How do all of the ideas we are discussing in this work fit in with developments in modern neurosciences? First off, I use the word "neuroscience" to denote the battery and arsenal of multidisciplinary techniques and approaches that have evolved in the behavioral sciences primarily throughout this century. So instead of using traditional terms such as "psychology" or "ethology", I will use the term "neuroscience" to apply to the newer behavioral sciences in which stateoftheart techniques in biochemistry, molecular biology and genetics are being utilized to elucidate the molecular basis of behavior. The actual strength of these newer disciplines in the behavioral sciences rests in the sure chemical knowledge of the properties and behavior of biological molecules such as DNA and the myriad proteins. Traditionally, the behavioral sciences have been thought of as "soft" sciences, but the neurosciences which I am about to discuss actually are on the border between the "hard" and "soft" sciences, sharing many qualities of both. As such the "hard/soft" science distinction becomes relatively meaningless when applied to these disciplines.
Many great accomplishments have been achieved throughout this century in these fields, not the least of these being the determination of major features in the molecular fine structure of the brain1. Another important feature of these new behavioral sciences is their increasing overlap with computer sciences and computer theory2. In many respects, these developments in the neurosciences are probably the most profound and dramatic scientific developments to have occurred within the past twenty-five years because many problems that once seemed intractable to science, such as the mechanisms of perception or emotion, seem to be giving way to these new approaches. It is even hard to generalize today about these fields because they are so dynamic, with new and important developments occurring daily.
And the question to be raised here is just how do occult notions fit in with these developments?
Again, it is a question of terms: in what terms do we want to analyze occult claims?. Yet a broader issue looms here. We must understand the social context of these developments in neuroscience and to what uses they will be applied as they become increasingly more sophisticated. The developments in physics and engineering are, quite bluntly, very crude and primitive in comparison to the subtleties of biological dynamics. The point is, if we can use the explosive development of physical technology in this century (i.e. lasers, semi-conductors, computers, magnetic resonance imaging, etc.) as a guide to the potential developments that will stem from today's biotechnology, and specifically its application to behavioral phenomena, then it could appear that we are only a few short steps away from a Brave New World or a Clockwork Orange.
Luckily, there are presently indications the such may never be the case. That is, developments in the theoretical understanding of complex organizations such as brains and societies do not follow a mathematical order that is as easy to control and manipulate as the machines that have been created from linear, Newtonian theories (see the discussion on nonlinear physics and chaos theory in chapter 3). Still, it is naive to underestimate the human species' ability to use a good thing for foolish ends, and current knowledge is in such a great state of flux that predictions at our present stage are tenuous at best. Whatever the actual case turns out to be in this regard, it is obvious that the language and paradigms of modern neuroscience will only become more prevalent as time goes on.
But what does this fact have to do with the issue of a synthesis of science and the occult? Well, the simple fact is that unless occult phenomena can be, at least to some degree, understood in the terms of the neurosciences, then we can bet it will never be taken seriously by the community of folks who potentially have the most to gain intellectually from a synthesis of science and the occult, that is neuro- and behavioral scientists. The occult deals primarily with the rational understanding of the mind and the emotions in terms of nonphysical reality. The neurosciences deal primarily with a rational understanding of the mind and emotions in terms of physical, and increasingly more often, biochemical phenomena. At the very least the occult paradigms point to a link between physics and psychology. Unfortunately, the models and languages of the neurosciences are more abstract, cryptic, obscure and intimidating to the uninitiated than any occult system. Yet, as the social perceptions of the validity of these neuroscientific languages for describing emotional and mental phenomena grow, as is inevitable unless contemporary civilization collapses, any competing concepts laying a claim to the phenomena described by these languages will go by the wayside and be forgotten, dismissed as nonsense, and utterly disenfranchised from anything considered to be "science". Indeed, this very book is an attempt to ameliorate such a situation.
Taking such concerns into consideration, the most pertinent question is: Can phenomena described by occultists even be understood in terms of physiology, biochemistry, genetics and computer sciences (these being the languages of the neurosciences)? The next question is: If this can be done, then what good is it? And finally, given the generally hostile attitude that scientists have towards the occult, the bottom line is: Is it worth the effort?
Regarding this latter question, we in favor of a synthetic approach between science and occultism can always console ourselves with the fact that, though civilizations come and go, somehow or another, science keeps marching on. So even if, in the unlikely event that our society collapses and our sciences never discover the validity of what I'm calling occult views, we can rest assured that eventually the pendulum of history will swing the other way and some future civilization will possess sciences that we today would call "occultism". However, useful as such notions are for calming the nerves of people like myself who worry about such things, they really aren't productive on the kind of concrete and operational level that our particular civilization values so highly. So, let's return to the above questions keeping in mind that we want to be "concrete".
Can occult phenomena be understood in terms of modern biology? Mystically and occult inclined physiologists and parapsychologists have attempted to measure vital statistics of yogis or meditating individuals when in a meditative trance3. We have already reviewed the work of Motoyama, who is involved in such endeavors. As a matter of fact, a surprisingly decent array of work along these lines exists in the scientific literature, ranging from studies which look at the physiological effects of meditation to physiologic models of kundalini 4.
Yet these types of studies have gone nowhere in terms of leaving an impact on the scientific world, or of opening science as a whole up to occult and yogic ideas, or of affecting the popular image of science. One is lucky to find mention of yogic meditative states in psychology texts5.
I think the main reason that these types of empirical approaches to analyzing occult phenomena have not made a substantial impact on the scientific world is because of other tremendous advances in the biological sciences which have occurred during the later half of the 20th century. Quite simply put, other developments have just overshadowed studies of occult and yogic phenomena. Discovering the structure of DNA, or showing that there is a distinct genetic pathway that corresponds to instinctive behavior in mollusks is just inherently more interesting to most contemporary biologists than are the EEG and EKG patterns of a meditating person.
