FREUDIAN, JUNGIAN, GROFIAN — STEPS TOWARD THE PSYCHEDELIC HUMANITIES

FREUDIAN, JUNGIAN, GROFIAN — STEPS TOWARD THE PSYCHEDELIC HUMANITIES Thomas B. Roberts, Ph.D. DeKalb, Illinois ABSTRACT: Stanislav Grof’s map of the mind offers transpersonalists — and further, humanists and all professions working with the human phenomenon — a new kind of intellectual effort. Just as Freudian and Jungian psychologies enriched 20th Century intellectual life, Grofian is enriching the 21st. Grof’s psychedelic-derived theory promotes cultural interpretation, psychocriticism, curricular enrichment, and new methods of humanistic research. The theory’s four-level map of the human mind has received moderate attention primarily by confirming other scholars’ global findings — particularly in religion and mythology — while the theory’s third, perinatal, level offers rich psychocritical concepts to understand the history and the rhetoric of war, Sartre’s philosophy, cinema criticism, and interdisciplinary studies. This article challenges humanists to: (a) use Grof’s theory to enrich their fields, (b) view the Consciousness Explorer as a Twentieth Century face of Campbell’s hero with a thousand faces, (c) develop current leads to reignite interest in the humanities and enliven university courses, and by extension, (d) incorporate the findings of other psychedelic explorers into humanists’ intellectual tasks. KEYWORDS: transpersonal, humanities, Grof, psychocriticism, psychedelic, consciousness, philosophy, religion, history, rhetoric, art, mythology, cinema, liberal arts But the man who comes back through the Door in the Wall will never be quite the same as the man who went out. He will be wiser but less cocksure, happier but less self-satisfied, humbler in acknowledging his ignorance yet better equipped to understand the relationship of words to things, of systematic reasoning to the unfathomable Mystery which it tries, forever vainly, to comprehend. — Huxley, The Doors of Perception In June 2013, the American Academy of Arts and Sciences (AAAS) issued a report that bemoaned the sorry state of the humanities. While the humanities previously occupied the peak of academic status, now fewer students were majoring in these subjects, financial support was waning, departments were shrinking, the humanities were not getting the scholarly respect that AAAS members thought they deserved. Pity the poor humanities! Take heart. Rescue is on the way! As each psychology develops, its ideas enrich the humanities with new understandings of the human mind and new types of psychocriticism. With the ‘‘Psychedelic Renaissance’’ occurring in medicine and the neurosciences (Sessa, 2017) and becoming recognized in general periodicals (Pollan, 2015; Sifferlin, 2015) and online (Erowid, 2016), it is time for psychedelics to make their contributions to humanity and disciplines including but beyond the transpersonal. To pull the AAAS out of its situation, doses of psychedelic ideas would advance such disciplines into the 21st century with fruitful psychedelic-derived ideas. [email protected]. Copyright Ó 2017 Transpersonal Institute The Journal of Transpersonal Psychology, 2017, Vol. 49, No. 2 0 //titan/Production/t/trps/live_jobs/trps-49/trps-49-02/trps-49-02-01/layouts/trps-49-02-01.3d Š 29 November 2017 Š 8:19 pm Š Allen Press, Inc. Page 1 Grof’s Map of the Human Mind The richest psychedelic model that I know of is Stanislav Grof’s four-level map of our minds (Grof, 1975) and especially its perinatal level. (For biographical background, see Grof’s website http://www.stanislavgrof.com/ and Wikipedia, which in this instance offers quite authentic and comprehensive information (en. wikipedia.org/wiki/StanislavGrof). My reason for mentioning this is not to summarize the model nor to portray its powerful psychotherapeutic values but primarily to point out that this theory is culturally fruitful and can help revive the humanities especially (Roberts, 2013a, b). The examples in this essay are chosen to make the point that Grofian theory holds riches for the humanities and beyond; my apologies if I have left off your favorites or your own publications. Using the Freudian figurative trope of the mind having depth, Grof arranged his map of the mind into layers going from the shallowest to the deepest: (a) abstract and aesthetic, perceptions and thoughts, (b) biographical, personal history from birth to the present, (c) perinatal, prenatal and birth memories — often physical rather than cognitive, and (d) transpersonal, experiences going beyond self-identity, time, and space. Microscope to the Mind The third level, perinatal, is especially rich in scholarly ideas. In skeleton form, the perinatal level contains four stages that parallel the birth process: Figure 1. Grof’s cartography of the human mind. 0 The Journal of Transpersonal Psychology, 2017, Vol. 49, No. 2 //titan/Production/t/trps/live_jobs/trps-49/trps-49-02/trps-49-02-01/layouts/trps-49-02-01.3d Š 29 November 2017 Š 8:19 pm Š Allen Press, Inc. Page 2 BPM ¼ Basic Perinatal Matrix, a complex of emotions and physical experiences BPM I ¼ relaxed, satisfied womb experiences, usually blissful BPM II ¼ being trapped with contractions but with the cervix closed. Poe drowns in BPM II. BPM III ¼ cosmic struggle through the birth canal. Most movies and TV shows center here. BPM IV ¼ emergence, birth and rebirth This level is so rich in cosmically powerful emotions and symbolic expressions that it has produced a whole arm of perinatal Grofian psychocriticism, as discussed below. ‘‘A Vaster Panoply of Human Experience’’ Psychedelics amplify or magnify one’s awareness of subjective human experiences, both emotional and cognitive. Using LSD as a sort of microscope to examine the mind, Grof conducted over 4,000 psychoanalytic sessions and later reviewed records of several thousand additional sessions; thus, his sampling of the human mind is immense. In Higher Wisdom, psychiatrists Roger Walsh and Charles Grob (2005) evaluated Grof’s knowledge of the human mind: ‘‘He has therefore perhaps seen a vaster panoply of human experience than anyone else in history’’ (p. 119). Just as the microscope benefited biology and medicine by allowing scientists to assemble hundreds of individual magnified close-ups into detailed pictures of the human body — for example, a microscopic atlas of the liver — Grof has pieced together a