Psychedelics and Religious Experience (essay by Benjamin Cain)

After commenting on his guest post over on Three Pound Brain, I decided to spend some time on Benjamin Cain’s blog Rants Within the Undead God. I really like the way his mind works, even if I’m a bit more philosophically skeptical of scientistic claims to total knowledge of matter (whether “dead” or “alive”). I especially enjoyed his post “the psychedelic basis of theism.” Here is an excerpt from the end of his essay:

You might think that metaphysical idealists are rare nowadays and aren’t worth discussing, but that’s because you’re likely reading this on the internet and are thus a full participant in the postmodern secular monoculture. Never forget that most members of our species have been theists and thus metaphysical idealists who believed that mind (God) is ontologically deeper than matter; moreover, most people currently alive are likewise theists. Instead of dismissing theism as based on trivial fallacies and small-mindedness, we should be aware of the power of theism that derives from the very real religious experience. If you think the experience is bogus, just take up Terence McKenna’s challenge and smoke some DMT; as he says, the only long-term danger of doing so is the risk of death by astonishment. The psychiatrist Rick Strassman conducted a clinical study of DMT trips and the participants reported having life-altering experiences. The religious/psychedelic experience is no joke: if you drastically alter your consciousness you’ll naturally interpret the world very differently. This is, of course, why visionary plants tend to be banned in secular societies, since religious experiences are bad for business.
It’s worth recognizing, though, that the dubious secular answer to the existential question likewise transforms the self: instead of becoming a flaky theist, the alienated ghostly ego can take on the role of the obsessed consumer, throwing herself so far into the material world, which she longs to possess, that she willingly dehumanizes herself to become just another material object–typically one owned effectively by the corporations that brand her. Whether we merge with organic biotechnologies, such as entheogens (or inherit our compromised religion from the ravings of those who so merged), or with the lifeless technologies that depend on applied rationality, we transform ourselves in the process: we spare our detached consciousness the horror of being estranged from the sensible world and we preoccupy ourselves with one dubious mission or another. While the religious delusion seems to end in fundamentalism and zealotry, the secular one seems headed for so-called posthumanity, for our complete takeover by technoscience and by the sociopathic oligarchs who profit most from the science-centered industries. We should hope that there’s a third path.
I, too, hope for a third path. I’ve written about the connection between religious experience and psychedelics before, as well: Participatory Psychedelia: Transpersonal Theory, Religious Studies, and Chemically-Altered (Alchemical) Consciousness