Really, the issue gets down to what a given community of scientists consider to be interesting at any given time. And this has to do with what scientists can relate to; anything having to do with altered states of consciousness tends to intimidate most scientists because they do not understand very much about such issues. Thus, the scientific world generally shies away from scientific attempts to understand occult phenomena. There are also other factors, political factors, that have to do with research funding and other considerations, but such a discussion would take us too far afield. Alsol, as mentioned at the start of Chapter 6, the idea of scientists attempting to research occult teachings implies for the science itself to go beyond current mainstream ideas of what constitutes a valid topic of scientific inquiry, and again, this is just not a comfortable affair for most scientists, or for those who control the purse strings of science.
However, leaving aside these social considerations, the idea we want to explore here is finding a way to empirically display occult phenomena in terms of the topics, or more importantly, in terms of the definitions and concepts that are meaningful, relevant and therefore of interest to contemporary biologists, and particularly, contemporary neuroscientists. Taking this approach, some pertinent questions might be: Is there some type of physiochemical process that accompanies the opening of the "third eye" or the raising of ones kundalini? Using the occult approach to the phenomena of dreaming, can we offer perhaps some clues as to the physiological, neuronal or biochemical processes that occur during dreaming? Even in questions related to developmental biology, scientists, exemplified by such as Rubert Sheldrake, are turning to ideas like "morphogenic fields", ideas that are very similar to occult notions of auras6. Or, considering that psychopharmacology, the study of drugs which affect psychological -as opposed to physiological-behavior, is such an important field today, is there perhaps some kind of drug or chemical substance that can induce occult means of perception-clairvoyance, telepathy, etc.?
This last question, for reasons that will be clear shortly, deserves some serious consideration. Let us be hypothetical for the moment and say that I have a drug that creates an effect in the user that is almost identical to occult descriptions of the opening of the third eye chakra. What would potentially be the characteristics of such a drug? In terms of the subjective effect of "opening the third eye" and inducing clairvoyance, there are potentially many different effects our hypothetical drug could have because there are, according to occult claims, potentially many levels one can focus onto (i.e.. perceive) when their third eye opens. One could have a very limited experience and perhaps see a bluish grey haze or light surrounding things and people, which would then correspond to clairvoyant reports of the etheric plane. Or perhaps the effect is stronger, and now one is seeing swirling colors flickering on and off in an Escher-like environment. Maybe ghastly little creatures and strange faces well up before one's eyes. In this case, the description sounds very familiar, more so than to be just coincidence, to clairvoyant descriptions of the astral plane, a plane further removed from the physical than the etheric and thus, corresponding to a greater or stronger opening of one's third eye. Or consider a third possibility, now instead of seeing purple hazes or dancing colors, perhaps what one "sees" are ideas, very clear ideas, not simply in the sense of cognizing, as we do commonly in our everyday lives, but a type of "supercognizance" where ideas appear to us almost as objects within our vision, so clear, so material, it would seem we could almost touch them, describing their shape and texture and so forth. If this was the effect of our hypothetical drug, then it would be fair to say that we have a drug that has opened our third eye to such a great extent that we are actually perceiving a reality clairvoyantly described by occultists as the mental plane.
At this point, maybe the reader feels that I have taken my speculations too far. Otherwise, the reader knows exactly the point I am about to make. That is, our hypothetical drug described above is, in actuality, not hypothetical at all. It is a very real drug, or more specifically, a class of drugs in which the above psychotropic (i.e. mind-altering) effects have been very well documented time and time again. I'm talking about the hallucinogenic drugs, of course: LSD, mescaline, peyote, psilocybin and other related compounds. A second drug from a different class of compounds, Ketamine, also appears to produces effects that are indistinguishable from occult descriptions of clairvoyant experiences.
It is not unknown in the occult that certain drugs will create temporary psychic abilities. Aleister Crowley discusses the occult use of mind-altering drugs7, and so does C.W. Leadbeater8. Leadbeater warns absolutely against the use of these drugs, associating their use with low and base forms of black magic. He explains that using these drugs to awaken one's latent psychic abilities is dangerous in that one could open oneself up to harmful influences with which one is not prepared to cope (see the short discussion in note 8 for Leadbeater's rationale here). Crowley is less rigid in his discussion of such drugs. Crowley cautions the reader to be responsible and prudent when using these drugs, and to use them only for purposes of gaining occult knowledge. Crowley's view is that these drugs can serve to open the aspirant up to occult realities, but they are no substitute for real yoga practice. In either case, both authors agree that certain drugs can temporarily induce psychic abilities.
The association between occult/mystical perceptions and the hallucinogenic drugs is also recognized outside of occult circles. The popular books by Carlos Castaneda, describing his adventures with the Hopi Indian Don Juan, make very clear the occult properties of hallucinogenic substances.
There is also a relatively large body of scientific literature available today, most of it produced in the nineteen fifties and sixties, before hallucinogenic drugs were made illegal, and before the psychedelic movement caused these drugs to become a taboo topic in science, that makes the association between mystical insight (or "cosmic consciousness") and hallucinogenic drugs. Often this literature speaks in terms of drug induced "religious experiences"9. Yet, in all of the literature of this era that I have surveyed, I have never seen the connection made between occult means of perception and the hallucinogenic experience. That is, the connection between clairvoyant perceptions, hallucinogenic drug induced perceptions, and modern science-notably fractal geometry and neuroscience-has not yet been explicated in clear terms from the scientific point of view. And that now is what I shall do.
In this context, I would first like to consider the drug
Ketamine. Ketamine has been used by anesthesiologists in routine
clinical procedures such as tonsillectomies on children, and on
women during childbirth since 1970. It is known medically as a
"dissociative anesthetic" because of the psychological
effect it has on patients. These effects include: "lively
dream activity, sensory distortions, and hallucinations".
