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Esoteric Albert Hofmann

mr peabody

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An interview with Albert Hofmann

by David Jay Brown, M.A [2008]

This is a brief interview that I did with Albert Hofmann, shortly after his 100th birthday.

What originally inspired your interest in chemistry?

My interest in chemistry was inspired by a fundamental philosophical question: Is the material world a manifestation of the spiritual world? I hoped to find deep, sound answers from the solid laws of chemistry to answer this question, and to apply these answers to the external problems and open questions of the spiritual dimensions of life.

When you first discovered LSD did you have an intuitive sense that this drug would have the enormous impact on the world that it has?

I was convinced from the very beginning of the fundamental impact.

What motivated or inspired you to go back and synthesize LSD a second time in 1943?

I synthesized LSD a second time for a deeper pharmacological investigation.

How has your own use of LSD effected your philosophy of life?

LSD showed me the inseparable interaction between the material and the spiritual world.

What sort of association do you see between LSD and creativity?

Since LSD opens up what Aldous Huxley called “the Doors of Perception,” it enhances the fields of creative activity.

Do you think that LSD has effected human evolution?

I do not know if it has effected human evolution, but I hope so.

What are your thoughts on why LSD is almost universally prohibited by governments around the world?

LSD belongs to a class of psychoactive substances that provide the user with a new concept of life, and this new way of looking at life is op-posite to the officially accepted view.

What role do you see LSD playing in the future?

In the future, I hope that LSD provides to the individual a new world view which is in harmony with nature and its laws.

What do you think happens to consciousness after death?

I think that each individual’s consciousness becomes part of the universal mind.

What is your perspective on the concept of God and spirituality?

God is the name of the universal creative spirit.

What sort of relationship do you see between science and mysticism?

Science is objective knowledge and mysticism is personal spiritual experience.

Are you hopeful about the future, and how do you envision the future evolution of the human species?

I am hopeful about the future evolution of the human species, because I have the impression that more and more human individuals are becoming conscious – that the creative spirit, which we call “God,” speaks to us through his creation – through the endlessness of the starry sky, through the beauty and wonder of the living individuals of the plant, the animal, and the human kingdoms.

We human beings are able to understand this message because we possess the divine gift of consciousness. This connects us to the universal mind and gives us divine creativity. Any means that helps to expand our individual consciousness – by opening up and sharpening our inner and outer eyes, in order to understand the divine universal message – will help humanity to survive. An understanding of the divine message – in its universal language – would bring an end to the war between the religions of the world.​

https://maps.org/news-letters/v18n2/v18n2-16.pdf
 
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The role LSD has played in my spiritual development

by Albert Hofmann

After my first experiences with LSD, the question arose for me:

Which is true: the picture of the world as we perceive it with our everyday consciousness, or the overwhelming image we perceive under the influence of entheogens?

This caused me to analyze what we know about the mechanism of perceiving reality.

Perception presupposes a subject that perceives, and the object that is perceived. In human relations the subject that perceives is the individual human being, more exactly his consciousness, and the object perceived is the outer material world.

It is of the greatest importance to be aware of the fundamental fact that the outer world consists objectively of nothing more than matter and energy.

In order to make conspicuous the mechanism of our experiencing reality, I have chosen a metaphor from television. The material world functions as transmitter, emanates optical, acoustical, gustatory, olfactory, and tactile signals that are received by the antennae, by our sensory organs, eyes, ears, tongue, nose, and skin and are conducted from there to the corresponding center in the brain to the receiver. There these energetic and material signals are transformed into the spiritual phenomena of seeing, hearing, tasting, smelling, and touching. One does not know how this transformation of material and energetic impulses into the psychic dimension of perception takes place. It includes the mystery of the connection between the material and the spiritual world.

The transmitter-receiver metaphor of reality makes evident that the picture of the outer world comes into existence inside, in the consciousness of the individual.

This fundamental fact signifies that the screen on which the colorful world is perceived is not in the outer but in the inner space of every human being. There are no colors, no sounds, no taste, no odors in the outer world. Everyone carries within himself his own personal image of the world, an image created by his private receiver. There is no common screen outside. This makes us fully aware of the cosmogenic (world-creating) power invested in every human.

Before making use of these considerations to explain the ability of LSD and the other entheogens to change the experience of reality, our knowledge about the essence of consciousness must be reviewed.

Consciousness defies a scientific definition and explanation; for it is what is needed to contemplate what consciousness is. It can only be circumscribed as being the receptive and creative center of the spiritual ego, which has the faculties of perceiving, thinking, and feeling, and which is the seat of memory.

It is of fundamental importance to be aware of how consciousness originates and develops.

The newborn human possesses solely the faculty of perceiving, or more correctly, is this mystic nucleus of life. He owns, to use again the metaphor of television, a blank videocassette, where the incoming stimuli from the outer world are transformed into images and sensations that can then be stored in the memory, providing the groundwork for thinking. Without these signals from outside, no consciousness could develop.

There is common consent that the evolution of mankind is paralleled by the increase and expansion of consciousness. From the described process of how consciousness originates and develops, it becomes evident that its growth depends on its faculty of perception.

Therefore every means of improving this faculty should be used.

The characteristics of entheogens, and their faculty to improve sensory perception, makes them inestimable aids in the process of expanding consciousness.

It was LSD, the most potent entheogen, that, to use Blake's famous line, cleansed my doors of perception and made me see everything as it is, infinite.

In my childhood I experienced spontaneously some of those blissful moments when the world appeared suddenly in a new brilliant light, and I had the feeling of being included in its wonder and indescribable beauty. These moments remained in my memory as extraordinary experiences of untold happiness, but only after the discovery of LSD did I grasp their meaning and existential importance.

As mentioned at the beginning of this short essay, it was my experiences with LSD that caused me to think about the essence of reality. The insights I received, as described, increased my astonishment about the wonder of existence, of which we become conscious in enlightened moments.​
 
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How LSD Originated

by Albert Hofmann

There are experiences that most of us are hesitant to speak about, because they do not conform to everyday reality and defy rational explanation. These are not particular external occurrences, but rather events of our inner lives, which are generally dismissed as figments of the imagination and barred from our memory. Suddenly, the familiar view of our surroundings is transformed in a strange, delightful, or alarming way: it appears to us in a new light, takes on a special meaning. Such an experience can be as light and fleeting as a breath of air, or it can imprint itself deeply upon our minds.

One enchantment of that kind, which I experienced in childhood, has remained remarkably vivid in my memory ever since. It happened on a May morning—I have forgotten the year—but I can still point to the exact spot where it occurred, on a forest path on Martinsberg above Baden, Switzerland. As I strolled through the freshly greened woods filled with bird song and lit up by the morning sun, all at once everything appeared in an uncommonly clear light. Was this something I had simply failed to notice before? Was I suddenly discovering the spring forest as it actually looked? It shone with the most beautiful radiance, speaking to the heart, as though it wanted to encompass me in its majesty. I was filled with an indescribable sensation of joy, oneness, and blissful security.

