Does God Have Infallible Foreknowledge?

The only important sense in which God is represented in Scripture as having foreknowledge is that He makes promises and knows not only that he intends to keep them but also that He will keep them. This is the sense in which the prophets tell us what will happen. It is a philosophical/theological question whether we should also believe that God knows, in advance and in every detail, what is going to happen. If we think of God as the being than which (whom) none greater can be conceived, we can ask whether it is greater to have such foreknowledge or greater not to have it. Is it greater not to be able to be surprised by anything that happens, or greater to be able to be surprised?

It is hard to answer this question even as applied to merely human wisdom. It is plausible to say that someone who has become wise through long experience is less apt to be surprised than someone with less experience. And yet experience also shows that those who are less likely to become wise through experience are precisely those who are adept at ignoring things that do not fit their preconceptions. And this makes it plausible that the wiser person is the one who is more likely to welcome surprises and hence to be surprised.

Someone might object that using the word “surprise” is likely to give us a bias in favor of thinking it is better to be able to be surprised than not, because the word has positive connotations, as when out of the blue something happens to inject a feeling of joy that we didn’t expect. Let’s ask, then, whether it is greater to be able to be disappointed or greater to be unable ever to be disappointed. Surely no one likes to be disappointed. But what could make it so that one would be unable ever to be disappointed? One way would be simply not to have any expectations in the first place. For us humans, with our limited knowledge and reliance on expectations shaped by desires and experience, this is difficult or perhaps impossible. But supposing that God has infallible foreknowledge, it would be not only easy but inevitable. He would never be disappointed because He would always already know what was going to happen. For the same reason, He would never be pleasantly surprised by anything that happens. But since pleasant surprises in our lives add joy, can we believe that the being than which none greater can be conceived never has joy in that way? Would it be greater not to have infallible foreknowledge so that one could have pleasant surprises? A first thought was that the lack of infallible foreknowledge is also what makes one subject to disappointments, and that a being who is not subject to disappointment is greater than one who is. Can we conceive of the being than whom none is greater as lacking infallible foreknowledge in such a way as to make the joy of pleasant surprises possible without also making the pain of disappointment possible? Maybe the greatest being conceivable doesn’t know in advance and in every detail what is going to happen, but does know that at any time He can make happen whatever He wants to happen. It is plausible that this would take the sting out of possible disappointments while still allowing Him the joy of pleasant surprises. And while we humans aren’t relieved of the sting of disappointment by having the power ourselves to make happen whatever we want to happen, still our disappointments can be mollified by considering that the greatest conceivable being does have that power and exercises it, so that we can be sure that despite our disappointments everything comes out all right. And nothing stands in the way of our having the joy of pleasant surprises.

The Psychedelic Christian Podcast

https://podcasts.apple.com/us/podcast/the-psychedelic-christian-podcast/id1579583551

I wrote somewhere that we psychedelic Christians may be rare birds, but we exist! Here is more proof. Clint Kyles has created the Psychedelic Christian Podcast. Click on the link to listen to the entertaining and instructive interviews he has conducted with other psychedelic Christians.

The Connection between Psychedelics and Christianity

Several months ago, Philip Smith, a friend of mine, told me that he understood my belief in psychedelics and in Christianity, but that he didn’t understand what I thought was the connection between the two. This is a fair question. In the present-day flurry of publicity about renewed interest in psychedelics, one reads much in the way of scientific and therapeutic interpretations of the value of psychedelics but not much about religious interpretations. In contrast, during the period when psychedelics first burst upon the scene, there was a lot of interest in the religious aspect of psychedelic experience, but usually expressed in the terminology of East Asian religions, such as Buddhism, Hinduism, and Taoism (but not Confucianism). Timothy Leary and Ralph Metzner adapted the Tibetan Book of the Dead as a psychedelic manual for guiding a psychedelic trip. Leary also wrote Psychedelic Prayers, a psychedelic interpretation of the Tao Te Ching. For a while, Leary declared that he was a Hindu. Alan Watts, a former Anglican priest, echoed Aldous Huxley’s endorsement of the Perennial Philosophy, explaining in vivid prose his understanding of the Supreme Identity of Atman and Brahman, the riddles of Zen Buddhism, the ideal of wu-wei, or non-action, and the usefulness of emptiness in the Tao Te Ching. In The Joyous Cosmology he went on to describe his psychedelic experiences as consistent with his previous writings. The poet, Gary Snyder, memorialized as the fictional Japhy Ryder in Jack Kerouac’s The Dharma Bums, studied Zen Buddhism in Japan, although Kerouac himself maintained his Roman Catholic faith along with his interest in Buddhism. Allen Ginsberg evinced interest in both Hinduism and Tibetan Buddhism. Richard Alpert, Timothy Leary’s mothering support figure at Millbrook, travelled to India, found a guru, and became Ram Dass. Also at Millbrook, Bill Haines adopted a Hindu framework, took a lot of LSD, and bullied into Enlightenment his devotees whom he had saved from addiction to bad drugs. And Art Kleps explained that members of his Neo-American Church considered LSD and other psychedelics to be sacraments because they lead to Enlightenment, which he defined as the realization that life is a dream and the externality of relations, an illusion. But he also stated an official equivalence between LSD and the Holy Ghost. So, yes, there were a few hints of a Christian understanding of psychedelic experience, but they were few and far between compared to the number of interpretations in terms of East Asian religious traditions. One notable instance of the consumption of psychedelics in a Christian setting was Walter Pahnke’s Good Friday Experiment, the “Miracle of Marsh Chapel.” It was a double-blind study in which Christian divinity students received either a placebo or a dose of psilocybin in a basement room while the sounds of the Good Friday service in Marsh Chapel upstairs were being piped in. Both immediately afterwards and decades later as confirmed by a follow-up study, the subjects who had received the psilocybin reported it as a life-changing experience for the better. However, Leary, who was Pahnke’s academic advisor for the experiment, reported in High Priest that he was disturbed by the Christian proselytizing that the experiment inspired in one of the participants, and it was clearly not a direction that he wished to pursue, nor one that caught on very much among the legions of psychedelic trippers of the era, with the exception of the enthusiasts of the evangelical Jesus Movement, who disavowed psychedelics when they turned to Jesus.

I should also mention that Albert Hofmann, the discover of LSD, reported that he saw right away  the religious or spiritual significance of the LSD experience, which he connected with visionary experiences he had had as a child. But he seems to have conceptualized this religious significance in terms of a sort of nature mysticism, and not in Christian terms. There is also a shamanic tradition of the use of psychedelic plants, which sometimes, as in the Native American Church, incorporate Christian elements but more often adhere to a non-Christian tradition. So, one might think that there is something inherent in psychedelic experience that causes a tendency for people to reject Christianity in favor of East Asian or tribal religion, or nature mysticism; or, in accepting Christianity, to reject psychedelics. 

In response, I would first point out that an interest in Asian religious traditions, as a fashionable new source of spiritual inspiration for Western seekers who thought they knew Christianity all too well, preceded the widescale use of psychedelics. Alan Watts can serve as a star example of someone who was already preaching the virtues of Asian religions before he tried psychedelics and then interpreted the experience in those same terms he was already using. So, for some, it may have been a case of people expressing what they believe they have learned from psychedelic experience in the terms they use to talk about whatever they are accustomed to thinking of as the most important and profound aspects of life. For others, it may have been a case of following the leaders. This would explain why so many psychedelic enthusiasts nowadays talk in terms of neuroscience and medical and psychological therapies instead of Zen koans. In other words, I think the association of psychedelics with East Asian religious traditions, nature mysticism, or shamanism, in the minds of people of my generation, including me, was an effect of intellectual fashion. That doesn’t mean it was insincere or shallow, but just that there is no reason to take it as the final word on psychedelics and religion.

I call myself a psychedelic Christian not because I understood my peak psychedelic experiences in Christian terms when I had them, but because I have since come to believe that the historical fact that I was young at a time when psychedelics were all the rage is on the same footing as the fact that I happened to be born into a Christian family living in a culture molded by Christianity; that is, that both these facts are instances of God’s grace. Memories of my peak mescaline and LSD experiences help me to understand what Jesus says about the Kingdom of God, or the Kingdom of Heaven, in the Gospels, and to understand what the Apostle Paul says about God making foolish the wisdom of the world. To explain my thinking on the subject, I list here some facts which I notice and some articles of faith connected with them:

Facts

Some things that I care about the most are not under my control, nor under the control of any other individual human being or group of human beings.

One of those things is the fact that out of all the people who have ever lived, are now living, or will ever live, I am exactly one of them, and I know which one. And I believe this is true for each person who ever lives, from his or her own first-person perspective.

I don’t understand how such a personal fact can be caused by, or arise out of, an impersonal, uncaring universe.

It makes sense that God could be the reason for this personal fact, since God is a person and perhaps doesn’t want to be the only person. I don’t know how God does it, but at least I can see why God would do it. 

God could also be the one who is in control of all those other things, usually lumped together under the heading “nature”, that are undeniably not under my control or under the control of any other people, individually or collectively. Something or somebody is in control, or else things would be more unpredictable than they are, and I have already said why I think it is a “somebody” and not a “something”.

Articles of faith

Everything is fundamentally all right.

If death were permanent unconsciousness, something would be fundamentally wrong.

Death is not permanent unconsciousness.

If death were survival as a disembodied spirit, something would be fundamentally wrong.

Death is not survival as a disembodied spirit. I have always had a body and always will.

If death meant that I would no longer have a first-person perspective, something would be fundamentally wrong.

Death does not mean that I will no longer have a first-person perspective.

If I neither loved nor were loved, something would be fundamentally wrong.

I love and am loved.

If free will were an illusion, so that nothing was really up to me, or if only trivial things were up to me, then something would be fundamentally wrong.

But the most important thing, which is accepting the gift of everlasting life, is up to me.

The faith that everything is fundamentally all right is confirmed both by peak psychedelic experience and by what Jesus says and does. I can see no reason to believe in the possibility of becoming permanently unconscious. It looks like a real possibility from the outside, but not from the inside, and consciousness is the inside. Neither experience nor a priori reasoning can produce a rational belief in it. But fear makes it appear real. So, it doesn’t follow that I don’t need Jesus to tell and show me I have life everlasting. Without him, with only psychedelic experience and reasoning to support my faith, I would be less sure. Personal experience and pure philosophy are necessary but not sufficient, for me anyway. Like the father in Mark 9:24 who cried out, “I believe; help my unbelief!”, I waver, and reading the Bible and going to church helps me, in a way that continuing to take psychedelic trips didn’t. But when LSD worked, it worked; and at that time, I would read the Bible only to try to interpret it in terms suggested to me by my reading of Alan Watts, and I didn’t even consider going to church, as I thought it was controlling, judgmental, uncool, and anti-psychedelic. It took a long time of tripping, and then studying and teaching philosophy and world religions, before reading the Bible, praying, and going to church worked again; but now they do,* and that is why I call myself a psychedelic Christian.

*I’m not saying that Christianity is true because it works, but that it works because it is true.

Listen to the great Christoph Bull in a jazzy mood that sounds psychedelic and Christian to me:

Ron Huggins asks about psychedelic experience and the Holy Spirit

Ron Huggins, a Doctor of Theology who lives in Wisdom, Montana, wrote me the following on Facebook: “I’d be very much interested in hearing you more on what you mean by the Holy Spirit coming ‘through psychedelic experience.’ . . . .

He continued, “The language of the Holy Spirit ‘coming through’ psychedelic experience is not one I would probably use. I would feel comfortable to say that the Holy Spirit can use psychedelics to bring people to God, but then I would say that the Spirit can use pretty much anything to do that, good or bad. For me that would certainly be true, but by a very indirect route. They demolished my world view and sent me off in the direction of Eastern mysticism from which point, I think, the ‘My sheep hear my voice’ factor kicked in and caused me to ultimately need to turn my back on that and surrender to the exclusive claims of Jesus. However for many psychedelics led to Eastern mysticism and a life-long antagonism not toward the figure of Jesus per se, whom they always say they affirm, but toward his own account of himself as given in the New Testament. In other words, Jesus the avatar, or the Jesus who was the I AM in the same sense that we all are, or Jesus the advanced being.

But never the Jesus who said of himself and himself alone ‘I am the way, the truth and the life, No man comes to the Father but by me.’ I suspect that that may be the more common result of getting to spirituality via psychedelics. Anyhow, what’s your view on all this?”

I answered, “I think Jesus has sent the Holy Spirit, just as he said he would, and he is here right now, but I become distracted by worldly concerns so that I don’t pay attention to him. Recalling what my experiences under the influence of mescaline and LSD were like reminds me that I have known without a doubt that there is a Reality that encompasses and overwhelms worldly concerns. The Advocate is more powerful than the Accuser. I would not have used these terms back then, but I do now, and I believe they are more accurate than what I would have said then about what was happening then and is happening now, in a less intense but more sustainably joyful way.

“I also look forward with hope to the restoration of all things.”

A Very Brief Dialogue on the Divine Command Theory of Ethics

One of the things that is not under our control, either individually or collectively, is what makes some things morally right and other things morally wrong. We do have the power, both individually and collectively, to claim that something is moral even if it isn’t, or to claim that something is immoral even if it isn’t. But we don’t have the power to make something moral that is really immoral or to make something immoral that is really moral.

Suppose someone says he agrees with this, and then adds, “But I have a power that should interest you. If you’re worried about how to know whether something is moral or not, I’ll tell you: whatever I command is moral.”

I might then ask him, along the lines of the question Socrates asked Euthyphro in Plato’s dialogue, “Do you command it because it is morally right, or is it morally right because you command it?”

Suppose he answers, “If I command it, it is morally right; and if it is morally right, I command it.”

Playing along, I might then ask, “Well, what do you command?”

Imagine he answers, “Love the Lord your God with all your heart and with all your soul and with all your mind. And love your neighbor as yourself.”

“Anything else?” I imagine myself asking.

“No. Everything else follows from those two commandments, if they really are two and not just one said in two different ways.”

I might then respond by saying, “It sounds like you think you’re God. Does anyone else have this same power, or only you?”

I imagine him answering that anyone who issues those same commandments, and only those two (or one), has the same power.

A being than which none greater can be conceived

The fictionalized version of me I called “Jim Chase” in “One Day in 1969” spends some time during his big LSD trip mulling over the Ontological Argument for the Existence of God which was formulated by Saint Anselm of Canterbury in the eleventh century. What follows are some further thoughts on Anselm’s line of reasoning.

When Anselm writes about a being than which none greater can be conceived, he uses a common-sense distinction between existing only in the mind and existing in reality. I think we clearly understand this distinction when we understand claims like “Unicorns don’t really exist,” “There is no Santa Claus,” “A centaur is a mythical creature with the lower body of a horse and the upper body of a man,” etc. He makes the claim that existing in reality is greater than existing only in the mind. What does this mean, and is it true? For one thing, something that exists in reality also exists in the mind whenever we consider it, so that its existence is more extensive than that of something that exists only in the mind. But I think we can go further than that. It is not only more extensive; it is also more effective, more powerful, more demanding of our attention. Consider the difference, for example, between, on the one hand, imagining that you are in a field that contains an angry bull some ten yards away who is staring at you, snorting, with head lowered, pawing at the ground with one forefoot, and, on the other hand, really being in such a situation. I think this is the kind of distinction Anselm has in mind when he contrasts existing only in the mind or imagination and existing in reality also and says that the latter is greater. It isn’t a matter, necessarily, of which we would prefer. I know I would rather be imagining a possible encounter with an angry bull than to be really confronting such a situation. But I think I can see what Anselm means when he claims that existing in reality is greater than existing only in the mind. We care more about something that exists in reality than we do about something whose existence is imaginary.

Anselm asks us to contemplate the concept of a being than which none greater can be conceived. And now I think that, given the context of Anselm’s argument, the concept of “greater than” takes on a connotation of what is laudatory, as well as impactful. I take it that such a being would have every positive, desirable, satisfying quality that I can think of, to a greater degree than any other being, as long as none of those qualities exclude each other. And this is an advantage that the Ontological Argument has over the other classical arguments for the existence of God. A being than which none greater can be conceived would have all the qualities that God should have. In contrast, the Cosmological Argument just gets us a First Cause, which could be impersonal and not necessarily benevolent; the Teleological Argument purports to show there is a Designer with a Purpose, who presumably would be personal but, again, not necessarily benevolent. So, since a person is greater than a thing, and a benevolent person is greater than an indifferent or malevolent one, a being than which none greater can be conceived is personal and benevolent to the greatest degree possible.

There are a lot of interesting questions about the various qualities that would be possessed by a being than which none greater can be conceived. For example, is it greater to be sexual rather than asexual? And if so, is it greater to be male or female, or somehow both? If we conclude, as Anselm does, that God is the being than which none greater can be conceived, we might wonder whether it be greater to have the supreme perfection of sensory qualities or to have no sensory qualities at all. Does God smell better than anyone or anything else? Is God delicious? Is God more beautiful than any woman, more handsome than any man? Is God sexier than anybody else? Is it greater to have a body or not to have a body? Personally, I side more with William Blake than with Hume or with Hindu, Buddhist, or Christian ascetics on this. It is no more anthropomorphizing to conceive of God with human bodily characteristics in a superior form than it is to conceive of him as having human mental faculties in a superior form. Maybe it is that God can be human in the fullest sense whenever he or she wants to be, and when that happens, he or she is just as fully divine as ever.

The overriding question is whether this is all just a game of imagining or whether it is something serious, consequential, and real. Anselm’s argument, I think, cries out for an interpretation according to which if it is not something serious, consequential, and real; then we are not, after all, thinking about a being than which none greater can be conceived. Or else, we are saying that there is nothing greater than being frivolous.

It often occurs to people, when they first encounter Anselm’s argument, that he is simply defining God as existing and then deducing from that definition that he exists. “You can’t define something into existence,” they say. As I understand it, this is the purport of Kant’s objection in saying that existence is not a predicate. Now, it is true that it won’t do to define a unicorn, say, as “an animal that looks like a horse, has a single horn growing out of its forehead, and exists,” and then say that you have proved that unicorns exist. However, it is fine to define a unicorn as “a mythical beast that looks like a horse except that it has a single horn growing out of its forehead.” Why is this definition acceptable while the first one isn’t? Because unicorns exist only as the product of human imagination. They don’t exist independently of being imagined. Our definition of a term depends on our knowledge of the meaning of the term. One piece of that knowledge is whether the term refers to something that exists in reality or instead in the imagination only. A third possibility is that of being an entity that is theorized to exist, with a certain degree of probability. Because this matters to us, the definition of “unicorn” should include the information that it is mythical. Likewise, our conception of a horse includes the information that horses really exist and are not merely imaginary or theoretical. It doesn’t follow that the definition of “horse” should explicitly include that information, for we assume that unless a definition specifies that an entity is mythical, or theoretical, then it is not. But we didn’t learn from the definition that there are horses. We believe horses exist because we have seen them. If we hadn’t seen them, we might still believe they exist because people we believe to be honest and knowledgeable tell us so. We believe unicorns are mythical, not because we have canvassed the universe and found none of them grazing the plains or hiding in a dark forest, but because we have learned from our teachers that unicorns fall under the category of mythical beast.