Recent research conducted by Hansen and associates in Denmark9
has shown that Ketamine produces the following psychotropic
("psychotropic" means "mind-altering")
effects when administered in sub-anesthetic doses (these are
paraphrased from the paper referenced in note 10):
1. A sensation of light throughout the body.
2. Changes in the sense of one's body consistency (that is feeling that one is made of wood or plastic, etc.)
3. The perception of body parts as being extremely large or extremely small.
4. A sensation of floating and weightlessness.
5. Visual perceptions of radiantly colored "moving, glowing geometrical patterns and figures".
6. A sense of timelessness.
7. Very strong emotional experiences.
8. Out-of-body experiences.
As well as this detailed research report, other authors have reported the psychotropic effects of Ketamine, most notably John Lilly11. From the above list, we can see that there are two immediately relevant occult phenomena induced by Ketamine: out-of-body experiences and the induction of the siddhi known as anima or micro-psi (number 3 in the above list). Also, it seems reasonable to conclude that effect number 5 above, the seeing of highly colored dynamic patterns, is a Ketamine induced perception of the astral plane, as this effect sounds extremely similar to occult descriptions of the astral plane (see quotes by Leadbeater on page 102). Thus, that this drug induces occult perceptual abilities points to a clear relationship between the neurochemistry of the brain and occult means of perception.
Let us now turn to reviewing the psychotropic effects of the
hallucinogenic family of drugs, using the effects of LSD
(lysergic acid diethyamide) as our example. Anybody who has ever
"hallucinated" under the influence of this drug is
overwhelmed by the quality-the shape, colors and textures-of
these visual perceptions. Alan Watts describes the experience
vividly:
Watts statement here is pregnant with implications of the relationship between hallucinogenic induced perceptions, science and occultism. Not only does he make the connection to neurological processes, but his description of the visual images is obviously that of a fractal, and the overwhelming similarity of his description to clairvoyant perceptions is no coincidence. So here is the main point, and I want this to be perfectly clear: hallucinogenic drug effects, fractal forms, neurological processes and (certain) occult descriptions of clairvoyant imagery are all intimately interrelated.
To define the interrelation between science, occultism and psychotropic drugs, let us begin by focusing on the similarities between fractal geometry and occult (clairvoyant) perceptions. The common theme here is that of "things within things within things". In the occult this is the basis for the famous Hermetic Axiom: "As Above So Below". This notion implies that the same principles or laws or organizing patterns operate at different levels of resolution, focus, or scale, an insight that has come about supposedly through direct clairvoyant apprehension. To the fractal geometrist, this exact same idea is given the title "selfsimilarity", again meaning that the same pattern can be found at different scales or levels of resolution. Is it a merely a coincidence that one of the most ancient and revered of occult ideas is identical to one of the major new ideas in modern science?
To further reinforce this connection, I have provided illustrations of both fractal images and images of Tantric art. Tantric Buddhism is one of the more occult forms of Buddhism in that yoga and occult practices are fundamental to Tantric doctrines. We have seen this already in the work of Motoyama, but other authors emphasize this as well13. Thus, it is highly reasonable to interpret the imagery of Tantric art forms as being representative of at least certain features of what occultists perceive in altered states of consciousness.
Plates 7, 8, 9, and 10 show examples of Tantric art. These are a mandala tapestry, a Tantric Buddhist temple, details of a Tantric Buddhist temple, and a jeweled bronze statue, respectively. For the moment let us ignore the mandala in Plate 7, for it represents a quality of occult perceptions we shall discuss shortly (this being, as Alan Watts says, "multidimensional spaces"). Looking at plates 8, 9, and 10, what we want to focus on is the self-similarity inherent in these images. That is, in Plate 8, the photograph of the Tantric temple, note how each higher floor appears to be a self-similar replica of the lower floor. In Plate 9, we see self-similarity portrayed in the fine details of the temple. Here we see the beams and their decorations, the statue carvings, and the windows repeated in such a way as to create a fractal-like effect of self-similarity. In the photograph of the statue in Plate 10, note the self-similar repetition of the figure's head (see caption to Plate 10 for the story behind the figure portrayed by this statue). If indeed these art forms represent what Tantric occultists perceive in altered states of consciousness, then it is apparent that such perceptions have a large fractal component to them. Or in other words, the nonphysical worlds perceived by occultists have very definite fractal qualities.
Also, a second line of reasoning to support my contention is the teaching put forth by occultists that one must not attempt to directly focus on the things you perceive in the nonphysical planes, but instead must glance over them, otherwise they will transform before your eyes14 This same effect is also observed in the generation of fractal images: the more one focuses on a given region of a fractal, the more new structures emerge, thus transforming the original image. To me the implication is clear; occult descriptions of clairvoyant perceptions describe self-similar, or more generally, fractal objects.
Now we will tie this connection in with the issue of hallucinogenic induced perceptions. Consider Alan Watts' quote from above: "...ferns sprouting ferns sprouting ferns", or "systems of colored balls, each one of which turns out to be a multitude of smaller balls, forever and ever". Watts is obviously describing fractal structures and he wrote this around 1962, at a time when the concept of fractals was little more than an esoteric and mathematical curiosity. The term "fractal" did not even exist at the time Watts wrote this, and only a few special fractals such as Cantor Dusts were known at that time.15 Yet Watts' statements are unambiguously clear: he is giving a qualitative description of fractal shapes. It is highly unlikely that Watts knew about such mathematical ideas, but it is quite clear that he perceived fractal images while under the influence of hallucinogenic drugs. This is an extremely important point. The fact that both occultists and hallucinogenic drug users perceive and describe fractal forms provides a basis to show the similarity of these two experiences. It is likely that these are not even two different types of experience, but are identical. I am also very clear about the clairvoyant properties of the hallucinogenic experience in the next chapter.
