Drugs
“Zig Zag Zen,” by Allan Hunt Badiner, ed.
A book about Buddhism and psychedelics asks whether it's best, when seeking higher consciousness, to take the stairs or the elevator.
The amount of time, energy and bloviating Americans devote to religion indicates that it’s frequently on our minds even if our craving for an interior life that includes spirituality is rarely satiated. In recent decades many have gone farther and farther afield to feed that hunger, and nowadays a considerable number of Americans wake up every morning as Buddhists. According to “Zig Zag Zen: Buddhism and Psychedelics,” a new anthology, many Western Buddhists arrived at their adopted religion via a decidedly nontraditional route: psychedelic drugs.
In essays and interviews, “Zig Zag Zen” looks at the intersection of Buddhism and mind-altering substances over the past 35 years or so, taking into account “moral, ethical, doctrinal, and transcendental considerations.” The book’s more than two dozen contributors and interview subjects range from writer and ordained Zen priest Peter Matthiessen and Esalen Institute co-founder Michael Murphy to one-time Timothy Leary cohort and author of “Be Here Now” Ram Dass and Richard Baker Roshi, founder of the Tassajara Zen Monastery. It’s a unique, intelligently compiled collection — part history, part philosophy, part inquiry — that sometimes succeeds at the precarious sport of discussing the spiritual quest and its fulfillment.
Both the foreword of “Zig Zag Zen,” by Buddhist scholar Stephen Batchelor, and the book’s introduction, by editor Allan Hunt Badiner, make the case for its premise. “It is undeniable,” Batchelor writes, “that a significant proportion of those drawn to Buddhism and other Eastern traditions in the 1960s (including the present writer) were influenced in their religious orientation by experiences induced by psychoactive substances such as marijuana and LSD.” And Badiner says, “While psychedelic use is all about altered states, Buddhism is all about altered traits, and one does not necessarily lead to the other … Psychedelics lurk in personal histories of most first-generation Buddhist teachers in Europe and America, yet today many teachers advise against the path they once traveled.”
Badiner also makes it clear exactly which substances he sees as having had some legitimate relationship to boomer Buddhism while getting in a jab at the nincompoopery of the War on Drugs: “The problems caused by cocaine, heroin, methamphetamine and other consciousness-constricting drugs are indisputable and nowhere defended in this book,” he writes in the introduction. “The notion that all ‘drugs’ are fundamentally alike is at the root of the confusion in our drug laws and the social debate about them.”
“Zig Zag Zen” suffers from a slight case of preaching-to-the-choir syndrome. But whether or not you’re interested in Buddhism and/or psychedelic drugs this is an intellectually refreshing book in that it tackles profound religious questions and spiritual ideas in a serious, even eloquent way that doesn’t put you to sleep. And given the 1960s hysteria over psychedelics, the book’s mostly successful attempts to examine the possible benefits of mind-altering plants and chemicals is admirable and often fascinating. Even among its contributors there’s no consensus, which is what makes the collection worthwhile.
In one of the book’s more contentious exchanges, Robert Aitken Roshi, an author and retired master of a Zen Buddhist society he founded in Hawaii in 1959, says, “I don’t think drugs helped anybody arrive where they are. It’s just that by the cultural circumstances of the time, in the ’60s and early ’70s, it so happened that people came to Zen through their experience with drugs … But that was then. When I hear this talk I feel transported back about 30 years. It seems like kicking a dead horse.” If so, it’s a dead horse that acid pioneer Ram Dass is not willing to bury: “It’s a great gift, a profound sacrament,” he insists to Aitken about the psychedelic experience. “You can’t put it down. We just don’t know how to use it, for the most part … to say that [psychedelic drug use leading people to Buddhism] was some kind of historical accident is absolute nonsense. One needs only to take a big trip … ”
“During the ’70s and ’80s,” Rick Fields, former editor of Yoga Journal, writes in one essay, “… psychedelics were remembered as a boat that had gotten [Buddhists] to the other shore of real practice but was now a distraction to be abandoned.” Or, as LSD champion and master interpreter of Zen Buddhism Alan Watts said, “Once you get the message, you hang up the phone.” Indeed, one recurring theme in “Zig Zag Zen” is that for many former acidheads stopping dropping and turning to Buddhist discipline may simply have been a way to get off the party line and subscribe to a more dependable, consistent and authentic means of making a spiritual connection.
In his short, elegant essay “Shadow Paths,” Matthiessen says as much: “Now those psychedelic years seem far away; I neither miss them nor regret them. Drugs can clear away the past, enhance the present; toward the inner garden, they can point the way … Lacking the temper of ascetic discipline, the drug vision remains a sort of dream that cannot be brought over into daily life.”
In his piece “The Paisley Gate,” Erik Davis, author of “Techgnosis,” describes psychedelic drugs as a technology for modeling religious experience while he questions their ability to deliver the real thing over the long term. “Drugs can be seen as flight simulators for the bardo [the Buddhist word for the intermediate state between death and rebirth],” Davis writes. To the degree that there is an ongoing debate about traditional spiritual practice vs. using psychedelic drugs as a means of achieving a religious state, the crux of that debate is that the intense meditation and spiritual practice of Buddhism is far superior to the “instant nirvana,” fast-food-for-the-soul phenomena induced by LSD, mescaline, psilocybin and the like. And Buddhism, of course, is legal.
Still, many learned people insist that there is something more to psychedelic drugs than simply a cheap, visually spectacular high. Unfortunately, beyond casual experimentation, woefully little has been done to determine what that more is, and if and how it might be helpful to people — spiritually or otherwise. The psychedelic circus of the 1960s ensured that serious research with mind-altering drugs would be all but impossible to carry out, and for the most part that’s been the case over the last three decades.