I have no idea how long I stood there spellbound. But I recall the anxious concern I felt as the radiance slowly dissolved and I hiked on: how could a vision that was so real and convincing, so directly and deeply felt—how could it end so soon? And how could I tell anyone about it, as my overflowing joy compelled me to do, since I knew there were no words to describe what I had seen? It seemed strange that I, as a child, had seen something so marvelous, something that adults obviously did not perceive - for I had never heard them mention it.

While still a child, I experienced several more of these deeply euphoric moments on my rambles through forest and meadow. It was these experiences that shaped the main outlines of my world view and convinced me of the existence of a miraculous, powerful, unfathomable reality that was hidden from everyday sight.

I was often troubled in those days, wondering if I would ever, as an adult, be able to communicate these experiences; whether I would have the chance to depict my visions in poetry or paintings. But knowing that I was not cut out to be a poet or artist, I assumed I would have to keep these experiences to myself, important as they were to me.

Unexpectedly—though scarcely by chance—much later, in middle age, a link was established between my profession and these visionary experiences from childhood.

Because I wanted to gain insight into the structure and essence of matter, I became a research chemist. Intrigued by the plant world since early childhood, I chose to specialize in research on the constituents of medicinal plants. In the course of this career I was led to the psychoactive, hallucination-causing substances, which under certain conditions can evoke visionary states similar to the spontaneous experiences just described. The most important of these hallucinogenic substances has come to be known as LSD.

Hallucinogens, as active compounds of considerable scientific interest, have gained entry into medicinal research, biology, and psychiatry, and later—especially LSD also obtained wide diffusion in the drug culture.

In studying the literature connected with my work, I became aware of the great universal significance of visionary experience. It plays a dominant role, not only in mysticism and the history of religion, but also in the creative process in art, literature, and science. More recent investigations have shown that many persons also have visionary experiences in daily life, though most of us fail to recognize their meaning and value. Mystical experiences, like those that marked my childhood, are apparently far from rare.

There is today a widespread striving for mystical experience, for visionary breakthroughs to a deeper, more comprehensive reality than that perceived by our rational, everyday consciousness. Efforts to transcend our materialistic world view are being made in various ways, not only by the adherents to Eastern religious movements, but also by professional psychiatrists, who are adopting such profound spiritual experiences as a basic therapeutic principle.

I share the belief of many of my contemporaries that the spiritual crisis pervading all spheres of Western industrial society can be remedied only by a change in our world view. We shall have to shift from the materialistic, dualistic belief that people and their environment are separate, toward a new consciousness of an all-encompassing reality, which embraces the experiencing ego, a reality in which people feel their oneness with animate nature and all of creation.

Everything that can contribute to such a fundamental alteration in our perception of reality must therefore command earnest attention. Foremost among such approaches are the various methods of meditation, either in a religious or a secular context, which aim to deepen the consciousness of reality by way of a total mystical experience. Another important, but still controversial, path to the same goal is the use of the consciousness-altering properties of hallucinogenic psychopharmaceuticals. LSD finds such anapplication in medicine, by helping patients in psychoanalysis and psychotherapy to perceive their problems in their true significance.

Deliberate provocation of mystical experience, particularly by LSD and related hallucinogens, in contrast to spontaneous visionary experiences, entails dangers that must not be underestimated. Practitioners must take into account the peculiar effects of these substances, namely their ability to influence our consciousness, the innermost essence of our being. The history of LSD to date amply demonstrates the catastrophic consequences that can ensue when its profound effect is misjudged and the substance is mistaken for a pleasure drug. Special internal and external advance preparations are required; with them, an LSD experiment can become a meaningful experience. Wrong and inappropriate use has caused LSD to become my problem child.

It is my desire in this book to give a comprehensive picture of LSD, its origin, its effects, and its dangers, in order to guard against increasing abuse of this extraordinary drug. I hope thereby to emphasize possible uses of LSD that are compatible with its characteristic action. I believe that if people would learn to use LSD's vision-inducing capability more wisely, under suitable conditions, in medical practice and in conjunction with meditation, then in the future this problem child could become a wonder child.

-----

Time and again I hear or read that LSD was discovered by accident. This is only partly true. LSD came into being within a systematic research program, and the "accident" did not occur until much later: when LSD was already five years old, I happened to experience its unforeseeable effects in my own body—or rather, in my own mind.

Looking back over my professional career to trace the influential events and decisions that eventually steered my work toward the synthesis of LSD, I realize that the most decisive step was my choice of employment upon completion of my chemistry studies. If that decision had been different, then this substance, which has become known the world over, might never have been created. In order to tell the story of the origin of LSD, then, I must also touch briefly on my career as a chemist, since the two developments are inextricably interrelated.

In the spring of 1929, on concluding my chemistry studies at the University of Zurich, I joined the Sandoz Company's pharmaceutical-chemical research laboratory in Basel, as a co-worker with Professor Arthur Stoll, founder and director of the pharmaceutical department. I chose this position because it afforded me the opportunity to work on natural products, whereas two other job offers from chemical firms in Basel had involved work in the field of synthetic chemistry.

First Chemical Explorations

My doctoral work at Zurich under Professor Paul Karrer had already given me one chance to pursue my interest in plant and animal chemistry. Making use of the gastrointestinal juice of the vineyard snail, I accomplished the enzymatic degradation of chitin, the structural material of which the shells, wings, and claws of insects, crustaceans, and other lower animals are composed. I was able to derive the chemical structure of chitin from the cleavage product, a nitrogen-containing sugar, obtained by this degradation. Chitin turned out to be an analogue of cellulose, the structural material of plants. This important result, obtained after only three months of research, led to a doctoral thesis rated "with distinction."

When I joined the Sandoz firm, the staff of the pharmaceutical-chemical department was still rather modest in number. Four chemists with doctoral degrees worked in research, three in production.

In Stoll's laboratory I found employment that completely agreed with me as a research chemist. The objective that Professor Stoll had set for his pharmaceutical-chemical research laboratories was to isolate the active principles (i.e., the effective constituents) of known medicinal plants to produce pure specimens of these substances. This is particularly important in the case of medicinal plants whose active principles are unstable, or whose potency is subject to great variation, which makes an exact dosage difficult. But if the active principle is available in pure form, it becomes possible to manufacture a stable pharmaceutical preparation, exactly quantifiable by weight. With this in mind, Professor Stoll had elected to study plant substances of recognized value such as the substances from foxglove (Digitalis), Mediterranean squill (Scilla maritima), and ergot of rye (Claviceps purpurea or Secale cornutum), which, owning to their instability and uncertain dosage, nevertheless, had been little used in medicine.

My first years in the Sandoz laboratories were devoted almost exclusively to studying the active principles of Mediterranean squill. Dr. Walter Kreis, one of Professor Stoll's earliest associates, launched me in this field of research. The most important constituents of Mediterranean squill already existed in pure form. Their active agents, as well as those of woolly foxglove (Digitalis lanata), had been isolated and purified, chiefly by Dr. Kreis, with extraordinary skill.