Again, I have provided illustrations to emphasize this point. In Plate 4 are two pictures taken from an introductory psychology book meant to illustrate what the author calls "universal hallucinatory images"16. These images are universal in that they are common to the "hallucinations" of many different psychological conditions including: hallucinogenic drug induced states, epilepsy, psychosis, sensory deprivation and electrical stimulation of the brain. The key similarity amongst the imagery of these states is that of the "lattice tunnel" as depicted in these illustrations. This "lattice tunnel" is a dynamic swirling motion accompanied by a spiral tunnel-like sense of depth.
If we look now at plates 5 and 6, what we have represented in these plates are two examples of fractal images. Plate 5 is an approximately 100-fold magnification of the boundary of the Mandelbrot Set, and Plate 6 is a fractal known as a Julia set. The mathematical technicalities of these images need not concern us at this point. What is important to observe is that, as we see in plates 5 and 6, this swirling, spiral tunnel-like sense of depth is also common to fractal images. As a matter of fact, having experienced these images when under the influence of hallucinogenic drugs (as described in the chapter "Biological Perceptions"), I know for a fact that the fractal images are actually a more accurate representation of "universal hallucinogenic images" than the illustrations depicted in Plate 4. That is, the self-similar quality of the fractals is also an inherent and very obvious feature of hallucinogenic drug induced visual images, and this self-similarity is notably lacking from Plate 4, especially frame A. Thus, the conclusion here is that fractal-like images are perceived when visual perception is altered by hallucinogenic drugs.
I think it is important to point out that this sense of spiral depth found in fractals is actually an illusion of perspective created by the manner in which the self-similar images repeat themselves at progressively smaller scales. That is to say, fractals are two dimensional images, but they have inherently the illusory effect of appearing three dimensional. It could be potentially misleading if we take this spiral sense of depth as a feature in itself as is suggested by the drawings in Plate 4. The psychologist who constructed these drawing was obviously unaware of fractal concepts and left these completely out of the description of "universal hallucinatory images". However, I know from direct personal experience, and it is also illustrated in the Tantric imagery and the quote by Alan Watts, that self-similarity is actually the key to these images, and the spiral sense of depth is actually only an illusion created by this self-similarity, as is clearly illustrated in the fractal pictures.
Incidentally, the work of M.C. Escher fits in here also. If we look to Plate 3, which is an Escher print entitled Circle Limits IV, we see here again how self-similarity creates a swirling or spiral sense. Although Escher's picture is not technically a fractal, this picture illustrates how progressively shrinking and repeating an image (this being roughly equivalent to the self-similarity of a fractal image), in this case Devils and Angeles , leads to a very definite sense of swirling.
We can approach this point of hallucinogenic induced perceptions of fractal forms from a second direction. Consider the fact that the "tiedye" clothing of the hippies was a crude attempt to represent the imagery these people perceived when under the influence of hallucinogenic drugs. I believe there are more sophisticated means available today for approximating such visions. The colors and patterns found in a tie-dye shirt are highly reminiscent of the color patterns produced nowadays by the sophisticated computer generated images of colored fractals.
As a third example of the identity of hallucinogenic images as fractals consider the fabric design known as "paisley". Perceptions of "paisley" are very common under the influence of LSD, and the paisley clothing designs illustrates important features of hallucinogenic drug induced visual perceptions. The organic, plant or amoeba-like structure of the paisley design is highly reminiscent of the organic shapes and forms of fractal images. Also, in this regard, see Plate 12, frame E. Here, the hallucinogenic drug induced image being portrayed looks very much like the amoeba forms seen in the paisley design. Again, I think such considerations make it apparent that fractal images share important characteristics with the imagery experienced when under the influence of hallucinogenic drugs. Though such considerations as these are quite informal, they point to a definite connection between the images perceived when under the influence of hallucinogenic drugs and images of fractal curves.
It is interesting to note that scientists who have studied the psychedelic experience believe that ancient yogic imagery (represented here by Tantric Buddhist art forms) was drug induced17, whereas occultists claim that such images are reflections of clairvoyant perception. Quite likely, throughout history, this art was produced utilizing both means. The point is that fractals provide the seemingly disparate phenomena of hallucinogenic imagery and occult perceptions with a unifying scientific conceptual basis: fractal geometry.
Of direct relevance to the present discussion is the fact that
Mavromatis in his book Hypnogogia goes into great detail
discussing the quality of images perceived in altered states of
consciousness. He focuses on the relationship of hypnogogic
images to the imagery encountered in the following altered states
of consciousness: dreams, meditation, the mystical experience,
psi phenomena (specifically, telepathy, clairvoyance,
clairaudience, psychometry, out-of-body experiences, and trance),
schizophrenia, creativity, hypnosis, sensory depravation,
electrical stimulation, hallucinogenic drug experiences, eidetic
imagery and epilepsy. Mavromatis has provided probably the most
comprehensive discussion on this topic available. His point is
that the hypnogogic state shares important features with all of
the listed altered states of consciousness. The relevance of his
work to the present discussion involves the following statement
he makes in the concluding section of his book:
"An important question arising from the study of
hypnogogia...concerns the kind of space in which hypnogogic
experiences take place. There is a general tendency to use the
term `mental space' in this connection and to refer to it as an
`analogue (presumably of `perceptual space'). But, (hypnogogic
and related) images possess features which are not to be found in
physical objects. On the other hand, imaginal objects, concepts,
meanings and relationships can be seen, constructed, manipulated;
and consciousness can shift to any part of the body or move
entirely outside it or become expanded to include, or merge with,
other bodies and consciousness. Hypnogogic (and related) imagery
can be shared, and it can be telepathic. At the same time it does
take place in some form of space, though clearly not in a space
governed by the laws of the 3D physical world" (second
parenthesis mine).
He then goes on to offer the term "electrochemical field" to distinguish the space of the imagery of altered states of consciousness from the 3-D space of our physical waking experience. However, I don't think this is the most appropriate term in light of all the available evidence.