Anselm reasons that the concept of a being than which none is greater is the concept of a being that exists in reality, and not in the imagination only, on the grounds that a being which exists in reality is greater than one that exists only in the imagination. I find the grounds persuasive, just as I would understand and be persuaded by the argument that horses are greater than unicorns because there really are horses, while unicorns are mythical. I would be construing “greater than” as “more important, more engaging, more worth caring about.” But is this, in effect, defining something into existence? In the case of horses versus unicorns, it isn’t objectionable for the definitions to include, implicitly in the case of “horse,” explicitly in the case of “unicorn,” the information as to whether such beings actually exist. However, this isn’t a matter of deriving the real existence or lack of it, from the definition. The definitions must match what we already know about horses and unicorns. Then and only then should we deduce anything from the definitions. But what about the concept of a being than which none greater can be conceived? Do we know that such a being exists in reality, as a horse exists, rather than existing only in the imagination, as a unicorn exists? Are we defining it into existence when we reason that in order to be such that none greater can be conceived, it must exist in this way; or are we finding out something about it which we should be careful to include, or at least not to contradict or exclude when we try to formulate a definition of it? Something potentially confusing about the issue is that the term “a being than which none greater can be conceived” sounds as much or more like an attempt at a definition of a term, of “God,” for example, than a term to be defined. Considering it as a term to be defined, we might come up with something like this: “an entity which Anselm argues must exist in reality and not in the mind only, on the grounds that existing in reality is greater than existing only in the mind.” Anselm himself, or anyone else who is persuaded by the argument, could change the wording to “an entity which I argue must exist in reality and not in the mind only, on the grounds that existing in reality is greater than existing only in the mind.” If this qualifying clause “which Anselm argues,” or “which I argue,” is left out, so that it would read “an entity which must exist in reality and not in the mind only, since existing in reality is greater than existing only in the mind,” then it would be a question begging fallacy to argue that the existence of such an entity follows from the definition. But with the qualifying clause, the definition leaves us free to be persuaded or not by the argument, so that if we are persuaded by the argument, we aren’t guilty of making an illegitimate attempt to define such a being into existence.

I can imagine someone objecting that it isn’t always true that something that exists in reality is greater, more impactful, more important, more valuable than something that exists only in the imagination. A copy of The Ingenious Gentleman Don Quixote of La Mancha, which exists in reality and in which one can read of the exploits of the Knight of the Sorrowful Countenance and his squire Sancho Panza, is not greater than the fictional characters Don Quixote and Sancho Panza themselves, who exist only in the imaginations of Cervantes and his readers. But in endorsing Anselm’s line of reasoning, I am not committed to the claim that you can pick anything you like that exists in reality and compare it with anything you like that exists only in the imagination, and you will find that the thing that exists in reality is greater than the thing that exists only in the imagination. The claim to which I am committed is that, for anything that exists only in the imagination, if there were a thing exactly like it except that it also exists in reality, the one that also exists in reality would be greater than the one that exists only in the imagination. So, I’m not saying that a copy of a book, because it really exists as a physical object, is necessarily greater than a fictional character whose fictional adventures are described in that book. But a copy of a book that exists in reality is greater than a copy of a book that exists in the imagination only. And I would say that a man who exists in reality and not in the imagination only—any man who really exists whether or not he resembles Don Quixote and whether or not he is capable of appreciating the literary worth of the fictional character of Don Quixote—is greater than Don Quixote.

A more fruitful objection than the one that says that existence is not a predicate is to argue that Anselm’s argument is too strong, in that it allows us to prove the existence in reality of the imaginary ideal version of any object or person we wish. For example, one could reason as follows: I can conceive of an island than which none greater can be conceived. And since it is greater to exist in reality than in the mind only, a greatest possible island exists in reality. In place of “island” one could put “house” or “wife” or “husband” or “pet” or anything else. The objection is fruitful because it invites the following response:

But the argument is not too strong. I admit and celebrate the supposedly disastrous consequence. An island than which none greater can be conceived must be an island that exists in reality and not just in the imagination. If it exists only in the imagination, it is not really an island at all. And the same goes for a house than which none greater can be conceived, and a wife, a husband, or anything else. So, there is an island than which none greater can be conceived? Yes, as long as there any islands at all. I don’t claim objective knowledge as to which one it is (or which ones they are, for I suppose there could be a tie), and I will admit that any two people who care enough about islands could have a great debate about it. Personally, I suspect that it is Santa Catalina Island, off the coast of southern California, and that the house than which none greater can be conceived is the one I live in, and that the wife than whom none greater can be conceived is named Mary Jo Call, and that there is a tie for the son than whom none greater can be conceived. The principle of the thing is objective, but the application of it is subjective. A claim about what can be conceived turns out to be a confession, after all, about what the person making the claim is able to conceive. And in order for something to qualify as one than which none greater can be conceived, not only must it exist in reality, but it must also be one with which the person making the claim is personally acquainted. The objection that the argument is too strong points to practical, aesthetic, and ethical implications of Anselm’s seemingly purely abstract reasoning about the real existence of a being than which none greater can be conceived. It doesn’t just lie there, as an empty abstract concept would. Just as in the more particular cases of the island, the house, the wife, etc., the ones than which none greater can be conceived are ones with which one is personally acquainted; so too, a being than which, of all beings, none greater can be conceived is one which falls within the realm of one’s own experiences of concrete instances. I know of no better literary expression of such experiences than some of the poems of Gerard Manley Hopkins.

https://www.thriftbooks.com/w/poems-and-prose-penguin-classics_gerard-manley-hopkins/309199/?resultid=5b952e1d-94c7-4758-8a11-2ae41562138a#edition=3804489&idiq=1223549 

For example:

Hurrahing in Harvest

Summer ends now; now, barbarous in beauty, the stooks rise

            Around; up above, what wind-walks! what lovely behaviour

            Of silk-sack clouds! has wilder, wilful-wavier

Meal-drift moulded ever and melted across skies?

I walk, I lift up heart, eyes,

            Down all that glory in the heavens to glean our Saviour;

            And, eyes, heart, what looks, what lips yet gave you a

Rapturous love’s greeting of realer, of rounder replies?

And the azurous hung hills are his world-wielding shoulder

            Majestic—as a stallion stalwart, very-violet-sweet!—

These things, these things were here and but the beholder

            Wanting; which two when they once meet,

The heart rears wings bold and bolder

            And hurls for him, O half hurls earth for him off under his feet.

As for the practical and ethical implications, I think the parables of Jesus about what the kingdom of heaven is like and his answer to the question, “What is the greatest commandment?” are the clearest expressions of what to do and why, given a conviction that a being than which none greater can be conceived falls under the category of concrete instances with which or with whom one is personally acquainted. For example:

Matthew 13: 45-46

“Again, the kingdom of heaven is like a merchant seeking beautiful pearls, who, when he had found one pearl of great price, went and sold all that he had and bought it.”

Matthew 22:36-40

“Teacher, which is the greatest commandment in the Law?” Jesus replied: “Love the Lord your God with all your heart and with all your soul and with all your mind. This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’ All the Law and the Prophets hang on these two commandments.”

One in one

I learn from a quick internet search that it is estimated there are around 108 billion people who have ever lived. For purposes of this essay, let’s suppose that is not just an estimate, and that at this moment there are exactly 108 billion people who have ever lived. The probability that I am one of them is 1 in 1 = certainty, since I am a person who has ever lived. But the probability that I am a particular one of them chosen at random is 1 in 108 billion. If the particular person out of the 108 billion is not chosen at random, but using some criterion of selection, then the probability that I am the one chosen can be increased. Suppose, for example, we say that the person must be alive in the present time. That would improve the odds to 1 in 7.4 billion, instead of 1 in 108 billion, since I am alive at the present time, and the present population of the world is 7.4 billion. We could improve the odds still further to 1 in 3.7 billion by stipulating that the person selected be not only alive in the present but also a male, and if we further stipulate that the choice is from the present population of California, the odds improve to 1 in 18.5 million, since I am a male resident of California. And we only need to stipulate the choice is from the current male residents of [fill in my address], in order for the odds to return to 1 in 1, since I am the only male currently residing at this address.

But what is the point of all this? Each of those stipulations that improves the odds is based on the fact that I know, not only that I am one of the 108 billion people who have ever lived, but also that I know which one I am. I am this one. I am I. How do I know that? Well, that’s a strange question, isn’t it? How could I not know that? I’ve heard that someone suffering from amnesia may not remember his or her name or where he or she lives and may not be able to recognize friends or family members. So, there is a sense in which someone may not know who he or she is. Let’s imagine a scene in which a man, who has suffered trauma to the head and as a result has severe amnesia, is lying in a hospital bed and being examined and cared for by a doctor, a nurse, and a nurse’s aide. I can imagine that the nurse’s aide, having the most frequent encounters with the patient, has noticed the amnesia first and has reported her observations to the nurse, who in turn has reported to the doctor. The nurse and then the doctor confirm, through talking to the man, that he doesn’t know who he is, in the sense outlined above. But supposing this has been established, he will know that he is the one lying in bed and being questioned and that he is not the doctor, nor the nurse, nor the nurse’s aide. So, there is still a sense, and an important sense, in which he knows which person he is. Of course, we can further imagine that a man has become cognitively impaired to such a degree that he is incapable of responding in any way to the doctor’s or nurse’s questions. He may be in a coma, for example, so that, from our points of view, there may be no way of knowing whether he has totally lost any sense of being the particular person he is, the subject of his own experiences; for perhaps he simply has no experiences and is suffering from total loss of consciousness. It is possible that each of us is in such a state from time to time, while in dreamless sleep or anesthesia-induced unconsciousness. It is clear, though, given my ability to think these thoughts and write these words, and your ability to read and comprehend what I have written, that neither you nor I is presently in such a state. At the worst, you or I might be like the man suffering from amnesia but aware at least that he is the one suffering it. I have the ability to refer to myself as distinct from anybody else, and so do you. I am not denying that there may be times during which I lack such an ability, but I am interested in the significance of this ability, which most people, it seems to me, simply take for granted. Of the 108 billion people who have ever lived, I am just this one and no other, and I know which one, and not because I have learned it through experience. I learn what kind of person I am through experience, I learn the consequences of my choices through experience, I learn through experience what happens to me as a result of things that are outside my control; but I don’t learn which person I am through experience, since my having any experience at all presupposes that I am the one having it. I can’t explain why I am the person who I am and not any other person. I don’t think I can really even imagine being any other person. I can imagine being like someone else, being in the same situation as someone else, going through what he or she is going through. In fact, in many cases, I can’t help doing that. But to imagine literally being someone else, I would have to imagine a situation that would consist in my being the other person that would be different from what I take to be the actual situation in which I am myself and he or she is himself or herself. Would I still be myself and at the same time, in some sense, be him or her? In what sense? Would it be like a split personality, where both I and the other person take turns or simultaneously share his or her body, which would also be, then, my body? But no, clearly that wouldn’t be a case where I simply am the other person, since we are still distinguishing between him or her and me. Some people suffer from dissociative identity disorder (formerly known as “multiple personality disorder”), and I think it is likely that we all experience some degree of personality disintegration, in the form of inner conflict, whether consciously or not. When I think about how a possible cure for a case of dissociative identity disorder would come about or how a more ordinary case of dissociation due to inner conflict would be resolved, I come to see that I can only imagine being someone else, or even, let us say, realizing that I am someone else, if I imagine realizing that the “other person” is not, after all, someone else but was really I all along. So, trying to imagine that I am someone else, in contrast to trying to imagine that I am in the same situation as someone else, turns out to require imagining that the other person never really existed as another person separate from me, and seems less like compassion for the other person and more like the annihilation of him or her, swallowed up into me. Or else I am the one annihilated and the other person realizes that I was really he or she all along.

I take it, then, that the following facts are simply given, with no explanation in terms of other facts which don’t presuppose them:

  1. Of the 108 billion people who have ever lived, and of the even greater number who ever will live, I am exactly one of them.
  2. I know which one I am without being able to explain how I know it.
  3. Although I can imagine what it would be like to be someone else, in the sense of being in that person’s situation, I can’t imagine actually being him or her.

It is possible to put a negative interpretation on these facts such that they imply that I am “imprisoned” in myself, that I must be a selfish narcissist or a solipsist experiencing himself as alone in a world in which it is an illusion that anyone else exists. But I think a positive interpretation is much better justified. For consider what reality would be like if those facts did not obtain:

  1. There are two ways in which it could be false that I am exactly one of the 108 billion people who have ever lived and of the even greater number who ever will live: a) I am none of them, i.e., I never live, or b) I am more than one of them. Neither of these possibilities presents itself as desirable to me, for I am glad I am alive, and, for the reasons already given, I can’t imagine and so can’t desire actually being both myself and also someone else.
  2. As long as I have a point of view from which I experience the world, I automatically know which person I am, out of all those who have ever lived or will ever live. So, not knowing which person I am would be equivalent to having no point of view. And if I had no point of view, I would be unable to interact with the world. I can’t see the fun in that.
  3. I think the reason I can’t imagine actually being someone else and also myself is because it is a logical impossibility and not because of some lack of ability peculiar to me. It’s like my inability to imagine a round square. It’s not a lamentable limitation but rather something that brings conceptual clarity. In other words, if I thought I could imagine it, I would be confused, and it is undesirable to remain confused.

The claim that it is an irreducibly given fact that I am exactly one of the people who ever have or ever will live does not imply that reincarnation or some other form of an afterlife is impossible. Suppose we discovered that I have died and been reborn nine times in the past as well as having been reborn in my present incarnation. It wouldn’t follow that I was and am ten of the people who have ever lived. It would follow, instead, that there were nine fewer than 108 million people who have ever lived. That is, we would have discovered that people whom we had counted as distinct, on the assumption that a birth and a death delimit one person, have turned out to be one person, namely me, and that the assumption is false.

The fact that I can’t imagine actually being someone else, but at most that someone else turns out to be me after all, is connected to the fact that I can’t imagine my own nonexistence, which in turn implies that I can’t help but believe in an afterlife and a pre-life. It may be easy for you to imagine I don’t exist, but what am I supposed to be imagining if I try to imagine a time when I don’t exist anywhere? I would have to imagine away not only my body but also all my sensations, emotions, memories, thoughts, and acts of imagining, as if an act of imagining could cause its own annihilation. I think the reason why people, including me in the past, are apt to believe that it is possible for them not to exist is that they are overlooking what I have just pointed out, and thinking of themselves as objects as if from someone else’s point of view. I have no problem imagining that I don’t exist as an object. All I have to do is think about a time when I am not thinking about myself or about how I might appear to someone else. Although I care about what others think of me, there are plenty of times when I don’t think about that at all, as for example, when I am enjoying my surroundings while on a walk or when I’m watching a good TV show or reading a good book, etc. But of course, I still exist as the subject of those experiences.

But, say you, it is blasphemy to claim that I couldn’t possibly fail to exist. Only God exists necessarily, and the existence of every other entity is dependent on God’s free decision to create it or him or her. But I am not claiming there are any restrictions on God’s power to do whatever he wants. I’m confessing to a restriction on my own powers of imagination. I find that I can’t imagine myself simply not being there.

I believe there are many times and places when and where I was, am, or will be absent. I am not and never have been on the moon, for example, and possibly I never will be. I am presently sitting in a chair in the living room of my house, but an hour ago I was absent from this place. So it is that, although I believe I am presently sitting in this chair, it is easy for me to imagine that I am somewhere else instead and thus absent from this place. But I can’t imagine and don’t believe I could be absent from this place without being someplace else instead. I can’t imagine being absent from all places at all times. But can I imagine being absent from all places at all times before a certain date, the date of my birth, and after a certain date, the date of my death? Given that I am present some place now, can I imagine I wasn’t anywhere at all before my birth and won’t be anywhere after my death? I’m sure I can imagine there were times and places before I was born and will continue to be times and places after I die. The question is whether I was or will be present at any of those times and places. I am sure that I can imagine that I was or will be. But, of course, this doesn’t imply that I actually was anywhere before I was born or will be after I die. I can imagine I am standing on the surface of the moon right now, but I’m not really there. But can I imagine that I was not anywhere at any time before my birth and will not be anywhere at any time after my death? This would not be to attempt to imagine my absolute nonexistence at all times and places, since I am acknowledging that I am presently alive and asking myself the question from my present point of view. So, wouldn’t it be like imagining, and believing, that there was a time when I was not sitting in this chair and will also be a time in the future when I am not sitting here, even though I am sitting here now? Or, like imagining, and believing, that there are plenty of places at this time where I am simply not there, because, after all, I am here? And the answer is No, it is not like that. Recognizing that within my lifetime there are places where I am present and places where I am absent and that these change over time is different in an important way from imagining that before my birth I was absent from all places at all times and that then, during my lifetime, I was, am, and will be present at some places at some times and absent at others, and that then, after my death, once again I will be absent from all places at all times. The problem is that this requires me to imagine there is a time when I am not anywhere at all. I can remember waking up with the feeling that I have returned from somewhere else but without being able to give a coherent account to myself of where that was, other than that I was dreaming just before waking up. But if I try to imagine not being anywhere at all, these come to seem like empty words to me. So, then, I imagine that before my birth and after my death I had and will have a point of view from which I will be present at some places at some times and absent at others.

I not only imagine it, I also believe it, and for the simple reason that I can’t imagine that it is not true. But what is it that I am imagining when I imagine this? And what is the difference between imagining it and believing it? I imagine it, for example, whenever I read a description of an historical event at which I was not present. I imagine it as if I were a witness of that historical event, just as I imagine myself as a witness of an event described in a work of fiction, with the difference being that I believe that the historical event but not the fictional one really happened. Interestingly, the more detailed the description of an historical event, the more I suspect that it is fictionalized to some degree. This doesn’t weaken my belief that it really happened or my imaginary participation in it as a witness, but it does weaken my belief that it happened in exactly the way described. Of course, this depends on how close in time to the real event the account of it was written and on whether the writer himself or herself witnessed it at first hand or wrote about what he or she had heard from someone who was a witness. It also depends on whether other independent witnesses corroborate the account and, if so, to what degree of detail.

