Last week I came across a small book called The Making of a Counter Culture, written in 1969 by an American historian called Theodore Roszak. I loved it. Roszak was the first to coin the phrase ‘the counterculture’.
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Here's a conversation between me and David Fuller of Rebel Wisdom, about ecstatic experiences, spiritual pride and the trap of feeling special.
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As you may know, I’m researching a book about Aldous Huxley and his friends Alan Watts, Christopher Isherwood and Gerald Heard, and how these four posh Brits moved to California and helped to invent the modern culture of ‘spiritual but not religious’.
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Last week, I saw a good talk on somatic experiencing therapy. I’ve heard about it, and in some ways what I heard was quite obvious, but it was good to have it spelled out.
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I wasn’t a big reader as a youth. I was more of a jock and a class clown. It was only around the age of 17 that I suddenly became a moody adolescent book-worm – it was both a quickening and a sickening. In one term, I read Hamlet, King Lear, Heart of Darkness and Freud’s Five Cases of Hysteria, and also watched Blue Velvet.
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Apologies for the delay in writing. I’ve been in California for the last three weeks, immersed in preparing for Burning Man, then going to Burning Man, then recovering from Burning Man.
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The only thinker whose popularity on YouTube comes close to prophet-of-rage Jordan Peterson is Alan Watts, the British popularizer of Eastern wisdom. Watts’ talks from the 50s, 60s and early 70s have millions of views on YouTube, and are often edited to the accompaniment of orchestral or ‘chillstep’ soundtracks and jazzy collages of modern life.
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I remember being publicly called 'spiritually immature' a few years back. It was in 2014. I was at a seminar for the RSA's Spirituality project. The seminar had gathered various wise folk all competing to display their wisdom, as was I.
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The other day I came across one of those ubiquitous articles about the Problem with Men. And it had this line: 'life is not a race, it's not a game, and it's not a fight'. The problem, the author suggested, was men were attached to the wrong metaphor for life. He preferred 'life is a dance' - that frames life in a non-competitive and open way.
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I'm travelling in Mexico, researching the indigenous culture of magic mushrooms, or hongos as they are called here. Last weekend, I visited Huautla de Jimenez, a town eight hours drive from Mexico City, in the state of Oaxaca.
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Here is part 2 of my interview with pioneering researcher Milan Scheidegger, who works in the psychedelics lab at University of Zurich. You can read part 1 here. In this half of the interview, we discuss how to translate aspects of indigenous ayahuasca rituals - such as the shaman or sacred plant songs - into the context of western healthcare. We also discuss Milan's plans to establish a psychedelic healing clinic in Switzerland.
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Milan Scheidegger is one of the most interesting young researchers in psychedelics, because he integrates several different perspectives. He's a clinical psychiatrist at the University of Zurich, who's spent a decade studying the effect of psychedelics on subjects in a laboratory, and on a meditation retreat.
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This essay is a personal opinion and may contain misunderstandings of my own. I'd be interested to hear from others with more knowledge and experience of ayahuasca, including indigenous healers or those who work closely with them.
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The Listening Society is a new book by a writer called Hanzi Freinacht. He outlines a philosophy called metamodernism, which he says can be defined as an aesthetic movement, a developmental stage, and a political ideology.
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Back in the 1960s, many people thought psychedelics would save the world. Professors Timothy Leary and Richard Alpert (now called Ram Dass) of Harvard University had a graph on their office wall, showing how long they thought it would take the entire human race to take LSD and become enlightened.
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In less than a month, I will be sitting in the Amazon jungle, tripping out on ayahuasca. I'm in the midst of my preparation for this nine-day retreat. I have to start the special diet - no pork, no alcohol, no drugs, and no masturbation. There goes my Friday night.
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Last month I attended a conference at Oxford University's Ian Ramsey Centre for Science and Religion called Religion, Society and the Science of Life. The premise was that there is something called the 'new biology' which is perhaps more sympathetic to religious or spiritual views of existence than the 'old biology'.
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I've spent the last two days at Breaking Convention, a conference on psychedelics at the University of Greenwich organized by some brave academics. It's my favourite academic conference, by a long stretch.
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I covered a lot of different types of ecstatic experience in my book The Art of Losing Control - spontaneous ecstasy, ecstasy in nature, sexual ecstasy, psychedelic ecstasy, ecstasy through worship, war, sport, even the internet. I think it was one of the most comprehensive books on the subject - what few books there are on the topic tend to only cover positive experiences, and leave out stuff like, say, the ecstasy of mob violence.
