, ,ofcommunicatLon. There is quite a shockfront to get the hyperdimensional shiftto become probabil ist ically localized,but his discussion on time and the IChing in The Invisible Landscape make thepotent ia l i t ies d is t inc t ly v is ib le .

But what I first noticed about Terencewas not what he was saying, but how hewas saying it. (Those of you who haveheard him speak or heard his tapes willknow what I'm talking about). Terence,and his brother too, both have a peculiar way of enunciating every word witha lucidity unlike any other speaker I'veheard. Perhaps he has access to a 7-element hyperdimensional communicationsprocessor or something—"Fascinating" asSpock would say. Probably a skilled hypnotist besides.

McKenna: Telepathy I assume to be mind tomind transfer of thought but withno ontological transformation oflanguage. In other words, if youcould hear what I'm thinking without me speaking, that would bete lepa thy.

But what I'm talking about issomething very different. It isactually an ontological transformation of the language so thatlanguage is no longer perceivedwith the ears, it's perceived withthe eyes. When I speak, betweenyou and me there comes into beingthe subject that I am discussing,and we can both 'look at it and Iturn it for you, and you beholdthen, my intent, rather than youhear my intent.

When you hear my intent, whathappens is I make small mouthnoises which have meanings assing-ed to them in the language calledEnglish; you have an English dictionary in your head. So my smallmouth noises impinge on your brainand you lock, in your English dictionary and you figure out whatI'm saying, because v/e have a moreor less common body of meaning,although there can be misunderstanding if the subject is subtle.I'm talking though, about akind of psychedelic language—youcan almost think of it as an audiohologram—where sound is used toproduce visual displays that are

27

(McKenna)mutually beheld.

This idea, which counds fairlyoutlandish, is actually very old.Philo Judeaus, an Alexandrian Jewof the second century talked aboutthe more perfect Logos, posing thequestion "What would be the moreperfect Logos?" And he said itwould be a phenomenon that wouldmove from being heard to being beheld without there being at anypoint a noticable transition fromone to the other.

And this would have just remained wild theological rambling,if it weren't for the fact psilocybin and the tryptamine hallucinogens, especially DMT, make thispossible. By singing and makinglinguistic vocalizations on thesepsychoactive compounds you can thenproduce a synesthesia glossolalia;'you can control the contour of thehallucinogenic topology to such adegree that you can put meaningonto it. In other words, you areno longer the passive observer ofan alien continuum, you are infact, through sound, imprintingonto this continuum intent andmeanings, so it becomes a sculpt-able medium. And this is whatmushroom shamen know, I thinkThis is happening at higher dosesthan are usually taken in a recreational context in this society.But above five grams, if you weighin the 1L\0 pound range, and youtake it in comfortable, dark, sit-

28

uations where you lie sti l l incomplete darkness with your eyesclosed, no music, and you workwith it, this becomes possible.The whole shamanic tradition, thattouches mescaline as well, stresses the magic song; the song whichis not willed, but comes throughyou. With ayahuasca in the Amazon,the same thing, the magic song isvery much stressed.

So I think there is a potentialtechnology; a fusing of language,psychoactive drugs, and thought,that could produce this ontologic-ally different form of communication. In a sense, to return toyour question, i t is telepathy,but it's a whole different ideaabout what telepathy would be likerather than being mind to mindtransfer of spoken thought.

And I lecture about this. WhatI'm concerned to do professionallyis to try and get people to redefine the psychedelic experience;a t leas t the t ryp tamine-basedpsychedelic experience; psilocybin, DMT, and ayahuasca. It isn'tthe psychedelic model that we inherit from the 50's or the 60's;that you are opened to past emotional trauma, that you have deepinsight into your personal existence, that you uncover traumaticmate r ia l and reso lve i t . TheFreudian and Jungian models of thepsychedelic experience don't prepare you for the phenomenology of

29

psilocybin at high doses; something else is going on. We'regoing to have to have a new modelbecause it relates to all thislinguistic stuff and the way inwhich language and the visual cortex are keyed and controlled. Ithints, you know, at a new potential for an expression of human-ness that is not technological,except in the mushroom as the product of technology.

And it's like language. The wayin which language emerged musthave been similar to this. In facti t 's poss ib le to suggest , youknow, that man was formed by interaction of curious higher primateswith hallucinogenic plants. Because in experiments with monkeysv/here they had available DMT pipeswhere the monkey could walk overand take a hit if he wanted to,but he didn't have to, certainmonkeys would become literallyfascinated by consciousness; bythe phenomenon of watching themselves to through some kind of totally weird transformation.

That lays the basis. Once youare fascinated by a neurophysio-logical response, the more youtrigger it, the more the credosare laid down for it to be moreand more accesable. So you canjust imagine these monkeys bootstrapping themselves toward Milton,Shakespear, Bach, and Einsteinwith these plant hallucinogens.

30

Press: So your're actually saying thenthat we're going through a secondor higher phase of learning withthese hallucinogens.

McKenna: Right. The cultural catalysisthat is a product of hallucinogensis now entering a new phase anditfs related to, you know, anontological transformation of howv/e perceive .and handle language.And I'm sure technology will havesome role to play in this.

Information is what is looseon this planet. If you were to comein a flying sauser from anotherstar system arid observe the Earth,you would not have Linnean bias ofseeing everything in terms of competing species. What you would seeis that there is a gene swarm onthis planet; an immense gene swarmfuriously exchanging genes, butspecies are not being differentiated out of it. And that geneswarm represents an informationsv/arm, because DNA is essentiallya way of storing and transmittingand replicating information. Thatis what life is.

