The Doors of Perception
We live together, we act on, and react to, one another; but always and in all circumstances we are by ourselves. By its very nature every embodied spirit is doomed to suffer and enjoy in solitude. Sensations, feelings, insights, fancies--all these are private and, except through symbols and at second hand, incommunicable. We can pool information about experiences, but never the experiences themselves. From family to nation, every human group is a society of island universes.
The other world to which mescalin admitted me was not the world of visions; it existed out there, in what I could see with my eyes open. The great change was in the realm of objective fact. What had happened to my subjective universe was relatively unimportant.
Space was still there; but it had lost its predominance. The mind was primarily concerned, not with measures and locations, but with being and meaning. And along with indifference to space there went an even more complete indifference to time.
Reflecting on my experience, I find myself agreeing with the eminent Cambridge philosopher, Dr. C. D. Broad, "that we should do well to consider much more seriously than we have hitherto been inclined to do the type of theory which Bergson put forward in connection with memory and sense perception. The suggestion is that the function of the brain and nervous system and sense organs is in the main eliminative and not productive. Each person is at each moment capable of remembering all that has ever happened to him and of perceiving everything that is happening everywhere in the universe. The function of the brain and nervous system is to protect us from being overwhelmed and confused by this mass of largely useless and irrelevant knowledge, by shutting out most of what we should otherwise perceive or remember at any moment, and leaving only that very small and special selection which is likely to be practically useful." According to such a theory, each one of us is potentially Mind at Large. But in so far as we are animals, our business is at all costs to survive. To make biological survival possible, Mind at Large has to be funneled through the reducing valve of the brain and nervous system. What comes out at the other end is a measly trickle of the kind of consciousness which will help us to stay alive on the surface of this particular planet. To formulate and express the contents of this reduced awareness, man has invented and endlessly elaborated those symbol-systems and implicit philosophies which we call languages. Every individual is at once the beneficiary and the victim of the linguistic tradition into which he has been born--the beneficiary inasmuch as language gives access to the accumulated records of other people's experience, the victim in so far as it confirms him in the belief that reduced awareness is the only awareness and as it bedevils his sense of reality, so that he is all too apt to take his concepts for data, his words for actual things. That which, in the language of religion, is called "this world" is the universe of reduced awareness, expressed, and, as it were, petrified by language. The various "other worlds," with which human beings erratically make contact are so many elements in the totality of the awareness belonging to Mind at Large. Most people, most of the time, know only what comes through the reducing valve and is consecrated as genuinely real by the local language. Certain persons, however, seem to be born with a kind of by-pass that circumvents the reducing valve. In others temporary by-passes may be acquired either spontaneously, or as the result of deliberate "spiritual exercises," or through hypnosis, or by means of drugs. Through these permanent or temporary by-passes there flows, not indeed the perception "of everything that is happening everywhere in the universe" (for the by-pass does not abolish the reducing valve, which still excludes the total content of Mind at Large), but something more than, and above all something different from, the carefully selected utilitarian material which our narrowed, individual minds regard as a complete, or at least sufficient, picture of reality.
In the final stage of egolessness there is an "obscure knowledge" that All is in all--that All is actually each. This is as near, I take it, as a finite mind can ever come to "perceiving everything that is happening everywhere in the universe."
I turned back to the folds in my trousers. "This is how one ought to see," I repeated yet again. And I might have added, "These are the sort of things one ought to look at." Things without pretensions, satisfied to be merely themselves, sufficient in their Suchness, not acting a part, not trying, insanely, to go it alone, in isolation from the Dharma-Body, in Luciferian defiance of the grace of God. "The nearest approach to this," I said, "would be a Vermeer." Yes, a Vermeer. For that mysterious artist was trebly gifted--with the vision that perceives the Dharma-Body as the hedge at the bottom of the garden, with the talent to render as much of that vision as the limitations of human capacity permit, and with the prudence to confine himself in his paintings to the more manageable aspects of reality; for though Vermeer represented human beings, he was always a painter of still life.