The active principles of Mediterranean squill belong to the group of cardioactive glycosides (glycoside = sugar-containing substance) and serve, as do those of foxglove, in the treatment of cardiac insufficiency. The cardiac glycosides are extremely active substances. Because the therapeutic and the toxic doses differ so little, it becomes especially important here to have an exact dosage, based on pure compounds.

At the beginning of my investigations, a pharmaceutical preparation with Scilla glycosides had already been introduced into therapeutics by Sandoz; however, the chemical structure of these active compounds, with the exception of the sugar portion, remained largely unknown.

My main contribution to the Scilla research, in which I participated with enthusiasm, was to elucidate the chemical structure of the common nucleus of Scilla glycosides, showing on the one hand their differences from the Digitalis glycosides, and on the other hand their close structural relationship with the toxic principles isolated from skin glands of toads. In 1935, these studies were temporarily concluded.

Looking for a new field of research, I asked Professor Stoll to let me continue the investigations on the alkaloids of ergot, which he had begun in 1917 and which had led directly to the isolation of ergotamine in 1918. Ergotamine, discovered by Stoll, was the first ergot alkaloid obtained in pure chemical form. Although ergotamine quickly took a significant place in therapeutics (under the trade name Gynergen) as a hemostatic remedy in obstetrics and as a medicament in the treatment of migraine, chemical research on ergot in the Sandoz laboratories was abandoned after the isolation of ergotamine and the determination of its empirical formula. Meanwhile, at the beginning of the thirties, English and American laboratories had begun to determine the chemical structure of ergot alkaloids. They had also discovered a new, water-soluble ergot alkaloid, which could likewise be isolated from the mother liquor of ergotamine production. So I thought it was high time that Sandoz resumed chemical research on ergot alkaloids, unless we wanted to risk losing our leading role in a field of medicinal research, which was already becoming so important.

Professor Stoll granted my request, with some misgivings: "I must warn you of the difficulties you face in working with ergot alkaloids. These are-exceedingly sensitive, easily decomposed substances, less stable than any of the compounds you have investigated in the cardiac glycoside field. But you are welcome to try."

And so the switches were thrown, and I found myself engaged in a field of study that would become the main theme of my professional career. I have never forgotten the creative joy, the eager anticipation I felt in embarking on the study of ergot alkaloids, at that time a relatively uncharted field of research.

Ergot

It may be helpful here to give some background information about ergot itself. [For further information on ergot, readers should refer to the monographs of G. Berger, Ergot and Ergotism (Gurney and Jackson, London, 1931 ) and A. Hofmann, Die Mutterkornalkaloide (F. Enke Verlag, Stuttgart, 1964). The former is a classical presentation of the history of the drug, while the latter emphasizes the chemical aspects.]

It is produced by a lower fungus (Claviceps purpurea) that grows parasitically on rye and, to a lesser extent, on other species of grain and on wild grasses. Kernels infested with this fungus develop into light-brown to violet-brown curved pegs (sclerotia) that push forth from the husk in place of normal grains. Ergot is described botanically as a sclerotium, the form that the ergot fungus takes in winter. Ergot of rye (Secale cornutum) is the variety used medicinally.

Ergot, more than any other drug, has a fascinating history, in the course of which its role and meaning have been reversed: once dreaded as a poison, in the course of time it has changed to a rich storehouse of valuable remedies. Ergot first appeared on the stage of history in the early Middle Ages, as the cause of outbreaks of mass poisonings affecting thousands of persons at a time. The illness, whose connection with ergot was for a long time obscure, appeared in two characteristic forms, one gangrenous (ergotismus gangraenosus) and the other convulsive (ergotismus convulsivus). Popular names for ergotism—such as "mal des ardents," "ignis sacer," "heiliges Feuer," or "St. Anthony's fire"—refer to the gangrenous form of the disease. The patron saint of ergotism victims was St. Anthony, and it was primarily the Order of St. Anthony that treated these patients.

Until recent times, epidemic-like outbreaks of ergot poisoning have been recorded in most European countries including certain areas of Russia. With progress in agriculture, and since the realization, in the seventeenth century, that ergot-containing bread was the cause, the frequency and extent of ergotism epidemics diminished considerably. The last great epidemic occurred in certain areas of southern Russia in the years 1926-27. [The mass poisoning in the southern French city of Pont-St. Esprit in the year 1951, which many writers have attributed to ergot-containing bread, actually had nothing to do with ergotism. It rather involved poisoning by an organic mercury compound that was utilized for disinfecting seed.]

The first mention of a medicinal use of ergot, namely as an ecbolic (a medicament to precipitate childbirth), is found in the herbal of the Frankfurt city physician Adam Lonitzer (Lonicerus) in the year 1582. Although ergot, as Lonitzer stated, had been used since olden times by midwives, it was not until 1808 that this drug gained entry into academic medicine, on the strength of a work by the American physician John Stearns entitled Account of the Putvis Parturiens, a Remedy for Quickening Childbirth. The use of ergot as an ecbolic did not, however, endure. Practitioners became aware quite early of the great danger to the child, owing primarily to the uncertainty of dosage, which when too high led to uterine spasms. From then on, the use of ergot in obstetrics was confined to stopping postpartum hemorrhage (bleeding after childbirth).

It was not until ergot's recognition in various pharmacopoeias during the first half of the nineteenth century that the first steps were taken toward isolating the active principles of the drug. However, of all the researchers who assayed this problem during the first hundred years, not one succeeded in identifying the actual substances responsible for the therapeutic activity. In 1907, the Englishmen G. Barger and F. H. Carr were the first to isolate an active alkaloidal preparation, which they named ergotoxine because it produced more of the toxic than therapeutic properties of ergot. (This preparation was not homogeneous, but rather a mixture of several alkaloids, as I was able to show thirty-five years later.) Nevertheless, the pharmacologist H. H. Dale discovered that ergotoxine, besides the uterotonic effect, also had an antagonistic activity on adrenaline in the autonomic nervous system that could lead to the therapeutic use of ergot alkaloids. Only with the isolation of ergotamine by A. Stoll (as mentioned previously) did an ergot alkaloid find entry and widespread use in therapeutics.

The early 1930s brought a new era in ergot research, beginning with the determination of the chemical structure of ergot alkaloids, as mentioned, in English and American laboratories. By chemical cleavage, W. A. Jacobs and L. C. Craig of the Rockefeller Institute of New York succeeded in isolating and characterizing the nucleus common to all ergot alkaloids. They named it lysergic acid. Then came a major development, both for chemistry and for medicine: the isolation of the specifically uterotonic, hemostatic principle of ergot, which was published simultaneously and quite independently by four institutions, including the Sandoz laboratories. The substance, an alkaloid of comparatively simple structure, was named ergobasine (syn. ergometrine, ergonovine) by A. Stoll and E. Burckhardt. By the chemical degradation of ergobasine, W. A. Jacobs and L. C. Craig obtained lysergic acid and the amino alcohol propanolamine as cleavage products.