But then with culture, and theadvent of language, and then thefurther advent of alphabets andwriting, information is taking onthis more and more intense, rapidly replicating and self-reflecting ability. And when you get tothe level of computers and techno logy, i t ' s a lmos t l i ke consciousness is beginning to move

31

out of the monkeys and into theexcreted, reeflike, technoconcre-scense that the monkeys produce.We are more like coral animals,taking metal out of the earth andcrimping it with ideas and excreting it as machinery. I think itwas Marshall McLuhan who said people are the genitals of technologythey exist to design next year'smodel and make it better. Information has this desire to self-reflect and replicate itself.

And of course, the psychedelicsrelate very closely to this becausewhat they are essentially are information Wel l , they're probesof some sort, reporting. It's liketelemetric data coming in fromnearby and not so nearby dimen-tions, but they are entirely in-terpretable as. information, and inthat sense probably susceptible toanalysis by information theory.

**********(continued next issue)********Transcendental Trivia

Nothing is true.Everything is permitted.

- -D.Y.

32

A Close Encounter with Belladonna,Black Sheep of the Psychedelic World

byThomas Lyttle

One major difference between classicand psychedelic models of how the humanmind works lies rotted in two opposingconcepts of the "Self." Often in thepsychedelic/gnostic world there existsthe idea that we came into the worldhappy, holy and free; a clean . slate onwhich might be written ideas of healthor illness according to the people, andplaces around us. Although this "self,"for most, is the source of all suffering, hesitation, and desire, it is intruth, only a fiction.

A wide host of psychedelics, as wellas Eastern philosophies like yoga, Zen,or Tantra, attempt to temporarily dissolve this false "self" to reveal thehigher, more universal essence beneath.Getting in touch with this essence isnecessary, for it nourishes and revitalizes us spiritually.and emotionally.

The more traditional non-pjsychedelicview of the self maintains that who weare often equals our personality, poses-sions, friends, or what we look like.When a person starts to question or losetouch with these self-conscious il lusions, he or she is thought of as beingeither mentally deranged and/or suffering from possession. If the person has anormal, healthy psychological orientation, he or she will tend to believe itwith anxiety. This is generally the ac-

33

cepted view of such psychedelic luminaries as Alan Watts and Andrew Weil.*

One highly unorthodox and very controversial group of people who questionedthe t rad i t iona l psycho-sp i r i tua l d ictates of their times were the Wiccans orWitches of medieval Europe. They basedtheir secret credo cfn a variety of fert i l i t y r i t es , concourse w i th na tu respirits, and held among themselves aGnostic/psychedelic tradition which included the ritual use of Henbane (Hyo-scyamus niger), Mandrake (Mandragora of-ficinarum), and Belladonna or DeadlyNightshade (Atropa belladonna) .** Theseplants are all members of the Nightshadefamily and all contain the active alkaloid hyoscyamine.

Hyoscyamine (and a similar, althoughmore hallucinogenic alkaloid, scopolamine) is used by the medical professionto treat glaucoma, colitis, and otherdisorders which are typified by hypert r o p h y, p a r t i a l p a r a l y s i s o r r e fl e xspasms (such as advanced labor pains during childbirth). It is an extreme mus-*See The Joyous Cosmology, Alan Watts,Vintage Books, 1962, and The NaturalMind by Andrew Weil, Houghton-Mifflin,

**The Witch Cult in Western Europe,Margret Murray, Oxford University Press,1921. I would also direct the seriousresearcher to M. Harner's Hallucinogensin European Witchcraft, and the outstand-ing collection on this subject which iscontained in -the library at Cornell University, Ithaca, New York.3k

cle relaxant and anti-spasmodic agent.*However, during the Middle Ages, witchesfound that these active alkaloids, inthe form of Belladonna and other Nightshades produced (besides drowsiness andloss of reflexes) extreme vertigo which

CH20H

Atropine

A—~r0\

H5CN

Scopolamine

led to a feeling of weightlessness andflying. These were followed by extremedisorder of thought, hallucination, andout-of-body experiences.

This traditional use of psychoactivesamong the Wiccans has continued, in private, to this day. However, instead ofthe somewhat depressive effects of theNightshades, a substitution to the somewhat more gentle* and joyous effects ofcannabis, peyote, and psilocybin havesometimes been enacted. I should pointout that this ritual use of hallucinogens among initiate witches is by no*Physicians Desk Reference, 19835 LittonIndustries, Oradell, NJ.

35

means universal. When they are used, itis with prudence, and only as an adjunctto more serious spiritual goals, as opposed to an end in themselves.

My own investigation into Wiccan andother similar magical ' systems has endured over a ten-year period. This hadencompassed training and initiation intoa number of occult secret societies andWiccan covens including "The Circle ofLunar Mysteries" and Aleister Crowleys'"Ordo Templi Orientas."* While the use ofpsychedelics as an aid to ritual magicis not promoted, neither is it admonished by these groups. They both are veryserious religious bodies and are mostdefinitely not soliciting thril l seekersor publ ici ty.

It was because of my interest inthese matters that I had been searchingfor some sourch of fresh, non-pharmaceutical Belladonna to experiment with. Ifelt' that after ingestion I might beable to gauge whether this substancedid in truth have some latent spiritualquality from which I might be able tobenefit. As well, I wanted to gain a20th century grasp into the 16th centuryspiritual happenstance of the Witches,which I thought would be invaluable froman antrhopological and psycho-spiritualv iewpoint .*For the seriously interested, a contactaddress might be 6550 Co. N., Rt. 3, SunPrairie, Wisconsin 53950.**P.O. Box 2303, Berkeley, CA 94702,might get you a letter from Crowley'shand-picked "successor, Hymenaeus Alpha.36

I obtained from a friend, who knew ofmy interests in these matters, somedried flowers and leaves from some locally grown Belladonna. I felt it would be

Belladonna flowerbest to experiment alone in the morningwhile my fiancee was at work. My diary,two pens, a stack of LP*s, and the restof the day was ahead of me. I got outthe teapot, set it atop the fire, andgot ready to see what it was that I had,or that had me! By now, my mood andcuriosity were bubbling in time with thehot tea, and I was ready for a real interesting time.