I don’t believe that I really witnessed an historical event just because I imagine myself as a witness of it when I read or hear or see a reenactment of it. I do believe that, before I was born and after I die, I had and will have a point of view from which I was or will be present at some places, having experiences and witnessing certain events, and absent at others, where I will have no experiences and won’t witness anything; but I don’t claim to remember or foresee any of those experiences or events. When I imagine what this was or will be like, I don’t try to imagine the particulars of it. I imagine it as being, in general, just like my having a point of view from which I experience the world now in my present life. This is very much like my imagining and believing that I have had many experiences in this life that I have totally forgotten. What were they like? I assume that, in general, they were like the experiences which I remember and like the experience I am having now, and just as rich in detail, although I can’t remember any of it and so don’t claim to know in particular what they were like. This is not to deny that there can be periods in which I am totally unconscious, and from which I then regain consciousness. I don’t know whether that is really possible or not. But because I know what it is to remember I know what it is to forget, so that I find it easy to imagine that I have had a life before this one which I cannot now remember, except maybe in unidentifiable fragments, in the way that certain combinations of sensations and mood come to me from time to time with the strong feeling of a link to some unspecified time in the past. And it is similarly easy to imagine that I will have a future life with only the same feeling of a link with a past that has been forgotten. Of course, as long as we are talking strictly about what I can imagine without regard to what I believe, I should say I can also imagine remembering a past life with as much vivid detail as I remember important events of my present life, and that I can imagine a future life in as much detail as I please and in which I would also be able to remember this life as vividly as events of that future life. But I don’t see this as a reason to believe I will ever remember a past life or foresee a future one in such detail. It is not a matter of believing because I can imagine. Again, I believe I’ve had a life or lives before this one and that I will have one or more after this one, not because I can imagine it, but because I can’t imagine a time stretching endlessly backward or endlessly forward in which I have no point of view, in which I am absent from all places. If you say I should try to imagine there being no time and no space, my reply is that I don’t know how.

And now for a brief return to the relatively more concrete and particular, I wish to inform you that I am no longer sitting in the chair in the living room, and it is no longer even that same day. Now, I am sitting on the glider on the patio, feeling a sea breeze flowing in, hearing windchimes behind my back and just to the left, and there are shifting patterns of light and shade on the tablet on which I write, due to the breeze stirring leaves on trees. When the breeze momentarily dies down, I hear the sound of traffic on Beverly Blvd., commuters returning home from work, with the occasional especially noisy car or motorcycle and an airplane above heading towards Los Angeles International Airport.

To return to the question of the significance of these facts: I am exactly one of the people who have ever lived or ever will live, and I know which one. I can’t explain how I know it, other than to say I experience the world from this particular point of view, which is not any kind of non-circular explanation. I can’t imagine actually being someone else. I can’t imagine my own nonexistence. I think all this gives me a reason to believe in God. I take it that these are facts about reality, so that any account of reality that leaves them out is necessarily incomplete. These are not impersonal facts. They are about my life and death, my existence as a person and not as an object. I believe that they are also true for everyone else, reflecting from his or her own first-person point of view. I didn’t create these facts, and I don’t believe any other human being did either, except for Jesus Christ, as he is portrayed in the Gospel of John. I don’t see how an impersonal, uncaring universe, as described by Richard Dawkins, for example, could possibly be consistent with these facts.

So, I believe that, to account for the universe that we observe, there must be a person who can create things that neither I nor any other non-divine human can create and who can control things that none of us can control. Why a person? Why not believe that an uncreated, impersonal universe, in which everything is either a subatomic particle or a combination of them, moving about according to the laws of physics, is the ultimate account of everything we observe? I have said why. It is because I am exactly one of the people who have ever lived or ever will live, and I know which one, but can’t explain how I know it. I just know that if it was ever within my power to control reality to make it this way or some other way instead, I have totally forgotten how. To imagine that I did have such a power I would have to imagine that I were God, and I can’t even imagine really being another ordinary human being. And it doesn’t help to speculate that subatomic particles already have their own first-person perspectives from which they experience the world, as the currently fashionable philosophy of panpsychism proposes, unless I suppose that one or a combination of them can make it true: 1) that I am exactly one of the people who have ever lived or will ever live, 2) that I know this, and 3) that I know which one I am. And if a subatomic particle or a combination of them had the power to make those things true, then I suppose it would be a personal God, but I have just as hard a time understanding how that would work as I do when I believe that a personal God in the classical sense has that power.

Someone may object—I myself would have objected in the past—that it does no good to attempt to account for some otherwise inexplicable facts by saying that God made it this way, as long as we can’t explain how or why God does it. My answer to the objection is to concede the lack of understanding of the how but to insist that we can and do have an idea of the why, which we don’t have on the theory that subatomic particles do the job.

The answer to the Why question is that it’s better this way, better for God and better for each one of us. Firstly, it’s better to exist than not to exist. But how can I make this claim when I have also claimed that I cannot imagine my own nonexistence? Maybe I should just say that, as far as I can see, there is no alternative to existing and that I am fine with that. Secondly, it’s better to be able to have company than to be the only one who exists. And thirdly, it’s better to know which person one is than not to know, because it enables one to create things that otherwise wouldn’t exist; and being able to do that is better than not being able to do it.

As I tried to explain above, I cannot imagine really being someone else. It follows that I cannot imagine being God. But I can imagine, and often do, being in someone else’s situation. And I can try to imagine being in God’s situation. If I were a “being than which none greater can be conceived,” as Anselm puts it, why would I want to create any lesser beings? I can think of several good reasons. One is that I might not want to be the only being who exists. I might enjoy creating things that otherwise wouldn’t exist. I enjoy this as a human being, and I imagine that if I were in God’s situation, I would enjoy it at least as much, if not more. As a human being, my efforts are often frustrated by my own ignorance and the resistance of the material, which doesn’t always seem perfectly suited to my purposes. Also, I must overcome my own laziness and willingness to be distracted. If I were in God’s situation, I wouldn’t have to worry about any of that. But as a human being, a large part of the satisfaction of doing and creating comes precisely from overcoming those obstacles, and this makes me wonder if, placed in God’s situation, I would want there to be obstacles for me to overcome.

I imagine I would want to create not only other things besides myself, for the sheer joy of creation, but also other beings more like myself than mere things, for I would not be a thing, a mere object, but a person. I would want company. Would I create other beings than which none greater can be conceived, to keep me company? But each of those beings, however many I might create, should have already existed on his or her own, without waiting for me to create him or her, because it is greater to exist by one’s own power than to depend for one’s existence on someone else’s act of creation. So, all powerful as I would be, I could not create other beings than which none greater can be conceived. But I could create beings like me in other ways, not all powerful but having some powers. None of them could actually be me, for I don’t create myself, I just am. But each of them would be conscious like me, from his or her own first-person perspective, as I am conscious from mine. The difference would be that I would also be able to experience the world from the perspectives of each of them, while each of them would be limited to experiencing the world from his or her own perspective. The limited, creaturely version of my omniscience and omnipresence would be the ability to imagine being in the situations of others. This would give them the ability to care about what happens to each other, as I care about what happens to them.

Before I had created anything or anyone, there would be no obstacles for me to overcome, and even after I had done so, there would be no insurmountable obstacles for me, since I would be all powerful. So, before creating other things and people, I wouldn’t be able to enjoy the satisfaction of overcoming obstacles. But I imagine it could also be enjoyable not to have any obstacles to overcome, and I wouldn’t be under any obligation to create anything. So, I imagine my reason for creating things and living, conscious beings would be that it is intrinsically satisfying. Nevertheless, after creating things and conscious beings, I then would be able also to enjoy the satisfaction of overcoming obstacles, via my power of experiencing the world from the first-person perspective of each of my creatures, so that I would experience his or her satisfaction at overcoming obstacles. I would know that none of those obstacles are insurmountable, and I would make that knowledge available to them.

Why would each of my people be limited to being exactly one of the people who ever lived or ever will live? Because I would be limited to being exactly one of the conscious beings who has ever lived, and in this way, they would be like me and make suitable companions for me. Of course, the difference is that I would be God, and they wouldn’t be, because if they were, then I wouldn’t have really created anything: only I would exist. God is relatively unlimited in comparison to us, and that is good, because it is good that someone can control the things that we can’t control. But God is not absolutely unlimited, because then he would have to be alone, and it isn’t good to be alone.

Would I make it so that each of my people would know, not only that he or she is exactly one of the people who have ever lived or will ever live, but also which one? If I were in God’s situation of a being than which none greater can be conceived, I would know, not only that there is such a being, but that I am that being, because a being that didn’t know he or she was such a being wouldn’t be as great as one who did. For example, if I didn’t know that I had the power to create whatever I wanted to create, it wouldn’t occur to me to exercise that power. It would be almost as bad as not having it. It’s hard to imagine someone not knowing who he or she is. I mentioned above the example of a man suffering from amnesia, not knowing his name, not knowing where he lives, unable to recognize friends or loved ones, not knowing how he got to where he is. I remarked that there would still be a sense in which he would know who he is. He would know that he is the one being questioned by the doctor, he is the one lying in bed and viewing the room from that perspective, and that he is not one of the ones standing and viewing the other lying on the bed. So, let’s go one step further. Imagine that you have a sort of floating, apparently disembodied viewpoint that can move about through time and space at will. You don’t see your nose, your chest and arms and legs. If you look in a mirror, you don’t see a reflection of your face or any of the rest of your body. But you see people going about their business, living their lives in different places over the centuries, and you know that you are one of them, but you don’t know which one. You also know that other people won’t be able to tell which one you are either. They can’t tell that you have a disembodied, free floating viewpoint, because outwardly the one who is you acts just like anyone else. Now let’s go one step again further and imagine that everyone is in this same situation. Everyone can float around the world and through the centuries, hearing and seeing what is going on at various times and places and having sensations of smell, taste, and touch corresponding to the places and times. Suppose you are viewing a man, alone in a forest glade, kneeling down beside a stream, and scooping some water in a wooden cup and drinking it; and you then see what he would see and taste the water and delight in the cool refreshment of it. It might seem at that moment that you would know you are that man, but then imagine that you don’t remember anything about being that man. In fact, just moments before, you were viewing a crowded scene in an underground train station, hearing the sounds of echoing voices and many mingled footsteps, feeling something like someone bumping into “your” side. And the moment after you were tasting the cool water slaking “your” thirst in the forest glade, you zoom back out for an overview and then zoom in to another location two hundred thirteen years later, through the walls of a house and into the kitchen where you see a woman preparing a meal, and then you see what she is seeing and feel the knife in her (“your”) hand as she chops some red peppers and other vegetables and you smell the peppers and feel a rumbling in “your” stomach. And so on, indefinitely, at will, zooming out for overviews and then zooming back in for a closer look. You can stay as long as you like in any one place and time, so that you can pretend that you are a particular person, that whatever is happening to him or her is happening to you, that you are doing whatever he or she is doing. You can even, let us suppose, choose to “tune in” to that person’s thoughts, memories and expectations, for they would be just as present as his or her sensations. You might hope that in this way you would eventually hit upon the one person who you are and somehow recognize yourself. But no, we are supposing that is impossible, for although you know that you are one of them, you don’t know which one, and let’s stipulate that you have no means of finding out.

When I imagine that I am in God’s situation, able to create whatever I want, I know that I wouldn’t want my people to float around like that, not knowing who they are. I would be able to experience their lives and the world from their points of view, knowing that it was all also from my point of view. I wouldn’t be confused about which person I am, for I would be God and I would know it. I would want each of them to know which person he or she is, by virtue of experiencing the world only from his or her own point of view. But I would give them the great gift of being able to imagine being in someone else’s situation.

Here is why I think it is a great gift: I’ve tried to explain why I can’t imagine actually being someone else, but I’ve also said that I can imagine being in someone else’s situation. I’ve even imagined what it would be like to be in God’s situation. Now, if I try to imagine that I lacked the ability to imagine being in someone else’s situation, I imagine that I would believe myself to be not only unique in the sense of being just the person who I am and no one else, but also unique in being the only person who really has a first-person perspective. This is because I can effectively believe that another person has a first-person perspective only if I can, with more or less success, imagine being in his or her situation. If I couldn’t do that at all, I don’t see how I could believe that he or she really has a first-person perspective. It would be as if I were to believe, not that someone else has a different first-person perspective from mine, but that his or hers would not even be the same kind of thing as mine, as if mine is the real thing and anyone else’s is just a fake, outward show. This would make other people alien to me. I would be lonely, and not just lonely in a transitory way that can go away when one finds companionship, but lonely in a harsh, metaphysical sense that could never be cured. I can’t make it so that other people have their own first-person perspectives on the world in the same way that I have a first-person perspective from which I experience the world. I don’t even have control over whether I have one or not. I just find that I do. But God, a being than which none greater can be conceived, can make it this way and has done so. I don’t know how, but I think the reason why is that companionship is good, for us as well as for God. Yes, it is sometimes also good to be alone. I wouldn’t want to be forced to be always around other people. But neither would I want to be always alone, and when I imagine myself in God’s situation, I imagine this still would be true of me, which is why I would create other beings, each of which has his or her own first-person perspective.

One Day in 1969

based on actual events

He was driving a car on a mountain road. It was important that he arrive on time, and he suddenly realized there was very little time left. Without his doing anything, the car was suddenly traveling a lot faster—too fast. The road curved, and he pushed on the brake pedal to slow down, but it barely worked. He had to push harder and harder. There was also way too much play in the steering wheel. Somehow, he managed to slow down enough to make it around the curve. The next thing he knew, he was out of the car. Someone else was there, too. He and the other person were having to push the car because the road was now too narrow to drive on. It continued to narrow, and they abandoned the car and proceeded on foot. The road became a path through some bushes. Soon, he had to get down on the ground and crawl on his hands and knees, because there was dense vegetation over the top of the path also. The other person wasn’t with him anymore. He heard some people talking, but he couldn’t make out what they were saying. He was straining his eyes trying to see where the path was leading, but there was nothing but a thick, featureless fog. All of a sudden, there was a blast of cold air and a dazzling light, and he gasped for breath. That was when he remembered that this had all happened before. Once again, he was a newborn infant. He knew he would soon forget again and would have no concept of being a newborn or anything else. He would have to learn how to sit up, how to control the movements of his arms, hands, and legs, how to crawl, eventually to walk, and talk, feed himself, clean himself, dress himself—the whole shebang. For an instant, he remembered all this, and then forgot.

Two old friends had kept in touch over the years. They had first met when they were in the tenth grade in high school, had been roommates for their last two years of college, and now Jim Chase was a 71-year-old retired philosophy professor, and Blake Huntley, a 71-year-old still active guitar teacher. It was an afternoon in the fall of the pandemic year of 2020, and they were conversing on Zoom.

The two men occasionally reminisced about the early years of their friendship when they took many psychedelic trips together. Jim asked Blake what he remembered about one of those early trips, a time when, unfortunately, they had become separated while out for a walk, and Blake had been arrested and jailed overnight while tripping.

“I remember that I thought time had ended,” Blake remarked. “What do you remember about it?”

Have I created those clouds?

Yellow and brown leaves on the driveway flicked past as if on a filmy layer of liquid. Two twenty-year old college students were playing catch with a frisbee leaving traces in the air as it sailed back and forth. To Jim, it felt like a game that astronauts were playing on another planet. Looking up at the sky, he asked himself, “Have I created those clouds?” There were swooshing upsurges of electric bodily and spiritual energy, with a tinge of anxiety about whether anything was wrong or could be wrong.

“I remember that it came on very fast. It was one of the biggest trips I ever had,” Jim replied.

“Suppose someone asks, ‘What did you learn or think you learned from it?’ It’s hard to say, isn’t it?”

Jim continued thinking, “No, I hadn’t created those clouds simply by looking at them, but if I hadn’t paid this extraordinary attention to them, they wouldn’t have done me any good, and they were doing me a world of good.” Then he said, “Yes, it is hard to say, but I’m going to try anyway. I learned that everything is fundamentally all right even when it is building up to a crisis in which the thing that I was worried about the most is happening. That wasn’t the only time I learned that, but it is one that stands out. It reminds me of Art Kleps’s phrase: ‘relaxation at the point of highest tension.’ Another way to say it is that I learned that heaven and hell are both real, but in heaven everything is clear and true, and in hell it’s all lies and confusion. Of course, there is also a neither-heaven-nor-hell, where some things are true and others are lies, but I already knew that.”

“How about the lie that our old hippie trips are part of the dead past?” Blake asked. “I can easily imagine a young person asking, ‘Why should I care about your trips, old man?’ You know how I would answer?”

“How?”

 “I’d say, ‘That’s not for me to say,’ and leave it at that.”

“Yeah, good answer. Here is another one I imagine someone asking me,” Jim said: ‘If it’s so great, why did your trips become gradually less and less frequent, so that you haven’t done it for about 30 years?’ And I would say, ‘Eventually, it became a matter of being either underwhelmed or overwhelmed each time. I was trying to control something that can’t be controlled. Then I just couldn’t get myself to decide to take a trip anymore. But I’m forever grateful for the trips I had. I really think it was the work of the Holy Spirit.”

At the time of that big trip, Blake and I had recently transferred from different community colleges to Cal-State L.A., where we were philosophy majors. We were sharing an apartment at the back of a house in Alhambra, a suburb nine miles northeast of downtown Los Angeles and just a few miles from campus. We began to feel the effects of the LSD more quickly than in any of our previous trips, and both of us, at the same moment, decided to go outside. Blake picked up a frisbee on the way out, and we moved to opposite sides of the paved courtyard at the back of the house and began sailing it back and forth to each other. It seemed amazing that we could actually do it, given the eerie rush of reverberating sensations. Soon, we decided on going for a walk. It was autumn, and as we walked down the driveway to the sidewalk in front of the house, the fallen leaves scattered on the concrete rolled by as if on film. Then I looked up at the sky and called Blake’s attention to some grey and white clouds on one side of the partly cloudy sky. The clouds appeared to be not so much moving across the sky as moving alternately towards and away from us—expanding and contracting rhythmically, as if the sky itself was breathing. That’s another thing I could say I learned on that trip: that the sky sometimes looks as though it is breathing in this way. I’ve seen it other times since then, not under the influence of any drug. If you try the experiment for yourself by staring awhile at a cloudy sky, you might see it, too. Sure, you can say, “So what?” But you shouldn’t.