How was this cleansed perception to be reconciled with a proper concern with human relations, with the necessary chores and duties, to say nothing of charity and practical compassion? The age-old debate between the actives and the contemplatives was being renewed--re newed, so far as I was concerned, with an unprecedented poignancy. Mescalin gives access to contemplation--but to a contemplation that is incompatible with action and even with the will to action, the very thought of action. In the intervals between his revelations the mescalin taker is apt to feel that, though in one way everything is supremely as it should be, in another there is something wrong. His problem is essentially the same as that which confronts the quietist, the arhat and, on another level, the landscape painter and the painter of human still lives. Mescalin can never solve that problem; it can only pose it, apocalyptically, for those to whom it had never before presented itself. The full and final solution can be found only by those who are prepared to implement the right kind of Weltanschauung by means of the right kind of behavior and the right kind of constant and unstrained alertness.
The sum of evil, Pascal remarked, would be much diminished if men could only learn to sit quietly in their rooms. The contemplative whose perception has been cleansed does not have to stay in his room. He can go about his business, so completely satisfied to see and be a part of the divine Order of Things that he will never even be tempted to indulge in what Traherne called "the dirty Devices of the world." When we feel ourselves to be sole heirs of the universe, when "the sea flows in our veins…and the stars are our jewels," when all things are perceived as infinite and holy, what motive can we have for covetousness or self-assertion, for the pursuit of power or the drearier forms of pleasure?
In my present state, awareness was not referred to as ego; it was, so to speak, on its own. This meant that the physiological intelligence controlling the body was also on its own. For the moment that interfering neurotic who, in waking hours, tries to run the show, was blessedly out of the way.
I am not so foolish as to equate what happens under the influence of mescalin or of any other drug, prepared or in the future preparable, with the realization of the end and ultimate purpose of human life: Enlightenment, the Beatific Vision. All I am suggesting is that the mescalin experience is what Catholic theologians call "a gratuitous grace," not necessary to salvation but potentially helpful and to be accepted thankfully, if made available. To be shaken out of the ruts of ordinary perception, to be shown for a few timeless hours the outer and the inner world, not as they appear to an animal obsessed with survival or to a human being obsessed with words and notions, but as they are apprehended, directly and unconditionally, by Mind at Large--this is an experience of inestimable value to everyone and especially to the intellectual. For the intellectual is by definition the man for whom, in Goethe's phrase, "the word is essentially fruitful." He is the man who feels that "what we perceive by the eye is foreign to us as such and need not impress us deeply." And yet, though himself an intellectual and one of the supreme masters of language, Goethe did not always agree with his own evaluation of the word. "We talk," he wrote in middle life, "far too much. We should talk less and draw more. I personally should like to renounce speech altogether and, like organic Nature, communicate everything I have to say in sketches. That fig tree, this little snake, the cocoon on my window sill quietly awaiting its future--all these are momentous signatures. A person able to decipher their meaning properly would soon be able to dispense with the written or the spoken word altogether. The more I think of it, there is something futile, mediocre, even (I am tempted to say) foppish about speech. By contrast, how the gravity of Nature and her silence startle you, when you stand face to face with her, undistracted, before a barren ridge or in the desolation of the ancient hills." We can never dispense with language and the other symbol systems; for it is by means of them, and only by their means, that we have raised ourselves above the brutes, to the level of human beings. But we can easily become the victims as well as the beneficiaries of these systems. We must learn how to handle words effectively; but at the same time we must preserve and, if necessary, intensify our ability to look at the world directly and not through that half opaque medium of concepts, which distorts every given fact into the all too familiar likeness of some generic label or explanatory abstraction. Literary or scientific, liberal or specialist, all our education is predominantly verbal and therefore fails to accomplish what it is supposed to do. Instead of transforming children into fully developed adults, it turns out students of the natural sciences who are completely unaware of Nature as the primary fact of experience, it inflicts upon the world students of the humanities who know nothing of humanity, their own or anyone else's.