37

The following pages are taken verbatim from my diary dated 2/3/83 at10:00 a.m. For clarity, I will interjectthe time at intervals. I was unable todo this during the experience, butpieced it accurately together. Also, nochanges or editing was done to the text,so bear with any half-completed thoughtsor first, second, snd third person hopscotch.

(10:00 a.m.) So I took about cme gram,compressed silver dollar size, driedleaves of the Belladonna Deadly Nightshade and in a golden tea ball boiled itfor about 25 minutes, then let it steepfor another 10 minutes. Afterwards, withhoney, I drank this ancient tea. Afterabout 15-20 minutes, I started feelingalternating numbness and extreme tingling in the ends of fingers and toes upon to mid-forearms and calfs. At the sametime, a slight undulating effect on mindconcentra t ion was s tar t ing. Rol l ing,kind of like I was on a boat or something—probably inner ear relaxing?

(11:00 a.m.) So when I went to piss,I got up about half way from the couch;I couldn't completely stand and lost allability to determine up from down. LikeI WORKED MY WEIGH UP INTO MY NEEDS...

the floor became like the wall, which asI stumbled, I tried to hold on to. Afterabout 30 seconds on the rug, I realizedthat I wasn't leaning against a wall,but the floor. Such de-balancing ofgravity and coordination was unnervingbut not frightening. So I worked my weighup into my needs and tried to crawl, but38

I ended up with my face on the rug, notmy body! It was like the rug was a curtain and I was trying to crawl throughit. Like it wasn't below me, but infront of me.'

(12:00 noon) So my fiancee comes inafter about 30 minutes for lunch and asI attempt to talk, then I realize mymouth is as dry as sandpaper and larynxhardly works, barely a whisper couldfind its way out.

At this time I wasn't aware of theantisecretory and muscle relaxing effects. Derivitives of Belladonna, atropine, and scopolamine, do have theseside effects also. However, not tryingto taint or preprogram the experience, Iavoided descriptions of Belladonna likethe plague. I was aware of the extremetoxicity and potential for brain damageor respiratory failure. No heart problemsexcept possible arrythmia. Belladonna isused also as a heart stimulant. Also, myleft arm started to spasm for about 10or 15 minutes.

So my fiancee goes Look at your eyes.And I go to the bathroom and wow are mypupi ls di lated unbel ievably big. l ikenever have I seen such dilation even withacid or a visit to the eye doctor.I t 's wi ld !

I later learned that during the Middle Ages women would place distilleddroplets of juice into their eyes to enlarge their pupils to be sexy-. Anyhow, Itried to read but anything closer than 3feet was a blur. I thought "concussion-brain damage" real quick from banging rayhead on the carpet. Then cancelled formore time....Don't jump to conclusions

39

yet to prepackage rest of trip. Do notintroduce fear now, Wise One! Wait laterto reflect. Still the undulating balanceis throughout. I need to lay still, stillmoving, but not speedy, like LSD-slowride organic. So she leaves me to work.

The thing with LSD and such is ifyou don't like the trip you usually canleave the set/setting and change somewhatthe experience but here I was so dis-equilibriated that rolling over is nextto impossible. I thought in echos.Anything can happen next, and it startedto quicken! So I saw some city from afaraway place like England (?) and asI watched, I was there and went toscratch my eyes and when my fingers hitmy eyes, I knew they were closed. Andwhen I opened them, eye was back hereinto my body. Whew! It was strong ashell in the dosage I took. The M.D.'sgive only 10 mg (1/100 my amount) to patients as a relaxant. These hallucinations were quite real and unlike dreamsor other psychedelics; were more tintedwith culture and people of a differentthough somewhat recognizable place andtime. Eyes closed and visions were asreal as this page of scribbling infront of you, so help me God! So I layon my back unable to swallow, see closertha i i 3 -k feet , ro l l over or th inkstraight for about four hours before theeffects diminished enough for me to takea piss.

(2:00 p.m.) Also I tried to scratchmy nose and missed my face by 6-12 inches three times in a row. I thought;"This could be trouble." I reached for aglass of cranberry juice on the coffeekO

table and as I squeezed to pick it up,the phantom glass melted between myclenched hands. And I looking again, sawit anywhere from 3 inches to 2 feet frommy hand. Depth and balance were suspendedand coordination was terrible—true poisoning .

(7:00 p.m. 2A/83) The effect lastedfor two days now. Dilation of pupils isslightly diminished but still there afterabout 30 hours. Still a light high butsalavary functions now active. Coordination like a good reefer or lude. Luckilythe amount I used allowed effects withoutpanic or real arrythmia and repsiratorystress. Lucky] Totally unique in its owndeadly way. Too strong and unnerving fora repeat performance ever!

ConclusionsThe first thing I should point out is

that in the text of my diary I extimatedthe weight of the solid plant at one gram.The active alkaloids probably were closer to 200 mg. Prescription doses rangearound 15 mg.

Much of my experience ran contrary tothose in pspular fiction, like the poisoned townsflok in Robert Anton Wilson'sstory "Deadly Nightshade."* I found myselfunable to move wi£h a sandpaper dry larynxfor about three and one-half hours. Thismakes me wonder about the characters inhis story who danced and wandered aroundchanting and creating mayham after accidentally ingesting Belladonna.*Right Where You are Sitting Now—FurtherTales of the Illuminatti. by Robert AntonWilson, And/Or Press, 1982.