psychedelics-based atlas of the human mind. This map also moves our understanding of the human mind forward by integrating (a) psychedelics’ perceptual richness, (b) the biographical memories of Freudian-psychodynamic psychology, (c) Rank’s birth ideas, and (d) Jung’s adventures into the collective unconscious by combining these into one overall model. Bathyscaph to The Depths of Our Inner Sea In addition to coining the term, transpersonal, helping to found the Transpersonal Institute, and serving on the editorial board of The Journal of Transpersonal Psychology, and as first president of the International Transpersonal Association, Grof’s psychedelic clinical therapy provided the two forms of psychedelic psychotherapy, psycholytic and peak-experience. In the former, a moderate dose brings unconscious materials to consciousness; then the therapist and patient work through it, taking as many non-dose sessions as necessary. While doing low-dose or psycholytic LSD clinical research in Prague, he discovered to his own surprise that some of his patients remembered their own births, and others even had transpersonal experiences during their therapeutic sessions. His map of the human mind is derived from these sessions. Later at the Maryland Psychiatric Research Institute, he and his research team developed high-dose peak-experience psychedelic psychotherapy and honed the Grofian Contributions to the Humanities 0 //titan/Production/t/trps/live_jobs/trps-49/trps-49-02/trps-49-02-01/layouts/trps-49-02-01.3d Š 29 November 2017 Š 8:19 pm Š Allen Press, Inc. Page 3 treatment protocol to include the precursors of methods that are used today, for example at the Johns Hopkins Medical School’s Behavior Pharmacology Research Unit (Council on Spiritual Practices, 2016): screening, establishing patient-therapist rapport, music, blindfolds, a relaxed setting, accompanied by a co-therapist team, and post-session integration. Grof’s research and his successors’ is proof-of-concept that shows it is possible to expand the humanities to include experimental research on topics — mind, meaningfulness, spirituality, sacredness, beauty, mystical experiences, well-being, altruism, sense of self, ego-transcendence, archetypes, ancestral memories, creativity, and noetic knowing; thus, humanists can move from arm-chair speculation to experimentation. In addition to these specific topics, the central topic of the humanities is the nature of the human mind and its fullest development: Grof’s map of our minds and his pioneering psychedelic findings detail our view of the human mind. Has his broad four-level model been useful to scholars? Four-level Analysis The movie Pink Floyd: The Wall is especially rich from a four-level perspective (Roberts, 2013a) and more notably represents a typical psycholytic experience because it visits all four levels rather than experiencing one grand ego-transcendent state. The movie presents a day in the life of a bum-tripping musician Floyd ‘‘Pink’’ Pinkerton, who ricochets among his mind’s four Grofian levels. As the camera zooms in to his eye, the opening lyrics alert us, ‘‘If you wanna find out what’s behind these cold eyes / You’ll have to claw your way through this / Disguise.’’ (Waters, Appleby, & Scarfe, 1982, unnumbered) With Figure 1 serving as a map, we are embarking on a psychological four-level adventure into Pink’s mind. Abstract and Aesthetic Level (Reality) Context: A largely trashed hotel room and later at a garishly violent concert. From time to time Pink’s emotions link to the . . . Autobiographical Level Done in a visual photographic style, reminiscent of old photographs and home movies. In powerful animation we see Pink sinking still lower to the . . . . . . Perinatal Level ‘‘Behind these cold eyes’’ the images and memories take on perinatal intensity, nightmarish cosmic flavors and mythopoetic themes as powerful archetypical images dominate, expressed with extraordinary animation. In a BPM III ‘‘trial scene’’ of the movie’s last few minutes, psychologically extreme animation adrenalizes its viewers, symbolically elaborates earlier themes, and mixes them 0 The Journal of Transpersonal Psychology, 2017, Vol. 49, No. 2 //titan/Production/t/trps/live_jobs/trps-49/trps-49-02/trps-49-02-01/layouts/trps-49-02-01.3d Š 29 November 2017 Š 8:19 pm Š Allen Press, Inc. Page 4 with magnified psychedelicized imagery — intensified sounds, visuals, emotions, and symbols, ‘‘on acid’’ as the expression goes. In a cataclysmic cathartic finale, Pink breaks down his psychological barrier by knocking down the wall of cold, emotional separateness that led him to live a meaningless life as one brick in society’s many walls. As discussed below, scholars from a variety of humanistic fields have found Grof’s perinatal ideas fruitful. Transpersonal Level The movie ends with a serene BPM IV scene. With light, uplifting music, we see young children cleaning up after what looks like a combination of the rubble from a WW II bombing and perhaps debris from a post-concert riot (Roberts 2013a). An important point in Grof’s theory is that these levels constantly evoke each other by following emotional themes and imagery in an overall composition similar to four staffs in vocal music. At any time, one level may be most dominant, but the others are active too and ready to emerge. The we’re-all-bricks-in-the-wall scene portrays this: an autobiographical memory of a punishing schoolmaster morphs into an assembly line of children with BPM II-flavored intensity, which in turn morphs into a social meat-grinder of archetypical symbolic intensity. Additional Cine Psychocriticism Movies, novels, and TV shows frequently yet unintentionally express Grof’s wider four-level theory, often dwelling on scenes that activate perinatal feelings, notably the struggles of BPM III. I have found that Grof’s general theory sheds light on Brainstorm (1986) and Snow White (1990, 2006). Kackar and I analyzed Fight Club: as its title and violence suggest, a very BPM III movie (2005). Religious Studies In The Forgotten Truth: The Primordial Tradition (1976), Huston Smith noted a correspondence between Grof’s 4-level map of the human mind and ‘‘the outlooks of tribes, societies, civilizations, and at deepest levels the world’s great religions — these collective outlooks admit of one overview. What then emerges is a remarkable unity underlying the surface variety’’ (p. iv). After describing this unity as the main theme of the book, in an appendix Smith evaluated Grof’s clinical research in light of his own theory of ‘‘what the mind is.’’ He wrote, ‘‘. . . judged both by quantity of data encompassed and by the explanatory power of the hypotheses that make sense of this data, it is the most formidable evidence the psychedelics have thus far produced’’ (p. 156), and: ‘‘The view of reality that results is so uncannily like the one that has been outlined in this book that, interlacing paraphrases of passages from Grof’s article with direct quotations from it, we present here in summary’’ (p. 170). Smith continued his interlacing for two pages. Grofian Contributions to the Humanities 0 //titan/Production/t/trps/live_jobs/trps-49/trps-49-02/trps-49-02-01/layouts/trps-49-02-01.3d Š 29 November 2017 Š 8:19 pm Š Allen Press, Inc. Page 5 In Cleansing the Doors of Perception (2000), Smith updated a collection of his earlier papers plus some new ones and reiterated his view that the entheogenic uses of psychedelics enrich our understanding of religion. Thus, to Grof’s finding that later stages in the LSD sequence conform sufficiently to the stages of the birth process to warrant our saying that they [religions] are influenced by those stages, tradition adds: ‘‘influenced by’’ only, not caused by. (p. 89) A vast literature — some Grofian, most not — examined relationships between spiritual development and the entheogenic uses of psychedelics (Roberts & Hruby 1995-2003). The entheogenic field of inquiry is growing with increasing speed (e.g., Ellens, 2014; Richards, 2015; Roberts, 2012, 2016) and points, even, to future experimental religious studies. Mythology Joseph Campbell, compiling much of the world’s mythology, and Grof, excavating the human mind, found that their studies independently corroborated each other’s work. After he received an early manuscript of Grof’s key book Realms of the Human Unconscious, noted mythologist Joseph Campbell wrote, ‘‘And I have found so much of my thinking about mythic forms freshly illuminated by the findings here reported that I am going to try in these last pages to render a suggestion of the types and depths of consciousness that Dr. Grof has fathomed in his search of our inward sea.’’ (1972, p. 258). After taking more than three pages noting parallels between Grof’s perinatal level and images from folk myth and the world’s religions, he summarized, ‘‘It is these [perinatal stages] that are represented in myth. As illustrated in the various mythologies of the peoples of the world, however, the universals have been everywhere localized to the sociopolitical context’’ (p. 264). The Hero as Consciousness Explorer Campbell, of course, is widely known as the author of The Hero with a Thousand Faces (1949/1973), in which he claimed that a common theme runs through major legends, myths, and religions. ‘‘The passage of the mythological hero may be overground, incidentally; fundamentally it is inward—into depths where obscure resistances are overcome, and long lost, forgotten powers are revivified, to be made available for the transfiguration of the world’’ (p. 29). This could just as well describe psychedelic journeys. New Century, New Heroes Psychedelics in the late 20th century and early 21st century give us another new face for today’s heroes — The Consciousness Explorer as Hero. Judging from the honor and excitement they arouse, the heroes in the psychedelic line of consciousness 0 The Journal of Transpersonal Psychology, 2017, Vol. 49, No. 2 //titan/Production/t/trps/live_jobs/trps-49/trps-49-02/trps-49-02-01/layouts/trps-49-02-01.3d Š 29 November 2017 Š 8:19 pm Š Allen Press, Inc. Page 6 explorers include Albert Hofmann, Ronald Sandison, R. D. Laing, Stanislav Grof, Humphry Osmond, Timothy Leary, Ram Dass, Ralph Metzner, Aldous Huxley, Terence McKenna, John Lilly, R. Gordon Wasson, James Fadiman, Walter Pahnke, Al Hubbard, Ken Kesey, Richard Schultes, Maria Sabina, Jean Houston and Robert Masters, Sasha and Ann Shulgin, Owsley, Leo Zeff . . . the list goes on and on to include more of the quick and the dead. In addition to these elders, we might add many others in today’s laboratories, hospitals, clinics, universities, and organizations as well as musicians and other artists. Some in this list are already cultural heroes among psychedelicists, as shown by their almost legendary-like status. They have, as Campbell described, traveled ‘‘beneath the floor of the comparatively neat little dwelling that we call our consciousness’’ and actively explored the ‘‘adventure of the discovery of the self’’ 1972 p. 8). Psychology, religion, mythology, philosophy — when scholars following different lines of thought converge on the same conclusion their findings are immensely stronger than when researchers following the same line agree. While Grof’s broad four-level theory is insightful, another cluster of scholars has found Grof’s third, perinatal level, especially rich. Perinatal Level Analysis Judging by the number of publications, Grof’s third level, the perinatal, has been the most fruitful for humanists. It reveals a hidden pattern that clarifies our idea of mind and charts its cultural expressions. Grof’s uses of perinatal interpretation and others’ uses illustrate the perinatal level’s psychocritcal richness. Grof’s Perinatal Interpretations History and the Rhetoric of War. In ‘‘The Perinatal Roots of War, Revolutions, and Totalitarianism’’ (1977) Grof demonstrated that political and military leaders use perinatal imagery to whip up their people into warlike moods. From Alexander the Great to Hitler, perinatal imagery has reached deep into people’s minds by stirring up unconscious memories of their perinatal experiences. In Hitler, we see the BPM I of an imaginary past golden age of the Germanic peoples. Losing World War I, colonies and land lost, and the economic disaster of the depression activate BPM II’s feelings of constriction and its concomitant desire for more room (Lebensraum), and, of course, the way out of BPM II is the fighting, struggle, and war of BPM III in order to get to the birth of the BPM IV of the glorious 1,000-year Reich. Ryan (2004) spotted perinatal elements in the Gettysburg Address, and one of my students wrote an insightful perinatal interpretation of Churchill’s ‘‘Iron Curtain’’ speech. Because the feelings that produce