A friend of mine told me recently that in a relative's class of 25 children, five of them are officially identified as trans. That means 20% of the children are on their way to hormone therapy and gender re-assignment.
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If you like this, come and hear me talk on Huxley's life and ideas, at the Bristol Psychedelic Society on April 3 (tickets here) or the London Psychedelic Society on April 16 (tickets here).
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This weekend gave us an extraordinary rugby story. Not Wales winning the Grand Slam – although well done to them – but what happened when England played Scotland.
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The closest I’ve come to enlightenment was the two minutes when I was lying in a bloody heap on Valsfjell Mountain in Norway. This was back in February 2001. While skiing down a steep slope, I crashed through a fence, flew off a cliff, and landed with a thump, breaking my leg and several vertebrae.
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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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Aldous Huxley thought western societies needed to become more open to ego-transcendence. We need to find ways to be less stuck in our egos, less stuck in consumerism and materialism, and more conscious, loving and open to other beings. We need to wake up to our potential and our power.
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This is about quite a dark subject: the Soviet gulags. I don't recommend reading this essay if you suffer from clinical depression. If you're just somewhat got down by global politics, I do recommend you read this, to realize that things can be a lot worse, and to appreciate what we have going for us.
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A surprise visitor appears after a minute of this interview at Lowlands festival.
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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 watched Free Solo, a documentary about 33-year-old Alex Honnold’s attempt to free climb El Capitan in 2017. It’s a horror film. You watch squirming in your seat, as this likeable young man dangles by his fingertips 2,300 metres off the ground in Yosemite. Even the cameraman can’t watch.
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I finally got around to watching Children of Men this week. It’s a 2006 film by Mexican director Alfonso Cuaron, about a near-future where global civilization has collapsed, Britain has become a fortress against waves of mass migration, and human fertility has abruptly stopped. No child has been born for 20 years, the playgrounds are silent, and people’s hearts have hardened.
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Recently, I’ve noticed several friends and acquaintances – mainly millennials - getting into magick. A 30-year-old successful professional woman who pays to consult a globe-trotting voodoo-priestess about her love life. A 33-year-old musician who's left a humanist community and joined a coven. Stephen Reid, formerly a leader of UK Uncut, who then set up The Psychedelic Society and now runs magick rituals.
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We’re so used to stories of snowflake students having meltdowns over Halloween costumes that it’s refreshing to remind ourselves they really can change the world for the better.
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I was walking to the Extinction Rebellion protest last weekend, and I suddenly started crying.
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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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Our psyches are deeply connected to the material and symbolic worlds we weave around us. The habitat of our daily lives re-inforces our habits, for good and ill. All our stuff – our apartments, our clothes, our books, our TV, our online activity, our food, our relationships – helps make us who we are, in a powerful feedback loop.
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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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Roy Bahat is the head of Bloomberg Beta, a venture fund backed by Bloomberg. He also works on the future of work, and - like a lot of people in Silicon Valley - is a vocal supporter of Universal Basic Income (UBI). I met up with him in San Francisco to talk about the future of work and the importance of lifelong learning.
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While I was in San Francisco, I got the chance to meet Michael Murphy, one of the founders of the Esalen Institute. It's a cross between a spiritual retreat centre and an adult education college, perched on the cliffs of Big Sur next to some hot springs. It's been very influential on transpersonal psychology and American spirituality.
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On Monday, I’m teaching undergraduates for the first time at my university, Queen Mary University of London. It’s launching a ten-lecture course on health and well-being, and I’m doing two of them – one on the philosophies of well-being, another on ego-transcendence.
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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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Last week I visited Pendle Hill, a Quaker retreat centre outside Philadelphia, nestled between the gorgeous Quaker liberal arts colleges of Haverford and Swarthmore. I made a sort of mini-pilgrimage there as part of my research into the ‘mystical expats’ – Gerald Heard, Aldous Huxley, Christopher Isherwood and Alan Watts, four English writers who moved to California in the 1930s and helped invent the ‘spiritual-but-not-religious’ demographic (which is now 25% of the US population).