I should also qualify the tremendouslyswift power of this deadly plant. Luckily for me, the dosage I took (and Ifoolishly took all that was given me)was extremely toxic but nonLethal formy size and weight.Let me plead with anyone interestedin reproducing these experiments. Proceed with due care and caution, andplease have privacy with a clear-mindedpartner in the vicinity in case of emergency. Almost all sources agree, however,that this trip is one that few wouldcare to repeat, and I would have to concur. Although Belladonna is extremelyhallucinogenic, it is too physicallyunnerving in psychoactive doses to beenjoyable.

In closing, I can now easily understand the occult use of Belladonna forthe spiritually inclined—-but only forthose who care for a one-way ticket tothe spirit world. The guardians intothis plant's inner being are extremelyfierce and their ordeals surely leavemany widows to cry out and kriash theirteeth-in the night. However, I can'tdeny that dancing at death's door probably does leave one with some sense oftranscendence, benefit, and grace.*And think deeply, 0 prince, aboutsuch matters; I was so much older before meeting this psychedelic black-sheep.... For in its wake, I'm youngerand stronger than that now.* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * **Beyond Death, Stanislof and ChristinaGrof, Thanes & Hudson, 1980, wouldelaborate on this belief from a multicultural standpointk2

For the benefit of the reader, I'veenclosed a short bibliography. Thesebooks are useful for anyone interestedin the Nightshades; however, some ofthem are out of print.

Any further bits of information onthis unusual and ancient psychedelicplant in-legend or from personal accountwould prove very interesting and worthwh i le .Taber's Cyclopedic Medical DictionaryE.A. Davis, 1978. Discusses how Belladonna alkaloids temporar i ly d issolveacetylcholine, a transmitter of nerveimpulses at synapses and myoneural junct i o n s .A History of Secret Societies by S. Da-raul ; Ci tadel Press, 1961. Interest ingaccounts of Walapai, Powhatten, and Die-queno Indian initiation ceremonies involving the alkaloids scopolamine andatrop ine.The Withces' Pharmoconeia, R. Fletcher,Aug., 1896. Bulletin of the Jhon HopkinsHosp i ta l .Illuminatus! vol. 3> by R.A. Wilson andRobert Shea." Dell, 1975* Appendix concerns a Belladonna-Stramonium-Hashishsmoking mixture."Witchcraft, Psychopathology and Hallucination," British Journal of Psychiatry, 3:/f39-Af5, B. Barnett.'Sex and Drugs, Robert Anton Wilson,Playboy Press, 1973- Several interestingaccounts of Belladonna trips and theireffect on memory.* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * - *

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45

A Short Interview withDr. Stanley Krippner

Krippner took his first drug sessionswith Leary's group at Harvard in 1963*Dr. Krippner, student of altered states,is now recognized throughout the worldfor his distinguished work in many new,untapped areas of sc ient ific study.Currently the Faculty Chairman of theSaybrook Institute of Humanistic Psychology in San Francisco, Dr. Krippner hasalso served as President of the Association for Humanistic Psychology, andas Director, from 1964-73> of the DreamLaboratory and Maimonides Medical Center in New York. A noted author as wellas a scientist and worldwide lecturer,he has written or coauthored severalbooks in such areas of human behavior asdream studies, parapsychology, and healing. These works include Dream Telepathy,The Realms of Healing, Song of theSiren, Human Possibil i t ies, and TheKirlian Aura.PP: Dr. Krippner, you've done quite a

lot of writing on psychedelics andcreativity, and most investigatorsseem to agree that there is somecreativity brought about by thepsychedelic experience.

Krippner: Associated with the psychedelic experience, I think would bemore correct. "Brought about" is alittle premature to use as a termfor what happens. But creativityis associated with the psychedelicexperience at least, yes.

k6

PP: I see. Then what should a personknow or learn to most effectivelyut i l i ze th is potent ia l c reat iv i tyaspect?

Krippner: I of course could not recommend that somebody use the psychedelic experience for creative purposes, one way or the other. Thiswould depend on their preparation,the quality of the substance, theset and the setting, etc. But whatthe artists and musicians in myinterviews found out was, first ofall, that they were for the mostpart, incapable of doing good workwhile they were under the influence of the drug. However, theycould certainly take notes whenthe experience was over, or maybethrough a tape recorder make observations on the experience, andthen those insights could serve asthe raw materials for somethingthey might do creatively.

PP: Leary also wrote in his bookFlashbacks that you had first taken psychedelics with his group atHarvard. What effect did that experience have on your understanding of psychology?

Krippner: I 've written about that insome detail in my book Song of theSiren, so there's really no pointin repeating what I've said inthat book. But I certainly spokevery highly of the experience andfelt that it make me more aware of

k7

some of the dimensions of consciousness and have often referredback to that experience in much ofwhat I have written. But again, Ithink that experiences of that nature, properly ' done, can provideone with a knowledge of the scopeof human consciousness which one

"(PSYCHEDELIC EXPERIENCE) CAN PROVIDE AVISION, BUT THE VISION HAS TO BE INCARNATED."

can then follow up through othermeans. In other words, it can provide a vision, but the vision hasto be "incarnated," and the visioncan be incarnated by means of dis-ipline, by means of writing, bymeans of research, by means ofcomposing music, making scientificdiscoveries, and so forth, ratherthan to jump immediately into another psychedelic experience.

PP: There's more to the experiencethan just taking the drug, then.

Krippner: That's right. That's only thebeginning.