these images come from the deep BPM unconscious, people who use them may do so completely unaware of their origins. They just feel right to the speakers and to their publics. During election years, I ask Grofian Contributions to the Humanities 0 //titan/Production/t/trps/live_jobs/trps-49/trps-49-02/trps-49-02-01/layouts/trps-49-02-01.3d Š 29 November 2017 Š 8:19 pm Š Allen Press, Inc. Page 7 my Psychedelic Studies class to spot perinatal imagery, thoughts, and feelings in political rhetoric. Art Criticism. Grof points to H. R. Giger as a master of BPM II (2015) typically with powerful machines crushing babies. In LSD Psychotherapy Grof (1980) presented numerous illustrations by himself and his patients. He is a talented artist; early in his life, he planned to become a film cartoonist — one of the few ways to make political comments in Czechoslovakia in those days. In another, Beyond Death (Grof & Grof, 1980), he and his wife Christina collected images of dying and transcendence cross culturally; they largely depict BPM’s III and IV. This led to being chosen as special effects consultants for the death-rebirth scene in the movie Brainstorm. Cross-disciplinary Studies. With the humanities and psychedelic theory sharing their interest in the nature of the human mind, we might expect findings in one discipline to have implications in others. Psychedelics uncover perinatal springs that flow into multiple streams of social life. In this quotation, we see psychology, philosophy, religion, politics, and science flow together (Grof, 1975): . . . independent of the individual’s cultural and religious background. In my experience, everyone who has reached these [perinatal] levels develops convincing insights into the utmost relevance of the spiritual dimensions in the universal scheme of things. Even hard-core materialists, positively oriented scientists and skeptics and cynics, and uncompromising atheists and intellectual crusaders such as Marxist philosophers suddenly became interested in a spiritual search after they confronted these [perinatal] levels in themselves. (pp. 97-98) This statement backs the claim that humans can develop spiritual interests from psychedelic experiences, and it offers a source of evidence about its credibility; however, the idea suffers a chilling effect because current laws forbid the best evidence —psychedelic experience. Likewise, because the scholarly community nonchalantly dismisses psychedelic-derived ideas, it impoverishes the world of ideas. Censorship of ideas runs through the legal-academic-social complex. Others’ Perinatal Interpretations Other scholars have found perinatal interpretations a fruitful path too. They pop up in unexpected places. I was surprised one day while singing Martin Luther’s hymn A Mighty Fortress is Our God. [See Table 1] Art. In a series that dramatically portray the BPMs, 61 drawings document the inner psychedelic journey by Sherana Harriette Frances (2001). Her remarkable drawings range across Grof’s four-level theory, including powerful BPM images, and, as during therapy sessions, they do not always appear in numerical birth order. Philosophy. In ‘‘Sartre’s Rite of Passage,’’ Thomas Riedlinger (1982) analyzed Sartre’s mescaline experience as unresolved BPM II, which flavored his philosophy 0 The Journal of Transpersonal Psychology, 2017, Vol. 49, No. 2 //titan/Production/t/trps/live_jobs/trps-49/trps-49-02/trps-49-02-01/layouts/trps-49-02-01.3d Š 29 November 2017 Š 8:19 pm Š Allen Press, Inc. Page 8 TABLE 1 A Grofian Perinatal Interpretation of Luther’s ‘‘A Mighty Fortress is Our God’’ Basic Perinatal Matrix Grof’s BPM I—The Good Womb Safe, secure, no worries, relaxed, all needs taken care of Transition BPM I to BPM II BPM II—Contractions Trapped in agony, helplessness, hopeless, meaningless BPM III—Through the Birth Canal, Cosmic Struggle Fighting against terrible odds, seeming to die but being rescued ‘‘from without’’ by magic, an amulet, or phrase, or by a supernatural force. Apparent death turns into rebirth. Leaving an old life for a better new one. BPM IV—rebirth, safety, success, mystical Luther’s Lyrics A mighty fortress is our God, A bulwark never failing: Our helper he amid the flood of mortal ills prevailing. For still our ancient foe Doth work seek to work us woe; His craft and power are great, And armed with cruel hate, On earth is not his equal. Did we in our own strength confide, Our striving would be losing, Were not the right man on our side, The man of God’s own choosing. Dost ask who that may be? Christ Jesus, it is he. Lord Sabaoth his name. From age to age the same, And he must win the battle. And though this world with devils filled, Should threaten to undo us, We will not fear, for God hath willed His truth to triumph through us. The prince of darkness grim, We tremble not for him; his rage we can endure. For, lo. his doom is sure: One little word shall fell him. That word above all earthly powers, No thanks to them abideth; The Spirit and the gifts are ours Through him who with us sideth. Let goods and kindred go, this mortal life also; the body they may kill. God’s truth abideth still; His kingdom is forever. Source: Roberts, T. (2014). Chapter 16 (p. 288). In Ellens, J. H. (Ed.). (2014). Seeking the sacred with psychoactive substances: Chemical paths to spirituality and to God. (2 vols.). Santa Barbara. CA: Praeger/ABC-CLIO. With permission thereafter. A ‘‘cardboard world’’ of meaningless suffering, a sense of being trapped, a ‘‘no-exit hell’’—these express BPM II emotions and ideas. Locating Grof’s work in a wider philosophical context, in The Passion of the Western Mind Tarnas wrote, ‘‘While this perinatal area constituted the critical threshold for the therapeutic transformation, it also proved to be the pivotal area for major philosophical and intellectual issues’’ (1993, p. 428). University students can easily learn Grofian criticism too. In my Psychedelic Studies class, what seems to me to be the best assignment is to present my Grofian interpretation of Snow White lecture then have the students use fourlevel or perinatal ideas to interpret something on their own. Although they usually chose a movie or TV show, their life experiences provide other examples, for example, moving into an apartment and social relationships. In spite of my initial skepticism, one student used her example of buying a new pair of ill-fitting