We do not need a new religion or a new bible. We need a new experience — a new feeling of what it is to be “I.” The lowdown (which is, of course, the… - Alan Watts

Who wants to serve in a police vice squad, spending hours peeking into men’s johns to detect acts of homosexuality? Who wants a job as a debt-collection agent, spending his whole day being nasty to people? What sort of person voluntarily serves as a prison guard or hangman? Also, alas, one might ask what kind of individual would want to spend millions of dollars to become president of the United States, never away from the telephone, guarded around the clock by agents of the Secret Service, reading tomes of amazingly uninteresting documents, and being accompanied day and night by a warrant officer carrying a black bag containing the mechanisms to set off the atomic bomb? We believe that all such occupations, dreary or dangerous as they may be, are exercises of high responsibility and even of glory, despite the maxim that “the paths of glory lead but to the grave.” But what is their actual end and purpose? Towards what is Progress? In fact, what on Earth are we doing? No one has even the ghost of a notion, save perhaps a few simple-minded people who live to smell flowers, to listen to the sea, to watch trees in the wind, to climb mountains, to eat pâté de veau en croûte, to drink the Malvasia wine from Ruby Hill, and to cuddle up with a lovely woman — and such pursuits are not really expensive, as compared with the trillions spent on the Kingdom, the Power, and the Glory.

Zen does not attempt to be intelligible – that is, capable of being understood by the intellect. The method of Zen is to baffle, excite, puzzle and exhaust the intellect until it is realized that intellection is only thinking about; it will provoke, irritate and again exhaust the emotions until it is realised that emotion is only feeling about, and then it contrives, when the disciple has been brought to an intellectual and emotional impasse, to bridge the gap between second-hand conceptual contact with reality, and first-hand experience. To effect this it calls into play a higher faculty of the mind, known as intuition or Buddhi, which is sometimes called the ‘Eye of the Spirit’. In short, the aim of Zen is to focus the attention on reality itself, instead of on our intellectual and emotional reactions to reality — reality being that ever-changing, ever-growing, indefinable something known as “life,” which will never stop for a moment for us to fit it satisfactorily into any rigid system of pigeon-holes and ideas.

Finally, there are two specific objections to use of psychedelic drugs. First, use of these
drugs may be dangerous. However, every worth-while exploration is dangerous — climbing
mountains, testing aircraft, rocketing into outer space, skin diving, or collecting botanical
specimens in jungles. But if you value knowledge and the actual delight of exploration more
than mere duration of uneventful life, you are willing to take the risks. It is not really healthy
for monks to practice fasting, and it was hardly hygienic for Jesus to get himself crucified,
but these are risks taken in the course of spiritual adventures.