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Last weekend I went to a seminar on dying at the Garrison Institute. That might seem a rather Gothic weekend, but I don’t think it’s that weird. Socrates said: 'To philosophize is to learn how to die.'
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These days everyone is a goddam shaman. But what if you wanted to really train as an Amazon maestro or maestra? What is that process like? Is it terrifying, magical, bonkers? Never mind Carlos Castaneda and his fictional 'Don Juan'.
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Last week, if you remember, I was at a Buddhist seminar in the Colorado mountains, taught by a Tibetan Buddhist lama called Dzigar Kongtrul Rinpoche. This was quite different to other Buddhist retreats I’ve been on. There wasn’t much meditation, instead there was four hours of teaching every day, over nine days.
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I’ve come to Boulder in Colorado, to hear a talk by the American Buddhist nun Pema Chodron. As I’ve previously written, I picked up Chodron’s book, The Places That Scare You, while on an ayahuasca retreat, in between two rather scary ceremonies.
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Pema Chodron's book, The Places that Scary You, has been extremely helpful to me over the past six months. I came across the book in the Amazon jungle, when I was on an ayahuasca retreat last October.
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On a recent retreat I met Joe, an artist in his mid-20s. Joe reminded me of an Elizabethan artist – it might have been his goatee, or his air of punchy independence mixed with free-wheeling romance.
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This is an article by Joe, a young artist who I met at a London Buddhist Centre retreat last month, and whose story I drew on for my latest blog-post, Re-finding Your Joy. He told me his story on the retreat and I asked if I could interview him.
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Mindfulness has become such an unobtrusive part of our cultural landscape that we can forget how radical and counter-cultural Buddhism really is. It’s become subsumed into the well-being movement: if we take five minutes to close our eyes, breathe slowly and relax, then we can live our normal lives on a slightly happier and more even keel. That’s the promise of mindfulness.
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I’m back from a 10-day meditation retreat, at Vajrasana in sunny Suffolk. That might seem a bit of a doss, but it’s also an investment – I really want to improve my meditation practice, for my benefit and others', and it’s ten times easier to learn on retreat than at home. It’s like trying to light a match indoors versus trying to light it on the top of a windy hill.
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I went to see a publisher the other day, who said they had a project for me. The project turned out to be a series called ‘Great Philosophers’. Could I suggest any great living philosophers to write about, other than myself obviously? ‘How about a book about Kanye West?’ They laughed. Pause. ‘No, really. Make a series of little books about great cultural influencers. I’ll do one on Kanye West.’
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The fundamental mistake was supposing that the healing process was the disease, rather than the process whereby the disease is healed. The disease, if any, was the state previous to the ‘psychosis’. The so-called ‘psychosis’ was an attempt towards spontaneous healing, it was a movement towards health, not a movement towards disease . . . it could be called mystical, a re-owning and discovery of parts of myself.
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Spiritual emergencies are moments of awakening and ego-dissolution which can be both ecstatic and deeply disturbing, even quasi-psychotic. With the right tools and support, we can navigate them to a richer and more meaningful life.
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This week I saw Tenzin Palmo speak at the Rigpa centre in London. She’s a remarkable woman, the daughter of a fishmonger from East London, who left Bethnal Green at the age of 20 to learn about the dharma in northern India. She became a Tibetan Buddhist nun – the second Western woman ever to do that – and then spent 12 years meditating in a Himalayan cave.
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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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Last week I wrote about a book I picked up on Amazon – Pema Chodron’s The Places That Scare You. This week I’ll talk about the other book I picked up in the jungle, a little novel called A Single Man, by Christopher Isherwood.
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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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It's a confusing world, but there are some things we know for sure. We know for sure that it's good to be vulnerable, don't we? That humans - particularly men - need to learn to open up more, because that's the way to better connection and higher self-worth. That much we know. Right?
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One of the topics I'm most passionate about is changing western culture's attitudes to spiritual experiences, so people not so afraid of them and keen to pathologize them, but are able to be open and friendly to unusual experiences when they arise, to see them as a gift.