My present topic concerning occult and hallucinogenic imagery is identical to the issues Mavromatis is discussing. As he has stated in the above quote, the essential issue here is that of determining the nature of the space, or spaces, in which perceptions occur during altered states of consciousness. I am approaching this problem from a slightly different angle than has Mavromatis, by focusing primarily on clairvoyant and hallucinogenic drug imagery, though his exhaustive survey shows that these are not the only two altered states of consciousness relevant to the present discussion. What I am trying to illustrate in this discussion is that one of the primary features of the perceptual space(s) in which altered states of consciousness appear is its fractal nature. The fractal nature of the space(s) of altered states of perception, and how such spaces are related to the occult notion of the planes is discussed in the chapter "A New Concept of Motion" under the section "Nonphysical Geometry".
At this point I would like to focus on the fact that the fractal nature of this imagery points to the presumption that, in both cases--hallucinogenic induced perceptions and clairvoyant perceptions--very similar processes are operating, both cognitively and physiologically. The idea here is that, since the subjective psychological aspects of these experiences are equivalent (i.e.. perceiving fractals) that, mostly likely, equivalent, if not identical physiological processes are occurring in the body and brain, at least to some important extent. It is unlikely that dissimilar processes would produce such overwhelmingly similar subjective results.
This now leads us to consider the main issue of elucidating further the connection between fractals, occultism, hallucinogenic experiences and neurosciences. Initially, we used fractals to show the similarity of hallucinogenic induced and occult (clairvoyant) perceptions. Next we said that this indicates perhaps a common physiological basis to these experiences. We can now turn around and ask; just what is this physiological basis? I believe the clue to answering this question lies in the fractal nature of the subjective perceptions resulting from this common process. In this regard, Alan Watts' quote above hits the nail on the head. Perhaps the common process behind these types of perceptions is the direct perception of the associative and patterning processes used in the brain. Maybe these perceptions, the so-called "hallucinations" of the drug user and (at least some sub-set of) the images seen by clairvoyants, as well as all the other psychological conditions listed above (epilepsy, sensory deprivation, etc.), are actually direct perceptions of the physiochemical process underlying the functioning of the brain. This is indeed the claim I make pertaining to my own experiences as described in the chapter "Biological Perceptions". What we are dealing with here are sporadic cases of micro-psi (or anima), the ability to clairvoyantly magnify and perceive things not seen by our normal vision.
Furthermore, the essential qualitative feature of these physiochemical processes is their fractal nature. It is known that the body is composed of many nested levels of organization. What is interesting is at some distinct level, one can perceive directly fractal images. If indeed such perceptions are the utilization of micro-psi, they point to the conclusion that physiochemical structure at some level is distinctly fractal. This then would provide the connecting link between fractals, occult perceptions and hallucinogenic perceptions on the one hand, and the role played by and the implications for neuroscientific knowledge on the other hand.
The primary implication of this hypothesis is that a basis is provided for understanding the mechanisms of our psychological behavior in the connection between fractals, hallucinogenic perceptions and clairvoyance. In other words, it is highly conceivable that one could build a unified modern neuroscience, one capable of encompassing occult realities, by understanding the fractal nature of perception. This is, no doubt, an extreme claim to make. What do we mean by a unified neuroscience? A unified neuroscience will consist of a model of the physiology of psychological processes based on the fractal-like properties of nervous system organization, a model that will most likely be coupled with ideas from chaotic systems theory18. When we look at the branching structure of the nervous system (as for example portrayed in Figure 1), it is obvious that fractal ideas apply to neurological organization. If we add to this the fractal nature of imagery perceived in altered states of consciousness, then it only reinforces that neurological processes are fundamentally fractal in their organization. Elucidating the details of the fractal organization of the nervous system, both in terms of structure and function is what I mean by a unified neuroscience.
In terms of synthesizing scientific and occult knowledge, I think this is the pivotal connection to make: Hallucinogenics provide a controlled means for inducing clairvoyance and thus can allow for the establishment of a physiochemical basis for occult as well as "normal" (and seemingly "abnormal") psychological phenomena. Again, this exact claim is illustrated in detail in the chapter Biological Perceptions, but it has also been put forth by other scientists19.
These statements, however, must be qualified from a couple of different levels. First off, the occult has a poor enough reputation as it is in circles outside its own (and even then there is some question) and to now associate occultism with hallucinogenic drugs will probably create indignation in occultists. I mentioned briefly Leadbeater and Crowley's attitudes towards the use of these drugs, and they don't even agree to their value. Theosophical occultists will dismiss the use of such drugs as detrimental. Thus, to implicate occult means of perception with hallucinogenic drugs will not generally rate the approval of occultists.
Likewise, as fractals are a burgeoning science, they do not need the bad publicity of being associated with either occultism or hallucinogenic drugs. But in contrast, all of those people who have experienced the profound effects of hallucinogenic drugs will recognize immediately the validity of the claims I am making. The situation is most definitely a tradeoff in terms of whose interests are being served. My motivation is ultimately that of explaining things that I know intuitively to be true.
Also, to use hallucinogens in the manner I am suggesting raises the issue of controlling the hallucinogenic experience. This was one of the first major factors discovered by early researchers; that the actual hallucinogenic experience was highly variable and unpredictable. This led to the wide adoption among LSD researchers of Timothy Leary's notion of "set and setting". This is an extremely important point and cannot be ignored when discussing the hallucinogenic experience. However, in this regard, I do not merely envision the administering of these chemicals to subjects, and the subsequent observation and description of their behavior in occult terms by scientists. Though I do envision the study of subjects who have been administered hallucinogenic drugs, the main thrust of what I envision is scientists administering the drugs to themselves and describing their own subjective experiences in occult terms (and whatever other terms are appropriate to capture the nature of the perceptions), as opposed to either religious terms, or traditional psychology terminology, as has been done up to this point in time. I will give a concrete example of this approach in the next chapter.