PP: How important are psychedelics inthe evolution of consciousness?Are they just a convenience accessory; something useful but notessential for the evolution of human mind, or are they playing acrucial role in formulating a moreaccurate model of how the mindinteracts with, its environment?

kQ

Dr. Stanley Krippner(Adapted from the photograph by BonnieColodzin in Human Possibilities. AnchorPress/Doubleday, New York, 1980.)Krippner: In answering that question, I

would have to take exception tothe word "evo lu t ion . " I don ' tthink human consciousness has toevolve. I think that at the present time we have a perfectly

k9

splendid organ, the human brain,and a prefectly splendid system,the nervous system, and what weneed to do is to explore the potentials of the brain and nervoussystem. I don't think it has toevolve physiologically any morethan it has. I think that what hasto change is out society and ourculture and our understanding ofconsciousness. That can all bedone without any change on the.physiological level. I think psychedelic experiences and experiences not related to drugs, dreamstates, meditation, mystical experiences, and others, can be veryhelpful in demonstrating the associations we have with other formsof consciousness, other humanbeings, nature, and the planet.Once we reach those understandingswe'll be less likely to spoil theenvironment, to pollute the planet,to go to war agaoist our fellowhuman beings, etc. This is thearea in which I would like to seewhat you call "evolution" takeplace. But this has to do withchanging our institutions ratherthan any type of physiologicalchange which I simply don't thinkis necessary.

PP: More an evolution of mental attitudes, then, rather than of physical being.

Krippner: Well, that's one way to putit. Because certainly when you50

change culture, you change mentalattitudes. And I think psychedelics can be one of many, many agentsof change. For some people, ofcourse, it's been very crucial intheir past, and I wish there wereopportunities for these experiences to be more available in thefuture than they are.

PP: I understand that you're some expert on research into psychic phenomena which has been done in theSoviet Union.* Have the Sovietsexperimented with psychedelics inthis line of exploration?

Krippner: When you use the word "expert,"you have to face the fact that nobody outside the Soviet Unionknows much about what's being done.It's really problematic. Of coursethere are rumors that in the 50'sand 60's there was some use ofpsychedelics in psychic exploration, but the rumors also indicatethat the psychedelics are so unpredictable that the experiencecould not be controlled, especially in view of any liklihood ofusing the experience for strategic,military, or espionage purposes.In other words, just about thesame thing the American researchers of the CIA found.

*The question was phrased based on Dr.Leary's comments about Krippner in thebook Flashbacks. (J.P. Tarcher, 1983).

51

PP: Yes, I 've heard a litt le aboutthat. I think Dr. Marty Lee isworking on a book about the CIA'sinvolvement with psychedelics. Sowhat's your thinking about theabolition of research on LSD?

Krippner: I have consistantly taken theposition that more research isneeded, that we do have competantpeople available to do the research. But these researchers arevery demoralized. They don't havesupport from science, they don'thave support from the government,they don't have support from private foundations to do the researchand so they're no longer motivatedto submit applications for research grants, so the situation isvery much moribund right now. Togive you an example of that, SidneyCohen and I put together a booknearly two years ago with chapterswritten by nearly all the significant researchers in the field,past and present, in the United•States. The publisher was unableto get the money to have the bookpublished, and now the book isjust sitting there. We were hopingthat this book would be a stimulusto continue exploration, but it'sbeen a major disappointment toboth of us that the book cannotget off the ground. In our afterword to the book, Dr. Cohen and Idid write about different ways inwhich we felt research could continue in this area.

52

CommentsIn the paper to which he refers, the

authors point out that psychedelics area preferable tool with which the scientist can work in his study of alteredstates of consciousness, since they canbe quantitatively controlled under uniform conditions. Identifying a neuro-physiologycal correlation between psychedel ic e ffects and bra in funct ionwould provide important insights regarding the structure, operation, andcapabilities of the mind.

Another interesting approach is suggested, the potential of which will berecognized by those who have been fortunate (or misfortunate) enough to havehad experiences with very high doses ofpsychedelics:

A n o t h e r u s e f u l d i s t i n c t i o n i samong the three major brain formations: The cerebral cortex, l imbicsystem, and brain stem (i.e., the"human," "mammalian," and "reptilian"brains.) These three formations aremarkedly different in chemistry andin structure; for example, the cortexencodes language; the limbic system,emotional experience, and the brainstem, instinctual behavior. LSD-typedrugs may disrupt the harmony amongthese formations, producing an emot ional react ion or inst inctual response (hoarding, growling, grooming)that is not appropriate to the situation (Restak, 1979, p. 51)• Thus, itis apparent that LSD could be used tostudy the action of neurotransmitters,cortical hemispheric interaction, and

53

the interplay of the cortex, limbicsystem, and brain stem. Scientificpsychology is now vitally interestedin the mind/brain problem: LSD-typedrugs offer a unique tool for thiskind of investigation.Although the media and government

have done their best to sqelch interestin psychedelic research, it will go on,with or without the blessing of traditional institutions. The underground research train, in fact, has scarcelywarmed up its engines, and its finaldestination is yet unknown.* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *

3k

Personal Impressions on PCPby

"Shane"

As a new contributor and one who hasyet to read an issue of Psychozoic. Idon't know if there is any consensus ofopinion among your readers on PCP. I doknow that my own experiences and impressions are radically different and opposed to what the media is experssing, aswell as the majority of people who express opinions when the subject comesup.

I can remember when LSD was the bugaboo of the media with stories of staringinto the sun and chromosome damage beingthe antiadvertisement of the day. Meanwhile, PCP was around and being ignored.It was being sold for a buck or givenaway in the form of "Peace tabs." It was"THE CLOSEST I HAVE EVER COME TO A RELIGIOUS EXPERIENCE WAS WHEN I WAS UNDER THEINFLUENCE OF PCP."

being smoked on mint leaves as crystalor angel dust and was being sold in capsto snort or swallow as cannabinol orTHC. In southern California its use wasas widespread as LSD but it just w.asn*ta topic for vituperation or scorn—yet.

