"In thinking about psychedelics,
the first thing to understand is that there is a whole
range of substances which
share that name, and that they
are of very different strengths.
Some are mild; most marijuana,
for example, falls in that category. Mild psychedelics open
up the possibilities, but they
don't override the personal-
ity. Stronger psychedelics, on
the other hand--things like
mescaline, or psilocybin, or
LSD--are likely to override our
existing thought patterns in a
very powerful way. If we aren't
prepared for that, it can get
pretty hairy. If we don't have a
sufficiently deep jnana (wisdom) practice,
some understanding of what's happening
to us, we freak when the entire structure of our existence
starts to fall away. That's why
it's important to do some reading and studying
and contemplating in advance, so we'll
have some foothold in the
experiences as they start to
happen to us."
-- From "The Yoga of Psyche-
delics," in Paths to God:
Living the Bhagavad Gita
by Ram Dass, Harmony Press,
October 2004.
Psychedelic Rites of Passage
by Ram Dass
WE ARE LIVING IN A DEPRIVED SOCIETY, as far as spiritual rituals are
concerned. We suffer from a shortage of rites of passage--or at any rate a shortage of
meaningful rites of passage. It's true that we get married and we get buried, we have
our baptisms and our first communions and our bar mitzvahs, but sometimes they
don't seem to touch our hearts very deeply. In the worst cases, they're just episodes we
go through mechanically, by rote.
I remember my own bar mitzvah. I learned my Torah part, and I read it pretty
well. I got lots of gifts--a thick stack of checks, and a lifetime supply of fountain pens.
But that was about it. The inner meaning of the ritual never came alive for me, it was
never imbued with living spirit. And I don't think I was alone in that; I think that's
been a common enough experience among us. Maybe we "did" the rituals, but it was
strictly pro forma.
If we have only the most superficial of ossified religious rituals, it is because these
rites of passage no longer provide direct contact with the numinous. This is where
psychedelics can help. But sadly, a first psychedelic experience is much more likely to
happen at a noisy party somewhere than in a sacred setting filled with reminders of
spirit. And that's a big missed opportunity, for us as a society.
While I would never encourage anyone to use psychedelic substances, especially
in our current political climate, the fact of the matter is that a certain percentage of
our young people (and of our older people, too) are going to experiment. And I would
like to see that experiment unfold for them in the most positive sort of way, under
conditions that minimize the risk of a "bad trip" and that maximize the spiritual
potential of the experience.
So what would a proper initiatory psychedelic experience look like? As we
learned early in the game, back when Tim Leary and I first began our experiments in
consciousness-alteration, a psychedelic trip is largely conditioned by two factors:
setting and set.
What we call the setting is the physical environment for the experience: the room
where the trip takes place, the objects the room contains, the sounds that are heard.
Personally, I like to surround myself with pictures of holy beings and wise beings,
beings like Maharajji and Anandamayi Ma, like Christ and Hanuman. It's different for
each of us--maybe for some of us it will be just a rock to remind us of Gaia and the
interconnectedness of life. The setting for a trip should surround us with whoever
and whatever best represents for us the wisdom and love and beauty of the universe.
The other factor, the set, is our interior environment. Whatever is going on in our
mind and emotions as we enter the psychedelic experience is going to color what
follows, but to rearrange the set takes a little more preparation than rearranging the
furniture in the room. We need to think in advance about what kinds of practices we
might want to undertake in approaching a psychedelic rite of passage--perhaps
fasting, perhaps meditating, perhaps reading certain holy books. Maybe we will want
to formulate a question or a prayer or an intention that we will carry with us. We can
do whatever feels right to each of us, but it's a good idea to allow some time in advance for internal preparation.
MAPS' CONTRIBUTION...
The MAPS Rites of Passage Project is our
attempt to collect the stories of those
families who have tried to build
their own rituals, rites, and relationships
with psychedelics and marijuana. Rather
than waiting for young people to
experiment with these substances
haphazardly, some parents have chosen
to offer their own guidance and experience.
In other families, young people have
introduced these substances to open-
minded parents, creating a new kind of
bond. By sharing these stories, we hope to
document a variety of ways that
families have tackled this issue.
If you have a rite of passage
you'd like to share, please let us know!
We're looking for one- to two-page stories,
ideally with accounts written by each
person present. For more information,
check out www.maps.org/ritesofpassage
or contact brandy@maps.org.
It's extremely useful, especially with a first experience, to have someone on hand
who is experienced, someone quiet and calm, someone with whom you feel loving
and safe. Music is helpful, too--music that you love and can surrender into, some-
thing that is familiar and comfortable.
Those would seem to be good ground rules for creating a psychedelic rite of
passage. Now what if a group of people were to build a community based on
something like that? What would it be like to live in a society that included an
initiatory psychedelic experience? That's what Aldous Huxley
explored in his novel, Island. At a certain age, the young people
on Huxley's island would begin preparing for the psychedelic
journey they would be taking; they would begin learning a series
of exercises that would lead them into new terrains of aware-
ness. Adults who emerged from that journey would be prepared
to take their place in the society and to play their role from a
much deeper level of their being.
There's not much of that kind of preparation available here,
at least not in the majority culture that most of us inhabit. Such
rituals do exist among some of the First World peoples. The
peyote-using tribes, for example, have all-night ceremonies in
which the sacred cactus is communally ingested and the trip is
guided by an experienced "road-man." The shaman in Mexico
who first turned on Timothy Leary with her magic mushrooms
offered them with ritual. But that's not available to most of us.
I did recently witness a very gentle, loving, profound
ceremony created by some friends of mine for a young man who
was about to use marijuana for the first time. An elder of the
family group prepared the pipe, and dedicated it to Lord Shiva.
Then he lit it, and handed it to the young man. The young man
raised the pipe to his forehead and chanted, "Bom, Shivaya!"
before inhaling. The pipe was passed around the circle, and
before taking a hit of the sacred herb each member of the group
acknowledged the young man and welcomed him to the com-
pany of grown-ups. Don't you think that he experienced some-
thing in that ceremony? Don't you think he will have a deeper
respect for the substance, and use it more wisely, than if he'd had
that first experience in the corner of a parking lot somewhere?
Back in the 1960s, Tim and Ralph Metzner and I wrote a
book called The Psychedelic Experience. It was based on the Tibetan
Book of the Dead, which Aldous Huxley had recently introduced
to us, and it used the Tibetan manual as the framework for
guiding a psychedelic journey of death and rebirth. The parallels
between the descriptions in the Book of the Dead and the experi-
ences of an LSD trip are quite astounding, and the book served
its purpose.
We could use more books like that, books that offer a
context for the psychedelic voyage and the psychedelic vision.
We could use more rites of passage, whether or not they involve
psychedelics, because in a very deep way, young people are
yearning for something--for a symbol, a marker stone, a mythic
context--that acknowledges the significance and the sacredness
of the passage they are making. We owe it to them to develop
rites of passage that match the stretch of their spirits. We owe it
to ourselves to introduce them to the society of adults from the
space of unity and love that psychedelics open within us.
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