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I decided to learn scuba-diving while I was travelling in India. I took a flight from Chennai to the Andaman Islands, an archipelago off the coast of Burma. I stayed on Havelock Island, the most popular island for tourists. It has one incredible beach, soft white sand with barely anyone on it, and also some great diving sites off its coast with living coral - sadly, a rare thing these days.
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At the end of last year, an unusual article appeared in the Journal of Psychopharmacology. A single dose of a drug appeared to dramatically reduce anxiety and depression in those suffering from life-threatening cancer, far better than any other treatment. The drug was psilocybin, the psychedelic found in magic mushrooms.
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There's a new book out later this month on the psychology of ecstatic experiences, and why they're good for us. It's called Stealing Fire, by two performance coaches, Steven Kotler and Jamie Wheal. It might be disconcerting to have another book on ecstasy published two months before my own, but actually I'm glad others are walking the same path and coming to similar conclusions.
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There is a growing consensus among secular psychologists that experiences of ecstasy and ego-transcendence are good for us, and tell us interesting things about the nature of the mind. But do they tell us anything interesting or reliable about the nature of the universe? I'm trying to figure this out. Here are my thoughts so far - please respond in the comments.
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I've been exploring the history of ecstasy in modern culture. One of the ways the Enlightenment tried to naturalize ecstasy was by developing the concept of hypnosis. In the 18th century, Franz Mesmer showed that he could achieve just as miraculous healings as a priest through his own rituals, the success of which he attributed to ‘magnetic fluids’.
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Here's the first episode of the new Living with Feeling podcast from the Centre for the History of Emotions - it's an interview by me with my favourite living writer, Geoff Dyer, about the theme of peak experiences in his writing.
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‘War’, wrote the French knight Jean de Bueil in 1465, ‘is a joyous thing’. War - and violence in general - is 'one of humankind’s great natural highs’, in the words of sociologist Barbara Ehrenreich. War absorbs our consciousness, heightens our senses, distorts times, bonds us to our fellow fighters, and can give us a sense of transcendent meaning and sacred value.
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Roger Scruton once wrote: ‘The sexual revolution of modern times has disenchanted the sexual act. Sex has been finally removed from the sacred realm: it has become 'my' affair, in which 'we' no longer show an interest. This de-consecration of the reproductive process is the leading fact of modern culture.’
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Last Sunday I finished a 10-day Vipassana retreat, at a monastery in Sweden. This was my third attempt to do a monastic retreat - I’d done a runner from both previous efforts, from a Rusian monastery in Lent 2006 (the head monk kept trying to convert me to Orthodox Christianity) and from a Benedictine monastery on the Isle of Wight in January 2013 (I was bored). This time, I vowed not to do a runner.
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One evening in the winter of 1969, the author Philip Pullman had a transcendent experience on the Charing Cross Road.
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As the great general and military strategist Carl von Clausewitz noted in his 1832 book On War, war ‘necessarily involves the feelings’. War is waged as much in our emotions as it is on the battlefield. Each side tries to maintain their own emotional resolve and self-command, while at the same time using violence, shock, and unremitting pressure to ‘wear down’ the enemy’s emotional resources until their will is broken and they submit.
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Nicky Gumbel is one of the most successful evangelists of his generation. A former barrister, he's now the vicar of Holy Trinity Brompton (HTB), an Anglican church in South Kensington where 4000 people come to worship each Sunday and which has helped to plant new churches around the country.
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In the early years of psychology, there was no hotter topic than multiple selves and their existence in the subconscious. Pioneering psychologists like Jean-Marie Charcot, William James, Frederic Myers, Theodore Flournoy, Pierre Janet and Sigmund Freud were all fascinated by how other selves could exist within the same personality, and come out in moments of trance or subliminal consciousness.
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Professor Bernard McGinn of the University of Chicago is the leading historian of Christian mysticism. He's written five of a projected seven volumes of his history of mysticism, called The Presence of God, which have traced the evolution of Christian mysticism from Jesus to the 1550s.
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Philosophy is a story told mainly by male intellectuals, nerds, thoughtful sedentry types. The hero of that story is the intellect, and the villain of that story is often the body, just as you’d expect. If accountants told the story of the human race, the hero of the story would be accountancy.