My first experience with PCP was atthe tender age of fourteen. The veryfirst time I o.d.'d in that I smoked somuch crystal that I had to crawl on thefloor to the bathroom and vomit, layingthere for hours slurring my speech. So I

55

found out right away it was not just apsychedelic but also a strong centralnervous system depressant. Even thatfirst experience still holds many goodmemories for me, and I can honestly saysince then I've never abused it to thepoint of incapacitation and marked physical depressant symptoms, though on oneoccasion some freshly sprayed dust nearly caused me to suffocate because mylungs froze from the ether.

I want to convey to the reader thatthe closest I have ever come to religious experience was when I was under theinfluence of PCP. In fact the first timeI ever heard of it being sold as cannab-inol, (not that I knew at the time itwas PCP) I was told by a "member" of theso-called Brotherhood of Eternal Lovethat sniffing two caps would make me seeGod.

I don't claim that every time I'vebeen dusted that I've seen God—far fromit. In fact, I1m an atheist or the nextclosest thing to it which is a dubber inTibetan Buddhism, meaning to me, theCreator is void. Anyway, the main reasonI brought up Tibetan Buddhism is becauseone of the prime examples of a "religious" state occurred after I rubbed afairly large dosage on my gums and proceeded to reread Foundations of TibetanMysticism by Lama Govinda. The uniqueaspects of cognition can most easily bedescribed as spontaneous meditation.

I am a notoriously poor meditator, beit emptying my mind all together or focussing on a certain object, my mind isindeed like the proverbial monkey. Butunder the influence of PCP, as soon as I56

intel lectual ly understood a descr ibedstate, I would spontaneously enter thatstate. I stayed up for at least fourhours and rapidly read the book, stopping for significant periods whenever Ihad an "aha!" experience. Of course thisis all subjective, but what drug experience isn 't?

Another memorable experience was onboth LSD and PCP when I sat smoking potwith a friend looking at the moon and weheld hands in perhaps the only trulypristine and platonic physical contactI've ever had. My relationship with thisfellow (we are both heterosexual males)did not maintain this peak of oneness,but thinking of all the layers of emotional armor that dissolved, it is stilla memorable experience.

On numerous occasions I have noted atelepathic phenomenon where a smallgroup of people will start to anticipatetrains of thoughts and the conversationwould seem to proceed nonsensically toany outside listener, but perfectly in-telligeble to those personally involved.Also the person with the strongest willcan often dominate a small group almostumbeknownst to himself or the othersuntil analytic retrospection sets in.

Physically, PCP is miraculous. As apractitioner of'Yoga, I can catagorical-ly state that exercises physically impossible become easy on PQP. Headstandscan be maintained effortlessly, positions where the arms are held up at 60degrees can be maintained for 30 minuteswhen ordinarily anything over five minutes becomes excruceating. At the sametime, one-pointed shows on a visual or

57

PCP: l - ( l -phenylcyc lohexyl )p iper id ine

audio stimulus, real or imagined, become easy.

In short, I think PCP is a magical ormystical tool, or for skeptics like myself, it is. a broadening experience thatis both unique and useful and individua l i z i n g .

Why it has become such a bummer isonly a matter of speculation to me. Possibly it is due to lack of the properchemicals—the substances commonly found

"IT IS A SHORT TERM CURE FOR HEROIN WITHDRAWAL WHICH -COMPLETELY ELIMINATES PHYSICAL •CRAVING FOR OPIATES."

of nowhere near pure phencyclidine phosphate—this is the most likely cause.Also it might be frightening for uneducated people, and possibly for someracial types,due to their unique qeneticconfiguration. But for intelligent mindvoyages, it is hot an experience to be5Q

avoided or approached from a negativea t t i t u d e .

PCP is not comparable to the otherpsychedelics because it is neither astimulant (such as MDA or mescaline) orpurely psychedelic; (as LSD) it is a depressant. As such it has an interestinguse as a perfect substance for heroinwithdrawal. It is no mere palliative butan actual short term cure which complet-l y e l i m i n a te s p h ys i ca l c ra v i n g f o ropiates.

My personal advice is no PCP highshould be maintained for longer than anaverage psychedelic session would last.As with most drugs, it is the users whotry to stay on it constantly who have"burn-out" reactions. The best methodfor crystalline PCP is to rub it on yourgums; for dust, it is smoking.

Among all the negative literature onPCP, I hope I stand out, not like a sorethumb, but like Diogenes' honest man.Don't be brainwashed about PCP. It isone hell of a good trip.* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *((While I've never experienced PCP, anddon't intend to, I should remind thereaders that my personal preferences arenot a criteria for selection of materialto be published. The article was descriptive of both subjective and object ive effects , prov ided some ins ightinto the reasons why PCP has began becoming a drug of choice among some people, and was written in a way whichshows how the drug is relevent to otherpsychedelics.