Anyway, that’s when I had the thought that there was a sense in which I was creating the clouds, or at least my perception of them, simply by noticing them, and I said something to that effect to Blake. Many other thoughts and sensations were bubbling up constantly. That one just happens to be one I’ve remembered.

Blake agreed. He had a wild look in his eyes. “I feel so much energy,” he said, with an air of hard-bitten determination.

“Hard-bitten determination? Really? Is that how I looked?”

“Well, that’s how it seemed to me. You seemed to be driven by something. I guess we both were, and you could say it was the LSD, but it began to seem to me that you and I weren’t being driven in the same direction.”

For the time being, though, we continued walking in the same direction, to Almansor Park, about a mile away. We had walked this way many times before, but never before on a strong LSD trip. I’m guessing it was at least 250 and maybe up to 500 micrograms, because we had begun to feel the effects very quickly. Within ten or fifteen minutes after swallowing it, an uncanny feeling had come over me, and ordinary objects around me had begun to squirm and shine from within. It looked like everything outside of me felt the way I felt on the inside. Or maybe it was like a mobius strip, where inside and outside keep changing places. Lower doses take longer to take effect. The female friend who sold it to us told us it was called “White Lightning.” Wasn’t that another name for moonshine—strong, illegal liquor? But then there was also Buddhism’s White Light of the Void.

As we made our way down the suburban street—it was slightly downhill to the park—the world itself, of these houses, lawns, shrubs, trees, and parked cars, was in constant motion but perfectly composed. It felt like the world and I were both taking a walk together. I noticed how all the movements of my body automatically worked together to carry out my decision to walk in the direction of the park, without my having to think about how to do it. Instead, there was a sort of roar of sensuous details flowing along that I was passing by and through, instant by instant. I glanced over at Blake, who had a big smile on his face. There didn’t seem to be the need to say anything. After walking/floating along for several blocks, we turned a corner to the right, a slight jog, and then to the left, and I wanted to pause for a rest next to the grounds of a school. There was a blacktop playground, with an empty basketball court behind a chain link fence. The nets on the basketball goals were also made of chains. I stuck my fingers through the diamond-shaped spaces in the fence and grabbed ahold as I stared at some oozing, shiny black veins of tar that had been used to patch cracks in the asphalt pavement of the playground. Some things were solid. I was standing on the ground and gripping the solid metal links of the fence, but these were islands of solidity floating in a flowing liquid world. And everything was glowing. The streams of tar were arcing across the surface like permanent black, satin-surfaced lightning bolts. They were writhing to a slow pulsing rhythm. Between and around them was a network of many other smaller cracks that weren’t patched. They looked like miniature canyons dividing grey and whitish pebbly plateaus that filled in the surface from one side to the other. I knew that the sun was the source of the daylight raining down and around, but this grey and black asphalt playground, deserted for now because it wasn’t a school day, gave the impression of a screen that was emitting light from underneath the surface of the world, rising to meet the sunlight pouring down from above. As unlikely as it sounds, that asphalt playground was as beautiful as anything I had ever seen. “Even asphalt can be beautiful,” I said.

Blake concurred with an enthusiastic nod and said, again, “I feel so much energy.”

“I always thought they must have added speed to the acid we took that day.”

“I think it was just a strong dose of LSD.”

We never made it to the park. This was the point where we definitely diverged. The sound of my own voice, when I made the remark about the beauty of the asphalt, sounded strange and as if at some indeterminate distance from me. I began to worry about exposure to a hostile public. I wanted to avoid interacting with anyone we might encounter on the way. The thought of trying to make small talk while the world was melting and re-forming moment by moment made me feel slightly sick. We were tripping our heads off outdoors on a Sunday afternoon in a suburban neighborhood, and Blake. . .

“I thought time had ended, and everyone would now know that we are all avatars.”

“I’m feeling a little anxious. I don’t know if I want to go all the way to the park. Why don’t we go back to the apartment?” I managed to say.

“But I’m feeling so much energy,” Blake replied, with a crazy grin on his face. He turned away and walked out into the middle of the street and sat down in a pose like the Buddha’s.

“Why are you doing that?” I thought with rapidly increasing alarm. It was a quiet street in a residential neighborhood without a lot of traffic—there were no cars at the moment, but I was aware of a few people outside on the other side of the street. What was going through Blake’s head? What point was he trying to make? It was the kind of behavior the ‘establishment’ was always warning everybody that LSD would cause. As a car approached, I told him to get out of the street. The car slowed and swerved around him, and, as he was getting up, the driver honked the horn. Blake kicked in the direction of the car and shouted, “Streets are for people.”

“The people in that car are people too,” I thought. What was this extreme behavior all about? Something tremendous was happening. I was well aware of that. I didn’t know how to express it. There were no rules, or, if there were, I didn’t know what they were. But my instincts were telling me to seek safety, and Blake seemed determined on courting danger. “Driven out of his mind by the so-called ‘consciousness expanding’ drug, this young ‘hippie’ sits down in the middle of a street to ‘meditate,’ with no regard to his own safety or to that of others.”

“Come on. Let’s go back to the apartment and rest a while,” I said to him.

He scoffed and shook his head.

“Please!” I pleaded, and immediately realized it wasn’t going to work.

I became aware of a few people on the other side of the street who were looking in our direction. I decided to go back with or without Blake. I hoped he would follow. I even wondered if I would be able to find my way back. The street, the houses, the trees were all in their places but at the same time formed and reformed beautifully intricate patterns that were independent of the practical goal of getting back to safety. I was never in doubt as to which direction to go at any given moment, but I felt like I had to just trust that I would somehow arrive back at the apartment, as each moment sprang into existence all on its own. Nothing was routine. I kept glancing back to see if Blake was following. He wasn’t. His bizarre behavior on the street back there seemed designed to provoke a response. Someone might call the police. Witnesses might report that he hadn’t been alone, and the police might come to pick me up, too.

I just kept walking, step after step. It was difficult to picture the entire route in my mind, which was being flooded with sensations and thoughts and emotions of raw power and baroque detail. I felt like I was taking part in some drama from the beginning of time, being pulled tightly from within outward, and as if there were something just at the periphery which I didn’t want to confront. But I was also equally aware that outwardly it was still a peaceful, suburban, Sunday afternoon, with sunlight and shadows slanting across green lawns bordered by flowerbeds, streamlined cars with muted but insistent colors parked in driveways and in front of houses, with a few people here and there—a man washing his car, a woman working in a flowerbed. I heard a car approaching up the street from behind me. I kept walking on the sidewalk, thinking it would look suspicious if I turned around to look. It passed me by, followed by a long, swooshing tail of afterimages, like a comet’s tail, and I was relieved that the driver seemed to pay no attention to me.

What was Blake doing? Surely, he would get over that phase and decide to come home. We had taken many psychedelic trips together, and nothing like this had happened. After the car went by and turned off at the next intersection, I turned around again and peered into the distance, which at the same time was right in front of my face, to see if Blake might be coming. I didn’t see him.

Suddenly, I found myself back at the apartment. Our frisbee flinging out in the back seemed like ancient history. I felt a sense of relief at having made it back. But had I really gone back? No. Even going back is going forward. Was this really such a crisis after all? What exactly was I afraid of? “Possession of marijuana is a felony, punishable by up to ten years in prison,” our teachers and parents had warned us, and laws had also been passed against the possession of LSD, which was “a dangerous mind drug” that mimicked psychosis and caused people to have hallucinations and lose touch with reality. Yes, in fact, people who used it were just trying to escape from reality instead of rolling up their sleeves and going to work to solve social problems and make the world a better place. This could be excused, perhaps, in the case of residents of the ghetto who had lost hope, but why were these middleclass white kids doing it? Because they had been misled by irresponsible and, in some cases, downright evil intellectuals and celebrities. That’s why!

But we didn’t think Aldous Huxley, Timothy Leary, Alan Watts, and Allen Ginsberg nor Cary Grant and the Beatles were being irresponsible and evil when they shared accounts of their experiences. Moreover, we knew people personally—and they were the smartest and kindest friends from school—who smoked pot and had taken LSD and were all glad they did. There was such a vast and discouraging gulf of misunderstanding between those who believed all illegal drug use was dangerous and evil and those of us who believed that these new “psychedelic” (soul manifesting) drugs were ways of becoming enlightened about the nature of reality and the meaning of life.

Blake and I had agreed that what worried us most about the possibility of getting caught was not so much the threat of jail but the worry and disapproval of our parents. And now Blake’s confrontational behavior on the street seemed designed to bring all that crashing down upon us.

But what could I do about it? Maybe I shouldn’t have left him. Was I a coward, just trying to save my own skin, leaving him back there on his own?

“I never thought that, by the way,” said the old guitar teacher.

But what could I do, other than try to talk him into coming back to the apartment to enjoy the trip in privacy and non-confrontation? And I had already tried that.

I felt warm, tired, and thirsty. I stepped inside. The outside door opened into the bedroom, where I now stood. I walked through it to the cool, dark hallway, with its reddish-brown tiled floor, and on into the kitchen. I retrieved a glass from the cupboard, turned on the faucet, and half-filled the glass with cool, clear water. After drinking a little, I returned to the bedroom and lay down on my bed. The sense of crisis faded into the background and I decided that I would walk back to where I had left Blake after I had rested for a little while. In the meantime, I was still having an extraordinary experience just lying there, with fine-tuned senses of electronic precision and, with my eyes closed now, enjoying intricately complex harmonies of abstract conceptualizations that were like brightly colored puzzle pieces solidly clicking into place, all on their own, wave after wave of them. 

Time was passing, I suppose, but it was clear it would never run out. I opened my eyes. Sunlight poured through the window in rays along which countless miniature sparkling suns slid up and down slowly. The window was open, and I could feel a delightful breeze and hear car traffic sounds in the distance. I closed my eyes and saw visions of cartoon guys and dolls, arms hanging over the sides of red, blue, pink, and yellow cartoon cars, rushing past each other in both directions, intent on getting somewhere fast. They were instantly transformed into rainbow colored soap bubbles floating on air streams, and then each bubble—and there were many, many, many of them—grew a head and face and arms and legs and was a human being with hopes and fears, working away intently for a long time at some purpose that was not clear, and then they all suddenly looked up, eyes open wide, expressing wonder and astonishment. Or was it alarm?

I was aware of a little knot of anxiety within an overall feeling of renewed strength. I heard some sirens coming closer and closer—Emergency! Emergency! and then receding. In my mind’s eye I saw black and white patrol cars with big golden badges on the front doors, a fire-engine-red fire engine, a stark white ambulance with a glowing red cross painted on the side, all rushing, rushing, sirens wailing, to the scene of the crime? Accident? Disaster? I wondered if they were on their way to deal with Blake. I imagined what would happen and thought that, after all, Blake’s antics were hardly a crime wave, policemen were human beings, and our society at least tried to be humane. It was quiet again. If they had been called to deal with Blake, they would probably take him to a hospital for possible mental treatment rather than to jail. After mulling these comforting thoughts over for a while, I realized that that is all that they were, and I again felt stirred to action. 

As I was getting up, I noticed the clock on the bedside table. In a practical, down-to-earth sense, I could see that the position of the hands indicated that only a little over an hour had passed since we each had swallowed a little white tablet, and this reassured me that there was still a chance I might find Blake where I had left him. For all I knew, those sirens I had heard might have had nothing to do with Blake. But I also thought that it was strange, very strange that the position of those pointers on the clock face told me anything at all. I made my way to the door and left the apartment, carefully closing the door behind me, and started to make my way back to the spot where I had last seen him, hoping I would find him there and could persuade him, after all, to come back and out of the danger of being “dealt with” by people who wouldn’t have any idea of what he was experiencing. But I also feared that he had already been taken away by the authorities, as I made my way down the street. I felt a hard edge of anxiety in my side and imagined a sneering bully marching alongside me, poking a finger in my ribs repeatedly.

As I turned the corner by the school ground, I looked around. Blake was nowhere to be seen. Then I saw a boy across the street and thought maybe I recognized him as one of the people who had been there earlier. I approached him and said, “I’m looking for my friend. He was here with me before. Have you seen him? Do you know where he might have gone?” I felt proud of myself for knowing what to say.

He looked at me a little suspiciously and said, “Oh, do you mean the guy in the white pants?”

“Yes,” I replied.

“The police came and took him away a little while ago. He was acting weird. What was he on, anyway?”

“LSD,” I answered. “Well, I’ve got to go. Thank you. Bye,” and I turned around and headed back to the apartment again, feeling a surge of uncontrollable energy and a tightening in the pit of my stomach. I hoped the kid wouldn’t report me to his parents, who might call the cops on me, too. But I felt sure there was more at stake than whether or not that was going to happen, namely, the question: What is the one thing that matters more than anything else? I thought I was finding out the answer, but I couldn’t put it into words. I was amazed I could put anything into words.

“We have been here forever.”

When Jim had pleaded with Blake to return to the apartment, Blake was thinking that he had broken through to another reality where it was perfectly clear that we are all immortal and have been here forever, where there is absolutely no reason to be anxious about anything, and everything that happens is slightly comical. Yes, he was aware of who he was, that he and Jim had taken LSD, which was illegal—blah, blah, blah—that Jim was his friend and that this wasn’t the first time Jim had shown anxiety on a trip. He just knew that there was no way he could go back and stay cooped up in that apartment. The comedy/adventure was out here.

There was a debate going on within him: Was this particular cosmos in which he now found himself a plus or a minus? There did seem to be one problem with it: The people in it wanted to merge, to really understand and love each other, but it just didn’t seem possible. This abstract thought presented itself as a series of concrete images and blueprint-like diagrams of amoeba-like entities that could form extensions to reach out. No matter how close two or more of these transparent little organized blobs intermingled their extensions with each other, they simply could not fuse, but maintained their individuality. They could touch, they could overlap, so that you could see one through the other, but they could not merge.

He sat down in the street to meditate on this. It was like a puzzle that was claimed to be solvable, but maybe the real insight was that it isn’t solvable. He was smiling. It was a multi-level comedy. A car drove up the street, slowed, swerved, and honked at him, and he good-naturedly got up, kicked at it, and shouted, “Streets are for people,” playing along with the game.

Jim came up to him and, with a comical expression of exaggerated concern on his face, said, “Please come back to the apartment with me. Please!”

Blake smiled, shook his head, and said, “No,” with equally exaggerated determination.

“Well, I’m going back anyway,” Jim said and then turned and walked away.

Blake noticed some people in the front and side yards of a house across the street. This seemed interesting. What part were they playing in the cosmic drama or comedy? A man in the front yard was paying out a length of garden hose and setting up a sprinkler. The garden hose wasn’t just a garden hose, and the sprinkler wasn’t just a sprinkler. They were The Garden Hose and The Sprinkler. Two teenage boys with big gloves on their left hands were playing catch with a baseball on the lawn at the side of the house. Blake approached to within a few yards of the boys and stood watching them, fascinated by the forceful motions of their skinny throwing arms and hands, the tracings of the ball through space, and the gloved left hands like lobster claws grabbing and then giving up the ball like obedient servants to the throwing hands. The continuous path of the ball from one boy to the other was both a series of discrete positions and one continuous flow. The boys noticed him watching them, and it made them uncomfortable. They had noticed with amazement and frowns of disapproval when he had sat down in the middle of the street. Glancing to the side between throws, they had seen him rise and kick at a slowly passing car. They had seen his friend walk away and had wondered what was going on. On the one hand, his unusual behavior seemed a little scary. On the other, this was like something you might see in a movie. And in their own, boring neighborhood!

Blake walked up to the one closest to him and greeted him, “Hail, Krishna!”

The boys stopped playing catch and looked at each other and then back at Blake. “Huh? What did you say?” asked the one whom he had addressed.

“Oh, I just said Hi, Old Fellow. I’ve been wondering whether this particular cosmos is a plus or a minus. What’s your take on that?”

“I don’t know what you’re talking about, mister.”

“Oh no? Well, maybe you can help me with this one. It seems like an important question to me. Which is the more important holiday, Thanksgiving or Christmas?” It was the weekend just after Thanksgiving, and it seemed quite significant to Blake that this breakthrough was happening just then.

The boy smiled a crooked smile and said, “Oh, that one is easy. Christmas.”

“I’m not so sure,” Blake responded. He paced back and forth now and was contemplating this question. He thought that there must be an answer to it, even though he didn’t know what it was. Today was clearly important and a reason for giving thanks for not only this day but for every day. Today—right now—he was having an almost unbelievably astounding mystical experience, but if he were to try to say what it was about, it would have to be something that is true, not just now, but always, and something he had always known deep down. Suppose he forgot it when he came down from this peak. Would it really matter? Or was Christmas more important? It had always seemed so magical when he was younger. But then there was that time when he was twelve years old and his father gave him a rifle as his main Christmas gift. His first firearm! The ultimate gift from father to son! He was well aware that that was the way his father looked at it, so he did his best to pretend to be happy and thankful for it, even though it wasn’t at all what he was hoping to receive that year.

The boys had stopped playing catch, withdrawn to a short distance away, and were talking to each other quietly. “This guy is either crazy or high on something,” one said to the other. The man at the front of the house, the father of the boy that Blake had first addressed, noticed what was going on and called for them to come into the house. They obeyed, leaving Blake behind, and went inside along with the man.

Two amoebas were poking around with their pseudopods, and when they touched each other, they shrank back. Blake wondered why the father had called Krishna and Arjuna back into the house, and he wondered why Jim had wanted to go back indoors. He heard sirens in the distance and noticed they were getting louder, indicating that they were coming closer and closer.

Then the pitch of the sirens ground down and down to a stop, as two police cars with flashing lights came around the corner and stopped a few feet away. Two policemen exited the first car and walked up to Blake. The policemen in the second one remained in their car.

“Oh, okay, playing it for all it’s worth, I see,” Blake thought to himself, smiling with amusement, seeing it as a dramatized variation on the “reaching out” problem.

The uniforms the policemen wore were perfect in every detail—black shirt and neatly creased pants, black tie with silver tie clip, shield-shaped copper and silver badge, polished leather belt with silver buckle, and black leather holsters for service revolver, baton, and handcuffs. Blake’s own hippie uniform was, if not perfect, at least passable. He had a beard and long, curly light brown hair, and was wearing a flowery shirt underneath white overalls of the type a house painter might wear.