In the book’s foreword, Batchelor writes, “It’s all too easy either to dismiss drugs as thinly veiled justification for hedonistic indulgence, or to invoke the tragic consequences of heedless excess as grounds for denying the validity of any drug-induced experience at all. In so doing one fails to recognize the spiritual aspirations of people who are seeking expression and fulfillment in this way. One likewise ignores the harsh fact that Western societies have lost the ability to address the religious feelings of a considerable segment of their youth.” That’s putting it mildly.
Michele McDonald-Smith, a meditation teacher, seems to speak for most of the Buddhist contributors to “Zig Zag Zen” when she says that psychedelic drugs “bring all this energy into the system so that it catapults you into a different state of consciousness at the same time that it taxes your body, mind and heart. You get a sort of beatific view, but actually you’re farther down the mountain.”
But there are others — Alan Watts was one — who say that either road will get you there. Once when I saw Watts speak at an Esalen-sponsored seminar, he was asked a question on this very topic. “Which way is the best way to achieve enlightenment,” the person asked, “through meditation or psychedelic drugs?”
Watts laughed a little and thought for a moment, then said, “Well, I don’t know about a ‘best’ way, but perhaps you want to think of it like this, you can walk to New York or you can fly.”
Douglas Cruickshank is a senior writer for Salon. For more articles by Cruickshank, visit his archive. More Douglas Cruickshank.
Pick of the week: An early-’60s hipster time capsule
Pick of the week: Shirley Clarke's once-banned "The Connection" is a lean, mean saga of jazz, junk and rebellion
A time capsule loaded with smack from the bohemian underbelly of JFK-era America, Shirley Clarke’s 1961 film “The Connection” is an illustration of how much things change, and how much they stay the same. I’d be stretching to call “The Connection” a great film — it’s mannered and edgy, in a way that’s partly deliberate but also distinctive to its period — but it’s an important one in cultural and historic terms, despite being largely unknown. Watching this ensemble drama about a multiracial group of New York jazz musicians and beat philosophers in a run-down apartment, waiting for their drug dealer to show up, is like traveling back 50 years in time, only to encounter the same people you might meet on the street today (at least, in certain neighborhoods of Brooklyn, San Francisco, Austin and so on). At one point, the characters even debate the illusory distinctions between “hipsters” and “squares.”
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Ernest Hemingway (Credit: John F. Kennedy Presidential Library & Museum) Here’s Ernest Hemingway, dead drunk on a stool in Cuba with his face on his hand and his hand on an ever-present mojito. He’s the tormented writer, hard at work at the daily scrubbing of his sins. Like the Hard-Drinking Writer, we’ve come to expect certain personality types to have certain habits: The Morose Musician with Keith Richards’ appetite for heroin; the Insecure Starlet with Marilyn’s taste for pills; the Monomaniacal Money Manager with a nose for cocaine. They are generalizations that have been imprinted by generations of popular culture. But the types don’t necessarily line up.
Continue Reading CloseFormer neuroscientist Jacqueline Detwiler edits a travel magazine by day, but moonlights as a science writer. Her work has appeared in Wired, Men's Health, Fitness and Forbes. More Jacqueline Detwiler.
My suburban pot secret
I thought starting my own medical marijuana operation would be easy and safe. Then the DEA crackdown started VIDEO
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Six marijuana plants were growing in my basement and because of shortsighted planning on my part, their odor had gotten completely out of control. Having never grown pot before, I foolishly overlooked the prominent admonitions printed in every growing guide I relied upon to help me with my harvest, that odor control was of the utmost importance. But equipment designed to mask the smell (ozone generators, activated carbon filters) is expensive. How much stench could six little plants really produce? I remember thinking. Well, a lot.
Continue Reading CloseGreg Campbell's new book is called "Pot, Inc.: Inside Medical Marijuana, America's Most Outlaw Industry." He is the author of "Flawless: Inside the Largest Diamond Heist in History," "Blood Diamonds: Tracing the Deadly Path of the World's Most Precious Stones" (the source material for the Leonardo DiCaprio movie of the same name) and "The Road to Kosovo: A Balkan Diary." Campbell is also an award-winning journalist whose his writing has appeared in The Wall Street Journal Magazine, The Economist, The San Francisco Times, Paris Match, and The Christian Science Monitor, among others. He lives in Fort Collins, CO. More Greg Campbell.
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Yet in this tiny town, the Kermit Sav-Rite Pharmacy used to be as busy as a New York deli. Six employees worked the counter, lines at the drive-through window snaked around the square cinder-block building, and the parking lot was full day and night.
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Recovery’s new poster boy
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Bill Clegg (Credit: Brigitte Lacombe/Little, Brown & Co.) Two years ago, Bill Clegg’s first memoir dropped like a bombshell on the New York media world. “Portrait of an Addict as a Young Man” chronicled the handsome and hugely successful book agent’s descent into a harrowing crack addiction that cost him his career, his boyfriend and his savings — and left him broke and in rehab. In one harrowing part of the book (excerpted in New York magazine) Clegg decides to blow off a first-class flight to Berlin after a week without sleep for a crack binge and sex with the cabbie driving him to his airport hotel. Staring at his pile of drugs, he wrote, “I wonder if somewhere in that pile is the crumb that will bring on a heart attack or stroke or seizure. The cardiac event that will deliver all this to an abrupt and welcome halt.”
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Thomas Rogers is Salon's Arts Editor. More Thomas Rogers.
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