I set as my first goal the problem of preparing this alkaloid synthetically, through chemical linking of the two components of ergobasine, lysergic acid and propanolamine (see structural formulas in the appendix).

The lysergic acid necessary for these studies had to be obtained by chemical cleavage of some other ergot alkaloid. Since only ergotamine was available as a pure alkaloid, and was already being produced in kilogram quantities in the pharmaceutical production department, I chose this alkaloid as the starting material for my work. I set about obtaining 0.5 gm of ergotamine from the ergot production people. When I sent the internal requisition form to Professor Stoll for his countersignature, he appeared in my laboratory and reproved me: "If you want to work with ergot alkaloids, you will have to familiarize yourself with the techniques of microchemistry. I can't have you consuming such a large amount of my expensive ergotamine for your experiments."

The ergot production department, besides using ergot of Swiss origin to obtain ergotamine, also dealt with Portuguese ergot, which yielded an amorphous alkaloidal preparation that corresponded to the aforementioned ergotoxine first produced by Barger and Carr. I decided to use this less expensive material for the preparation of lysergic acid.

The alkaloid obtained from the production department had to be purified further, before it would be suitable for cleavage to lysergic acid. Observations made during the purification process led me to think that ergotoxine could be a mixture of several alkaloids, rather than one homogeneous alkaloid. I will speak later of the far-reaching sequelae of these observations.

Here I must digress briefly to describe the working conditions and techniques that prevailed in those days. These remarks may be of interest to the present generation of research chemists in industry, who are accustomed to far better conditions.

We were very frugal. Individual laboratories were considered a rare extravagance. During the first six years of my employment with Sandoz, I shared a laboratory with two colleagues. We three chemists, plus an assistant each, worked in the same room on three different fields: Dr. Kreiss on cardiac glycosides; Dr. Wiedemann, who joined Sandoz around the same time as I, on the leaf pigment chlorophyll; and I ultimately on ergot alkaloids. The laboratory was equipped with two fume hoods (compartments supplied with outlets), providing less than effective ventilation by gas flames. When we requested that these hoods be equipped with ventilators, our chief refused on the ground that ventilation by gas flame had sufficed in Willstatter's laboratory.

During the last years of World War I, Professor Stoll had been an assistant in Berlin and Munich to the world-famous chemist and Nobel laureate Professor Richard Willstatter, and with him had conducted the fundamental investigations on chlorophyll and the assimilation of carbon dioxide. There was scarcely a scientific discussion with Professor Stoll in which he did not mention his revered teacher Professor Willstatter and his work in Willstatter's laboratory.

The working techniques available to chemists in the field of organic chemistry at that time (the beginning of the thirties) were essentially the same as those employed by Justus von Liebig a hundred years earlier. The most important development achieved since then was the introduction of microanalysis by B. Pregl, which made it possible to ascertain the elemental composition of a compound with only a few milligrams of specimen, whereas earlier a few centigrams were needed. Of the other physical-chemical techniques at the disposal of the chemist today—techniques which have changed his way of working, making it faster and more effective, and created entirely new possibilities, above all for the elucidation of structure - none yet existed in those days.

For the investigations of Scilla glycosides and the first studies in the ergot field, I still used the old separation and purification techniques from Liebig's day: fractional extraction, fractional precipitation, fractional crystallization, and the like. The introduction of column chromatography, the first important step in modern laboratory technique, was of great value to me only in later investigations. For structure determination, which today can be conducted rapidly and elegantly with the help of spectroscopic methods (UV, IR, NMR) and X-ray crystallography, we had to rely, in the first fundamental ergot studies, entirely on the old laborious methods of chemical degradation and derivatization.

Lysergic Acid and its Derivatives

Lysergic acid proved to be a rather unstable substance, and its rebonding with basic radicals posed difficulties. In the technique known as Curtius' Synthesis, I ultimately found a process that proved useful for combining lysergic acid with amines. With this method I produced a great number of lysergic acid compounds. By combining lysergic acid with the amino alcohol propanolamine, I obtained a compound that was identical to the natural ergot alkaloid ergobasine. With that, the first synthesis—that is, artificial production—of an ergot alkaloid was accomplished. This was not only of scientific interest, as confirmation of the chemical structure of ergobasine, but also of practical significance, because ergobasine, the specifically uterotonic, hemostatic principle, is present in ergot only in very trifling quantities. With this synthesis, the other alkaloids existing abundantly in ergot could now be converted to ergobasine, which was valuable in obstetrics.

After this first success in the ergot field, my investigations went forward on two fronts. First, I attempted to improve the pharmacological properties of ergobasine by variations of its amino alcohol radical. My colleague Dr. J. Peyer and I developed a process for the economical production of propanolamine and other amino alcohols. Indeed, by substitution of the propanolamine contained in ergobasine with the amino alcohol butanolamine, an active principle was obtained that even surpassed the natural alkaloid in its therapeutic properties. This improved ergobasine has found worldwide application as a dependable uterotonic, hemostatic remedy under the trade name Methergine, and is today the leading medicament for this indication in obstetrics.

I further employed my synthetic procedure to produce new lysergic acid compounds for which uterotonic activity was not prominent, but from which, on the basis of their chemical structure, other types of interesting pharmacological properties could be expected. In 1938, I produced the twenty-fifth substance in this series of lysergic acid derivatives: lysergic acid diethylamide, abbreviated LSD-25 (Lyserg-säure-diäthylamid) for laboratory usage.

I had planned the synthesis of this compound with the intention of obtaining a circulatory and respiratory stimulant (an analeptic). Such stimulating properties could be expected for lysergic acid diethylamide, because it shows similarity in chemical structure to the analeptic already known at that time, namely nicotinic acid diethylamide (Coramine). During the testing of LSD-25 in the pharmacological department of Sandoz, whose director at the time was Professor Ernst Rothlin, a strong effect on the uterus was established. It amounted to some 70 percent of the activity of ergobasine. The research report also noted, in passing, that the experimental animals became restless during the narcosis. The new substance, however, aroused no special interest in our pharmacologists and physicians; testing was therefore discontinued.

For the next five years, nothing more was heard of the substance LSD-25. Meanwhile, my work in the ergot field advanced further in other areas. Through the purification of ergotoxine, the starting material for lysergic acid, I obtained, as already mentioned, the impression that this alkaloidal preparation was not homogeneous, but was rather a mixture of different substances. This doubt as to the homogeneity of ergotoxine was reinforced when in its hydrogenation two distinctly different hydrogenation products were obtained, whereas the homogeneous alkaloid ergotamine under the same condition yielded only a single hydrogenation product (hydrogenation = introduction of hydrogen). Extended, systematic analytical investigations of the supposed ergotoxine mixture led ultimately to the separation of this alkaloidal preparation into three homogeneous components. One of the three chemically homogeneous ergotoxine alkaloids proved to be identical with an alkaloid isolated shortly before in the production department, which A. Stoll and E. Burckhardt had named ergocristine. The other two alkaloids were both new. The first I named ergocornine; and for the second, the last to be isolated, which had long remained hidden in the mother liquor, I chose the name ergokryptine (kryptos = hidden). Later it was found that ergokryptine occurs in two isomeric forms, which were differentiated as alfa- and beta-ergokryptine.