shoes to attend an important dance, all with BPM-appropriate physical feelings and emotions. This assignment turned out to be an excellent way to teach Grof’s cartography. Some years I have asked them to interpret Edna St. Vincent Millay’s ‘‘Renascence’’ and on election years the speeches and images of the candidates. Grofian Contributions to the Humanities 0 //titan/Production/t/trps/live_jobs/trps-49/trps-49-02/trps-49-02-01/layouts/trps-49-02-01.3d Š 29 November 2017 Š 8:19 pm Š Allen Press, Inc. Page 9 Supportive Studies —Non-Grofian Psychedelic Scholarship Evidence for the potential richness of psychedelic humanities comes from nonGrofian lines of scholarship too. For many scholars, psychedelics inspired them to expand beyond psychedelics’ intellectual influences to other psychoactive plants and chemicals, thus opening even wider directions for intellectual inquiry. Art As background to Grof and perinatal interests are numerous books on 1960’s poster art and artists; the San Diego Museum of Art (Tomlinson & Medeiros, 2001) and the San Francisco Museum of Modern Art in 1987 among others have mounted displays of poster art. Fewer books treat psychedelics’ general influence on art (e.g., Johnson, 2011). General design (Gordon, 2008) and domestic crafts (Jacopetti & Wainwright, 1974) express psychedelic aesthetics, while the unique form of blotter art is widespread, ephemeral, and best sampled via the Internet. Taken together, these exemplify the shallowest of Grof’s four-level theory of the mind, the abstract and aesthetic level. Multidisciplinary Studies In The Psychedelic Policy Quagmire (Ellens & Roberts, 2015) 25 scholars make the point that future policy decisions must consider psychedelics’ wide range of scholarly topics and uses and not limit policy concerns to their medical and psychotherapeutic uses, which dominate current thinking. Even leaving aside novels and the vast anthropological literature on psychedelics, in ‘‘Chilling Effects 2: Brief Communiqués from the Psychedelic Intellectual Frontier,’’ Roberts (2015, pp. 21-23) lists 60 social science articles derived from psychedelic research, but they are, he claims, ignored by being seldom cited because of their ‘‘naughty’’ psychedelic origins. Their disciplines and topics include: general social and historical background, mystical experiences, social benefits, mind and psychology, religion and religious studies, culture and history, the arts, business uses and opportunities, psychotherapy, current news, neuroscience and chemistry, and botany. Women’s Studies Including both psychedelic and non-psychedelic reports, Sisters of the Extreme: Women Writing on the Drug Experience (Palmer & Horowitz 2000) stretches from ancient Greece to the 21st Century. Sisters helps balance the mostly male anthologies with contributions by Charlotte Bronte, Louisa May Alcott, Anais Nin, Maya Angelou, Edith Wharton — some hidden voices and many from within the literary world. Among the early psychedelic authors are pseudonyms Jane Dunlap (1961) and Constance Newland (1962), both writing under aliases. 0 The Journal of Transpersonal Psychology, 2017, Vol. 49, No. 2 //titan/Production/t/trps/live_jobs/trps-49/trps-49-02/trps-49-02-01/layouts/trps-49-02-01.3d Š 29 November 2017 Š 8:19 pm Š Allen Press, Inc. Page 10 Classical Studies Beyond a strictly Grofian approach but providing supporting intellectual background, Ruck, Staples, and Heinrich trace the origins and esoteric meanings of early Greek myths and culture to psychoactive plants—notably mushrooms in The Apples of Apollo (2001). Moreover, classicists may be jollied (or annoyed) to hear that the Pythia of Delphi received her inspiration by inhaling psychoactive gasses emerging from the earth (Piccardi et al., 2008). Hillman’s The Chemical Muse (2008) identifies drug use as a root of Western civilization. As ancient history fades into archeology, readings such as Rudgley’s Essential Substances (1994) and Merlin’s ‘‘Archeological Evidence for the Tradition of Psychoactive Plant Use in the Old World’’ (2003) include psychedelics and widen the trail to broader psychoactive domains. Philosophy In ‘‘The Psychedelic Influence on Philosophy’’ (2016, unnumbered) Sjöstedt-H traced psychedelics’ influence through the works of 13 philosophers: Plato, de Quincey, Davy, Schopenhauer, Nietzsche, James, Bergson, Benjamin. Jünger, Paz, Marcuse, Sartre, and Foucault. ‘‘Outsight,’’ he writes, ‘‘was the greatest thing that never happened to psychedelics. . . . The objective was,’’ he defines, ‘‘to collect, as [Humphry] Osmond briefed ‘personal reflections on the experience of taking mescaline by 50 to 100 notable subjects in philosophy, literature, and science’ ’’ In ‘‘Is There a Place for Psychedelics in Philosophy’’? Langlitz (2016) claims that philosophy has gone astray from its original classical purpose of living a good life, peace of mind, and inner freedom —first as a handmaiden for scholastic Christianity, now as an abstruse intramural game among academics. Doing a sort of anthropological fieldwork among psychedelic researchers, he reported, ‘‘the pharmacologically induced dissolution of the self had taught them how dependent their sense of selfhood was on neurochemistry, and they associated these ecstatic states with various forms of detachment — detachment from themselves and from everyday concerns’’ (p. 381). If philosophers do not want an empirically informed view of mind, so much the worse for them. Although not Grofian based, in The Psychedelic Policy Quagmire (Ellens & Roberts, 2015) Stokkink (2015) ascribes Michael Foucault’s transformation to psychedelics: According to the men who accompanied Michael Foucault on his first LSD trip, the experience was deeply transformative. The result of it was a change in his approach to his research, shelving hundreds of pages of his History of Sexuality and effectively starting over from scratch. . . . The famous LSD trip took place during the transition between his genealogy and his ethics. (p. 178) Grofian Contributions to the Humanities 0 //titan/Production/t/trps/live_jobs/trps-49/trps-49-02/trps-49-02-01/layouts/trps-49-02-01.3d Š 29 November 2017 Š 8:19 pm Š Allen Press, Inc. Page 11 Stokkink claims, ‘‘For Foucault his philosophical work is such a practice that continually redefines what it means to be a subject’’ (pp. 178-9). Stokkink builds a case that LSD experiences are