Swiss chemist (1906–2008)
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I share the belief of many of my contemporaries that the spiritual crisis pervading all spheres of Western industrial society can be remedied only by a change in our world view. We shall have to shift from the materialistic, dualistic belief that people and their environment are separate, toward a new consciousness of an all-encompassing reality, which embraces the experiencing ego, a reality in which people feel their oneness with animate nature and all of creation.
I was seized by the dreadful fear of going insane. I was taken to another world, another place, another time. My body seemed to be without sensation, lifeless, strange. Was I dying? Was this the transition? At times I believed myself to be outside my body, and then perceived clearly, as an outside observer, the complete tragedy of my situation. I had not even taken leave of my family (my wife, with our three children had traveled that day to visit her parents, in Lucerne). Would they ever understand that I had not experimented thoughtlessly, irresponsibly, but rather with the utmost caution, and that such a result was in no way foreseeable? My fear and despair intensified, not only because a young family should lose its father, but also because I dreaded leaving my chemical research work, which meant so much to me, unfinished in the midst of fruitful, promising development. Another reflection took shape, an idea full of bitter irony: if I was now forced to leave this world prematurely, it was because of this lysergic acid diethylamide that I myself had brought forth into the world.
I was visited by Timothy Leary when he was living in Switzerland many years ago. He was a very intelligent man, and quite charming. I enjoyed our conversations very much. However, he also had a need for too much attention. He enjoyed being provocative, and that shifted the focus from what should have been the essential issue. It is unfortunate, but for many years these drugs became taboo. Hopefully, these same problems from the Sixties will not be repeated.
The high sentences — ten years' imprisonment each for convictions in Texas and California concerning possession of LSD and marijuana, and conviction (later overturned) with a sentence of thirty years' imprisonment for marijuana smuggling — show that the punishment of these offenses was only a pretext: the real aim was to put under lock and key the seducer and instigator of youth, who could not otherwise be prosecuted.
By observing natural scientific discoveries through a perception deepened by meditation, we can develop a new awareness of reality. This awareness could become the bedrock of a spirituality that is not based on the dogmas of a given religion, but on insights into a higher and deeper meaning. I am referring to the ability to recognize, to read, and to understand the firsthand revelations.
I believe that shortly after LSD was discovered, it was recognized as being of great value to psychoanalysis and psychiatry. It was not considered to be an escape. It was a very important discovery at that time, and for fifteen years it could be used legally in psychiatric treatment and for scientific study in humans. During this time, Delysid, the name I gave to LSD, was used safely, and was the subject of thousands of publications in the professional literature. Actually, just last week, I had visitors from the Albert Hofmann Foundation, to whom I gave all of the original documentation, which had been stored at the Sandoz Laboratories. This early work was very well documented, and shows how well research with LSD went until it became part of the drug scene in the 1960s. So, from originally being part of the therapeutic pharmacopeia, LSD became a drug of the street and inevitably it was made illegal. Because of this reputation, it became unavailable to the medical field, and so the research, which had been very open, was stopped. Now it appears that this research may start again. The importance of such investigations appears to be recognized by the health authorities, and so it is my hope that finally the prohibition is coming to an end, and the medical field can return to the explorations which were forced to stop thirty years ago.
It was obvious that a substance with such fantastic effects on mental perception and on the experience of the outer and inner world would also arouse interest outside medical science, but I had not expected that LSD, with its unfathomably uncanny, profound effects, so unlike the character of a recreational drug, would ever find worldwide use as an inebriant. I had expected curiosity and interest on the part of artists outside of medicine — performers, painters, and writers — but not among people in general. After the scientific publications around the turn of the century on mescaline — which, as already mentioned, evokes psychic effects quite like those of LSD — the use of this compound remained confined to medicine and to experiments within artistic and literary circles. I had expected the same fate for LSD. And indeed, the first non-medicinal self-experiments with LSD were carried out by writers, painters, musicians, and other intellectuals.
The characteristic property of hallucinogens, to suspend the boundaries between the experiencing self and the outer world in an ecstatic, emotional experience, makes it possible with their help, and after suitable internal and external preparation, as it was accomplished in a perfect way at Eleusis, to evoke a mystical experience according to plan, so to speak. Meditation is a preparation for the same goal that was aspired to and was attained in the Eleusinian Mysteries. Accordingly it seems feasible that in the future, with the help of LSD, the mystical vision, crowning meditation, could be made accessible to an increasing number of practitioners of meditation I see the true importance of LSD in the possibility of providing material aid to meditation aimed at the mystical experience of a deeper, comprehensive reality. Such a use accords entirely with the essence and working character of LSD as a sacred drug.