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Probably the worst idea in the history of religion is the End Times. It’s caused more bloodshed than any other religious belief. It’s still around, costing lives - the ideology of ISIS is soaked in apocalyptic expectation, as a new book by William McCants explores. It’s amazing that the big religions have survived so long, considering how often their followers' totally certain prediction of the End Times turned out to be totally wrong.
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I spent the last few days at a weird and wonderful conference. It was called Breaking Convention 2015, the third conference on ‘psychedelic consciousness, culture and clinical research’ at the University of Greenwich.
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Here's a 15-minute podcast I made about non-verbal ecstasy in rock & roll, with clips from some of my favourite ecstatic performers - Little Richard, James Brown, The Beatles, Talking Heads, David Bowie, Bruce Springsteen and others. It's part of my research into ecstasy in modern culture. Enjoy!
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The documentary maker Adam Curtis wrote in 2010: ‘In Mad Men we watch a group of people who live in a prosperous society that offers happiness and order like never before in history and yet are full of anxiety and unease. They feel there is something more, something beyond. And they feel stuck.’
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I'm researching the history of ecstasy and ecstatic experiences in modern western culture, how spiritual ecstasy got pathologised from the Enlightenment to the present day, and how people found new ways to get out of their heads.
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As most of you know, I'm working on a book about the place of ecstatic experiences and altered states of consciousness in post-religious / secular / rationalist society.
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John-Henry Carter is the most successful captain of Oxford rugby team ever, the only captain to lead the team to three successive victories in the Varsity match. The former flanker attributes that success not to his speed or his 6ft 3 frame, but to his training in psychodynamic therapy and existentialist philosophy.
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One of the things I want to argue in my next book is that ecstatic experiences have been pathologised in the secular west, to our detriment. People still experience ecstasy - by which I mean moments where we go beyond the self and feel connected to something bigger than us, usually a spirit but also sometimes another individual or group - but we lack the framework to make sense of such experiences.
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I’ve been working on a book provisionally entitled Modern Ecstasy for the last two years. I’m half-way through, and having a mid-season wobble. Turns out it’s difficult to write about transcendence. Who knew!
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I love the sociologist Peter L. Berger. For 50 years, he's been producing intelligent, rigorous and sympathetic work on the sociology of religion. I just got a copy of his 1970 little book, A Rumour of Angels: Modern Society and the Rediscovery of the Supernatural, in which he talks about what he calls 'signals of transcendence' in modern society - little flashes of light which seem to point to a transcendent reality.
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In his magnum opus, The Secular Age, the philosopher Charles Taylor charts western society’s unprecedented shift from a consensus belief in transcendent reality to a worldview that is much more immanent or ‘this-world’.
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Last week, I went to an exhibition on Goya, in Boston. It was filled with his bizarre and fantastic dream-drawings, exploring the strange manias and nightmares that fill humans’ minds when their reason is switched off - as in the classic engraving, the Sleep of Reason Produces Monsters.
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It’s Monday evening, I’m tired after a boozy weekend, it’s dark, cold, and pouring with rain. I do not feel like dancing ecstatically. And yet that is precisely where I am headed: to an ecstatic dance session in a town hall in Islington (where else).
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I was obsessed with Twin Peaks when it was first shown in 1990. We all were. Every Sunday after lunch at boarding school, we piled in to the TV room, pushed in the VHS cassette of that week’s episode, waited for the first note of Angelo Badalamenti’s tremolo guitar to sound next to the opening shot of the wren, and that was it, we were in heaven.
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Sam Harris, the second-most-famous atheist in the world, is an unusual sort of atheist. On the one hand, he’s a neuroscientist who reveres the scientific method and despises the superstitious dogma of religion - so far, so normal.
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A couple of weeks ago, I wrote a blog-post analysing the video for Blondie’s Rapture, and pointing out the voodoo, occult and mystic symbolism in it. I wondered if Blondie were into that sort of thing, or perhaps I was seeing things. It turned out they were, and one of them - the bassist Gary Lachman - had even become a historian of the occult. He was kind enough to give me his time for an interview.
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Last week I got the chance to interview the Bishop of London, Richard Chartres, for my research on spiritual ecstasy. It was an informal conversation, and it was very kind of the Bishop to give me the benefit of his time and wisdom. I thought he'd be a good interviewee because of his interest in contemplative practices and in Christian mystics like Thomas Traherne. And he was!