a powerful method of Foucaultian redefinition. In support of a wished-for psychedelic agenda for philosophers, Sjöstedt-H (2016) wrote, In fact, it [psychedelic experience] often transgresses the phenomenal criteria by which analysis can take place. But then such novel phenomena can be taken as an augmentation of the phenomenal toolkit rather than as a mere anomaly to treat with philosophic disregard. He quotes Whitehead’s Modes of Thought: [The] essence of great experience is penetration into the unknown, the unexperienced . . . If you like to phrase it so, philosophy is mystical. For mysticism is direct insight into depths as yet unspoken, But the purpose of philosophy is to rationalize mysticism: not by explaining it away, but by the introduction of novel verbal characterization, rationally coordinated. Sjöstedt-H challenges philosophers with a double-dog dare. Perhaps a philosopher is taking him up on this. In ‘‘Psychedelic Moral Enhancement’’ Brian Earp proposes that philosophers of ethics examine psychedelics as a way ‘‘to support the existence of a biochemically assisted means of improving a higher-level, flexible capacity to modulate one’s moral and emotional responses across a range of settings’’ (in press, p. 15). His proposal is supported by evidence from both natural mystical experiences and psychedelic ones (Roberts, 2013. pp. 37-54). Literature—Inestimable Value to the Intellectual Looking back from the second decade of the 21st Century, it seems clear that a major landmark in the psychedelic humanities occurred in 1954 when Aldous Huxley published The Doors of Perception. Previous to this, Huxley had seen psychoactive drugs only as a way for totalitarian governments to control their populations (Soma in Brave New World, 1932), but in Doors he spotted ideas that were to become future themes in psychedelia’s scholarly neighborhood – direct spiritual experience, Eastern philosophies, intensified artistic appreciation, varieties of perception, recognizing that our minds can function in additional ways, especially ‘‘Mind at Large — this is an experience of inestimable value to everyone and especially to the intellectual’’ (1954/1990, p. 73). Thanks to mescaline, Huxley’s views on psychoactive drugs did a volte-face. In Brave New World (1932), Huxley portrayed a psychoactive drug —soma — as an authoritarian government’s method of controlling its citizens. In 1954, Doors reported his insights that a psychoactive drug —mescaline — could add experience to give depth to what had previously been only ideas. In his last book, the novel 0 The Journal of Transpersonal Psychology, 2017, Vol. 49, No. 2 //titan/Production/t/trps/live_jobs/trps-49/trps-49-02/trps-49-02-01/layouts/trps-49-02-01.3d Š 29 November 2017 Š 8:19 pm Š Allen Press, Inc. Page 12 Island (1962), he described an imaginary drug — moksha — ‘‘Give us this day our daily faith, but deliver us, dear God, from beliefs’’ (1962, p. 101). Huxley’s psychedelic colleague and friend Huston Smith reported, ‘‘. . . nothing was more curious, and to his way of thinking, more important than the role that mind-altering plants and chemicals have played in human history’’ (2000, p. xv). Do today’s humanists have the intellectual courage to replicate Huxley’s adventure in ideas? As an esteemed novelist and essayist, Huxley’s publication primarily reached literary readers but few in the general population. This happened three years later when LIFE magazine (1957 circulation 5.7 million) published, ‘‘Seeking the Magic Mushroom’’ by R. Gordon Wasson (1957, 20 May). Seeking spilled the beans, ‘‘Hundreds of beat and hippie mushroom seekers (including some leading rock stars, such as Mick Jagger, John Lennon and Peter Townshend) made pilgrimages to Maria Sabina’s remote Oaxacan village . . .’’ (Horowitz, 1990, p. 131). Perhaps not to be outdone by LIFE, the next year The Saturday Evening Post (circulation 5.2 million) published Huxley’s ‘‘Drugs that Shape Men’s Minds’’ (Huxley, (1958, 18 October). Ethnobotany —The Psychedelic Poet Meets the Psychedelic Banker Mycologist R. Gordon Wasson and his wife Valentina — he a Vice President of J. P. Morgan & Co. and she a pediatrician from Russia — became interested in why he was a mycophobe and she a mycophile, as they coined it. One thing led to another and another and another as they explored why some cultures worldwide honored mushrooms and others detested them, particularly psychoactive ones. Brown (1990) lists 97 Wasson publications, mostly by Gordon, as Valentina died in 1986. Just as Huxley spotted humanistic implications of psychedelics, the Wassons recruited anthropology, biology, and archeology (Riedlinger, 1990). Apparently, they hinted at medicine too. Valentina’s article ‘‘I Ate the Sacred Mushrooms’’ in This Week, a Sunday newspaper supplement (1957, 19 May), portrayed her experiences in Mexico. In an attached, related commentary on the Wassons’ adventures in Mexico and on their books, writers Jahn and June Robbins reported that Valentina thought that psilocybin would prove useful in studying ‘‘psychiatric processes.’’ Although cautiously not explicitly attributing additional uses to her, the Robbinses added ‘‘alcoholism . . . addiction . . . terminal diseases accompanied by pain . . .[and] mental diseases’’ (1957, p. 36 ). Poet-essayist Robert Graves also played a pivotal role in birth of mid-twentieth century psychedelic scholarship via his correspondence with banker-mycologist R. Gordon Wasson (Riedlinger, 1990). After a correspondence starting in 1949 about the speculation that the death of Emperor Claudius may have been caused by poisonous mushrooms, ‘‘In September 1952 the poet Robert Graves sent the Wassons an article that mentioned the discovery in 1938 by Dr. Richard Evans Schultes, of the survival of the use of intoxicating mushrooms among the Indians in Mexico’’ (Brown 1990, p. 20) Grofian Contributions to the Humanities 0 //titan/Production/t/trps/live_jobs/trps-49/trps-49-02/trps-49-02-01/layouts/trps-49-02-01.3d Š 29 November 2017 Š 8:19 pm Š Allen Press, Inc. Page 13 Thus began Wasson’s connection with Schultes at Harvard Botanical Museum and the Wassons’ several expeditions to Mexico, where he was the first outsider to participate in a sacred mushroom ceremony. Eventually these resulted in his 1957 article in LIFE magazine — another spark that ignited psychedelic culture but this time for the wider