The sway of alcohol over mankind is unquestionably due to its power to stimulate the mystical faculties of human nature, usually crushed to earth by the cold facts and dry criticisms of the sober hour.

Everyone is affected by three kinds of influences: input (what you feed your mind), associations (the people with whom you spend time), and environment (your surroundings).

No substance in nature, as far as yet known, has, when it reaches the brain, such power to induce mental and moral changes of a disastrous character as alcohol. Its transforming power is marvelous, and often appalling. It seems to open a way of entrance into the soul for all classes of foolish, insane or malignant spirits, who, so long as it remains in contact with the brain, are able to hold possession.

Many psychiatrists think, like Huxley, that these substances <nowiki>[</nowiki>hallucinogens<nowiki>]</nowiki> are neither more nor less dangerous than alcohol. It is not necessary to entirely accept this opinion — although to me it seems to be not far from the truth — in order to recognize that the authorities prohibit these drugs not so much in the name of public health as in the name of public morality. They are a challenge to the ideals of activity, utility, progress, work, and similar notions that justify our daily routine. Alcoholism is an infraction of social rules. Everyone tolerates it because the violation confirms the rules. This case is analogous to prostitution: neither the drunk nor the prostitute and her clientele call into doubt the rules they break. Their acts are a disturbance of order, not a criticism of it. The use of hallucinogens, on the other hand, implies a negation of prevailing social values. … We can now understand the true reason for their condemnation and its severity. The authorities aren’t suppressing a reprehensible practice or a crime. They are suppressing dissidence. … Prohibition is a battle against a contagion of the spirit — against an opinion. The authorities reveal, in their ideological zeal, that they are pursuing a heresy, not a crime.

There isn't really one particular influence. It's more like a little bit of everything we feel and experience in our lives.

There is no such thing as a good influence. Because to influence a person is to give him one's own soul. He does not think his natural thoughts, or burn with his natural passions. His virtures are not real to him. His sins, if there are such thing as sins, are borrowed. He becomes an echo of someone else's music, an actor of a part that has not been written for him.

There are certain negative influences in today's society that lead young people to drugs and keep them there because they take away their sense of responsibility, teaching them to do whatever they want, to have everything immediately and at any cost, instead of encouraging obedience to fundamental values.

At this moment I want you to understand one thing: it is impossible to become free from one influence without becoming subject to another. The whole thing, all work on oneself, consists in choosing the influence to which you wish to subject yourself, and actually falling under this influence. And for this it is necessary to know beforehand which influence is the more profitable.

It was but natural that in view of the extraordinary discoveries made in recent years in physics, mechanics and chemistry, the minds of men should be fascinated by new and unheard-of physical, mechanical and chemical phenomena, admitting of scientific examination, and holding out such rich and transcendent promises. Now, by imitating and even surpassing the effects of natural agents, pure spiritual substances can thus easily conceal their operation and gain access to man. They can even, on the pretence of furthering scientific progress, induce man to indulge in these unlawful practices, and thus attack him unawares. This is so much easier in an age when the study of the human soul and its faculties, and of the angelic nature and the spiritual world in general, is so greatly and universally neglected.

Moral influence means persuading another that one can make that other more uncomfortable than that other can make oneself.

The effects of what are now called psychedelic (mind–manifesting) chemicals differ from those of alcohol as laughter differs from rage or delight from depression. There is really no analogy between being “high” on LSD and “drunk” on bourbon. True, no one in either state should drive a car, but neither should one drive while reading a book, playing a violin, or making love. Certain creative activities and states of mind demand a concentration and devotion which are simply incompatible with piloting a death–dealing engine along a highway.

An atmosphere of sympathetic influence encircles every human being; and the man or woman who feels strongly, healthily and justly, on the great interests of humanity, is a constant benefactor to the human race.

The psychology of the religious experience has been well-researched and taped. There are many paths up the mountain—sensory deprivation or sensory overload—emotional response to stimuli or the lack thereof is common. Drugs, of course, from psychoactives to the more mundane depressants. Electropophy can bring it about, as can organic brain damage, lack or excess of oxygen, even sex can trigger it. And what it is, according to the science of man and mue, is a subjective mental state, somewhere to the left of hypnosis. A trick the mind plays on itself. A delusion, void of reality.

Under the pressure of the cares and sorrows of our mortal condition, men have at all times, and in all countries, called in some physical aid to their moral consolations — wine, beer, opium, brandy, or tobacco.