The two policemen had serious, businesslike expressions on their faces, which otherwise were as different as any two faces picked at random. One was thin, angular, and tan. The other was rounded and rosy. No family resemblance there. “Their faces aren’t uniform,” Blake thought. He was noticing the nostrils of the one who began to speak to him, the thin one. He could see them flare open slightly and then contract with each breath. He also noticed his eyes blinking at intervals as he looked Blake over.

“I need to see some identification,” the policeman said.

Blake took his wallet from his back pocket, tossed it into the air playfully, and smiled, as if to say, “We might as well make this fun.” It flew open and flopped end over end, but nothing fell out of it. It landed at the feet of the second police officer. The first one nodded to his partner, who picked it up and handed it to him.

“My father is a cop. He’s a bastard,” Blake stated, in a matter-of-fact manner, and both these statements were, in simple fact, true. His father was a Lieutenant of the Los Angeles County Sheriff’s Department, and his father was also, literally, a bastard, and was ashamed of it, even though it wasn’t his fault. As a boy, he had already learned the common, pejorative sense of the word and had used it in anger at other kids more than once, before he found out the literal meaning of it one day and realized with a start that, given what he well knew of his own family situation, he was one. He was angry at his parents for this and especially at the father whom he barely knew and who had not only refused to marry his mother but had offered little in the way of child support, of which he heard his mother frequently complaining. It had created in him an iron resolve not to commit the same sin himself. And he didn’t. He did his best to restrain, in accordance with the strict Roman Catholic upbringing imposed by his mother and stepfather, the insistent sexual preoccupations that accompanied his teenage years. He remained a virgin until he was married, and then he fulfilled his duty of financially supporting his wife and the children when they came along. He was genuinely fond of them in his own way, but there was still a resentment that burned inside him, and he made steady progress as the years went on in becoming an intolerably controlling tyrant over his wife and kids, lashing out in fits of frustrated rage, until Blake’s mother finally worked up the courage to ask for a divorce, and he, feeling utterly defeated, agreed. By that time Blake and his next oldest sibling, a sister, were young teenagers. She and Blake were glad when his parents divorced. It was harder on the younger sister and his brother, the youngest of the four children. They both felt that they must have done something wrong.

“Is that so?” The policeman responded to Blake’s announcement. “What is his name?” Blake told him, and he wrote it down on a notepad and went on asking Blake questions about where he lived, whether he had a job, was he going to school, etc., in an effort to gauge his mental condition. It was readily apparent that Blake was high on something.

As if reading his mind, Blake said, “Oh, I’m high all right. But so are you. Everybody is.”

“I’m placing you under arrest for disorderly conduct,” the policeman announced. He told him his rights, put handcuffs on him, and led him to the patrol car.

Second retreat

“That’s most definitely not what I wanted to happen,” Jim thought, after the boy had told him about the police taking Blake away. As he made his way back, once again, through the maze of suburban streets to the apartment, he asked himself, “Should I have stayed with him? But what good would that have done? How would it have been any better if I had been arrested too? Maybe I’ll still be arrested, though. The people in the neighborhood might have told the police that there had been two of them and that one of them had slunk away before they got there. Well, they would go pick up that cowardly rat, too! He was even worse than this one, who at least had the guts to take a stand!”

Jim wondered how this was all going to come out. He imagined how worried and ashamed his parents would be if they could see what was going on. How could he ever get them to understand how amazingly beautiful and awe-inspiring an LSD trip was if all they knew was how it looked from the outside: Blake sitting down in the middle of the street, kicking and yelling at a passing car, and then being picked up and hauled away by the police? What could he possibly say that would explain why this was more than what it appeared to be from their point of view: a young man who was temporarily (at least) insane as a result of taking a drug the authorities had justifiably warned against and forbidden? After all, he himself was alarmed by Blake’s behavior and didn’t understand it. But he also had a conviction of the deep inner beauty and meaning of the universe at that very moment that was stronger than the worry and alarm. He knew that there was no greater authority than what he was experiencing at that moment.

As he entered the apartment in retreat for the second time, he realized that its interior was just as much a part of the world as the surrounding neighborhood with its many residents coming and going into and out of their houses, going about their business or leisure activities day and night, surrounded in turn by many more such suburbs, including both good and bad neighborhoods in the metropolitan area of Los Angeles, and that being back inside his apartment was, at best, only relatively safer than being outside in the neighborhood where uncomprehending residents might call the police on one. The absolute safety was the light shining in the darkness, and it was always there, wherever one was; it was never overcome by the darkness. Or, rather, neither overcame the other, for darkness could be good, too. It was pleasantly darker inside than out just now, restful.

He turned on the radio, which was tuned to a classical music station: woodwinds singing, waterfowl landing and gliding on a lake of colored wavelets. The music was pure sound—vibrations in the air, with varying pitches, timbres, and rhythms, a stream of exquisitely granular sonic textures—but also something that could be seen, especially with his eyes closed now, as he rested comfortably in a soft chair. Woodwinds and strings, birds in flight, then slowing down and leaning back with folding wings, moving with infinitely smooth grace over the surface of a lake amid reflections of the sky and wavy columns of trees on the shores of islands threaded by a maze of waterways. He was viewing this scene in his mind’s eye from a shifting perspective and presently glimpsed, among the shadows and between the trunks of trees on the shore of one of the islands, the graceful shape of a woman who was looking out across the water. She stepped out from between the trees towards the shore. The ends of her long, blue-black hair were whipping lightly in streams of air molecules that were flowing past, her blue eyes seemed to be smiling, while otherwise her facial expression was gravely calm. A brown mole on the side of her neck called attention to the perfect shadings of her creamy skin. She was wearing a sheer robe that half-concealed, half-revealed a well-proportioned womanly body. That shape provoked a heady lust that bounced back and forth between them, as she turned towards him, looked directly at him, and said, with a hint of urgency in her voice, “Do you want to screw?”

“And how!” he replied and dove into the lake headfirst in order to swim over to her. As soon as the water touched his body, he felt that something had changed. The water was blue and black and transparent. It buoyed him up and comforted him, and he noticed that his sexual desire was waning. His body felt different somehow. He became aware that his skin was covered in soft, yellow down and that he was paddling with orange webbed feet in a way that felt like easily walking along in the water, as easily as walking on a sidewalk. He tried to say, “What just happened?” But he could only quack. He reached the shore and waddled over to the woman, who picked him up and said, in a sweet, musical voice, “Oh, you darling little duckling! What happened to the handsome man I thought I saw from a distance? I shall keep you in my heart forever, but it looks like we can’t really mate, after all. Why, you’re a duck, poor dear!” She held him against her soft breasts, and sad music was accompanied by a thousand tumbling flowers, each individual one of which had a ruffled and intense pink outer edge leading the eye inward to a bright lemon-yellow core and swirled down with its fellows from the treetops above them. Lazily repositioning himself slightly by pushing against the palm of her hand with his webbed feet, he nuzzled half-heartedly at her breast “in homage to what might have been,” and his mind wandered off, faintly aware of the click-click-click of his orange duckbill. She gazed off into the distance, distracted, cradling him in her left hand and stroking his downy head with the backs of the lovely delicate fingers of her right hand. The music was winding down, and as it faded into the background of faint sounds coming through the window from outside, Jim opened his eyes, amused by the vision that had flashed by during the last few notes of the languorous music, and feeling happy that he was a human being. “Dr. Freud could have a field day interpreting a person’s psychedelic visions,” he thought. “He would have so much material he wouldn’t know where to start! And then he wouldn’t know where to stop.” He rose to close the window, and the music took up again—ah, the final movement—as he lay down on his bed. But now the music was at a brisker tempo, rising and falling, and driving, throughout, to some end. Troops marched up hill and down, men on horses galloped by and across vast fields bordered by emerald hedges, a messenger came with alarming news, battles were fought and won and lost. The key modulated downward, and the galloping was frozen and woven into a complex, three-dimensional, brightly colored memorial tapestry, folding and stretching and waving like a flag, with silver and gold threads curling and intertwining across the visual field, each individual thread itself resolving into a chain of bulging and shiny multicolored hollow plastic baby toys of various shapes. In the gaps between the toys the faces of soldiers peered out, radiating wisdom and sadness, each face, this face, ringed by a halo of scintillating stars, faintly blue and red and green against rich, inky blackness.

The music came to an end, and as the announcer began speaking, Jim got up and turned off the radio. It occurred to him that this was the first time he had tripped alone. He hadn’t begun alone, he hadn’t intended to be alone, but alone he was. He glanced into a labyrinth of thoughts about what it meant to be alone: was he really alone even now? Other people, his parents, Blake, Blake’s parents, the landlord, the people who had called the cops on Blake, the cops themselves, his teachers and classmates at school, former girlfriends, other friends and relatives—they were all there with him at least as images and thoughts in his own mind. Were they ever anywhere else or anything else? Yes, of course they were. Then, was he always really alone?

“Actually, I’m sort of enjoying being alone,” he thought, with a tinge of guilt and worry about what was happening to Blake.

Jail

“This is going a little far with the gritty realism,” Blake thought, as he waited to be processed, along with a roomful of other prisoners sitting on metal benches attached to the floor in a “drunk tank” style holding room in the Los Angeles County Jail. “What fantastic attention to detail!” he thought, as he looked around the room at his fellow inmates, some of them looking glum and resigned, others restless and fidgety. A lanky Mexican youth, who was hunched over with his elbows on his knees and his fists supporting his jaws, noticed Blake looking around. He raised his head and stared at him with a challenging scowl. Blake wanted no part of that challenge and turned first his eyes and then his head in the other direction. There was a man sitting on his right who looked to be in his forties. He had dirty hair and a friendly face and looked like he had had a hard life. He nodded to Blake and spoke up, with bad breath, asking in a surprisingly squeaky voice, “What are you in for?”

When Blake told him that it was for disorderly conduct, the man winked and asked, “What are you high on?”

Blake replied that it was LSD, and the man began regaling him, in a voice that came in halting squeaky spurts, with stories of all the drugs he had known and loved: bennies, ‘ludes, angel dust. “Did you ever smoke any— angel dust? Man, what a—what a high that is! But I haven’t tried that—acid stuff. I hear that shit make you—make you go crazy.”

Blake looked at him with puzzled curiosity and then started to explain that on the contrary it was a key to a level of consciousness where you could see the deepest truth about everything, but before he got very far, he was interrupted by the approach of a guard, who motioned to him to get up and then escorted him out of the drunk tank and, with many turns and long straight stretches, down a hall lined with closed doors to a room by himself.

“You’re keep-away,” the guard informed him.

“What does that mean?”

“It means we keep you away from other inmates in case any of them finds out your old man is a police officer. You’ll get a hearing some time tomorrow morning.” The guard left the room and closed the door behind him. Blake found himself in a small room with a bed, a chair, and a small table. There was a steel toilet with a wash basin on top. He sat down on the chair and noticed that there was a little window in the door with a metal covering. Someone would slide it open and look in from time to time. He assumed it was the guard who had brought him there, checking up on him, but he couldn’t be sure.

It seemed to Blake that he was involved in a cosmic game or test, as if he had been placed in a sort of mental ward holding room in paradise to see if he would realize that he could just walk out at any time to explore this new liquid plastic world in which he and the guards, the other inmates, his father the bastard cop, his mother the devotee of Paramahansa Yogananda, his brother and sisters, his professors at college, his friend Jim, and everybody else were also playing and trying out how to interact. For the moment, he was content to stay in this room, mulling over his situation.

He had not forgotten Jim, and he wondered how he was doing. He hoped Jim wouldn’t be too worried about what had happened to him. The thought, “I’m fine; don’t worry about me,” arose in his mind, and it occurred to him, first, that that was what he would say to Jim if he could, and then, at the next instant, that that is probably what Jim would want to say to him if he could. He knew that Jim had taken the same dose as he had and would be experiencing his own version of what he, Blake, was experiencing now: Here it all is. It’s all yours. All you have to do is accept it, in all its tiny precision and sweeping magnificence. It is all in balance, perfect balance. But. . . what if you do something to make it tip and go out of balance—Oh no! Why did I do that? A huge, precarious pile of boxes was crashing down, over the edge, out of control. Disorderly conduct! But that cascade of falling, angular boxes in his mind’s eye was soon flowing, the angles becoming smooth and being transformed into the hundred dashing waters of a blue-edged white waterfall forking down the cliffside, stirring up a cool mist with a humming roar, the sound of ten thousand individual drops of silvery water, each one reflecting all the others. Could he really believe that there is an ever-increasing tendency towards disorder? He seemed to recall reading that that had somehow been proven, but in light of his present experience, as wild and wooly as it was, it did not feel at all like entropy. Hadn’t it always been instead that crises of disorder, sickness, fear, injury, or insult had been absorbed and transformed into a new, more firmly established and beautiful equilibrium?

Blake tried the door. It wasn’t locked. He went out into the hallway, which was lined on both sides with a number of similar doors, all closed. He could hear the muffled sound of some voices in the distance and the humming of a fan. He walked down the hallway to see what he could see, and with the intention of leaving the building and walking back to the apartment in Alhambra. A guard was seated at a desk some twenty feet ahead. The guard looked up, saw him, rose, and approached him, saying, “Hey, where are you going, Buddy?” He gently turned Blake around, guided him back down the hall and into his cell, and told him he had to stay there until his hearing the next day.

“Okay, that’s fine,” Blake muttered under his breath. He sat down, and the guard left. Again, Blake contemplated his situation. He had ingested an “illegal substance” and was experiencing Enlightenment, the Beatific Vision. He had forgotten and now remembered. He might forget again, but he was sure that he would also remember again. It was an old story, but it happened in a completely new and unexpected way each time, and he could no more predict what was going to happen from one moment to the next than anybody else could, assuming there are separate moments, but isn’t it always just this moment? He had been “arrested” for “disorderly conduct.” He was in “custody.” What a strange word! He walked out of his cell again and casually strolled down the hall.

The guard looked up, shook his head, and grabbed something from under the desk. It was an arm restraint. “No. Remember? You have to stay in that room,” he stated firmly, and led Blake back. He told him to sit down in the chair and then slipped the restraint over Blake’s arms and attached it on both sides to the chair. “It’s for your own protection, Buddy,” he said. The contraption was a sort of milder version of a straitjacket. Blake had some freedom of movement of his arms, but he couldn’t get up from the chair.

“When you urged me to go back to the apartment, I wasn’t even considering the possibility that I might be arrested. If you had warned me about that, I think I would have come with you.”

“I don’t think so. Besides, I wasn’t thinking about that specifically, either, at the time. I was feeling an almost unbearable tension of anticipation. Of what? I didn’t know.”

“That will all be taken care of.”

While the guard was attaching Blake’s leash to the chair, nine miles to the northeast, Jim was lying on his bed, tripping and thinking, “Blake is acting like Timothy Leary, and I am acting like Alan Watts. Blake is right. People need to know that LSD is here and that it is a big deal and that it is good. He didn’t hurt anybody by sitting in the middle of the street. And he wasn’t in any real danger of being hit by a car. That is a quiet street, and when a car came, it easily avoided him, and then he got up and out of the street. I don’t like it that he kicked at the car, but that was probably just an instinctual defensive reaction. Yes, society likewise is instinctively kicking back at the perceived threat of LSD, but we will all just have to work through it. It won’t do to try to avoid conflict, as Alan Watts and I have hoped would be possible. People who are afraid of it think they can pass laws against it and make it go away. That just proves they don’t really know what it is. Timothy Leary, by making a big show about it and trying to get the word out to as many people as he can, is doing a better job of getting across what it’s like than Alan Watts is, by showing restraint and downplaying its importance.”

He got up, stepped outside, and stood there for a while, looking at the treetops in the yard next door and the sky above. Days were short this time of year, and shadows were lengthening. There were just a few clouds left, low in the sky. A dog was barking in the distance, and now the neighbor’s dog was joining in. When they finally quieted down, he heard the sounds of cars rolling by on Garfield Avenue, which intersected with his street, Los Higos, just a few houses beyond where his and Blake’s apartment was located. Alone with his thoughts, perceptions, and sensations, he went back inside and walked down the hall to the bathroom. Even though he’d done it plenty of times before on trips, peeing was, once again, a rather interesting experience, in that it brought to the forefront of his consciousness the concept and feeling of an interval of time. It was like watching the sand flowing from the top to the bottom section of an hourglass—only pee and not sand, thank goodness! He knew, intellectually, that there was a finite amount, that eventually it would come to an end and quit flowing, but as long as it was flowing it felt as if it could just go on forever.

Finally, it was over, the last bit of sand over the edge, the last drops of urine falling into the toilet, and he was once again free to move about. He flushed the toilet and washed his hands in the sink, marveling at the sound of rushing water, the slight shock of the cold water on his hands, the sparkling brilliance of the overhead light as he looked up, one part of his mind automatically, effortlessly tracing back each sensation to its source: the light source, the sound source, the hot or cold, rough or smooth source of the moment.

He walked down the hall to the back of the apartment, reflecting on the concept of solidity, as the floor came up to meet each step. “It’s just resistance to touch,” he thought, and was glad for that resistance and for gravity, which kept him and other things, such as drops of urine, from floating around and bumping into each other. Directly ahead was a small, closet-sized room with a tile countertop featuring a kitchen sink filled with dirty dishes, and some cabinets above. To the right was a bigger room with refrigerator, stove, and a breakfast table with two chairs. A clock on the wall and the diminishing daylight reminded him that he hadn’t eaten for many hours. He considered the possibility that he might want some food and noticed that he didn’t, so he walked back down the hall to the front room, turned on the ceiling light and a lamp on a side table, and sat down in the easy chair.

The fact that he had taken notice of the time of day and had thought about whether or not he wanted some food, gave rise to the thought, “I’m past the big peak and am now in the coming-down phase of the trip, but there is still a long way to go, and I’m glad.” He looked around at the walls, the ceiling with its brightly shining light, the furniture in the room, the cone of light from the lamp spreading downward over the surface of the table and a circular area on the floor. Everywhere he looked in this familiar and yet exotic room he saw deep, intrinsically satisfying beauty. He had never seen anything more beautiful than this place where he now found himself. He was convinced now, as convinced as he had ever been of anything, that the world is good, and he was happy to be alive. He hadn’t done anything to deserve it, but here it was. The worries about Blake, his parents, society, etc. were still there, but he saw them in a new light. “That will all be taken care of,” he thought.