culture (Wasson, R., 1957, 20 May). In 1962 Wasson invited poet essayist Graves to accompany him on an expedition to Mexico, but Graves declined ‘‘I wish I could come with you to Mexico, but can’t. I’m indispensable here. I wish I were Wm’s age; I’d make mycoenthnology my trade’’ (O’Prey, 1990, p. 216). The following paragraph reads: I think the importance of the hallucinogenetic [sic] mushrooms is in informing people of the full visual and sensory powers of their imagination, so that they can afterwards use it to better purpose. With me, the experience certainly broke down a barrier which had been raised in my mind since I was about twelve and had had a vision of the same ‘knowledge of good and evil’ which the mushroom gives one. There has been a new dimension (or whatever the word is) to my poems since that date. I feel that psilocybe should be given once, with full precautions, at an initiatory rite instead of that dreary episcopal ‘confirmation’ of the Anglican Church. (p. 216) Four of Graves’s books contain essays on the possible uses of mushrooms in ancient Greece and Rome, both psychedelic and poisonous. Food for Centaurs (1960), Oxford Addresses on Poetry (1962), Difficult Questions, Easy Answers (1973), and his collected works Between Moon and Moon (O’Prey, 1990). Anthropology Largely stimulated by Wasson’s work, the Society for the Study of Consciousness, a subgroup of the American Anthropology Association (sacaaa.org) studies the vast range of techniques for altering consciousness, their effects, cultural functions, and so forth. The anthropological and archeological literature is vast and growing steadily. Samples are Rudgley’s Essential Substances: A Cultural History of Intoxicants in Society (1994) and Merlin’s ‘‘Archeological Evidence for the Tradition of Psychoactive Plant Use in the Old World’’ (2003). Studies of peyote are both historical and current. Ayahuasca, a two-plant tea from South America, is an active field spanning psychotherapy, spirituality, art, and other at least half a dozen related fields. Chilling Effect vs. Free Inquiry These examples and others (Devenot, 2015; Roberts 2013a) provide evidence that psychedelics are the humanities’ once and future muse. Psychedelics intersect with the curricula of almost all academic majors and those of professional schools. In my Psychedelic Studies class in the Honors Program at Northern Illinois University, I had students from across the curricular spectrum including the humanities, social sciences, arts, business, engineering, and those preparing for 0 The Journal of Transpersonal Psychology, 2017, Vol. 49, No. 2 //titan/Production/t/trps/live_jobs/trps-49/trps-49-02/trps-49-02-01/layouts/trps-49-02-01.3d Š 29 November 2017 Š 8:19 pm Š Allen Press, Inc. Page 14 various professional fields. Students enjoyed learning about Grof’s theory, particularly applying its perinatal sequence to themselves and their lives. Psychedelic insights excited them about the nature of the human mind and its fullest development—the absolute transpersonal and humanistic topic. Current and future courses could insert psychedelic units into their curricula. Whole courses such as The Implications of Psychedelics for _____ are clearly possible now, and graduate programs can become more sophisticated someday if they include psychedelic research methods. I received so many requests from people who wanted to make psychedelics part of their graduate education, that I placed ‘‘Psychedelics: Hints on Looking for Graduate Programs’’ (c. 2007) on my website. With over 2,400 hits, it is the most accessed item, and email inquiries add to that. There are enough possibilities for psychedelic scholarship to form a center for psychedelic studies at universities or even whole departments. Experimental humanities are within reach; although, the methods and protocols would have to be worked out. In fact, like it or not, students are already practicing the psychedelic humanities. The point here, although true, is not only that psychedelics have generated intriguing ideas that people would like to follow up on, but also that current policy, laws, social attitudes, academic fear, intellectual caution, and public vogue combine to produce a chilling effect on these ideas and stifle psychedelic methods of intellectual inquiry. Where psychedelics are concerned, the supposedly free and open marketplace of ideas is neither free nor open. But it could be if humanists dare. Rescuing the Humanities When we revisit the 2013 AAAS statement about the humanities’ current slump, the distinctive BPM theme reappears. While the humanities used to occupy the peak of academic status (BPM I), now fewer students are majoring in these subjects, financial support is waning, the humanities are not getting the scholarly respect that AAAS members think they deserve, departments are shrinking (BPM II). To pull the AAAS out of its BPM II trap, adventures in psychedelic cognition (BPM III) would energize and activate humanistic scholars. Could BPM-III exploration lead to a BPM-IV rebirth for the humanities? Do humanists dare? Huston Smith, Aldous Huxley, Joseph Campbell, Robert Graves — these midtwentieth century intellectual lighthouses had their psychedelic lights extinguished. How? A War on Intellect is collateral damage of the War on Drugs. Now, though, new lights are beginning to shine. In The Psychedelic Policy Quagmire (Ellens & Roberts, 2015), twenty-five scholars proposed ways society could benefit from psychedelics if they can be used skillfully. These included not only their obvious biochemical insights and psychotherapeutic uses, but also fruitful uses in religion and wide-ranging scholarship. It is time for a new generation of innovative humanists to explore psychedelic landscapes of intellectual inquiry. Grofian Contributions to the Humanities 0 //titan/Production/t/trps/live_jobs/trps-49/trps-49-02/trps-49-02-01/layouts/trps-49-02-01.3d Š 29 November 2017 Š 8:19 pm Š Allen Press, Inc. Page 15 References American Academy of Arts and Sciences (2013). The heart of the matter: A report of The Commission on the Humanities and Social Sciences. Retrieved from http://www. humanitiescommission.org/_pdf/hss_report.pdf. Brown J, (1990). Appendix II: Bibliography: R. Gordon Wasson and Valentina Pavlovna Wasson. In T. Riedlinger (Ed.), The sacred mushroom seeker (pp. 257-264). Portland, OR: Dioscorides Press. Brown, J. (1990). R. Gordon Wasson: Brief biography and personal appreciation. Chapter 1 In T. Riedlinger (Ed.), The sacred mushroom seeker (pp. 19-24). Portland, OR: Dioscorides Press,. Campbell, J. (1972). Myths to live by. Viking, New York, NY. Campbell, J. (1973). The hero with a thousand faces. Princeton, NJ: Princeton University Press. 