The solution of the ergotoxine problem was not merely scientifically interesting, but also had great practical significance. A valuable remedy arose from it. The three hydrogenated ergotoxine alkaloids that I produced in the course of these investigations, dihydroergocristine, dihydroergokryptine, and dihydroergocornine, displayed medicinally useful properties during testing by Professor Rothlin in the pharmacological department. From these three substances, the pharmaceutical preparation Hydergine was developed, a medicament for improvement of peripheral circulation and cerebral function in the control of geriatric disorders. Hydergine has proven to be an effective remedy in geriatrics for these indications. Today it is Sandoz's most important pharmaceutical product.

Dihydroergotamine, which I likewise produced in the course of these investigations, has also found application in therapeutics as a circulation- and blood-pressure-stabilizing medicament, under the trade name Dihydergot.

While today research on important projects is almost exclusively carried out as teamwork, the investigations on ergot alkaloids described above were conducted by myself alone. Even the further chemical steps in the evolution of commercial preparations remained in my hands—that is, the preparation of larger specimens for the clinical trials, and finally the perfection of the first procedures for mass production of Methergine, Hydergine, and Dihydergot. This even included the analytical controls for the development of the first galenical forms of these three preparations: the ampoules, liquid solutions, and tablets. My aides at that time included a laboratory assistant, a laboratory helper, and later in addition a second laboratory assistant and a chemical technician.

Discovery of the Psychic Effects of LSD

The solution of the ergotoxine problem had led to fruitful results, described here only briefly, and had opened up further avenues of research. And yet I could not forget the relatively uninteresting LSD-25. A peculiar presentiment—the feeling that this substance could possess properties other than those established in the first investigations—induced me, five years after the first synthesis, to produce LSD-25 once again so that a sample could be given to the pharmacological department for further tests. This was quite unusual; experimental substances, as a rule, were definitely stricken from the research program if once found to be lacking in pharmacological interest.

Nevertheless, in the spring of 1943, I repeated the synthesis of LSD-25. As in the first synthesis, this involved the production of only a few centigrams of the compound.

In the final step of the synthesis, during the purification and crystallization of lysergic acid diethylamide in the form of a tartrate (tartaric acid salt), I was interrupted in my work by unusual sensations. The following description of this incident comes from the report that I sent at the time to Professor Stoll:

Last Friday, April 16,1943, I was forced to interrupt my work in the laboratory in the middle of the afternoon and proceed home, being affected by a remarkable restlessness, combined with a slight dizziness. At home I lay down and sank into a not unpleasant intoxicated-like condition, characterized by an extremely stimulated imagination. In a dreamlike state, with eyes closed (I found the daylight to be unpleasantly glaring), I perceived an uninterrupted stream of fantastic pictures, extraordinary shapes with intense, kaleidoscopic play of colors. After some two hours this condition faded away.

This was, altogether, a remarkable experience—both in its sudden onset and its extraordinary course. It seemed to have resulted from some external toxic influence; I surmised a connection with the substance I had been working with at the time, lysergic acid diethylamide tartrate. But this led to another question: how had I managed to absorb this material? Because of the known toxicity of ergot substances, I always maintained meticulously neat work habits. Possibly a bit of the LSD solution had contacted my fingertips during crystallization, and a trace of the substance was absorbed through the skin. If LSD-25 had indeed been the cause of this bizarre experience, then it must be a substance of extraordinary potency. There seemed to be only one way of getting to the bottom of this. I decided on a self-experiment.

Exercising extreme caution, I began the planned series of experiments with the smallest quantity that could be expected to produce some effect, considering the activity of the ergot alkaloids known at the time: namely, 0.25 mg (mg = milligram = one thousandth of a gram) of lysergic acid diethylamide tartrate. Quoted below is the entry for this experiment in my laboratory journal of April 19, 1943.


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Self-Experiments

4/19/43 16:20:
0.5 cc of 1/2 promil aqueous solution of diethylamide tartrate orally = 0.25 mg tartrate. Taken diluted with about 10 cc water. Tasteless.
17:00: Beginning dizziness, feeling of anxiety, visual distortions, symptoms of paralysis, desire to laugh. Home by bicycle.
From 18:00- ca.20:00 most severe crisis.

Here the notes in my laboratory journal cease. I was able to write the last words only with great effort. By now it was already clear to me that LSD had been the cause of the remarkable experience of the previous Friday, for the altered perceptions were of the same type as before, only much more intense. I had to struggle to speak intelligibly. I asked my laboratory assistant, who was informed of the self-experiment, to escort me home. We went by bicycle, no automobile being available because of wartime restrictions on their use. On the way home, my condition began to assume threatening forms.

Everything in my field of vision wavered and was distorted as if seen in a curved mirror. I also had the sensation of being unable to move from the spot. Nevertheless, my assistant later told me that we had traveled very rapidly. Finally, we arrived at home safe and sound, and I was just barely capable of asking my companion to summon our family doctor and request milk from the neighbors.

In spite of my delirious, bewildered condition, I had brief periods of clear and effective thinking—and chose milk as a nonspecific antidote for poisoning.

The dizziness and sensation of fainting became so strong at times that I could no longer hold myself erect, and had to lie down on a sofa. My surroundings had now transformed themselves in more terrifying ways. Everything in the room spun around, and the familiar objects and pieces of furniture assumed grotesque, threatening forms. They were in continuous motion, animated, as if driven by an inner restlessness. The lady next door, whom I scarcely recognized, brought me milk—in the course of the evening I drank more than two liters. She was no longer Mrs. R., but rather a malevolent, insidious witch with a colored mask.

Even worse than these demonic transformations of the outer world, were the alterations that I perceived in myself, in my inner being. Every exertion of my will, every attempt to put an end to the disintegration of the outer world and the dissolution of my ego, seemed to be wasted effort. A demon had invaded me, had taken possession of my body, mind, and soul. I jumped up and screamed, trying to free myself from him, but then sank down again and lay helpless on the sofa. The substance, with which I had wanted to experiment, had vanquished me. It was the demon that scornfully triumphed over my will. I was seized by the dreadful fear of going insane. I was taken to another world, another place, another time. My body seemed to be without sensation, lifeless, strange.

Was I dying? Was this the transition? At times I believed myself to be outside my body, and then perceived clearly, as an outside observer, the complete tragedy of my situation. I had not even taken leave of my family (my wife, with our three children had traveled that day to visit her parents, in Lucerne). Would they ever understand that I had not experimented thoughtlessly, irresponsibly, but rather with the utmost caution, and that such a result was in no way foreseeable? My fear and despair intensified, not only because a young family should lose its father, but also because I dreaded leaving my chemical research work, which meant so much to me, unfinished in the midst of fruitful, promising development. Another reflection took shape, an idea full of bitter irony: if I was now forced to leave this world prematurely, it was because of this Iysergic acid diethylamide that I myself had brought forth into the world.