Is is a cure for heroin withdrawal?59

This may be a topic for investigation byqualified medical people to research,but I'm going to remain skeptical, atleast until more information on thiscomes up. I would suspect it more likelyanesthetizes the withdrawal symptoms rather than being an actual cure for add i c t i o n . ) )* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *

We welcome feedback from our readers. Youcan present your thoughts, information orcreative contributions for publication,anonymously or otherwise. Since we'retrying to keep costs down to make thePress available to more people, we can'tafford to pay for written works as such,but then we can publish material whichv/ould be rejected by a bigger publisher.Whether anyone's attitude is positive ornegative matters little but contributionsshould be relevant to the topic of psychedel ics.* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *

Between the Realm of Dreams and theEnd of the Rainbow lies, a Nonspace inAlltime. Its sectors are available toall for the making, provided they applythree Elementry Principles of Creation:

Uni tyDichotomy

Transcendence* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *

60

Pharmacology and Probabilityby

Dr. Michael Montagne

Pharmacology describes for us, inscientific terms, what a drug does inthe body. It tells us how a drug actsafter it is taken, and what effects areexpected to occur as a result of thataction. Around the beginning of thiscentury, a scientist named Paul Ehrlichused the words "magic bullet" to describe what he thought should be theideal pharmacologica l act ion of a l ldrugs. Drugs should seek out and selectively kill bacteria, or they should goright to the target organ or cell (e.g.,an hallucinogenic chemical going to anerve cell in the brain) to cause effectsto occur, in each instance without affect ing other cel ls in the person'sbody. This way of thinking is verycommon now, in the ways scientistssearch for and develop new drugs, healthprofessionals treat patients with drugs,and people use drugs for whatever reasonor purpose. There is a tendency for allof us to believe that a given drughas just one main effect. Other effectswhich occasional ly occur are cal led"side effects," and these are usuallyconsidered unwanted or described in negative terms.

This way of thinking is'not necessarily bad. In fact, specific drugs do killspecific bacteria very well. Many synthetic narcotics are designed chemically to produce a given effect. However,this way of thinking can also cre.ate

61

problems for drug takers. The two mainproblems are that the drug user mightnot realize that any given drug has anumber and variety of potential effects,and that any given drug effect has acertain chance of occuring. These twonotions are very important for users ofhallucinogens and other psychoactivesubstances to understand, since thesedrugs can lead to a tremendous numberand variety of effects during any givenexperience.

The first point is to always rememberthat no drug has just one singleeffect. Most people know that asprinrelieves mild to moderate pain, such asheadaches and minor muscle aches. Thisis known as the analgesic effect ofaspirin. Many people also know thataspirin reduces a fever when you havea cold or flu. This is known as theanti-pyretic (fever-reducing) effect ofaspirin. And some people know that aspir in reduces inflammation in jointsand muscles which occurs in diseasessuch as arthritis. This is known as theanti-inflammatory effect of aspirin. Soif you think of aspirin as a painkiller,you would only be partly right; because as we have just seen, aspirin hasat least three main effects. There mayeven be other effects not yet discoveredor reported. Recently it has been discovered that another effect aspir inmight have is to reduce the chances ofhaving a heart attack. Aspirin is not amagic bullet; it has a variety of possible effects.

The phenothiazine tranquilizers (onewell known example is Thorazine) were62

originally developed for use as anesthetics in surgery. When their effectiveness as anesthetics was found to be onlyfair, it was discovered that they couldbe used as urinary antiseptics, to killbacteria in urinary tract infections. Ata later time, it was also discoveredthat they were even more effective asanti-emetics, used to stop vomiting. Buteventually scientists and physicians decided that the main effect of thesedrugs was their anti-psychotic propertywhich makes them useful in treating manypsychiatric disorders. This is quite achange over a short period of time inwhat is believed to be the main effectof a drug.

The second point is that any specificdrug effect has a certain chance of occuring. People who think of drugs asmagic bullets also tend to think thatthe drug goes right to the target organor cell in the body and that an effectwill then take place. The -effect willoccur, just as when one thinks thataspirin will always relieve one!s headache. Again, the person may only bepartly right. For some people, everytime they take an aspirin their headachegoes away. However, this is not alwaysthe case; perhaps you took your usualdose of aspirin 'once to relieve a headache and were quite suprised when it didnot go away. Instead of thinking thatevery time you take a drug an effectwill occur, it is better to think thatany given drug effect has a probabilityor chance of occurring. In this sense,you can determine what the probabilityis of any given effect occurring should

63

you take (or once you have taken) adrug. Some examples might help you seet h i s .

If a person takes a barbiturate, asleeping pill, and goes into the bedroomand lies down, them more than likely hewill fall asleep. On the other hand, ifthat person's friends suddenly stop byand take him to a noisy party, then itis much less likely that the person willfall asleep as a result of taking thedrug. Hallucinogens are drugs which havea great number and variety of effects,even in the same person. People have experienced some effects at some times andother effects at other times. Somepeople say that enhancement of senses,distortion of time and space, and afeeling of sil l iness or a desire tolaugh are effects which occur almost allof the time. Other people say that eachtime they take an hallucinogen they havea different experience. As you can see,the chance or probability that a specific drug effect will occur can range,for any person in any given situation,from 100$ (certain to occur; always occurs) to 0% (cannot possibly occur; never occurs).

How can.this way of thinking help youto improve your drug-taking behaviorsand ' the experiences you have? If yourealize that a number of different effects, each with a certain chance orprobability of occurrence, can potentially be experienced with a fiven drug,then you can gain a better understandingand even som.e control over your drugtaking. A number of different things influence the probability that a specific£k

effect will be experienced. One of themost important of these is the dose ofthe drug that is taken. Small doses ofLSD will lead to the experiencing ofsome effects. As you increase the amountof LSD that you take? the probabilitythat other effects will occur usuallyincreases. Many users know that in orderto have a good chance, or probability,o f exper ienc ing t rue ha l luc ina t ions ,distortion of space, or a heightenedsense of creativity, larger doses of thedrug must be taken. Of course, increasing the dose may also increase the probability that other effects, which youconsider undesi rable or unpleasant ,might occur. Other factors which can influence the probability of occurrence ofdrug effect include the basic pharmacological action of the drug taken, theperson's body weight and metabolism, thesetting of use, past experiences withthe drug, interactions with other drugsor food taken at the same time,* the expectations and mood of the person priorto use, and a host of others. This wayof thinking can be helpful in identifying those factors which might increase*This factor, l ike many others, caneither increase or decrease the proba b i l i t y t h a t c e r t a i n e f f e c t s m i g h toccur; one drug might interact withanother in the body and inhibit itsaction, thus reducing the ' chances thateffects wil l occur, while in anotherinstance, such as the interaction ofalcohol and tranqui l izers, the probability that some effects v/ill occur,such as drowsiness, increases greatly.