He was now convinced that there was only one thing that mattered: the knowledge—for that is what it was—that Heaven is real. He was quite aware, and had been all along, that the way he was experiencing the world was connected with the fact that he had taken LSD. But he was also quite aware that people who hadn’t yet experienced a psychedelic trip tended to attribute too much importance to the cause of the changes in perception and not enough importance to the changes in perception themselves and what they revealed. The changes consisted in taking in more information, much more. He could still see, for example, everything he ordinarily would have seen in this room, but he could also see much finer articulations of darkness and light, shades of color, and patterns of form. Suppose no one normally had color vision and saw only black and white and shades of grey. Then someone discovered by accident that a certain drug would enable one to see colors. But there wouldn’t even be the word “color” or any of the names of different colors. It would be difficult to explain to other people what the experience was like, what difference such a change in vision made or what practical use could be made of it; but those who tried it would be struck with wonder and enthusiasm, to a degree that might instill feelings of skepticism with shades of jealousy and resentment in those who opted not to try it, out of fear that their sense of sight would be distorted and possibly damaged permanently. “Of course, it’s an imperfect analogy,” Jim thought, “since LSD potentiates not only vision but all the senses, emotions, and intellectual and spiritual powers.”

“Oh, so that explains Charles Manson,” he imagined his mother sarcastically responding to his thought. And his father would be just as disapproving but less verbally combative, more hurt and disappointed. Yes, he had to admit that LSD also increased vulnerability to the sensing of otherwise unimaginable ugliness and the feeling of negative emotions like dread and panic, and that intellectual and spiritual powers could be employed in the service of evil as well as of good. To return to the simplified analogy of a drug that bestows color vision on people who without it could only see in black and white and gray, some ugly things might look even uglier in color than in black and white, and an evil-minded person might discover how to use color-coded graphics, charts, and maps to deceive innocent people and to lure users of the new drug into a trap. But none of that would change the undoubtable fact that the ability to see color is a wonderful gift. Would this analogy help persuade his parents that he hadn’t done anything wrong in taking LSD? Probably not. He wasn’t feeling much confidence in his powers of persuasion at the moment. Suffice it to say he was not anticipating with delight having such a conversation with his parents. But that didn’t matter all that much in the light of the fact that Heaven is real.

His thoughts returned to the question of what had happened to Blake. Where was he? Had the police taken him to an emergency room, to be mentally evaluated and treated for drug-induced psychosis? Jim had heard of cases in which people who had had panic reactions to LSD had been taken to the emergency room. He couldn’t recall hearing of any cases of LSD users being arrested and taken to jail while tripping. Of course, that didn’t mean it hadn’t happened or couldn’t happen even if it never had. And Blake hadn’t been in a panic. It was more the opposite. All Jim knew was what the kid had told him: that the police had come and taken him away. He didn’t know where they had taken him, how long he would be held, or how to go about finding the answers to these questions. He also wondered how Blake was reacting to whatever his situation was. All this not knowing was distressing, but actually being in Blake’s situation might be even more distressing. Then Jim remembered that Aldous Huxley had quoted scripture in one of his books about psychedelics, either The Doors of Perception or Heaven and Hell: “Sufficient unto the day is the evil thereof.” A feeling of lightheartedness flowed in, and he had absolutely no doubt that the good of this day far outweighed the evil of it—naturally, since Heaven is real.

Blake composes a poem

After the guard left, I noticed that the restraint allowed some free movement of my arms. I tried getting up from the chair, which was attached to the floor, but I couldn’t. I checked to see if there were some way to free my arms, and quickly realized there wasn’t. So, it was now quite clear that, even though I had attained the state of bliss, I had been wrong in thinking that I could just walk out of that jail whenever I decided to. Or was it that I didn’t really want to? Surely, I would walk out of there at some time. The guard had told me I would have a hearing in the morning.  But that felt like being told that I would have a hearing in another world. This whole question, of what I wanted to happen as it related to what other people wanted to happen and what was just willy-nilly happening, began to seem like quite a knotty problem. I began to think about strategy.

I noticed the face looking in through the little window in the door more often now. A good tactic, I decided, was to display calm and acquiescence. Fortunately, the intense waves of cosmic energy rays shooting through me had smoothed out, because, despite my reasoning about strategy, I would have still been quite incapable of maintaining any kind of split between how I was going to pretend to feel and how I actually felt.

It was easy to sit there and quietly glow when everything around me was glowing and reverberating. I thought again of that question of whether this world was a plus or a minus, but I wasn’t exactly clear as to what I was wondering. It was as if the question had just appeared in front of me. I closed my eyes and saw brightly colored, three-dimensional letters of the alphabet incised on the sides of cubes like children’s blocks, each block rotating slowly with the same letter on all sides of it but in different colors on the different sides, the letters on the string of blocks forming the words, “Is this cosmos a plus or a minus?” scrolling across my field of vision and then back in the other direction or from behind, “?sinum a ro sulp a somsoc siht sI.” That field, the background on which those blocks, those words, stood out and snaked along, now came to the fore and was not in the least blank or vague, but rather was luxuriously worked in ever-changing, kaleidoscopic jewels forming harmonies of colors, some of which I had never seen before, except maybe on previous acid trips. Some of the jewels were a visible whitish blue that was straining upward, trembling on the brink of ultraviolet invisibility, and some were a darkening brownish red slowly rumbling and sinking into the infrared. In between were glowing emeralds, rubies, and topazes tumbling over each other and flashing on and off like neon lights or electronic switches encrusted in a pinkish silver metallic mesh on the surface of a globe that was somehow a model of the world, suspended in an endless space of royal blue. And I could also hear all of this happening, with almost inaudibly tinny peeps and chirps followed by sweetly high-pitched singing tones, then medium-range pops and gurgles over richly resonating bass tones, and on down into a foundational, slow thumping that I could feel more than hear.

“Why that’s like asking,” I thought, “if this universe is treble or bass. Obviously, it includes both.”

There was an answering voice, which had a sort of wise guy, cynical tone to it, saying, “No. Sorry, Mac. Plus or minus is all or nothing. There’s no smooth sliding from one to the other. Here’s what it comes down to: Is it good or is it evil?”

“It’s good,” I answered myself.

The wise guy voice replied, “Are you sure?”

The word “sure” was echoing and fading in the air and sounded like a sort of scraping sound that caused me to open my eyes, thinking I would be able to see where it came from. Someone was sliding open the cover over the little window in the door, and I saw the eyes of the guard looking in. He was checking up on me again.

The cover slid shut again, and I looked around my cell, which looked the same as before, except that there was something about it, some elusive quality of an incalculable amount of time having passed since I last looked at it. Following the visions and thoughts I had entertained with my eyes closed, it looked as if the room and everything in it were trying very hard to look as ordinary as possible, as plain, as functional, as impersonal as it could. Trying, but not succeeding. It couldn’t fool me!

Some words were coming into my mind in that high-pitched tone with tiny flecks of static that I heard before, as if from some great distance, or through a tiny, cheap electronic speaker somewhere close to my ear. I could just begin to make out the words, and then I recognized the lines from the Coleridge poem I had partially memorized for an English class in high school:

In Xanadu did Kubla Khan
A stately pleasure dome decree:
Where Alph, the sacred river, ran
Through caverns measureless to man
Down to a sunless sea.

“True, true,” I thought, “but also, . . .” As I looked around my cell, my mind went working away at assembling words, words that lined up and tried to fit into slots, many of them failing and fading away, others falling into place. After a while I was left with this, reciting it to myself in my mind’s ear so that I heard what sounded again like that tinny voice but now joined by others through all the ranges down to that deep, thumping bass, in a slow, rote-like chant:

In Solemn Land did Those Who Can
A spirit-taming cell decree:
Where once a tripping hippie ran
Through changes unknown to ‘the Man’
Arms yearning to be free.

At that very moment, I swear, the door opened, and the guard came in. He asked how I was doing.

“Fine,” I answered, “except that I would like to be able to get up from sitting on this chair. My skinny butt is killing me.”

Hearing such sane talk apparently reassured him. He loosened and removed the arm restraint, saying, “OK, but don’t go roaming the hall again or it goes right back on.”

“I won’t,” I promised, as I got up from the chair and stood there, feeling awkward, waiting for him to leave.

“Good,” he said, and turned and left, shutting the door behind him.

The ontological argument

It was well into the evening by now. “Despite Blake’s being arrested, despite society’s statement that LSD is illegal, despite not knowing what is going to happen as a result, I have tapped into a primordial goodness today,” Jim thought. “And everything bad that has ever happened or will ever happen doesn’t have a chance against it,” he continued thinking, throwing down the gauntlet. And the Devil made many weak, despairing, parasitical efforts to prove him wrong, as the evening progressed into night, conjuring up seemingly interminable hours of coming down, with images of cruelty, ugliness, and filth, interspersed increasingly frequently as a response to every effort at constructive thought or repose.

None of it was very original. Jim could just make out things being said as if in an unpleasantly warm and moist whisper in his ear: snide put-downs disguised as witty repartee; nasty insults peeking from behind insincere compliments; stale, demoralizing catchphrases pretending to be hard-headed realism.

Jim was thinking about Anselm’s Ontological Argument for the existence of God, which he and Blake had been studying in their Philosophy of Religion class at Cal-State. One of their favorite professors, John Burroughs, who was also chairman of the department, was teaching that class. He was working on a book on the Ontological Argument. He was modest and earnest. Jim could picture him striding briskly into the classroom to begin a lecture, a big man, wearing a suit and tie. What he had to teach was exactly what he himself was most interested in understanding. He didn’t care about being popular with the students, or with trying to prove to them or his colleagues how intelligent he was. He just wanted to share his thoughts about what was most important.

“It’s really wonderful the way you adore your modest hero that way,” whispered the Devil, “as in, ‘I wonder how you overlook his mediocrity.’”

Ignoring this, Jim asked himself, “How does the argument go?” Then, slowly formulating a sentence at a time: “Let’s see. I can conceive of a being than which none greater can be conceived. (Pause.) There is nothing self-contradictory about that concept, as there is, for example, in the concept of a round square or a number that is greater than five and less than three. (Pause.) And that means that it is at least logically possible that there is such a being. (Pause.) But logical possibility doesn’t get us very far. I can conceive of things that are logically possible (self-consistent without regard to any other facts) but that don’t really exist, such as a volcano that has suddenly emerged today in the middle of Almansor Park. At least, I assume I am only imagining it, and it doesn’t really exist. To be sure, I’d have to go there and look. (Pause.) But what about the being than which none greater can be conceived? Is it something that is logically possible but doesn’t really exist, like that imaginary volcano, or does it really exist, like that lamp on the table right there? (Pause.) If it really exists, there are no limits to the good it can do. If it doesn’t really exist, it can’t do any good at all. So, it would be greater if it really exists than if it doesn’t really exist. That is pretty clear. Therefore, the concept of a being than which none greater can be conceived but that doesn’t really exist is a self-contradictory concept. There is one that is greater, namely, the one that exists. Therefore, there is a being that really exists corresponding to the concept of a being than which none greater can be conceived. ‘God’ is the name for a being than which none greater can be conceived. Therefore, God really exists.”

“Replace ‘greater’ with ‘worse’ and ‘good’ with ‘evil’ and you will have a proof that your humble servant exists,” whispered the Devil.

This was a problem Dr. Burroughs and the students had discussed. Jim tried to recall the discussion but couldn’t remember what solutions had been offered.

“Hey pal, this is just a preview of when you won’t be able to remember the word for a spoon,” said a hissing voice.

If parallel reasoning proves that both God and the Devil necessarily exist, on the grounds that each of them wouldn’t be the greatest or the worst, respectively, if he didn’t exist; the question arises: how can they both have the maximal power that would be required for each to be the greatest or the worst?

“We can’t. I’ve got maximal power, but I’m playing with Mr. Goody Two Shoes like a cat with a mouse. The game will end when I so choose,” said the Devil, smiling and showing blood-dripping fangs and a forked tongue. “Hey, who thayth I alwayth have to be thubtle?” he added with a drawl and an exaggerated lisp.

Jim shook it off and continued trying to think out a solution. “Maybe the being than which none greater can be conceived IS the being than which none worse can be conceived. He has the power to force you to do good, and He has the power to force you to do evil, but He doesn’t do either. He does all He can to persuade you to do good, but always within the limit that He sets for Himself to leave it up to you, so that the choice really is a choice for which you are responsible. The Devil is the one who tries to persuade you to do evil. He doesn’t have the power to force you to do evil, so he isn’t the being than which none worse can be conceived. So, there is a sense in which God is worse than, i.e., more to be feared than, the Devil. But be not afraid, because even though He could force you to do evil, he doesn’t want to. And that is the sense in which the Devil is worse than God. He would force you, if he could. He really wants to, but the best he can do is to try to persuade you. And it is worse if he succeeds in persuading you to do something evil than it would have been if he had forced you to do it. But it would be worse still if he really had the power to force you, because he would do so, in every case, and then you wouldn’t even exist as a person. But because the Devil doesn’t have that power, bad as he is, he is not the being than which none worse can be conceived. That would be God, who has the power to force you to do good or to force you to do evil but chooses not to use that power.”

The Devil didn’t like being talked about as if he weren’t there. To assert himself, he resorted again to sarcasm, “Breaking News: College boy takes acid. Understands everything.”

But Jim didn’t understand everything. For example, he didn’t understand why he couldn’t find a comfortable position in which to rest. He got up and walked around the confined space of the apartment. He momentarily considered going back outside and walking to the park, as if to accomplish unfinished business—verify that no volcano had emerged? But it was dark and cold outside now. In southern California in the late fall, it can be bright, sunny, and even hot during the middle of the day, but when the sun goes down, the air gets quite cool. And he was tired. He lay down again but was restless. He felt a slight burning in his eyes, and when he closed them, the visions he saw were more hellish than heavenly. And when he opened them and stared at the ceiling, it, too, just functioned as a screen on which ugly things were projected. Is it possible to know too much? He reminded himself that he had realized that Heaven is real, and he still believed it, but now he faced a long, tiresome process of readjustment, familiar to him from previous trips. The defenselessness, the vulnerability that had opened him up to all the life in everything earlier in the day now rendered him helpless against images and thoughts associated with suffering and death. But not entirely helpless, after all, because what he had gone through that day had created a seed of doubt against the thought that death was a final end. Why couldn’t the final end of everything be followed by a new beginning of everything? Hadn’t he, in fact, experienced something just like that earlier in the day, when he was peaking? The intensity of the ecstatic moment when he had stared at the shiny, tarry thunderbolts on the asphalt playground had consisted of a series of endings and beginnings each of which was a culmination of everything up to that point. At each of those moments, it was as if all the light he had ever seen was shining on and through the ground, all the knobs on the control panel were turned up as high as they would go, and then everything intensified still further, it all came to a complete and final end, with the sound of machinery descending in pitch and volume into silence, and immediately started back up again from nothing (silence and darkness) to fulness (a bright hum) in an instant. Then he spoke to Blake, and Blake started calling attention to himself, and he had to deal with that. Wasn’t that a kind of death from one world and rebirth into a new one?

He hadn’t forgotten any of that. It had led through a lot more changes to this moment, and it was why he was now so tired, and wondering if this was the inevitable price to be paid for the realization that Heaven is real. Did he know too much? Or not enough?  When other people die, it sure doesn’t look like everything just immediately starts up again for them. It looks like they just die and stay dead. But maybe from their point of view, it is like peaking on acid and other people just can’t see it and have forgotten that that was what it was like the last time it happened to them.

These were the kinds of thoughts he was having as he was struggling against fatigue, discomfort, and discouraging words.

Tired of jail

Of course, it was a great relief to Blake that the guard had released him from the arm restraint. But having been restrained like that had shaken his confidence more even than the arrest. Back then—it now seemed like a lifetime ago—the policeman had put handcuffs on him, which might have been humiliating but which, in fact, he had barely even noticed. The difference in how these two incidents of being forcibly restrained had affected him was probably due to the fact that at that time the LSD effect was at its strongest, whereas now he was coming down. “Okay, I get it,” he imagined himself saying to the authorities. “You have the power to keep me from going where I want to go in our common space.” He was under no illusion now that he could simply walk out and go home. He was tired of having to stay in this room or cell or whatever it was. He wondered why they didn’t just lock the door, since they had been willing to put that arm restraint on him and attach him to his chair. But he didn’t dare to try the door now to see if it was locked, for fear the guard would leash him to the chair again. He surmised that this section of the jail was reserved for “mental cases” who were deemed to pose little threat of violent resistance. Realizing, now, that he was under their power, he was grateful for the relatively gentle treatment that he was receiving. He could easily imagine how it could have been a lot worse.

Since the guard left, he had continued standing there for a few seconds and had then begun to pace around the very small space that was available to him, while he was thinking about his situation. It felt good to be standing rather than sitting in that chair. But now he realized that he was tired, and he lay down on the bed.

Tired, coming down, confined to this room, he was still quite noticeably under the influence of LSD. There was no clear and bright separation between abstract thought and vivid sensory imagery. Maybe there never really is. After all, Plato himself resorted to allegory in trying to convey what the Good is like. Blake wondered if he had made a mistake in switching majors from music to philosophy. Jim had done it first. Was he just following Jim rather than making a decision on his own? Well, he certainly hadn’t done so this morning (this morning!), when Jim had begged him to return to the apartment. And each of these thoughts was not just a string of words, as it appears to be in this account, but was like a little movie playing, complete in itself but also connected to the one before and the one after. “And here I am,” he thought, “in this jail cell or whatever it is, while Jim is presumably cooling his heels back in the apartment, wondering where I am and what has happened to me. For my part, I wonder how long they’re going to keep me here.”

He wondered, too, if he would ever be able to communicate to anyone the reality that he had experienced that day. Was it something that everyone else really knew but was pretending not to know? That was how it had seemed at first: that all he had to do was shine, and the light would be passed on. But Jim, who, if anyone would get it, should be one, had walked away. He remembered that the boys playing catch had seemed intrigued, but he had also picked up on hints of disapproval; and someone, probably the man with the sprinkler, had called the police. “And now here I am,” he thought, “awaiting my hearing in the morning. But that still seems so far off.” The transcendent reality that he had been touching that day wasn’t something that could be explained in words, not even to himself. But it was real knowledge and not some kind of delusion. He was convinced of that. He knew words would be expected of him, though—and they would be required to be the right words, from the point of view of the authorities. Otherwise, they could just keep him here or somewhere else as long as they wanted. And he had a good idea what would be the right words from the point of view of the “justice system.” It was not for nothing that he was the son of a cop. They were words of contrition, of obedience, of respect for law and order. Well, he did respect law and order in general. It was just certain laws that he found objectionable. He knew very well that pressing those objections would only make it harder for him to be liberated from the control they held over his location. The authorities would want him to take the point of view that he had been deluded in thinking that an illegal drug could result in anything good. It was quite clear he was going to have to be dishonest, or else risk prolonged restriction on his freedom of movement. The only other alternative would be to convince himself that they were right to some degree. After all, he knew from past experience, and was even now beginning to be reminded the hard way, that the “ten thousand years of coming down” could be quite unnerving.