By the time the doctor arrived, the climax of my despondent condition had already passed. My laboratory assistant informed him about my self-experiment, as I myself was not yet able to formulate a coherent sentence. He shook his head in perplexity, after my attempts to describe the mortal danger that threatened my body. He could detect no abnormal symptoms other than extremely dilated pupils. Pulse, blood pressure, breathing were all normal. He saw no reason to prescribe any medication. Instead he conveyed me to my bed and stood watch over me. Slowly I came back from a weird, unfamiliar world to reassuring everyday reality. The horror softened and gave way to a feeling of good fortune and gratitude, the more normal perceptions and thoughts returned, and I became more confident that the danger of insanity was conclusively past.

Now, little by little I could begin to enjoy the unprecedented colors and plays of shapes that persisted behind my closed eyes. Kaleidoscopic, fantastic images surged in on me, alternating, variegated, opening and then closing themselves in circles and spirals, exploding in colored fountains, rearranging and hybridizing themselves in constant flux. It was particularly remarkable how every acoustic perception, such as the sound of a door handle or a passing automobile, became transformed into optical perceptions. Every sound generated a vividly changing image, with its own consistent form and color.

Late in the evening my wife returned from Lucerne. Someone had informed her by telephone that I was suffering a mysterious breakdown. She had returned home at once, leaving the children behind with her parents. By now, I had recovered myself sufficiently to tell her what had happened.

Exhausted, I then slept, to awake next morning refreshed, with a clear head, though still somewhat tired physically. A sensation of well-being and renewed life flowed through me. Breakfast tasted delicious and gave me extraordinary pleasure. When I later walked out into the garden, in which the sun shone now after a spring rain, everything glistened and sparkled in a fresh light. The world was as if newly created. All my senses vibrated in a condition of highest sensitivity, which persisted for the entire day.

This self-experiment showed that LSD-25 behaved as a psychoactive substance with extraordinary properties and potency. There was to my knowledge no other known substance that evoked such profound psychic effects in such extremely low doses, that caused such dramatic changes in human consciousness and our experience of the inner and outer world.

What seemed even more significant was that I could remember the experience of LSD inebriation in every detail. This could only mean that the conscious recording function was not interrupted, even in the climax of the LSD experience, despite the profound breakdown of the normal world view. For the entire duration of the experiment, I had even been aware of participating in an experiment, but despite this recognition of my condition, I could not, with every exertion of my will, shake off the LSD world. Everything was experienced as completely real, as alarming reality; alarming, because the picture of the other, familiar everyday reality was still fully preserved in the memory for comparison. Another surprising aspect of LSD was its ability to produce such a far-reaching, powerful state of inebriation without leaving a hangover. Quite the contrary, on the day after the LSD experiment I felt myself to be, as already described, in excellent physical and mental condition.

I was aware that LSD, a new active compound with such properties, would have to be of use in pharmacology, in neurology, and especially in psychiatry, and that it would attract the interest of concerned specialists. But at that time I had no inkling that the new substance would also come to be used beyond medical science, as an inebriant in the drug scene. Since my self-experiment had revealed LSD in its terrifying, demonic aspect, the last thing I could have expected was that this substance could ever find application as anything approaching a pleasure drug. I failed, moreover, to recognize the meaningful connection between LSD inebriation and spontaneous visionary experience until much later, after further experiments, which were carried out with far lower doses and under different conditions.

The next day I wrote to Professor Stoll the above-mentioned report about my extraordinary experience with LSD-25 and sent a copy to the director of the pharmacological department, Professor Rothlin.

As expected, the first reaction was incredulous astonishment. Instantly a telephone call came from the management; Professor Stoll asked: "Are you certain you made no mistake in the weighing? Is the stated dose really correct?" Professor Rothlin also called, asking the same question. I was certain of this point, for I had executed the weighing and dosage with my own hands. Yet their doubts were justified to some extent, for until then no known substance had displayed even the slightest psychic effect in fraction-of-a-milligram doses. An active compound of such potency seemed almost unbelievable.

Professor Rothlin himself and two of his colleagues were the first to repeat my experiment, with only one-third of the dose I had utilized. But even at that level, the effects were still extremely impressive, and quite fantastic. All doubts about the statements in my report were eliminated.​

https://maps.org/images/pdf/books/lsdmyproblemchild.pdf
 
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Mystery and Myth

The Last chapter of Hofmann's book, LSD - My Problem Child

The notion of reality as the self juxtaposed to the world, in confrontation with the outer world, began to form itself, as reported in the citation from Benn, in the southern portion of the European continent in Greek antiquity. No doubt people at that time knew the suffering that was connected with such a cleft reality consciousness. The Greek genius tried the cure, by supplementing the multiformed and richly colored, sensual as well as deeply sorrowful Apollonian world view created by the subject/object cleavage, with the Dionysian world of experience, in which this cleavage is abolished in ecstatic inebriation. Nietzsche writes in The Birth of Tragedy:

It is either through the influence of narcotic potions, of which all primitive peoples and races speak in hymns, or through the powerful approach of spring, penetrating with joy all of nature, that those Dionysian stirrings arise, which in their intensification lead the individual to forget himself completely.... Not only does the bond between man and man come to be forged once again by the magic of the Dionysian rite, but alienated, hostile, or subjugated nature again celebrates her reconciliation with her prodigal son, man.

The Mysteries of Eleusis, which were celebrated annually in the fall, over an interval of approximately 2,000 years, from about 1500 B.C. until the fourth century A.D., were intimately connected with the ceremonies and festivals in honor of the god Dionysus. These Mysteries were established by the goddess of agriculture, Demeter, as thanks for the recovery of her daughter Persephone, whom Hades, the god of the underworld, had abducted. A further thank offering was the ear of grain, which was presented by the two goddesses to Triptolemus, the first high priest of Eleusis. They taught him the cultivation of grain, which Triptolemus then disseminated over the whole globe. Persephone, however, was not always allowed to remain with her mother, because she had taken nourishment from Hades, contrary to the order of the highest gods. As punishment she had to return to the underworld for a part of the year. During this time, it was winter on the earth, the plants died and were withdrawn into the ground, to awaken to new life early in the year with Persephone's journey to earth.