I could present many instances of very feasible overlap between scientific concepts and occult and hallucinogenic experiences which could lead to more than just speculation and talk, and lead instead to the designing of real and do-able experiments. For example, I would suggest that one of the effects of hallucinogenic drugs, since these drugs cause a limited degree of clairvoyance, is to mimic the activity of stimulated chakras. This suggestion, if pursued in an experimental context, could provide very concrete means by which traditional physiologists and psychologists could study "occult means of perception", as well as the relationship between the chakras and normal physiology and psychology, under controlled laboratory conditions, thus providing another empirical angle by which to synthesize scientific and occult techniques of experimentation.
Let us analyze in more detail the contention that hallucinogenic drugs stimulate the chakras. As described previously, the activation of the chakras is effected by awakening the kundalini. The awakening of the kundalini causes profound changes in both the body and psychology of the subject. That the enhancing of kundalini causes very definite changes in the physical body means that this process can be characterized in physiological terms. As a mater of fact, steps have been made in this direction. Gopi Krishna has propounded excellent criteria by which to assess the physical effects of kundalini release20. Under such impetus studies have been performed which show definite alterations in breathing, pulse and heart rate, EEGs, blood gases and other large scale physiologic changes21.
As well, a number of excellent hypotheses and theoretical directions for refined measurements of enhanced kundalini have been proposed. One such proposal is Philip Lansky's suggestion that kundalini enhancement correlates with increases in 10-methoxyharmalan production in the brain and a concomitant decrease in sex hormone production22, which agrees with the yogic idea that sex drive and kundalini release are inversely related. There is also Itzhak Bentov's model of the micromotion of the body, which is a model of how the various body structures can potentially form resonant oscillators with each other leading to the production of increased magnetic currents in the cerebral cortex23. Bentov correlates this enhanced electromagnetic action in the cortex with kundalini release. Other authors have suggested a number of neurologic and physiologic correlates with the state of awakened kundalini, including models based on the limbic system, the sensory cortex, and even the phenomena of kindling24.
Though by no means complete, these ideas taken together paint a reasonable picture of the actual bodily changes that result from awakening the kundalini. And it is this picture, this physiologic profile of enhanced kundalini, that is relevant in the context of the claim that hallucinogenic drugs stimulate the chakras. For if this is indeed the case, then the reasonable prediction is that the physiological changes accompanying hallucinogenic drug administration will be similar to those observed during enhanced kundalini release. This prediction could be tested easily using standard physiologic techniques. Using this type of model, perhaps the most important indicators would be changes in endocrine hormone profiles and changes in neurological function. To show similarities between hallucinogenic induced states and states of enhanced kundalini would be strong circumstantial evidence for the claim that hallucinogenic drugs stimulate the chakras. Of course, if such tests showed large differences in the physiologic profiles between kundalini and hallucinogenic drug subjects, then the hypothesis that the hallucinogens stimulate the chakras would be weakened greatly.
However, I doubt that such would be the case. First hand
accounts of those experiencing kundalini awakening are extremely
similar to first hand accounts of subjects on hallucinogenic
drugs. Consider the following quotes:
"When the empowered prana [i.e. kundalini] moves through the body, it creates various external and internal movements. On a physiological level one can experience the following: heat, cold, automatic breathing of various kinds, mudras, locks, postures (which are done with perfection even if the aspirant knows no Hatha yoga), laughter, tears of joy, utterances of deformed sounds, feelings of fear, the curling back of the tongue, revolving of the eyeballs, temporary stopping of breath without effort, an itching or crawling sensation under the skin, and singing with ecstasy and joy.
These cleansing kriyas and exercises may be practiced for many
years by those who do not have the fortune to receive kundalini
initiation. Strangely enough, however, the initiate [i..e. one
who is experiencing a bona fide kundalini awakening] performs
them automatically, guided from within, without the study of
external sources. On a subtle level, one may experience divine
harmonies, the sounds of various instruments or mantras, the
taste of divine flavors and the smell of sweet fragrances, or
divine lights and colors. One may recall past lives, be
poetically inspired, feel drunk with the ecstasy of divine bliss,
have frightening dreams, or remain completely silent. During all
this the mind remains filled with joy. On an intellectual level,
the hidden meaning behind the scriptures and spiritual texts are
revealed. Intuition and psychic powers put one in touch with the
divine, bringing security, peace and a feeling of unseen guidance
and protection."25 (brackets mine)
Now compare the above quote to the following partial list of
effects caused by hallucinogenic drugs:
"1. Visual hallucinations.
2. Audio hallucinations.
3. Sensory mixing (hearing sights or seeing sounds).
4. Weakening of ego boundaries (a weakening or loss of sense of self).
5. Enhanced ability to think abstractly.
6. The uncontrollable urge to laugh.
7. Enhanced ability to sense the emotions of others.
8. Inability to maintain focus or concentration for long periods.
9. Feelings of extreme joy
10. Feelings of extreme depression and terror.
11. A direct apprehension of God."26
There is no question that the effects of hallucinogenic drugs, in terms of what the subject is perceiving, are overwhelmingly similar to what a subject who is undergoing kundalini awakening experiences. Thus, on this basis alone, one would expect the physiology of these two states to be very similar.
Furthermore, all of the above listed effects of hallucinogens can
be conceptualized in terms of the kundalini enhancement of the
activity of specific chakras:
1. Thus, visual hallucinations are in actuality the
stimulation of the third eye chakra, leading to some degree of
clairvoyance, which is the perception of the adjacent planes.
2. Audio hallucinations are the stimulating of the throat
chakra to hyper activity. In this case, one begins to hear on,
for example, the astral plane.
3. The mixing of sensory modalities is an effect of the crown
chakra, which is the site of integration, not only of sensory
perception, but astral perception (emotions), and mental
perception (thinking). Thus, at the point of integration (crown
chakra) all separate modalities are blended into a unified
consciousness. This effect is enhanced under hallucinogenics. And
the hallucinogenic effect is even more pronounced because of the
fact that we rarely recognize this integration to begin with. It
is there all along but we don't see, and when the drug stimulates
the crown chakra and we are forced to look at this integration of
the modalities of our consciousness, it seems surprising to us.