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I had Post-Traumatic Stress Disorder from 1995 until 2001. Seven years of fear, anxiety, depression and paranoia, which I feared would last forever. But I got better, thanks to a near-death experience.
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100 years ago this year, James Joyce published Dubliners, his first book, in which he explored the lives of characters through what he called ‘epiphanies’. He’d been experimenting with epiphanies for some years, and even started to write a ‘book of epiphanies’, which he intended - with customary modesty - to send to every library in the world. You can read some of them here.
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Today I'm going to a seminar at Queen Mary, University of London, on music and well-being. It's one of the best things about being a sort-of-academic - you get to hang out for a day with experts in a field. Today, that includes Roger Scruton, who is the British philosopher I most respect, although I have a love-hate relationship with his work.
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It's been a busy couple of weeks, hence no newsletter last week. I feel like I am spinning plates at the moment. Luckily I'm off to Cornwall tomorrow to take it easy with some good friends. In the meantime, here are three insights I have taken from this weekend's wild adventure.
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Jane Davis says that literature saved her life. She grew up in a broken home, with a single mum who died of alcoholism. She left home and lived in squats, with a husband who also eventually died of substance abuse.
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Professor Mihaly Csikszentmihalyi is one of the world's best-known psychologists, famous for developing the concept of 'flow'. Inspired by the creative process of artists and musicians, Csikszentmihalyi spent decades researching the 'flow' states of consciousness that people can achieve when they're totally absorbed in doing what they're best at.
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As you know, I’ve been researching altered states of consciousness for the last year and a half, for my next book. As part of that, I started going to various churches around London, including a big charismatic-Anglican church in South Kensington called HTB.
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I attended a seminar on wonder at the Centre for Medical Humanities in Durham last week. This post comes from our discussions there. Thanks to all the participants and to Martyn Evans for a great day.
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When I was six, my best friend Joe and I could give ourselves head-rushes by contemplating the size of the universe. We let our imaginations rise from the Earth, to the Solar System, to the Milky Way, and then stretched our imaginations as far as they would go to comprehend the universe. Then we’d wonder what was beyond that, and for a second we’d feel a sort of dizziness at the mystery in which we found ourselves.
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A few months back I was giving a philosophy workshop in a mental health charity. It was one of my less popular events - only one person turned up, a Romanian man who had recently moved to the UK and was finding it tough. We talked about Socratic philosophy, about the idea of engaging your inner voice in a rational dialogue, and the man (let’s call him Anghel) quietly told me that he heard voices.
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How do you fit experiences of ecstasy, awe, wonder, the Sublime, or the Numinous into a materialist paradigm, without reducing or devaluing such experiences? With difficulty.
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I was up in east Scotland on New Year's Day, and found myself walking along a path called the John Muir Way. A few days later, a book I was reading mentioned a famous naturalist called John Muir, so I looked him up. It turns out John Muir was a father of modern conservationism, and the founder of many of California’s national parks. He is also a perfect specimen for my research into ecstatic experiences in nature.
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Well, that was a weird year. 2013 was the year I became a Christian, or rather 'committed my life to Christ' as Christians put it. What does that mean? How did I get here? Am I really a Christian or am I kidding myself? Let's re-wind and play the tape again.
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In my research into ecstatic experiences, I've become interested in the idea of poetry as a door to transcendence. Has our imagination withered as scientific materialism became the dominant world-view? Have we lost poetry's subtler way of knowing in our desire for quantifiable and testable facts? Can we get it back?
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When Dr Robin Carhart-Harris finished his masters in psychoanalysis in 2005, he decided he wanted to do a brain- imaging study of LSD to see if he could locate the ego and the unconscious. That might have seemed an impossible dream, considering he had no neuroscientific experience and there had been no scientific research into psychedelics in the UK for over three decades.
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Jeanette Winterson was walking through Amsterdam ‘one snowy Christmas, when the weather had turned the canals into oblongs of ice’. She says: ‘I was wandering happily, alone, playing the flaneur, when I passed a little gallery and in the moment passing saw a painting that had more power to stop me than I had power to walk on...What was I to do, standing hesitant, my heart flooded away?...I fled down the road and into a bookshop.’
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