In a world where education is predominantly verbal, highly educated people find it all but impossible to pay serious attention to anything but words and notions. There is always money for, there are always doctorates in, the learned foolery of research into what, for scholars, is the all-important problem: Who influenced whom to say what when? Even in this age of technology the verbal humanities are honored. The non-verbal humanities, the arts of being directly aware of the given facts of our existence, are almost completely ignored. A catalogue, a bibliography, a definitive edition of a third-rate versifier's ipsissima verba, a stupendous index to end all indexes--any genuinely Alexandrian project is sure of approval and financial support. But when it comes to finding out how you and I, our children and grandchildren, may become more perceptive, more intensely aware of inward and outward reality, more open to the Spirit, less apt, by psychological malpractices, to make ourselves physically ill, and more capable of controlling our own autonomic nervous system--when it comes to any form of non-verbal education more fundamental (and more likely to be of some practical use) than Swedish drill, no really respectable person in any really respectable university or church will do anything about it. Verbalists are suspicious of the non-verbal; rationalists fear the given, non-rational fact; intellectuals feel that "what we perceive by the eye (or in any other way) is foreign to us as such and need not impress us deeply." Besides, this matter of education in the non-verbal humanities will not fit into any of the established pigeonholes. It is not religion, not neurology, not gymnastics, not morality or civics, not even experimental psychology. This being so the subject is, for academic and ecclesiastical purposes, non-existent and may safely be ignored altogether or left, with a patronizing smile, to those whom the Pharisees of verbal orthodoxy call cranks, quacks, charlatans and unqualified amateurs.
"I have always found," Blake wrote rather bitterly, "that Angels have the vanity to speak of themselves as the only wise. This they do with a confident insolence sprouting from systematic reasoning." Systematic reasoning is something we could not, as a species or as individuals, possibly do without. But neither, if we are to remain sane, can we possibly do without direct perception, the more unsystematic the better, of the inner and outer worlds into which we have been born. This given reality is an infinite which passes all understanding and yet admits of being directly and in some sort totally apprehended. It is a transcendence belonging to another order than the human, and yet it may be present to us as a felt immanence, an experienced participation. To be enlightened is to be aware, always, of total reality in its immanent otherness--to be aware of it and yet to remain in a condition to survive as an animal, to think and feel as a human being, to resort whenever expedient to systematic reasoning. Our goal is to discover that we have always been where we ought to be. Unhappily we make the task exceedingly difficult for ourselves. Meanwhile, however, there are gratuitous graces in the form of partial and fleeting realizations. Under a more realistic, a less exclusively verbal system of education than ours, every Angel (in Blake's sense of that word) would be permitted as a sabbatical treat, would be urged and even, if necessary, compelled to take an occasional trip through some chemical Door in the Wall into the world of transcendental experience. If it terrified him, it would be unfortunate but probably salutary. If it brought him a brief but timeless illumination, so much the better. In either case the Angel might lose a little of the confident insolence sprouting from systematic reasoning and the consciousness of having read all the books. But the man who comes back through the Door in the Wall will never be quite the same as the man who went out. He will be wiser but less cocksure, happier but less self-satisfied, humbler in acknowledging his ignorance yet better equipped to understand the relationship of words to things, of systematic reasoning to the unfathomable Mystery which it tries, forever vainly, to comprehend.
Heaven and Hell
Like the earth of a hundred years ago, our mind still has its darkest Africas, its unmapped Borneos and Amazonian basins. In relation to the fauna of these regions we are not yet zoologists, we are mere naturalists and collectors of specimens. The fact is unfortunate; but we have to accept it, we have to make the best of it. However lowly, the work of the collector must be done, before we can proceed to the higher scientific tasks of classification, analysis, experiment and theory making.
From the point of view of an inhabitant of the Old World, marsupials are exceedingly odd. But oddity is not the same as randomness. Kangaroos and wallabies may lack verisimilitude; but their improbability repeats itself and obeys recognizable laws. The same is true of the psychological creatures inhabiting the remoter regions of our minds. The experiences encountered under the influence of mescalin or deep hypnosis are very strange; but they are strange with a certain regularity, strange according to a pattern. What are the common features which this pattern imposes upon our visionary experiences? First and most important is the experience of light. Everything seen by those who visit the mind's antipodes is brilliantly illuminated and seems to shine from within. All colors are intensified to a pitch far beyond anything seen in the normal state, and at the same time the mind's capacity for recognizing fine distinctions of tone and hue is notably heightened. Color turns out to be a kind of touchstone of reality. That which is given is colored; that which our symbol-creating intellect and fancy put together is uncolored. Thus the external world is perceived as colored. Dreams, which are not given but fabricated by the personal subconscious, are generally in black and white.