4. The weakening of ego boundaries is again an effect of
increasing the activity of the crown chakra. In this case, it is
not so much that the ego is loosened but that the ego is seen in
its proper perspective in the totality of our organization as a
human being. Again, this is an effect of the integration function
of the crown chakra. The ego (which effectively is our personal
identity) is but one facet of our being. In our day to day life
however, we tend to over emphasize our ego at the expense of
other facets of our being. Again, the hallucinogenic stimulation
of the crown chakra only serves to put things in a realistic
perspective.
5. Enhanced ability to think abstractly. What is happening
here is that the hallucinogen triggers off such an enormous
increase in kundalini energy that our mind is capable of
perceiving a much vaster range of the mental plane. This
effectively translates into broader, more sweeping and more
abstract thoughts.
6. The uncontrollable urge to laugh is a classic phenomena
indicating enhanced chakra activity. Laughter is a release of
tension. Increasing the activity of chakras is also a release of
tension. The increased chakra motion effectively burns up the
extra energy. An experienced LSD user is unlikely to have this
laughter effect, only a novice who is not used to the sensations
of enhanced chakras would express these sensations by
uncontrollable laughter. This is very similar to how people laugh
when they are nervous or cry when they are very happy. However,
on the hallucinogen, the effect is greatly increased.
7. The enhanced empathic ability is mainly a function of the
hyper stimulation of the heart chakra. Our whole ability to be
sensitive to the emotions displayed by others resides in the
heart chakra. The hallucinogenic stimulates the heart chakra, so
it is no surprise that a typical hallucinogenic user is more
sensitive to the feelings and attitudes of others.
8. Inability to maintain focus or concentration for long
periods. Here we run into a situation that is probably more a
function of the brain than of the chakra system. It should be
pointed out that experienced hallucinogenic users will report
that this effect only lasts for a small percentage of the time
that the drug effects are occurring. Probably what we are seeing
here is the maximum effect of the actual chemical in the physical
body in which there is a maximum disruption of the normal
function of the neurons in the brain. Again, this effect is short
lived (usually about 30-60 minute). It seems that this effect is
a prelude to the effect of thinking abstractly. It appears that
we are dealing with distinct phases of the drug experience in
which the intital, drug-induced confusion is followed by an
enhanced lucidity as described above in 5.
9 and 10. Feelings of extreme joy/feelings of extreme terror
and/or depression. What we have here is an amplification of one's
normal emotional state by the enhanced kundalini triggered by the
drug. Whatever the user is feeling becomes greatly magnified, so
reports of extreme emotional states are common. Also, since
emotion is generally a function of the operation of the heart
chakra, we find here evidence that the hallucinogen is affecting
this chakra.
11. Finally, the direct apprehension of God. As stated above,
the mystical ramifications of hallucinogenic drugs has been
clearly recognized by others27.
We have already stated that occult theory teaches that kundalini enhances the chakras. Enhanced chakras in turn lead to siddhis. Thus it is no surprise in the above quote describing kundalini awakening that the subject experiences siddhis: having super-normal perceptions, recalling past lives, etc. What is amazing is that these effects are very, very similar to what the subject on hallucinogenic drugs perceives. Again, this evidence all points to the conclusion that, whatever hallucinogenic drugs are doing in the body, it is very similar to the descriptions of awakened kundalini and enhanced chakras.
The realization that hallucinogenic drugs mimic active chakras gives us a biochemical basis by which to understand how chakras operate. That is, traditional biochemical investigations into the biochemistry of the hallucinogenic experience could lead to a deeper understanding of the biochemical phenomena associated with the chakras. However, the biochemical mechanisms underlying the effects of hallucinogenic drugs are little understood, though a recent review article offers some suggestions28. It is interesting that in reference 28 this author implicates a subcellular system known as the "cytoskeleton" in the molecular effects of hallucinogenic drugs. Major components of the cytoskeleton are long fibrous molecules called "microtubules". Microtubules are being more and more implicated in the neurophysiology of perception. One possible connection between microtubules and hallucinogenic drugs will be illustrated in a novel fashion in the next chapter.
What the details of such a program of research utilizing hallucinogenic drugs would entail in biochemical terms can only be speculated at this point. It seems reasonable to speculate that we would be dealing with changes in endocrine hormone production, changes in neurotransmitter activity throughout the central nervous system, and perhaps as a result of changes in transmitter activity, we would observe global changes in the electrical activity of the various regions of the brain. Serotonin containing brain regions are already highly implicated in hallucinogenic activity. The connection between hallucinogens and kundalini expressed here would also implicate such brain regions as being important in the state of enhanced kundalini. Likely, the entirety of brain function is severely altered with both hallucinogenic drug administration as well as enhanced kundalini activity. As well, based on yogic teachings, we would expect to see drastic changes in the activity of the pituitary and pineal glands.
Unfortunately, in spite of the great potential of using hallucinogenic drugs as a research tool into the mechanisms of siddhis, one has to defend hallucinogenic drugs in light of the generally negative image these drugs have. This topic unfortunately is one in which people generally ignore the evidence and allow their preformed attitudes to color their judgement29. In this case it is an amazing pity because these drugs actually hold a substantial key to a truly empirical (as opposed to merely intellectual) synthesis of scientific and occult approaches by tying in concepts of occult anatomy with modern physiology, biochemistry and psychopharmacology. The ignorant and misinformed view of this family of drugs will severely retard any substantial scientific understanding of clairvoyance and nonphysical reality in terms of traditional physiology and biochemistry. I will have more to say about this issue at the end of the next chapter.
The alternative to utilizing these drugs is to rely solely on actual clairvoyant investigations about such matters performed by individuals who possess such abilities. This approach is feasible, yet limiting because of the rarity of such individuals. Also, it is highly unlikely that a clairvoyant individual would want to be employed to determine how mechanisms of hallucinogenic drug action are equivalent to mechanisms of clairvoyance. In reality, the clairvoyant approach (if it could be arranged) coupled with a detailed study of the effects of hallucinogenic drugs in traditional scientific terms would give the optimum and most wellrounded scientific study of these issues.