The myth of Demeter, Persephone, Hades, and the other gods, which was enacted as a drama, formed, however, only the external framework of events. The climax of the yearly ceremonies, which began with a procession from Athens to Eleusis lasting several days, was the concluding ceremony with the initiation, which took place in the night. The initiates were forbidden by penalty of death to divulge what they had learned, beheld, in the innermost, holiest chamber of the temple, the telesterion (goal). Not one of the multitude that were initiated into the secret of Eleusis has ever done this. Pausanias, Plato, many Roman emperors like Hadrian and Marcus Aurelius, and many other known personages of antiquity were party to this initiation. It must have been an illumination, a visionary glimpse of a deeper reality, an insight into the true basis of the universe. That can be concluded from the statements of initiates about the value, about the importance of the vision. Thus it is reported in a Homeric Hymn: "Blissful is he among men on Earth, who has beheld that! He who has not been initiated into the holy Mysteries, who has had no part therein, remains a corpse in gloomy darkness." Pindar speaks of the Eleusinian benediction with the following words: "Blissful is he, who after having beheld this enters on the way beneath the Earth. He knows the end of life as well as its divinely granted beginning." Cicero, also a famous initiate, likewise put in first position the splendor that fell upon his life from Eleusis, when he said: "Not only have we received the reason there, that we may live in joy, but also, besides, that we may die with better hope."

How could the mythological representation of such an obvious occurrence, which runs its course annually before our eyes—the seed grain that is dropped into the earth, dies there, in order to allow a new plant, new life, to ascend into the light—prove to be such a deep, comforting experience as that attested by the cited reports? It is traditional knowledge that the initiates were furnished with a potion, the kykeon, for the final ceremony. It is also known that barley extract and mint were ingredients of the kykeon. Religious scholars and scholars of mythology, like Karl Kerenyi, from whose book on the Eleusinian Mysteries the preceding statements were taken, and with whom I was associated in relation to the research on this mysterious potion [In the English publication of Kerenyi's book Eleusis a reference is made to this collaboration] are of the opinion that the kykeon was mixed with an hallucinogenic drug. [In The Road to Eleusis by R. Gordon Wasson, Albert Hofmann, and Carl A. P. Ruck the possibility is discussed that the kykeon could have acted through an LSD-like preparation of ergot.] That would make understandable the ecstatic-visionary experience of the DemeterPersephone myth, as a symbol of the cycle of life and death in both a comprehensive and timeless reality.

When the Gothic king Alarich, coming from the north, invaded Greece in 396 A.D. and destroyed the sanctuary of Eleusis, it was not only the end of a religious center, but it also signified the decisive downfall of the ancient world. With the monks that accompanied Alarich, Christianity penetrated into the country that must be regarded as the cradle of European culture.

The cultural-historical meaning of the Eleusinian Mysteries, their influence on European intellectual history, can scarcely be overestimated. Here suffering humankind found a cure for its rational, objective, cleft intellect, in a mystical totality experience, that let it believe in immortality, in an everlasting existence.

This belief had survived in early Christianity, although with other symbols. It is found as a promise, even in particular passages of the Gospels, most clearly in the Gospel according to John, as in Chapter 14: 120. Jesus speaks to his disciples, as he takes leave of them:

And I will pray to the Father, and he shall give you another Comforter, that he may abide with you forever;

Even the Spirit of truth;
whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.

I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.

At that day ye shalt know that I am in my Father, and ye in me, and I in you.

This promise constitutes the heart of my Christian beliefs and my call to natural-scientific research: we will attain to knowledge of the universe through the spirit of truth, and thereby to understanding of our being one with the deepest, most comprehensive reality, God.

ATHENS_ELEFSIS_05.jpg



Ecclesiastical Christianity, determined by the duality of creator and creation, has, however, with its nature-alienated religiosity largely obliterated the Eleusinian-Dionysian legacy of antiquity. In the Christian sphere of belief, only special blessed men have attested to a timeless, comforting reality, experienced in a spontaneous vision, an experience to which in antiquity the elite of innumerable generations had access through the initiation at Eleusis. The unio mystica of Catholic saints and the visions that the representatives of Christian mysticism—Jakob Boehme, Meister Eckhart, Angelus Silesius, Thomas Traherne, William Blake, and others—describe in their writings, are obviously essentially related to the enlightenment that the initiates to the Eleusinian Mysteries experienced.

The fundamental importance of a mystical experience, for the recovery of people in Western industrial societies who are sickened by a one-sided, rational, materialistic world view, is today given primary emphasis, not only by adherents to Eastern religious movements like Zen Buddhism, but also by leading representatives of academic psychiatry. Of the appropriate literature, we will here refer only to the books of Balthasar Staehelin, the Basel psychiatrist working in Zurich. [Haben und Sein (1969), Die Welt als Du (1970), Urvertrauen und zweite Wirklichkeit (1973), and Der flnale Mensch (1976); all published by Theologischer Verlag, Zurich.] They make reference to numerous other authors who deal with the same problem. Today a type of "metamedicine," "metapsychology," and "metapsychiatry" is beginning to call upon the metaphysical element in people, which manifests itself as an experience of a deeper, duality-surmounting reality, and to make this element a basic healing principle in therapeutic practice.

In addition, it is most significant that not only medicine but also wider circles of our society consider the overcoming of the dualistic, cleft world view to be a prerequisite and basis for the recovery and spiritual renewal of occidental civilization and culture. This renewal could lead to the renunciation of the materialistic philosophy of life and the development of a new reality consciousness.

As a path to the perception of a deeper, comprehensive reality, in which the experiencing individual is also sheltered, meditation, in its different forms, occupies a prominent place today. The essential difference between meditation and prayer in the usual sense, which is based upon the duality of creator creation, is that meditation aspires to the abolishment of the I-you-barrier by a fusing of object and subject, of sender and
receiver, of objective reality and self.

Objective reality, the world view produced by the spirit of scientific inquiry, is the myth of our time. It has replaced the ecclesiastical-Christian and mythical-Apollonian world view.

But this ever broadening factual knowledge, which constitutes objective reality, need not be a desecration. On the contrary, if it only advances deep enough, it inevitably leads to the inexplicable, primal ground of the universe: the wonder, the mystery of the divine—in the microcosm of the atom, in the macrocosm of the spiral nebula; in the seeds of plants, in the body and soul of people.

Meditation begins at the limits of objective reality, at the farthest point yet reached by rational knowledge and perception. Meditation thus does not mean rejection of objective reality; on the contrary, it consists of a penetration to deeper dimensions of reality. It is not escape into an imaginary dream world; rather it seeks after the comprehensive truth of objective reality, by simultaneous, stereoscopic contemplation of its surfaces and depths.

It could become of fundamental importance, and be not merely a transient fashion of the present, if more and more people today would make a daily habit of devoting an hour, or at least a few minutes, to meditation. As a result of the meditative penetration and broadening of the natural-scientific world view, a new, deepened reality consciousness would have to evolve, which would increasingly become the property of all humankind. This could become the basis of a new religiosity, which would not be based on belief in the dogmas of various religions, but rather on perception through the "spirit of truth." What is meant here is a perception, a reading and understanding of the text at first hand, "out of the book that God's finger has written" (Paracelsus), out of the creation.