Why did he have to leave paradise? Why had the stately pleasure dome turned into a spirit-taming cell?

Dialogue

“I think it’s because that’s what you really wanted,” 71-year-old Jim told him, when they were discussing this point so many years later. “Or, well, I’ll just speak for myself. I don’t want to stay forever in ecstatic bliss. I can’t come up with any good reason why not. It just reaches a point where I can’t stand it. It’s not that I think that I can’t stand it, while somebody else can. I don’t think anybody can—at least not anybody who isn’t fully divine.”

“But maybe you are fully divine while you’re in it,” Blake answered. “So, is it that you don’t want to be fully divine?”

“Yes, I think that’s right. I don’t want to be. I want to do God’s will without being God. I think there must be some good reason why God made me who I am. It’s not a mistake.”

“But why can’t it be that you are God, or Brahman, or the Ultimate Reality, but you have forgotten who you are?”

“Well, I haven’t forgotten what it’s like to be on a big acid trip, nor other miraculous moments in my life, so forgetting doesn’t seem to be the problem. In fact, I’m saying it isn’t a problem that you can’t stay at the peak of an acid trip or that you don’t experience a miracle at every moment. I’m not saying there aren’t any problems in life. There are plenty, both large and small. But that isn’t one of them. At least, I don’t perceive it to be.”

“Then why don’t you take LSD anymore? For me, the disappointment of always coming down is what spoils it.”

“For me, the ecstasy and the agony became more and more inseparable. It wasn’t like the bliss of the peak followed by the disappointment of losing it, at least not for me. I don’t remember any agony on my first trip. It was pretty much just all wonderful discovery. And the coming down wasn’t a problem, either. It was just a long afterglow. Do you remember? It was mescaline, and I took it at the apartment of Margie’s friend, near UCLA. You didn’t take any. You were my guide, and some time that night or early in the morning, you drove me back to your and your mom’s apartment in Venice.”

“Yes, I remember that. I could tell it was a really good trip for you. It made me wish that I had taken some too.”

“Everything was new. I remember thinking the next day at the beach, while looking at that bed of diamonds that was the path of the sun on the water, that it was the Day of Creation. But then, the very next trip—I think it was probably the next weekend, at the apartment in Venice—was a bad trip, for me but not for you. At least, I hope I didn’t make it bad for you.”

“No, you didn’t. It was a good trip for me.”

“You wanted to do it more than I did. I was on the fence, because I had told my parents I would be home that evening. I thought the effects would have worn off enough by then that I would be able to drive home and act like everything was normal, but I wasn’t sure. Then, when you announced you were going to do it anyway, I didn’t want to pass up the opportunity to expand my consciousness again. Of course, as soon as I began to feel the effects, that plan of being down and able to act normally within eight hours became incomprehensible, and it completely messed up the trip. Do you remember? I even got sick and vomited.”

“Really? I had forgotten that.”

“I’m afraid so. I was trying to practice acting ‘normally.’ I went ahead and ate something at ‘lunchtime’ even though I wasn’t hungry. I guess the agony of nausea was the closest I could get to feeling ‘normal’.”

Blake smiled. “Aha! So, you admit, after all, that being down is dismal compared to the peak experience!”

“Well, but I wasn’t down, and I wasn’t having a peak experience. I was stuck in between, trying to control something that can’t be controlled. Anyway, after that, I realized my mistake of thinking I could take a trip without being totally committed to it. But being totally committed is easier said than done. And that bad trip didn’t make me doubt in the least the reality and goodness of what I had experienced on my first trip, so there were plenty more to come, both good and bad, but by far most of them good. And there were plenty of moments of pure liberation. But, as the years went by, the time between trips gradually lengthened more and more, not because I was disappointed that I always came down, but because with small doses the whole trip was disappointing, and with big ones the result was deep contentment after an ordeal, and over time I became convinced I was content enough without having to suffer the ordeal. Taking a trip itself came to seem like a way of trying to control what can’t be controlled. The decision to take a trip or not to take a trip at any particular time eventually came to seem, in retrospect and hence in anticipation each time, as either not momentous enough or altogether too momentous. Just not taking it came to be the only happy middle ground.”

“But what if you could have perfect contentment without any ordeal, or the high and exalted state of pure being, without having to come down? What if you could take a pill and the result would be that everything was just exactly how you wanted it to be from then on, forever? Would you take it?”

“Why, yes, I think . . . of course, I would.”

“Well, maybe that really did happen, and the way things are is the way you really want them to be. Hasn’t every ordeal turned out to be something you succeeded in enduring and becoming a new improved version of yourself, and hasn’t every obstacle in the way of what you thought you wanted turned out to be a lesson in what you really want? Sometimes I think maybe I never came down from my first trip.”

“That’s crazy talk. But I like it!”

Long night into morning

Jim got up and turned the radio on, hoping that listening to some beautiful music again might lull him into sleep. Then he turned off the lights and lay back down. It was no use, though. He realized that even listening to beautiful music required an effort he was unable or unwilling to make at this moment. So, he rose again and turned it off, then lay down again and tried to be comfortable. It didn’t work, so next he tried giving up on trying to be comfortable. He was going through a period of suffering and wishing that it would go away. It was relatively mild suffering, really. He could certainly imagine worse, but the imagining something worse was part of it. He was in that state of being too alert to rest and too tired to enjoy being alert. The ultra-vividness of the LSD effect was still there. Only, now when he closed his eyes, he saw brightly cartoon-like and highly detailed glowing visions of ugly and depressing sights and sounds: for example, an old man was eating soda crackers and talking with his mouth full, cracker bits flying around his rubbery, flapping lips, as he spluttered, “Matter of fackally, spackally, grackally. Um hum, gum hum, smack. I took Nadie Splokins to town in the Desoto,” and now Jim saw that the old man was behind the wheel of an ugly old car with a torn, faded tan headliner hanging down like a cobweb from the roof of the car. He was just sitting there for no particular reason, going nowhere, on a hot and dusty afternoon.

What was the point of trying to figure out why this was making an appearance before his mind? His own mouth parts felt stuck together, dried out, and stale. OK. So maybe that was why. But so, what? It was all just tiresome now. It went on long into the night. He wished he could shut it off, but it wasn’t up to him.

Eventually, though, brief moments of relaxation began to come, followed each time by a return of alertness and the thought that he had just been on the verge of falling asleep. When the alertness returned, his mind was busy connecting up thoughts that had occurred to him, and he understood as or more clearly than he ever had the connection between beauty and truth, and now he could see as plain as day that it is impossible to be permanently unconscious. The moments of relaxation became more frequent and enduring. He woke up and it was daytime, late morning, and he was rapidly forgetting a dream. He felt renewed and purified, but he also felt a duty to do something to try to locate Blake. He dreaded calling Blake’s mom to tell her what had happened, but he knew he would have to do it, unless it somehow became unnecessary. The hope that Blake would just show up had shriveled and curled like a dead leaf after all this time had passed. It occurred to him that if Blake had been jailed, he should have been allowed a phone call. Whom would he have called? Maybe his mom. It seemed highly doubtful that he would have called his dad. So, maybe his mom already knew. Or maybe he would have called Margie or some other friend who was a fellow tripper. “But then why wouldn’t he have called me?” he wondered.

So, Jim called Margie first, and asked if she had heard from Blake. She hadn’t, but naturally wondered why he was asking, so he told her what had happened. “Oh, you guys!” she responded. “His dad isn’t going to be happy about this! So, you think he’s in jail? What jail?”

“I don’t know. All I know is that the kid told me the cops took him away. Should I call the police department to find out?”

“No, don’t do that. Why don’t you call his mom to see if she has heard from him? She’s pretty cool. She knows you guys trip, right?”

“Yeah, I think so. I’m not sure. Yes, I’ll call her if I can’t find out some other way. Let me know if you hear anything.”

“I will, and you let me know when you find out, OK?”

“Sure.” He went into the kitchen and got a bowl and a spoon. He poured a bowlful of cold cereal and milk and sat down to eat in the adjoining room with the little table. He thoroughly enjoyed it.

The hearing

That morning, Blake, feeling a mixture of dread and curiosity, had waited his turn to be arraigned on the charge of disorderly conduct. He reassured himself that he was just down enough to be able to do this. And now it was happening. He was standing before the judge, who was a middle-aged man wearing a black robe and black plastic-rimmed glasses, with salt-and-pepper closely cropped hair, sitting behind a raised desk. The judge read out the charges against Blake, advised him of his rights, and then, looking him in the eyes, asked in a pleasant and frank manner, “Are the bats out of your belfry now?”

“Yes, Your Honor,” Blake replied with a sheepish smile.

The judge asked him if he was employed or enrolled in school, and he answered that he was working part-time at the South Pasadena Library and was a full-time student at Cal-State L.A., majoring in philosophy. The judge then remarked that it was a mistake to think that taking drugs had anything to do with spiritual enlightenment, and that he thought Blake was in need of spiritual counseling. (Apparently, the arresting officers had written in their report some things that Blake had told them on the way to the police station.) “But that’s not my job. Do you attend church or belong to any other kind of religious organization?”

“I am a member of SRF, Your Honor.”

“What’s that?”

“Oh, sorry. It’s the Self-Realization Fellowship. It was founded by Paramahansa Yogananda, who came here from India in the 1920s to teach Kriya Yoga. We believe in meditating to achieve peace and divine consciousness.”

“Does this organization believe in using drugs to achieve this divine consciousness?”

“No, Your Honor.”

“Is there someone in the fellowship to whom you could go to seek counsel?”

“Yes, I’m sure there is.”

“All right. The court sentences you to pay a fine of $100 and to be on probation for a period of one year. You are released on your own recognizance on condition that you report to the probation officer who will be assigned to you and that you seek the counsel of a spiritual advisor. You are free to go.”

And that was that. Now he could walk back home.

Reentry

After his telephone conversation with Margie, Jim had put off calling Blake’s mom by trying to think if there were any other friends whom Blake might have called. But, again, he couldn’t imagine why Blake would have called anyone other than him or his mom, if he had been given a call from jail. So, he steeled himself and telephoned Blake’s mom to find out if she had heard from him and, if she hadn’t, to tell her what had happened.

No, she hadn’t heard from him, and she was characteristically calm when he told her that Blake and he had taken an LSD trip, that Blake had been taken away by the police, and that he, Jim, did not know where they had taken him or how long he would be held, or, well, anything more than that he had been taken away. He thought her calm demeanor had something to do with her devotion to Paramahansa Yogananda. Normally, it irritated him, because it seemed like an act she was putting on, but this time he was grateful for it. He could stand a little calming down himself just now.

He was pretty sure that she had known that Blake and he had taken trips sometimes when he had stayed at their apartment in Venice on weekends. She had never openly acknowledged it, and she usually wasn’t around while they were tripping, but Blake had told him that he had discussed with her the topic of using psychedelics for spiritual enlightenment. He knew, too, that her jazz musician boyfriend, Rex, had taken at least one LSD trip. One day, before either he or Jim had tried it, they were going somewhere with Rex in Rex’s car, and Blake asked him about his LSD trip. Rex told them he had learned a lot from it, but then he added that it wasn’t something to be trifled with and that he wouldn’t advise them to try it because they were too young. Blake had informed Jim that his mom didn’t believe that psychedelics could produce the true, lasting consciousness of the divine that could be achieved by following the teachings of the Master (Yogananda), but she thought all sincere seekers were honorable, even those who hadn’t yet found their guru. “Oh, how did my dad and my mom ever get together?” Blake asked. “And how I am supposed to integrate those two opposing parental influences?”

Blake’s mom said she thought she could find out where the police had taken him by making some phone calls. At worst, as a last resort, she could call David, her ex-husband and Blake’s father, and he would know how to find out. She would call Jim when she found out anything.

As a courtesy, one of the officers at the jail had telephoned Blake’s father to inform him of Blake’s arrest. Blake’s dad, Lt. David Huntley, of the Los Angeles County Sheriff’s Department, lived and worked as an administrator at the Wayside Honor Rancho, a detention facility in Castaic, in the northern part of L.A. County. He had been under a lot of pressure lately in both his personal and professional life. The night before, he had had a quarrel with his girlfriend that was all too reminiscent of fights he had had with his ex-wife while they were still married—different subject matter but same emotions. He was also angry at his boss for some unfair critical comments the latter had made on his recent annual evaluation. But this betrayal by his own son hurt even more. He politely thanked the officer who had given him the bad news and then hung up. He was embarrassed and furious. Why did Blake have to do the exact opposite of what he wanted him to do? Was he such a bad father? He phoned his ex-wife, Blake’s mom, to tell her what had happened and to see what her reaction would be. The effect he hoped for was spoiled when she told him that she had already heard about it, from Jim, Blake’s roommate.

“Then why didn’t you call me?” he asked. “Were you going to keep it your own little secret?”

“No, of course not. I was just about to call you when you called,” she answered.

“Yeah, sure you were. Anyway, how did Jim know about it, as if I didn’t know?”

“He said he and Blake both took LSD and went for a walk. Then Blake started acting strange, and he tried to convince him to go back to the apartment, but he wouldn’t go. So, Jim went back without him. Then, when he went back later to try to find Blake, a boy in the neighborhood told him that the police had picked him up. That’s all I know. I was going to call you to see if you knew how to find out where they would have taken him.”

“I already know. My friend downtown who told me about it said that Alhambra P.D. transferred him to county, and they took him to the drunk tank at the L.A. County Jail. They’re charging him with disorderly conduct, and he was supposed to be arraigned this morning. He might have been released by now. I’ll call down there to see if I can find out and then let you know. Then you can deal with it. I’ve had it. I’m disowning him.”

“Well, I’m not. I think you’re making a mistake, Dave. What good will that do?”

“Yeah, well, you’re not the one paying his allowance. Maybe it will teach him a lesson. That kid needs to learn to face reality.”

When Blake had first become friends with Jim, in their junior year of high school, Lt. Huntley had hoped Jim might be a good influence. He had good manners and seemed like a bright kid. Maybe Blake wouldn’t spend so much time with that girl Margie who lived across the street with her communist sympathizing parents. But it didn’t take long for Jim to show his true colors. There was the time Blake was babysitting the kids of some neighbors. Blake had invited Jim over, and the parents had come home early and caught them drinking. The father had called him to tell him what had happened and that he should come get Blake. The friend, he said, had run away. As soon as he and his wife arrived home, he had taken off out the back door, leaving Blake to face the music. And then, the two had been caught cutting school and getting away with it by forging their parents’ signatures on fake absence excuse notes. And now this. Yes, Jim was a bad influence. But still, Blake was responsible for his own bad behavior.

It bothered him that even now his ex-wife was talking in her usual maddeningly calm voice to try to smooth things over, instead of holding Blake accountable, as she said, “I’m worried about the drugs, too, Dave. But it’s not like they robbed a bank. And Blake is working and going to school. He’s doing well in school, too.”

“I can’t believe it! You’re going easy on him even now. Do you realize your son now has a criminal record—for taking drugs?”

My son?”

“I told you I’m disowning him.”

“Oh, Dave! Besides, you said the charge was for disorderly conduct.”

“That’s just what they charged him with, but my friend told me that the Alhambra P.D. officer who arrested him knew that he was on LSD. He’s seen it before. We all have. We’re not dummies. Deanna, you’re too soft on him, always playing it down, always making excuses for him.”

“No, I’m not. I just don’t think that disowning him is the answer. Well, would you please just make that call to find out if he’s been released and let me know?”

“I’ll do that,” he replied, and hung up.

A little later he called back to tell her that Blake had been released on his own recognizance. That was all he knew, and he didn’t want to talk to her about it anymore.

“Did your dad really disown you?” 71-year-old Jim asked Blake.

“Yes, for about a year. He had been giving me $50 a month to help with rent while I was going to college. He cut that off and refused to have anything to do with me for a while. But I can understand his point of view,” Blake answered.

“Well, I remember a time after that when he must have changed his point of view. Do you remember when he put us in touch with someone who had some mescaline? Did he ever take a trip himself?”

“No, I don’t think so, but he did get disillusioned with the whole War on Drugs approach and with his job in general.”

“I remember vividly that hot summer night when we driving to somewhere way out in the San Fernando Valley. I thought it was really weird that he had told us where to get some mescaline.”

“I think he thought it was safer than LSD. It was sort of like that attitude of ‘I would rather they not do it at all, but if they’re going to do it, at least it will be better if they do it in a way that is safer.’ He did mellow out somewhat when he got older, but, still, he had his problems with alcohol and could be a difficult to deal with,” Blake said.

After his phone call with Blake’s mom had ended, Jim set about thinking what to do next. He thought it likely that, sooner or later, Blake’s mom or dad would call his parents to tell them what had happened. He hoped there wouldn’t be some sort of summit meeting of both sets of parents sitting down to hammer out what should be done about their lawbreaking sons. He decided things would go better if he took the initiative and told his parents on his own. His dad would still be at work, which was good, because then he could tell his mom first, and she could decide how and what to tell his dad about it. He expected them to be shocked by his confession and disappointed in him, but he couldn’t think of any easy way out. It was quite clear that their view of the situation would be hard to reconcile with his. All this crazy drug taking (as they would see it) by young people had taken them and other members of the older generation by surprise. When they were Jim’s age, prohibition of alcohol had only recently been repealed. Marijuana, opium, and other illegal drugs were completely beyond the pale. Only criminals and pitiful failures in life became drug addicts. Smoking tobacco, on the other hand, was perfectly respectable for everybody. Drinking alcohol socially and in moderation was also acceptable, but there were many, including Jim’s parents, who still thought temperance, which had come to mean total abstinence, was morally preferable. Jim’s mother’s older sister, Francine, and her husband, Chet, both smoked and liked to drink, and they were the relatives with whom Jim’s mom and dad most enjoyed socializing. But neither of Jim’s parents smoked, and they rarely drank any alcohol. They, like everybody else at that time, had heard news reports and had seen TV dramas about “hippies” taking supposedly “consciousness expanding” drugs, with a strong emphasis on how dangerous and misguided it all was. Episodes of the television series “Dragnet”, with no-nonsense cop Joe Friday, played by actor Jack Webb, now often featured nasty punks wearing tie-dye shirts and bell-bottom pants, who seduced naive college kids into a seedy and criminal lifestyle in which the boys pushed dope and the girls rented out their bodies, all the while spouting idealistic-sounding pseudo-religious claptrap. On a serious discussion show, a host would interview an expert in a starkly lit studio. Both host and interviewee would be men wearing business suits and ties, smoking cigarettes, gesticulating and frowning, as they probed the sociological causes of all the experimentation with drugs by the “dropout generation” and its connections to protest against the war in Vietnam.