Realistically, however, this is all very unlikely. First: the
scientific community in general does not give any legitimacy to
occult claims, and second, hallucinogenic drugs are a relatively
taboo topic in both scientific and medical research, although the
inherent utility of hallucinogens appears to be gaining some
acceptance as of late. According to Gallagher and Winifred30:
"The scientific study of LSD is poised for a comeback. In
the outcry of the drug abuse epidemic of the early 1970s, voices
of moderation stating that LSD was a fascinating if unruly
research tool were drowned out, and the government stopped human
experimentation with hallucinogens. Research on LSD never really
stopped, however, and now it discreetly thrives again. Animal
research on LSD continues to help scientists learn about a
crucial area of brain neurochemistry: the role of the brain
chemical serotonin as a mediator of certain types of behavior.
This research in turn boosts the effort to find the origin of
certain brain dysfunctions and to develop new drugs for eating,
sleeping and mood disorders. Some scientists argue that human
research with hallucinogens, which is still severely limited,
could be useful, and they believe that such research will return
as increasingly sophisticated compounds appear."
Unfortunately, this 1990 prediction has not come to much fruition. Furthermore, the tone of LSD research, if indeed it does come to pass that LSD is recognized as a useful research tool, will be that of LSD as it relates to brain pathologies, as stated in the above quote. To make the connection between hallucinogens and occultism is perhaps too much to ask of the scientific community as it exists today.
Yet I am presenting the ideas of this chapter under the supposition that to "sweep a thing under the rug" because it does not fit into our preconceptions (or actually prejudices), especially these two particular matters of occult experiences and the effects of hallucinogens, is to only invite trouble by ignoring factors that will become more prominent over time even if their existence is ignored. Furthermore, it is simply scientifically dishonest to ignore these issues because they are socially taboo topics, especially if one is familiar with the evidence and the broad implications of these both hallucinogenic drugs and occultism. When it comes right down to it, as I say elsewhere, this situation is not unlike that faced by Galileo in his day as he faced the prejudice and dogmatism of an overly scholastic and overly rigid Church. Only today it is the institutionalized rigidity of modern science that is playing the role of the Medieval Church.
Notes: Chapter 12
1For a fairly technical introduction to cellular and molecular brain anatomy see Eccles, (1973).
2Here I mean the new approach in psychology called cognitive psychology, see for example Anderson, (1980).
3Wallace, (1973).
4An excellent source of information regarding physiologic
studies into meditation and kundalini is found in White (1990).
5I have three college level introductory psychology texts and only one discusses this issue. The text is Davidoff, (1980).
6Brooksmith, (1984), 57-61.
7Crowley, (1961), on page 52, says:
"Concerning the Use of Chymical Agents, and be mindful that thou abuse them not, learn that the Sacrament itself relateth to Spirit, and the Four Elements balanced thereunder, in its Perfection."
8Leadbeater, (1985) page 90-92. Leadbeater's concern with the use of drugs in stimulating the chakras to produce siddhis appears to be that this can have detrimental impacts on other levels of our occult anatomy. For example, Leadbeater speaks of an "etheric net" which serves the function of filtering out unwanted stimuli from the etheric and astral planes, and how drugs can damage this net thus opening up the individual to unhealthy and unwanted nonphysical influences. It is likely that this "etheric net" he is speaking of is the meridian or nadi system of acupuncture as discussed in section 6.1.2. That drugs can affect this system points to definite connections between human physical and nonphysical anatomy.
9See Leary, (1964) for an example of how early scientific investigations into the psychotropic effects of LSD were interpreted in religious (as opposed to occult) terms.
10Hansen, et al, (1988).
11John Lilly interview, Omni, Jan. 1983.
12Watts, (1966).
13For detailed occult tantric techniques see Chia and Chia, (1986).
14Castaneda, (1971).
15Mandelbrot's ideas of fractal geometry did not receive widespread notice until after 1977.
16Davidoff, (1980), page 232.
17Aaronson and Osmond, (1970), pages 462-463.
18For an example of the application of chaos theory to issues of neurophysiology see Freeman, (1991).
19This claim is also put forth in a 1985 paper in which it is stated "Thus, a neurophysiological orientation may enhance the understanding and control of both ESP and psychokinesis". This article is Roll and De A Montagno, (1985).
20White, (1990), pages 221-254.
21Ibid. pages 221-348.
22Ibid. pages 295-298
23Ibid. pages 316-340
24Ibid. pages 298-310
25Ibid. pages 72- 73.
26DeGracia, (1993).
27 Zaehner, (1972).
28This is not, fortunately, absolutely true. In 1989, a review article discussing the possible biochemical basis for hallucinogenic drug action was published. In connection to what I have said, mainly in the essay Biological Perceptions, this paper interestingly enough implicates microtubules in the effects of hallucinogenic drugs. Also this paper illustrates that an understanding of how these drugs work is intimately related to having a detailed understanding of how the brain works. This paper is very technical, but has some good references. See Van Woerkom, (1990).
29This point about preconceived notions affecting the perceptions of hallucinogenic drugs, in spite of the evidence is made in a recent paper discussing the role of psychedelic drugs as tools in psychiatric research and therapy where it is pointed out that:
"The decline in the utilization of these substances is
linked to social reactions, which led to psychedelics being
scheduled as controlled substances and consequently unavailable
for human research... The high-dose psychedelic paradigm
frequently produced reports of mystical or spiritual experiences,
thus recasting the psychiatrist as the modern-day shaman. This
paradigm has alienated many in the psychiatric profession and has
led to a reaction against the use of psychedelics in
psychotherapy". See Bravo and Grob, (1989).
30According to Gallagher and Winifred, (1990):
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