Along with light and color there goes, in every case, a recognition of heightened significance. The self-luminous objects which we see in the mind's antipodes possess a meaning, and this meaning is, in some sort, as intense as their color. Significance here is identical with being; for, at the mind's antipodes, objects do not stand for anything but themselves. The images which appear in the nearer reaches of the collective subconscious have meaning in relation to the basic facts of human experience; but here, at the limits of the visionary world, we are confronted by facts which, like the facts of external nature, are independent of man, both individually and collectively, and exist in their own right. And their meaning consists precisely in this, that they are intensely themselves and, being intensely themselves, are manifestations of the essential givenness, the non-human otherness of the universe.
Light, color and significance do not exist in isolation. They modify, or are manifested by, objects. Are there any special classes of objects common to most visionary experiences? The answer is: yes, there are. Under mescalin and hypnosis, as well as in spontaneous visions, certain classes of perceptual experiences turn up again and again. The typical mescalin or lysergic-acid experience begins with perceptions of colored, moving, living geometrical forms. In time, pure geometry becomes concrete, and the visionary perceives, not patterns, but patterned things, such as carpets, carvings, mosaics. These give place to vast and complicated buildings, in the midst of landscapes, which change continuously, passing from richness to more intensely colored richness, from grandeur to deepening grandeur. Heroic figures, of the kind that Blake called "The Seraphim," may make their appearance, alone or in multitudes. Fabulous animals move across the scene. Everything is novel and amazing. Almost never does the visionary see anything that reminds him of his own past. He is not remembering scenes, persons or objects, and he is not inventing them; he is looking on at a new creation.
There are in nature certain scenes, certain classes of objects, certain materials [flowers, precious stones], possessed of the power to transport the beholder's mind in the direction of its antipodes, out of the everyday Here and toward the Other World of Vision. Similarly, in the realm of art, we find certain works, even certain classes of works, in which the same transporting power is manifest. For Ezekiel, a gem was a stone of fire. Conversely, a flame is a living gem, endowed with all the transporting power that belongs to the precious stone and, to a lesser degree, to polished metal. This transporting power of flame increases in proportion to the depth and extent of the surrounding darkness.
Along with the preternatural lights and colors, the gems and the ever-changing patterns, visitors to the mind's antipodes discover a world of sublimely beautiful landscapes, of living architecture and of heroic figures. The transporting power of many works of art is attributable to the fact that their creators have painted scenes, persons and objects which remind the beholder of what, consciously or unconsciously, he knows about the Other World at the back of his mind.
In spite of a natural history that was nothing but a set of drearily moralistic symbols, in the teeth of a theology which, instead of regarding words as the signs of things, treated things and events as the signs of Biblical or Aristotelian words, our ancestors remained relatively sane. And they achieved this feat by periodically escaping from the stifling prison of their bumptiously rationalistic philosophy, their anthropomorphic, authoritarian and non-experimental science, their all too articulate religion, into non-verbal, other than human worlds inhabited by their instincts, by the visionary fauna of their mind's antipodes and, beyond and yet within all the rest, by the indwelling Spirit.
Nature at the middle distance is familiar--so familiar that we are deluded into believing that we really know what it is all about. Seen very close at hand, or at a great distance, or from an odd angle, it seems disquietingly strange, wonderful beyond all comprehension. The close-up landscapes of China and Japan are so many illustrations of the theme that samsara and nirvana are one, that the Absolute is manifest in every appearance. These great metaphysical, and yet pragmatic, truths were rendered by the Zen-inspired artists of the Far East in yet another way. All the objects of their near-point scrutiny were represented in a state of unrelatedness against a blank of virgin silk or paper. Thus isolated, these transient appearances take on a kind of absolute Thing-in-Itselfhood.
The ordinary waking consciousness is a very useful and, on most occasions, an indispensable state of mind; but it is by no means the only form of consciousness, nor in all circumstances the best. Insofar as he transcends his ordinary self and his ordinary mode of awareness, the mystic is able to enlarge his vision, to look more deeply into the unfathomable miracle of existence. The mystical experience is doubly valuable; it is valuable because it gives the experiencer a better understanding of himself and the world and because it may help him to lead a less self-centered and more creative life.