The psychedelics are a red-hot social issue, ethical issue, whatever the term for it is, and it is precisely because they are a deconditioning agents: they will cast doubt in you if you are a Hasidic rabbi, a Marxist anthropologist, or an altar boy, because their business is to dissolve belief systems, and they do this very well, and then they leave you with the raw datum of experience, what William James called, in infants, "the blooming, buzzing experience." And out of that, you reconstruct the world, and you need to understand that it is a dialog where your decisions, the projection of your grammar onto the intellectual space in front of you, is going to gel into the mode of being. We actually create our own universe because we are all operating with our own private languages.

Part of what psychedelics do is they decondition you from cultural values. This is what makes it such a political hot potato. Since all culture is a kind of con game, the most dangerous candy you can hand out is one which causes people to start questioning the rules of the game.

We are sneaking psychedelics back into our society through research like the MDMA research that's going on, through the research for the use of marijuana for pain, through research with the dying [with psilocybin], and ultimately we will do the same kind of stuff about alcoholism, about prison rehabilitation, so on. I mean, its obvious that psychedelics, properly used, have a behavior-change psychotherapeutic value. But from my point of view, that is all underusing the vehicle. The potential of the vehicle is sacramentally to take you out of the cultural constructs which you are part of a conspiracy in maintaining. And giving you a chance to experience once again your innocence.

In one of my early books I suggested that the potential significance of LSD and other psychedelics for psychiatry and psychology was comparable to the value the microscope has for biology or the telescope has for astronomy. My later experience with psychedelics only confirmed this initial impression. These substances function as unspecific amplifiers that increase the cathexis (energetic charge) associated with the deep unconscious contents of the psyche and make them available for conscious processing. This unique property of psychedelics makes it possible to study psychological undercurrents that govern our experiences and behaviours to a depth that cannot be matched by any other method and tool available in modern mainstream psychiatry and psychology. In addition, it offers unique opportunities for healing of emotional and psychosomatic disorders, for positive personality transformation, and consciousness evolution.

The power of psychedelics... is that they often reveal, in the span of a few hours, depths of awe and understanding that can otherwise elude us for a lifetime.

It's clearly a crisis of two things: of consciousness and conditioning. These are the two things that the psychedelics attack. We have the technological power, the engineering skills to save our planet, to cure disease, to feed the hungry, to end war; But we lack the intellectual vision, the ability to change our minds. We must decondition ourselves from 10,000 years of bad behavior. And, it's not easy.

With the help of two concepts that are traditionally opposed—science and spirituality—we humbly reintroduce psychedelics back into the cultural dialogue.

The questions of God – meaning in Milton’s phrase “The god who hung the stars like lamps in heaven” – I don’t think psychedelics can address that definitively, but there is another god, a goddess, the goddess of biology, the goddess of the coherent animal human world, the world of the oceans, the atmosphere, and the planet. In short, our world! The world that we were born into, that we evolved into, and that we came from. That world, the psychedelics want to connect us up to… Our individuality, as people and as a species, is an illusion of bad language that the psychedelics dissolve into the greater feeling of connectedness that underlies our being here, and to my mind that’s the religious impulse. It’s not a laundry list of moral dos and don’ts, or a set of dietary prescriptions or practices: it’s a sense of connectedness, responsibility for our fellow human beings and for the earth you walking around on, and because these psychedelics come out of that plant vegetable matrix they are the way back into it.

I speak about the power of the psychedelic experience because I think people should be informed of their birthright, and I feel very antsy around the notion that someone might go from birth to the grave without ever having a psychedelic experience. It makes me as antsy as the notion that someone might go from birth to the grave without having a sexual experience. It's a strange kind of protective denial.

The psychedelic community has not yet recognized or named itself as a community. We are well behind gays and black people and all those other minorities … we are still trying to figure out if we are a community. And if we are a community, and we have a domain of action, I think where it lies—it's not that we are all supposed to become dope dealers, it's that we are all supposed to become artists; that the transformation of culture through art is the proper understanding of what you can do with psychedelics besides blow your own mind. And I really think, you know, what we need to do is put the art-pedal to the floor, and understand that this is art—we are involved in some kind of enormous piece of performance art called Western civilization, and, you know, it's been a C-minus performance so far … and they are just about to reach out with the hook and drag us offstage, unless we begin pulling rabbits out of the hat pretty furiously.

My notion of what the psychedelic experience is, for us, that we each must become like fishermen, and go out on to the dark ocean of mind, and let our nets down into that sea. And what you're after is not some behemoth that will tear through your nets, follow them and drag you in your little boat, you know, into the abyss; nor are what we're looking for a bunch of sardines that can slip through your net and disappear. Ideas like, "Have you ever noticed that your little finger exactly fits your nostril?", and stuff like that. What we are looking for are middle-size ideas, that are not so small that they are trivial, and not so large that they're incomprehensible. Middle-size ideas we can wrestle into our boat and take back to the folks on shore, and have fish dinner. And every one of us, when we go into the psychedelic state, this is what we should be looking for. It's not for your elucidation, it's not part of your self-directed psychotherapy. You are an explorer, and you represent our species, and the greatest good you can do is to bring back a new idea, because our world is in danger by the absence of good ideas. Our world is in crisis because of the absence of consciousness. And so, to whatever degree any one of us can bring back a small piece of the picture and contribute it to the building of the new paradigm, then we participate in the redemption of the human spirit, and that, after all, is what it's really all about.

(How have psychedelics helped or harmed or influenced you?) LAH: I was deeply affected. They gave me a much wider view of the world, as well as a much wider view of our ignorance, and ignorance, according to the Buddha, is our basic difficulty. Psychedelics and the process of aging make that clear to me all the time.

Psychedelics helped me to escape.. albeit momentarily.. from the prison of my mind. It over-rode the habit patterns of thought and I was able to taste innocence again. Looking at sensations freshly without the conceptual overly was very profound.

Modern psychedelic chemicals provide a key to this forgotten realm of awareness. But just as this manual without the psychedelic awareness is nothing but an exercise in academic Tibetology, so, too, the potent chemical key is of little value without the guidance and the teachings.