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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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Psychosis. Scary word isn't it? These days we think nothing less of a person if they publicly disclose they get depression, or anxiety. We applaud them for being brave, although they're not really risking anything.
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A friend emailed me asking about retreats, whether they're useful, and how one goes about picking one.
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I went to India for the first time last year. I'd always been drawn to ancient Indian philosophy, but had put off visiting the country until I had some time to dive in. It was, I guess you could say, 'spiritual tourism': travel for the purpose of spiritual growth.
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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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I've come back from India after an interesting three weeks. I went there with the vague intention to find a guru and take my spiritual practice to the next level. I say 'vague' because I wasn't quite sure how one went about finding a guru.
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One of the main insights of last year, for me, was that meditation and psychedelics are two useful spiritual practices that work well together. Meditation sharpens certain cognitive and emotional tools (concentration, acceptance, compassion) which help one ride the waves of psychedelic consciousness.
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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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The last few years I've been attempting to harmonize elements in my psyche - the rational and the ecstatic, or Socrates and Dionysus. I want to approach this idea today through the lens of Jungian psychology, and his idea of the two archetypes of the Puer Aeternus (or Divine Child) and the Senex (or Wise Old Man) - two aspects of the psyche which are superficially antagonistic but which actually need each other.
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Hello. Well, this is awkward. I stopped writing this newsletter two months ago, just before travelling to the Amazon jungle for an ayahuasca ceremony. The good news, back then, was that I'd been handed a philosophy column for the New Statesman magazine - the culmination of a dream I'd had for over a decade.
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This week I finished watching the new PBS documentary series, The Vietnam War, made by Ken Burns and Lynne Novick. It's a massive piece of work - 18 hours of footage from the last war when American journalists were allowed to roam pretty much wherever they wanted on the battlefield, and when presidents recorded their private conversations. You've never seen a war so close.
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This is the best time ever to be alive and human. Global life expectancy has doubled in the last century, from 31 to 71. A century ago, 20% of babies died in childbirth, now it's less than 7%. You're far, far less likely to die violently than in the Middle Ages, the 19th century, or even in the 1960s.
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I asked my Patreons what they'd like me to write about. Susanne wrote: 'I'm just learning about "emotional labour". I'd be interested to hear your take on it.' Sure, Susanne, here goes!
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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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This week, I read an interesting book that came out at the start of this year about the Black Lives Matter movement, called They Can't Kill Us All, by Wesley Lowery. It tells the story of one of the defining protest movements of this decade, which shone a light (or, rather, a phone camera) on American police's excessive use of force against black people.
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I've believed in reincarnation longer than I can remember. It must have started in a previous life. I've never really examined my core belief. It's just been there, part of the furniture. But a new book has stung me into examining that comfy old sofa. Do I really need it? Is it time to chuck it out?
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In October, I'm heading to the Amazon jungle in Peru to take part in an ayahuasca ritual at a place called the Temple of the Way of Light. I heard about it when I interviewed a novelist called Emma for The Art of Losing Control, who went there to try and help herself become pregnant after a series of miscarriages.
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With his unerring knack for the offensive, President Trump responded to last week's Nazi rally in Charlottesville, in which a young woman was murdered, with a condemnation of the 'violence on many sides'.
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It was when I took the escalator in Tottenham Court Road station that I realized quite how much Gay Pride has been embraced as a national festival. The entire tube station was festooned in rainbow colours, like a SuperMarioKart racetrack. Outside, a huge sign read Love is Love.
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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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This week I took the train out to Milton Keynes, then a taxi through the golden fields of Buckinghamshire to the University of Buckingham, where Sir Anthony Seldon recently became vice-chancellor. He was previously headmaster of Wellington School, where he became prominent for his advocacy of happiness classes. Now, he has brought that vision to higher education, outlining his plan to make Buckingham 'Europe's first positive university'.
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As regular readers will know, I've begun a new research focus, looking at well-being in higher education. British universities have started to focus on this issue a lot more, spurred by worrying headlines about an 'epidemic of mental illness on campus'. But, judging by the events I've attended so far, universities don't yet get the complexity of this issue, and see it simply in terms of increasing funding for counselling.
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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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