I wanted to shout and sing of miraculous new life and sense and form, of the joyous beauty and the whole mad ecstasy of loveliness. I knew and understood all there is to know and understand. I was immortal, wise beyond wisdom, and capable of love, of all loves. Every atom of my body and soul had seen and felt God. The world was warmth and goodness. There was no time, no place, no me. There was only cosmic harmony. It was all there in the white light. With every fiber of my being I knew it was so.

I embraced the enlightenment with complete abandonment. As the experience receded I longed to hold onto it and tenaciously fought against the encroachment of the realities of time and place. For me, the realities of our limited existence were no longer valid. I had seen the ultimate realities and there would be no others. As I was slowly transported back to the tyranny of clocks and schedules and petty hatreds, I tried to talk of my trip, my enlightenment, the horrors, the beauty, all of it. I must have been babbling like an idiot. My thoughts swirled at a fantastic rate, but the words couldn't keep pace. My guide smiled and told me he understood.

The preceding collection of reports on "travels in the universe of the soul," even though they encompass such dissimilar experiences, are still not able to establish a complete picture of the broad spectrum of all possible reactions to LSD, which extends from the most sublime spiritual, religious, and mystical experiences, down to gross psychosomatic disturbances. Cases of LSD sessions have been described in which the stimulation of fantasy and of visionary experience, as expressed in the LSD reports assembled here, is completely absent, and the experimenter was for the whole time in a state of ghastly physical and mental discomfort, or even felt severely ill.

Reports about the modification of sexual experience under the influence of LSD are also contradictory. Since stimulation of all sensory perception is an essential feature of LSD effects, the sensual orgy of sexual intercourse can undergo unimaginable enhancements. Cases have also been described, however, in which LSD led not to the anticipated erotic paradise, but rather to a purgatory or even to the hell of frightful extinction of every perception and to a lifeless vacuum.

Such a variety and contradiction of reactions to a drug is found only in LSD and the related hallucinogens. The explanation for this lies in the complexity and variability of the conscious and subconscious minds of people, which LSD is able to penetrate and to bring to life as experienced reality.

6. The Mexican Relatives of LSD

The Sacred Mushroom Teonanácatl

Late in 1956 a notice in the daily paper caught my interest. Among some Indians in southern Mexico, American researchers had discovered mushrooms that were eaten in religious ceremonies and that produced an inebriated condition accompanied by hallucinations.

Since, outside of the mescaline cactus found also in Mexico, no other drug was known at the time that, like LSD, produced hallucinations, I would have liked to establish contact with these researchers, in order to learn details about these hallucinogenic mushrooms. But there were no names and addresses in the short newspaper article, so that it was impossible to get further information. Nevertheless, the mysterious mushrooms, whose chemical investigation would be a tempting problem, stayed in my thoughts from then on.

As it later turned out, LSD was the reason that these mushrooms found their way into my laboratory, with out my assistance, at the beginning of the following year.

Through the mediation of Dr. Yves Dunant, at the time director of the Paris branch of Sandoz, an inquiry came to the pharmaceutical research management in Basel from Professor Roger Heim, director of the Laboratoire de Cryptogamie of the Museum National d'Histoire Naturelle in Paris, asking whether we were interested in carrying out the chemical investigation of the Mexican hallucinogenic mushrooms. With great joy I declared myself ready to begin this work in my department, in the laboratories for natural product research. That was to be my link to the exciting investigations of the Mexican sacred mushrooms, which were already broadly advanced in the ethnomycological and botanical aspects.

For a long time the existence of these magic mushrooms had remained an enigma. The history of their rediscovery is presented at first hand in the magnificent two-volume standard work of ethnomycology, Mushrooms, Russia and History (Pantheon Books, New York, 1957), for the authors, the American researchers Valentina Pavlovna Wasson and her husband, R. Gordon Wasson, played a decisive role in this rediscovery. The following descriptions of the fascinating history of these mushrooms are taken from the Wassons' book.

The first written evidence of the use of inebriating mushrooms on festival occasions, or in the course of religious ceremonies and magically oriented healing practices, is found among the Spanish chroniclers and naturalists of the sixteenth century, who entered the country soon after the conquest of Mexico by Hernando Cortés. The most important of these witnesses is the Franciscan friar Bernardino de Sahagun, who mentions the magic mushrooms and describes their effects and their use in several passages of his famous historical work, Historia General de tas Cosas de Nueva Espana, written between the years 1529 and 1590. Thus he describes, for example, how merchants celebrated the return home from a successful business trip with a mushroom party:

Coming at the very first, at the time of feasting, they ate mushrooms when, as they said, it was the hour of the blowing of the flutes. Not yet did they partake of food; they drank only chocolate during the night. And they ate mushrooms with honey. When already the mushrooms were taking effect, there was dancing, there was weeping.... Some saw in a vision that they would die in war. Some saw in a vision that they would be devoured by wild beasts.... Some saw in a vision that they would become rich, wealthy. Some saw in a vision that they would buy slaves, would become slave owners. Some saw in a vision that they would commit adultery [and so] would have their heads bashed in, would be stoned to death.... Some saw in a vision that they would perish in the water. Some saw in a vision that they would pass to tranquillity in death. Some saw in a vision that they would fall from the housetop, tumble to their death. . . . All such things they saw.... And when

[the effects of] the mushroom ceased, they conversed with one another, spoke of what they had seen in the vision.

In a publication from the same period, Diego Duran, a Dominican friar, reported that inebriating mushrooms were eaten at the great festivity on the occasion of the accession to the throne of Moctezuma II, the famed emperor of the Aztecs, in the year 1502. A passage in the seventeenth-century chronicle of Don Jacinto de la Serna refers to the use of these mushrooms in a religious framework:

And what happened was that there had come to [the village] an Indian . . . and his name was Juan Chichiton . . . and he had brought the red-colored mushrooms that are gathered in the uplands, and with them he had committed a great idolatry.... In the house where everyone had gathered on the occasion of a saint's feast . . . the teponastli [an Aztec percussion instrument] was playing and singing was going on the whole night through.

After most of the night had passed, Juan Chichiton, who was the priest for that solumn rite, to all of those present at the fiesta gave the mushrooms to eat, after the manner of Communion, and gave them pulque to drink. . . so that they all went out of their heads, a shame it was to see.