The transformation of the objective world view into a deepened and thereby religious reality consciousness can be accomplished gradually, by continuing practice of meditation. It can also come about, however, as a sudden enlightenment; a visionary experience. It is then particularly profound, blessed, and meaningful. Such a mystical experience may nevertheless "not be induced even by decade-long meditation," as Balthasar Staehelin writes. Also, it does not happen to everyone, although the capacity for mystical experience belongs to the essence of human spirituality.

Nevertheless, at Eleusis, the mystical vision, the healing, comforting experience, could be arranged in the prescribed place at the appointed time, for all of the multitudes who were initiated into the holy Mysteries. This could be accounted for by the fact that an hallucinogenic drug came into use; this, as already mentioned, is something that religious scholars believe.

The characteristic property of hallucinogens, to suspend the boundaries between the experiencing self and the outer world in an ecstatic, emotional experience, makes it possible with their help, and after suitable internal and external preparation, as it was accomplished in a perfect way at Eleusis, to evoke a mystical experience according to plan, so to speak.

Meditation is a preparation for the same goal that was aspired to and was attained in the Eleusinian Mysteries. Accordingly it seems feasible that in the future, with the help of LSD, the mystical vision, crowning meditation, could be made accessible to an increasing number of practitioners of meditation.

I see the true importance of LSD in the possibility of providing material aid to meditation aimed at the mystical experience of a deeper, comprehensive reality. Such a use accords entirely with the essence and working character of LSD as a sacred drug.​

https://ia801200.us.archive.org/20/items/LSDMyProblemChildByDr.AlbertHoffman/LSD - My Problem Child by Dr. Albert Hoffman.pdf
 
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LSD as a Spiritual Aid

by Thomas B. Roberts | Inner Traditions | 7 Jun 2012

Albert Hofmann, Ph.D., Dr.Pharm.H.C., Dr.Sc.Nat.H.C., is best known for his serendipitous discovery of LSD and for his chemical work identifying the active principles of the sacred mushroom of Mexico. He was the retired director of research for the Department of Natural Products at Sandoz Pharmaceutical Ltd. in Basel, Switzerland. Dr. Hofmann was a fellow of the World Academy of Science and a member of the Nobel Prize Committee, the International Society of Plant Research, and the American Society of Pharmacognosy. He wrote many scientific papers and several books: The Botany and Chemistry of Hallucinogens and Plants of the Gods with Richard Evans Schultes, The Road to Eleusis with R. G. Wasson and Carl Ruck, LSD: My Problem Child, and Insight/Outlook.

Born January 11, 1906, Albert celebrated his 100th birthday in excellent health with thousands of grateful admirers at the Spirit of Basel — a celebration of his life’s work (www.lsd.info/en/home.html). Albert died two years later, on April 29, 2008, four months after his wife, Anita, had passed away. His archives and legacy are managed by Dieter Hagenbach at www.gaiamedia.org. Following are Dr. Hofmann's comments on the the role LSD played in his spiritual development.

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"Before I start with the report on the role LSD has played in my spiritual development, some general remarks on this very special psychopharmacon are appropriate."

"LSD is not a product of planned research. I did not look for it, it came to me. This means to me that a higher authority thought it was necessary now to provide mankind with an additional pharmacological aid for spiritual growth."

"LSD is not just a synthetic substance from the laboratory. After the discovery of lysergic acid amide and lysergic acid hydroxyethylamide (very closely related to lysergic acid diethylamide) as the entheogenic principles of Ololiuqui, an ancient sacred plant of Mexican Indians, LSD had to be regarded as belonging to the group of natural entheogenic drugs of Mesoamerica."

"These two characteristics of LSD legitimate its use in a religious framework."

"Now I come to the report of how LSD was a spiritual aid to me and how it influenced my worldview (Weltanschauung)."

"After my first experiences with LSD, the question arose for me: Which is true, the picture of the world as we perceive it with our everyday consciousness or the overwhelming image under the influence of entheogens?"

"This caused me to analyze what we know about the mechanism of perceiving reality."

"Perception presupposes a subject that perceives and an object that is perceived. In human relations the subject that perceives is the individual human being, more exactly his consciousness, and the object perceived is the outer material world."

"It is of the greatest importance to be aware of the fundamental fact that the outer world consists objectively of nothing more than matter and energy."

"In order to make conspicuous the mechanism of our experiencing reality, I have chosen a metaphor from television. The material world functions as transmitter, emanates optical, acoustical, gustatory, olfactory, and tactile signals that are received by the antennae, by our sensory organs, eyes, ears, tongue, nose, and skin and are conducted from there to the corresponding center in the brain to the receiver. There these energetic and material signals are transformed into the spiritual phenomena of seeing, hearing, tasting, smelling, and touching. One does not know how this transformation of material and energetic impulses into the psychic dimension of perception takes place. It includes the mystery of the connection between the material and the spiritual world."

"The transmitter-receiver metaphor of reality makes evident that the picture of the outer world comes into existence inside, in the consciousness of the individual."

"This fundamental fact signifies that the screen on which the colorful world is perceived is not in the outer but in the inner space of every human being. There are no colors, no sounds, no taste, no odors in the outer world. Everyone carries within himself his own personal image of the world, an image created by his private receiver. There is no common screen outside. This makes us fully aware of the cosmogenic (worldcreating) power invested in every human."

"Before making use of these considerations to explain the ability of LSD and the other entheogens to change the experience of reality, our knowledge about the essence of consciousness must be reviewed."

"Consciousness defies a scientific definition and explanation; for it is what is needed to contemplate what consciousness is. It can only be circumscribed as being the receptive and creative center of the spiritual ego, which has the faculties of perceiving, thinking, and feeling, and which is the seat of memory."

"It is of fundamental importance to be aware of how consciousness originates and develops."

"The newborn human possesses solely the faculty of perceiving — possesses, or more correctly, is this mystic nucleus of life. He owns — to use again the metaphor of television — a blank videocassette, where the incoming stimuli from the outer world are transformed into images and sensations that can then be stored in the memory, providing the groundwork for thinking. Without these signals from outside, no consciousness could develop."

"There is common consent that the evolution of mankind is paralleled by the increase and expansion of consciousness. From the described process of how consciousness originates and develops, it becomes evident that its growth depends on its faculty of perception."

"Therefore every means of improving this faculty should be used."

"The characteristics of entheogens, their faculty to improve sensory perception, makes them inestimable aids in the process of expanding consciousness."

"It was LSD, the most potent entheogen, that, to use Blake’s famous line, cleansed my doors of perception and made me see everything as it is, infinite."

"In my childhood I experienced spontaneously some of those blissful moments when the world appeared suddenly in a new brilliant light, and I had the feeling of being included in its wonder and indescribable beauty. These moments remained in my memory as extraordinary experiences of untold happiness, but only after the discovery of LSD did I grasp their meaning and existential importance."

"As mentioned at the beginning of this short essay, it was my experiences with LSD that caused me to think about the essence of reality. The insights I received, as described, increased my astonishment about the wonder of existence, of which we become conscious in enlightened moments."
 
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