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The sacred mushroom seeker: Essays for R. Gordon Wasson. Portland, OR: Dioscorides Press. Roberts, T. (1986). Brainstorm: A psychological odyssey. Journal of Humanistic Psychology, 26(1), 126–136. Roberts, T. (1990). Disney’s intrapsychic drama – Snow White and the Seven Dwarfs — A Grofian interpretation. Psychedelic Monographs and Essays, 5, 19-41. Adapted in Chapters 2 and 3 of T. B. Roberts (2006). Roberts, T. (2006). Psychedelic horizons: Snow White, immune system, multistate psychology, enlarging education. Exeter, England: Imprint Academic. Roberts, T. (2007). Psychedelics: Hints on looking for graduate programs. Retrieved from https://www.academia.edu/440924/Psychedelics_Hints_on_Looking_for_Graduate_ Programs. Date estimated. Roberts, T. (Ed.). (2012). Spiritual growth with entheogens: Psychoactive sacramentals and human transformation. Rochester, VT: Park Street Press. Roberts, T. (2013a). The psychedelic future of the mind: How entheogens are enhancing cognition, boosting intelligence, and raising values. Rochester, VT: Park Street Press. Roberts, T. (2013b). The mindbody explorer as hero and Grofian film criticism (Slide lecture). Retrieved from https://www.academia.edu/3409277/Psychedelic_Science_ 2013_Mindbody_Explorer_as_Hero_and_Grofian_Film_Criticism. Roberts, T. (2014). Luther’s A Mighty Fortress Is Our God – insights from Grof’s perinatal theory. Chapter 16 In J. H. Ellens (Ed.), Seeking the sacred with psychoactive substances: Chemical paths to spirituality and God (vol. 2) (pp. 285-290). Santa Barbara, CA Praeger/ ABC-CLIO. Grofian Contributions to the Humanities 0 //titan/Production/t/trps/live_jobs/trps-49/trps-49-02/trps-49-02-01/layouts/trps-49-02-01.3d Š 29 November 2017 Š 8:19 pm Š Allen Press, Inc. Page 17 Roberts, T. (2015). Chilling effects 2: Brief communiqués from the psychedelic intellectual frontier. In J. H. Ellens & T. B. Roberts (Eds.), The psychedelic policy quagmire: Health, law, freedom, and society (pp. 20-23). Santa Barbara, CA: ABC/CLIO. Roberts, T. (2016). The entheogen reformation. The Journal of Transpersonal Psychology, 48(1), 26-33. Roberts, T., & Hruby, P. (Eds.). (1995-2003). Religion and psychoactive sacraments: An entheogen chrestomathy. Retrieved from http://www.csp.org/chrestomathy. Ruck, C., Staples, B. & Heinrich, C. (2001). The apples of Apollo: Pagan and Christian mysteries of the eucharist. Durham, NC: Carolina Academic Press. Rudgley, R. (1994). Essential substances: A cultural history of intoxicants in society. New York, NY: Kodansha America. Ryan, M. (2004). Transpersonal psychology and the interpretation of history: A reading of the Gettysburg Address. The Journal of Transpersonal Psychology, 36(1), 1–17. San Francisco Museum of Modern Art & Medeiros, W. (1976). San Francisco Rock Poster Art: October 6-November 21. [exhibition catalog]. Sessa, B. (2017). The psychedelic renaissance: Reassessing the role of psychedelic drugs in 21st century psychiatry and society (2nd ed.). London, England: Muswell Hill Press. Sifferlin, A. (2015, 26 May). Do LSD and magic mushrooms have a place in medicine? Time, Retrieved from http://time.com/3896387/lsd-psychedelic-drugs/ Sjöstedt-H, P. (2016). The psychedelic influence on philosophy. Retrieved from http:// highexistence.com/hidden-psychedelic-influence-philosophy-plato-nietzschepsychonauts-thoughts/. Smith, H. (1976). Forgotten truth: The primordial tradition. New York, NY: Harper & Row. Smith, H. (2000). Cleansing the doors of perception: The religious significance of entheogenic plants and chemicals. New York, NY: Penguin Putnam. Stokkink, P. (2015). Psychedelics as a practice of truth, A Foucault argument. Chapter 10 in J. H. Ellens & T. B. Roberts (Eds.), The psychedelic policy quagmire: Law, health, freedom, and culture (pp. 177-202). Santa Barbara, CA: Praeger/ABC-CLIO. Tarnas, R. (1993). The passion of the western mind: Understanding the ideas that have shaped our world view. New York, NY: Ballantine Books. Tomlinson, S., & Medeiros, W. (2001). High societies: Psychedelic rock posters of Haight Ashbury. San Diego, CA: San Diego Museum of Art. Walsh, R., & Grob, C. (Eds.). (2005). Higher wisdom: Eminent elders explore the continuing impact of psychedelics. Albany, NY: State University of New York Press. Wasson, R. (1957, 20 May). Seeking the magic mushroom. LIFE, 100-120. Wasson, V. (1957, 19 May). I ate the sacred mushrooms. This Week, 8-10, 36. Waters, R., Appleby, D., & Scarfe, G. (1982). Pink Floyd: The wall. New York, NY: Avon Books. The Author Starting in 1981, Tom Roberts taught the world’s first psychedelics course listed in a university catalogue. In medicine, he is co-editor of the 2-volume Psychedelic Medicine: New Evidence for Hallucinogenic Substances as Treatments In religion, he edited Spiritual Growth with Entheogens: Psychoactive Sacramentals and Personal Transformation and is a major contributor to J. H. Ellens’s Seeking the Sacred with Psychoactive Substances: Chemical Paths to Spirituality and God (2 volumes). In the humanities, he formulated Multistate Theory in The Psychedelic Future of the Mind: How Entheogens Are Enhancing Cognition, Boosting Intelligence, and Raising Values. Most recently, The Psychedelic Policy Quagmire: Health, Law, Freedom, and Society (co-edited) addresses the complex of issues 0 The Journal of Transpersonal Psychology, 2017, Vol. 49, No. 2 //titan/Production/t/trps/live_jobs/trps-49/trps-49-02/trps-49-02-01/layouts/trps-49-02-01.3d Š 29 November 2017 Š 8:19 pm Š Allen Press, Inc. Page 18 across these fields, notably academic freedom. He originated the celebration of Bicycle Day. He is Professor Emeritus in the Honors Program and in Educational Psychology at Northern Illinois University. His webpage contains additional writings and background: www.niu.academia.edu/ThomasRoberts. Grofian Contributions to the Humanities 0 //titan/Production/t/trps/live_jobs/trps-49/trps-49-02/trps-49-02-01/layouts/trps-49-02-01.3d Š 29 November 2017 Š 8:19 pm Š Allen Press, Inc. Page 19