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the probability of having desirable effects and those which might decreasethe chance of having unwanted effects.In this way you can plan and structureyour drug taking in order to achieve anoptimal experience.

The knowledgable drug taker can usethe idea of pharmacological probabilityto enhance his or her experiences andto improve the appropriateness of hisor her drug taking behaviors. Hopefully,more people will begin to think in theseterms, so a broadening of our knowledgeabout drug and drug effects can takeplace.* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *The "Bookshelf Reviews" will be backin the Spring issue.* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *

Addresses of Drug analysis labs areavailable for anyone wishing to know.Send an SASE v/ith inquiry.* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *

This issue of the Psychozoic Press wasprinted courtesy of International Oxidation Institute. Many thanks to thekind folks there for their interest andsupport.* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *

66

THE

MAILBOXOur

Readers'

Wr i tes

Dear Psychozoic People,Recently it has occurred to me that per

haps it would be advantageous to purchase a single order of • a "lifetimesupply" of LSD rather than buying smallquantities over the years, during whichtime quality and potenty may vary. I'mconcerned aobut oxidation because Iwouldn't want to keep such a quantityin the refrigerator, though it could bekept cool underground. Any other suggestions for Ibng-term storage wouldbe appreciated.S ince r l y,Noname((I have known of LSD three years oldwhich had undergone only a fractionalloss of potency after being stored at

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room temperature and out of sunlight. Aknowledgable author had this to say:

In Siva Sankar's LSD: A TotalStudy. I recall some discussion ofthis but I haven't.that book at hand.Sandoz stored its under nitrogen,and provided it in a sealed vial asa liquid. Bigwood's impression isthat if it is kept cool and in anairtight container, it looses abouthalf its potency over a decade.

You might want to experiment with different methods. Store some in vials ofdistilled boiled water, and others ina i r t ight conta iners. Bot t led n i t rogenis usually available in small canistersfrom chemical supply companies and wouldalso be non-reactive with the LSD.))

Thank you for the Fall issue of thePsychozoic Press. Like the two previousissues I welcomed it with great pleasureand interest.

Keep up the good work because definitely "communication is preferable toisolation," and the communication andattitude your publication provides deserve appreciation. My sincere thanksfor that.

Also I want to ask you, or perhapsthe readers of the Psychozoic Press, ifthere are any LSD psychotherapies, research projects or sensory deprivationexperiments carried on now in the U.S.or Canada?Keep well, ElvinJA.S., Canada68

Dear Elvin Smith...THANKS for sending me THE PSYCHOZOIC

PRESS. It's well written and serves amost valuable function. Facts and logical observations are certainly neededin this controversial area and you aredoing a great job. Thanks for putting meon your mailing list. I'll stay in. touchand try to send you material that willbe of interest to you and your readers.Intel l igent use of psychedelic plantsand drugs is zooming. Cycles are fascinating, aren't they.

Best wishes and keep in contact.Timothy Leary

H i - -I was turned on by my son to peyote in

1966 when I was kk years old. It's beena lot of changes, de-escalating dov/n topoverty and finally leveling off somewhere. From the visionary 60's to thedramatic 70's to the turtle 80's. Anyhow,outside of marijuana which I've beenusing for most of 35 years or so, myuse of psychoactive substances has sloweddown a lot in the last two years.Recently I alked to have a non-substance-using peychedelic experience, as somekind of faith enforcing reminder, and Idid it in two dreams. I've tried to tellpeople about it, because it .seemed really important to me that it could happen.But nobody was interested, or maybe theydidn't trust the information becausea substance wasn't involved (except, one

69

assumes, some juices in the . brain).Here's what I wrote in my book the nextmorning:

Oct. 5/ I'm with a man and womansomewhere. I wasn't going to dropacid, but then I do. They leave andI'm alone. Time/space dissolves and,as the familiar world crumbles andthe experience of nothingness andeveryhtingness starts, I hear myvoice from nowhere, saying, "Oh, howI love LSD. I always forget how muchI love this experience." My voice isdisembodied, light, happy.

Oct.20/ Another psychedelic dreambut wowie-zowie, what a one. I lostmy personality as everything startedto speed up. The whole texture andfabric of 3-D reality started shakingapart, and everything was happeningan once. I KNEW MYSELF. (Underlinedtwice). As I Am. But it was all goingtoo fast to hold on to anything atall. There was golden light that wasme, and all of history that was me,and atoms and splinters of activityrainbowing in every direction.

But I wasn't ready to die fromthis stolid, slowed-down insane butnice reality, so I started to beElizabeth again, who was chortlingwith delight at consciously experiencing at least a little bit of it."

Love and good growing,El izabeth

70

Dear Elvin,I really feel that we are supporting an

important subject that soon will bearsome surprising fruit for all of us. I'mnot interested in being paid for contributions of what is essentially free information about psychedelic research. Myown past experiences with these substances has more than reimbursed me in advance. Your Press can now only compliment these experiences in a very goodway. My finished article should be inyour hands in about eight weeks so youcan take the time to consider it witha bit of liesure.

I always read your paper from cover tocover and recommend it to the rightfolks who can appriciate the info. Keepup the good work, friend.Live long and prosper,T.L., FL

Dear Mr. Smith,We always read PP from cover to cover

and wish you good luck with it. Thank youfor the letter and kind words re. TheInvisible Landscape.Terence McKenna

71

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