Jim was well aware of what he was up against. To his parents, it would be like one of those “Dragnet” episodes, with their son and his best friend as the naive young victims, or like their son had become a textbook example of what the expert on the discussion show was attempting to explain: how young people were tempted to escape reality by using mind-bending drugs, because the threat of a nuclear war that would wipe out all life on earth hung over our heads like a sword suspended on a thread.

On second thought, it was more likely that his parents would see it as their job to teach Jim that he shouldn’t make any such excuses for himself. What had gotten into him? He was responsible for his own decisions in life, and he knew better than to be fooled by these smooth-talking phonies in hip clothing offering their magic pills as a solution to the world’s troubles. If he and his friends were so worried about the world’s political situation, then they needed to get involved in society to try to make it better, and not “drop out” and risk imprisonment by using illegal drugs.

“Well, I agree that I’m responsible for my own decisions,” he thought. “But my parents don’t know what psychedelics are like. They’re wrong in thinking that this class of drugs are just like a souped-up version of alcohol or heroin or something like that. Taking LSD isn’t a way of trying to escape from grim reality. A psychedelic trip requires you to be ready to face all the grimness you can imagine, but the result is that you learn that you can handle it, and there is a world of truth and beauty all around, just waiting for you.”

He knew that simply telling them that wouldn’t convince them, but remembering it himself lightened his heart, and he dialed home. His mom answered, as he had hoped. He got straight to the point and told her what had happened: he and Blake had taken LSD; they had gone for a walk, and Blake had gotten weird; he had tried to talk him into going back to the apartment, but he wouldn’t do it; he went back later, and a kid told him the police had taken Blake away; he had called Blake’s mom, and she was going to make calls to see if she could find out where he was.

“Are you all right?” she asked.

“Yes, I’m fine.”

“I want you to come home. I want to see with my own eyes that you are all right.”

“OK. I’ll come right now.”

Forty-seven years later, in 2016, Jim’s mother was in hospice care at home, attended by his sister, Charlene, while Jim was teaching his usual load of philosophy courses, but this time in Spain, to a group of students from a consortium of colleges back home, in a Study Abroad semester. He phoned Charlene to ask how their mother was doing.

“She’s hanging in there,” she replied. “They have her on Atavan to reduce her anxiety. It does do that, but it’s almost like she’s dreaming while she’s awake. She said something yesterday that made me wonder how old she thinks she is, so I asked her. She thought about it a few minutes and said, ‘Oh, I think I’m about thirty-seven, aren’t I?’ I said, ‘Mama, you’re ninety years old.’

“She laughed and asked, ‘I am? Really?’ and I answered, ‘Yes, really.’ Then she said, ‘Oh, so that’s why the nurse comes to visit. How am I doing?’

“‘Well, Mama, you’re dying,’ I answered, and she just said, ‘That’s sad,’ but she didn’t seem afraid or upset about it. Would you like to talk to her?”

“Yes,” Jim answered.

When she came on the line, her voice was slurred, and she seemed confused. She didn’t remember that he was in Spain. She seemed to think that he was at his house, which was only a block away from hers. He knew that it was the effect of the Atavan. He had seen it a year before when his father-in-law was in hospice care. She had been characteristically bright and alert when he had left for Spain a month before, and she had urged him to go ahead and go, despite her worsening heart failure. But now she told him, in a pitifully slurred voice that made her sound drunk, “I want you to come see me.”

“I will,” he answered, “but I can’t come right now. I’m in Spain, and I have to stay here a couple of more months, but I’ll come see you as soon as I can. I love you.”

“I love you, too,” she replied, with a tired voice, and added again, “I want you to come see me.”

His sister came back on the line, and they talked a little while longer. She reassured him that she and her husband were taking good care of her and that there was no need for him to come home.

After the call ended, he told his wife about it, and, choking back tears, said, “She told me she wants me to go see her, and I know I’m not going to do it—not now anyway.” She died a few weeks later.

When he walked in the front door, sure enough, there she was, looking him up and down. “Well, you don’t look any different,” she said. Beneath her official disapproval, which wasn’t feigned but was not the whole story, she was also just genuinely interested in this new development. He loved this about her. He was often stricken with an awkward self-consciousness when he felt her bright, penetrating eyes observing him as if he were a specimen, but he could always count on her to be interested in his life and his point of view, even when she thought it was her duty to correct him. He knew that his reserved personality frustrated her sometimes, but he couldn’t help it. He was like his dad in this way. He loved his dad just as much, but in a different way. He seemed to have inherited most of his personality and temperament from him. When they were alone together, they both found it difficult to keep up a conversation. His dad respected his children’s privacy, whereas his mom always seemed to be prying for details. But his dad wasn’t shy about expressing his disapproval when he thought Jim or his older brother or his younger sister was behaving foolishly, and he could do it in what seemed to Jim thoughtlessly hurtful ways. He certainly wasn’t shy or diplomatic on those occasions.

Despite being in a weak position in terms of moral claims recognized by society, Jim was in a strong position in terms of self-confidence, due to having received the revelations and endured the trials of the past twenty-four hours.

“What do you have to say for yourself?” his mother asked.

“I mean…” he hesitated, trying to think of what to say. “I told you what happened.”

“It wasn’t something that just happened to you. You did something. Are you proud of yourself?”

“Well, I’m not ashamed of myself.”

“You should be.”

“I don’t think so.”

“You broke the law.”

“Yes, but I don’t agree with that law.”

“Oh, you don’t agree with it. Do you think you can choose which laws to obey and which ones to break? What if everyone did that?”

“Maybe everybody does do that. You drive faster than the speed limit sometimes, don’t you?”

“Oh, don’t be ridiculous,” she replied, exasperated. “You know your daddy is not going to be at all happy about this.”

“I know,” Jim replied, and began to think how he might be less defiant while still being honest. Then he said, “Doing what’s legal and doing what’s right aren’t always the same thing.”

“Oh, and you’re going to be the judge of that?”

“Everybody has to.”

“How do you think we get the laws we have?”

“Oh, you know, people vote for their representatives, and then the representatives vote on laws. But I haven’t been allowed to vote yet.”

“You will be able to for the next election. But the point is that the majority get to decide, and then the ones on the losing side can’t just break the law because they don’t agree. If they did, there would be no point in having elections in the first place.”

Jim hadn’t anticipated this sort of civics-lesson style of argument from his mom. This was more like what he would expect from his dad. Maybe she was trying to represent his dad since he wasn’t there. He feared he would have to go through the whole thing all over again when his dad came home. “Well, what if it was legal to take LSD?” he asked her. “It used to be legal until just a few years ago. Was it all right to take it then? Would it be all right if the law changed again?”

“I don’t think it’s ever right to try to escape reality by using drugs,” she replied.

“It’s not escaping reality. You become more conscious, not less. You’re not escaping anything.”

“Well, that’s not what I’ve heard. I’ve heard some people have jumped off tall buildings, thinking they could fly.”

“Oh, that story about Art Linkletter’s daughter. I heard that she was depressed and suicidal before that—probably because he was such a lousy father. The LSD didn’t cause it.”

“Oh, sure. It’s always the parent’s fault.”

The phone rang, and his mom answered it. He guessed from hearing her end of the conversation that it was Blake’s mom.

She listened for a while, and then said, in a cold voice, “Oh? I understood they took LSD.” She was listening again, and then said, “Yes, he’s here.” With an angry look on her face, she held the phone out in his direction and said, “She wants to talk to you.” To Jim this seemed odd, and he thought it seemed that way to his mother also. He walked over to her, and she handed him the phone.

“Hello.”

“Jim, this is Deanna.” Jim’s family was from Texas and had been living in California for a little over five years. It didn’t feel right to him when Blake referred to or addressed members of his parents’ generation by their first names. He had the same reaction to Blake’s mom identifying herself to him this way. He made a mental note to examine this prejudice of his later, in the light of the unprecedented nature of this new psychedelic age. “As I was telling Helen,” Blake’s mom continued, and this use of his mother’s first name while addressing him also seemed of dubious propriety, “I found out from David that the police took Blake to the L.A. County Jail downtown. He was charged with disorderly conduct, which is the same thing as public drunkenness. That’s why I told Helen that you two had been drinking when Blake was arrested. I didn’t want to be a tattletale about you and Blake taking LSD, but apparently you already told her?”

“Yes.”

“Well, I’m sure you and your parents will have to work that out. I want you to know that I don’t approve of you boys taking LSD either. I believe you are trying to find the divine within, but I believe that meditation is the way to do that, and these drugs don’t really help.”

“Oh, yes they do,” he thought but didn’t say, instead answering, “OK,” noncommittally.

“Anyway, I wanted to tell you that Blake had a hearing this morning, and he was released from jail. Has he called you?”

“No.”

“He hasn’t called me or David either, so I’m assuming he will return to the apartment you two share in Alhambra. I’m not sure how he is planning on getting there. Maybe he will take the bus. I would gladly go pick him up and give him a ride if I could contact him.”

“Yeah, I would, too,” Blake interjected.

“But I definitely want to see him as soon as I can, and the only thing I can think of is to go to the Alhambra apartment to see if he’s already there and, otherwise, to wait for him there. So, I’m wondering if you would meet me there to let me in to wait for him in case he doesn’t arrive before I do. Besides, I think it would be good for you to be there to keep him company. You both have classes tomorrow, don’t you?”

“Yes,” Jim replied. “Would you please hold on a minute while I ask my mom something?”

“Sure.”

Under the circumstances, he thought it would be polite and respectful to ask his mom’s permission before agreeing to grant Blake’s mom request. He told her what Blake’s mom had asked him to do, and she replied, in a resigned, weary tone, “Go ahead. I don’t have any control over what you do anyway.”

With a look of chagrin on his face, pointed in his mom’s direction, he spoke into the mouthpiece of the telephone, saying, “All right. I’ll meet you there. It will take me twenty or thirty minutes to get there.”

“Thank you, Jim. I’ll see you there.”

When he hung up the phone, his mother said, “I’m mad at her. She told me that you and Blake had been drinking, not that you had taken LSD. She lied to me. I don’t think I want to talk to her again. I don’t trust her.”

“She meant well,” Jim said in her defense. “She was just trying to protect me from you and Daddy being too hard on me. She told me she doesn’t approve of our taking LSD either.”

“I don’t care what she approves or disapproves of! It’s not her place to try to protect you from us! We’re your parents; she isn’t.” his mom insisted adamantly.

“I agree. She should have just told the truth,” Jim said quite sincerely. The prospect of both sets of parents ganging up on Blake and him seemed much less of a threat now.

Twenty-eight years later, in 1997, Jim was in graduate school, in the final stretch of his work towards a Ph.D. in philosophy. He had just finished giving a talk on a paper he had written about what it means to say that other possible worlds exist, and was still sitting around the seminar table with other doctoral students, when Leah, the department secretary, came up to him and asked, “All finished? How did it go?”

“Oh, it went well, I think. I enjoyed it,” he replied, and some other students chimed in with, “It was interesting,” and “He gave us some things to think about.”

“Well, it’s getting late. Maybe you should go on home now,” she suggested.

So, he gathered his papers, said good-bye to his friends, and started for home. He didn’t quite know what to make of Leah’s behavior. Maybe she was just anxious to close up shop and go home for the day, although it wasn’t all that late.

As he drove up to his house, he noticed that his parents’ car was parked in front, and he wondered why. He turned into the driveway, gathered his books, and was headed towards the back door, when Cecelia, his wife, came out. The look on her face told him something terrible had happened.

“Babe,” she said and hesitated for an awful moment, “your dad died this afternoon.”

“How? What happened?” he managed to say, in shock and dismay. It was totally unexpected. Just a week before his mom and dad had taken him and Cecelia out to lunch to celebrate Cecelia’s birthday. His mom had recently recovered from a long bout with colon cancer, involving surgery and radiation, while his dad’s good health had just been reaffirmed by his doctor at his annual checkup. His parents had even half-jokingly talked about picking out a new wife for his dad to enjoy after his mom died—talk that Jim and Cecelia considered to be in poor taste.

Cecelia explained that it was a massive heart attack, and that the doctor had said that he would have almost immediately gone into a coma and then quickly died.

“Almost,” he thought, “almost immediately,” and he imagined and tried not to imagine what those final seconds were like. The fact of death hit home as it never had before. His dad was alive and well this morning, and now he was dead. He would never see his father alive in this world again. Grief swept over him like a black, choking cloud.

Blake’s return

It didn’t even occur to me to call you or anybody else to give me a ride. I was so relieved to be free! I just wanted to get away from there as quickly as possible, so I started walking. I didn’t have a map or directions, but it really wasn’t that hard finding my way back. I just headed towards the mountains and to the east. Yes, it was a long walk. It took me several hours, and I got tired and hungry and thirsty towards the end, but it gave me time to think and to enjoy our weird world just the way it is.

The first part was in downtown. I was walking along sidewalks by big buildings, cars whizzing by in the street. City Hall was just down the street, and there were other government buildings with statues and flags out front. I walked a few blocks in the direction of the mountains and then under the freeway. It was like walking under a river of noise. It was a little trashy under there and along the street on the other side, but it didn’t bother me. It seemed as natural as trampled grass on an animal path for there to be all those bits of visual evidence that humans had passed this way, when hundreds of them were rushing by overhead as I walked through. Walking, walking, walking, I recognized Union Station on my right, on the far side of a big parking lot, with a bright star reflection of the sun flaring up from one surface to another in the sea of cars. Soon, the street became a long overpass above a section of railroad with seven or eight parallel tracks. After crossing the overpass, I walked for a mile or two through an area with small businesses like plumbing parts and tire and auto parts stores, and then I crossed a concrete bridge over the wide, concrete-paved channel of the L.A. River, dry except for a shallow stream of water running down the middle. There were scores of power lines dipping and rising between giant skeletal metal towers. On the other side of the river, I walked for a long way through a hodgepodge of old residential areas and workshops and warehouses, and then, on the left, the welcoming greenery of a big park came into view. I stopped there a while in the shade of a tree to rest. I heard the curious hollow clacking sound that a raven will sometimes make. I looked up to the branches of the trees around me and then saw him on a branch of the one I was sitting under. It was hard to spot him at first because he was black and in the shade. He stiffened and thrust out his feathers each time he made the sound. I was pretty sure that he was aware that I was watching him. It seemed like he was trying to communicate something to somebody, but I didn’t see any other ravens around. Of course, there may have been some nearby in other trees, or even in that one, that I didn’t see. Anyway, I didn’t understand him. But then I thought that maybe he was trying to say how strangely beautiful the world is, the way I felt yesterday, when I was peaking on the streets of our neighborhood, and the way I was feeling again.

I walked on through the park, parallel to the street. It was more pleasant walking on grass than on the sidewalk. Then I saw a black and white patrol car slowing to a stop along the curb on the other side of the street, and I could feel my heart rate increase. Had the judge made a mistake? Was there really such a thing as being released “on your own recognizance”? The police car pulled away from the curb, drove on, and disappeared in the distance. I wiped my moist palms on my pants legs and walked on.

I won’t bore you with the rest of the details of that long walk home, except to say that seeing the San Gabriel mountains rising above the urbanized plain, with the ridges and canyons making bluish branching patterns of sun and shadows, gave me a wonderful feeling of comfort. Also, when I recognized that I was in the neighborhood of Cal-State, it seemed strange and familiar at the same time, and I wondered what Burroughs had covered in class that day. The odd thing was that, although walking from downtown to our apartment in Alhambra took a lot longer than it would have to drive that same distance, it made the two places feel closer than they had seemed before. I guess it was because I saw how each little section connected to the next, which showed how the beginning and ending points were connected, too.

But telling about the feeling I got when I saw that police car has reminded me of something. Do you remember how we had said that we were more afraid of our parents finding out we were taking LSD than of just being arrested?

“Yes, I do remember.”

Well, first of all, that meant my dad and your parents finding out that we had done it at all, and, in the case of my mom, it meant her finding out we were still doing it, because she thought we had only done it once or twice in Venice. Anyway, now I know that we were pretty dumb if we really believed that. The threat of being under the thumb of the courts is far worse than what our parents would have ever considered in their attempts to control us.

“In hindsight, that’s pretty clear.”

Right. But at that time, after just being released on my own recognizance—but having a fine to pay and being on probation for a year—I had the thought that it was lucky that I was released after only part of a day and that long night, because that way, our parents need never know. I didn’t know then that my dad had already been tipped off, or that you had called my mom and told your mom also.

“I’m sorry, but I didn’t know where you were and felt like I had to do something.”

Oh, I understand. Don’t worry about that. I’m just remembering the mixed feelings I had when I got home after that long, tiring walk and saw my mom and Kathleen there waiting for me. I was surprised and disappointed that my mom already knew about it, and not too happy that my sister was there, too, acting all worried about me. At the same time, I felt guilty for being disappointed, because it was nice of them to be so concerned.

“I remember that after your mom interrogated you briefly, Kathleen said, ‘Oh, my god, you’re still high, aren’t you?’”

She did? I had forgotten that. And yes, I guess I was. That really was a big trip, wasn’t it?

“Yes, like life.”

Mary Jo Call’s New Sonata and Her New Website

Mary Jo Call has completed her new piano sonata and has also set up a website of her own where she can post her compositions as she completes them. Listen to her sonata in its entirety. Wait for the second and third movements after a gap of silence. Suggestion: listen to it with your eyes closed and watch the movie inside your head. You won’t regret it! Here’s the link: http://maryjocall.wixsite.com/music

1950s housewife in LSD experiment

We seemingly divide time with our dates, our changing technologies and fashions of all kinds, but certain special moments show that all the parts of one’s life are connected, and we are all connected to each other. We just can’t always see it, but that is all right, too. It is all so beautiful. The kingdom of God is here.

https://www.youtube.com/watch?v=UMF-cyHAaSs