“Your Brain is God” by Timothy Leary
One may consider it bold, or controversial, to add a books by an advocate and propagator of psychedelic culture such as Timothy Leary. While that judgement from certain ethical and theoretical lenses would be appropriate, I believe that makes reading the works of such authors all the more critical. In the field of social work, one of the values held is “respect for the inherent dignity and worth of persons” (CASW, 2005). Part of that value includes the “respect for diversity in Canadian society and the right of individuals to their unique beliefs consistent with the rights of others” (CASW, 2005). While Timothy Leary is not really a part of Canadian society, it is worthwhile to examine the thoughts of an individual who was influential in forming the psychedelic countercultures that have existed since the 1960s. Often diversity of beliefs has been discussed in the contexts of political or ethnic values, without direct discussion of countercultures that object to the social norms maintained by society at large. To try and construct a better understanding of the psychedelic countercultures that exist, I selected this book to better understand perspectives within the psychedelic counterculture(s).
Power & Spirituality
One of the consistent themes that came in this book is the author’s belief that psychedelic experiences evoke a higher understanding of the interconnections between matter, life, and the ego. The interesting thing about this book is that it reads like a self-help book. The danger of that, however, is fanatical claims of LSD as a universal enlightening experience under his guidance. While there is a discussion on how to safely use LSD, there is a consistent bias of hallucinations leading to positive outcomes (without any science offered to back his claims). One can find a vast array of research on fMRI (functional magnetic resonance imaging), and then try to match subjective experiences with areas of the brain stimulated (Schroder, 2014, pp. 249-251). However, Leary largely depends on referent power to make arguments to his claims. Leary then tries to further these claims by exerting the expert power of his experience in acting as a guide for individuals on their own psychedelic experience(s). Interestingly, while Leary mentions that hallucinogens increase the suggestibility in his participants that he has “guided”, he fails to recognize that he may, in fact, influence the outcomes of experiences by individuals for which he has acted as a guide for.
Another noteworthy component of this book is the appropriation of eastern spirituality. Specifically, Leary tries to draw connections between psychedelic experiences and the Tibetan Book of the Dead (Mahayana Buddhism), the Tao te Ching (Confucianism), and other dharmic branches of the Hindu faith. While Leary claims to have read multiple versions of the texts to create linkages between psychedelic experiences and eastern spirituality, there appears to be no critical thinking regarding Orientalism (attaching western imperial meaning[s] to Asian cultures). It would be worthwhile to have the interpretations of those who have lived in and have a frame of reference for Asian cultures examine this text and see if the conclusions drawn by Leary hold any cross-cultural relevance.
Turn on, Tune in, Drop out
Later in the book, Leary goes returns to the phase that gave him fame in the 1960s, “turn on, tune in, drop out.” Leary goes on to defend his promotion of psychedelic experiences as a means to disconnect from the social norms that propagate the status quo. While Leary speaks passionately critiques industrial and post-industrial societies and their rituals, the “drop-acid-not-bombs” attitude does very little to champion any meaningful societal change. My interpretation of the book is that Leary assumes that the experience of psychedelics will compel subjects to want to change the world. This becomes an act of faith with a dash of referent power. While Leary does discuss how to prepare for a good “trip,” there is no direct discussion of how a good “trip” leads to changing the world. The book once again relies on claims that rest on “believing” Leary, rather than critically seeing if there is an ounce of validity to them.
Ideas & Concepts Worth Noting
The pieces worth noting from this book are the subjective bodily sensations of LSD that Leary describes (bodily pressure, experiencing being hot/cold, body disintegration, the pressure of head and ears, tingling extremities, feeling the body melt, nausea, trembling and shaking feelings of pelvis/torso). While one cannot assume that these are universal, it may be worthwhile to be mindful of those experiences when working with populations who experiment with psychedelics. It would be useful to explore peer-reviewed articles on subjective experiences while on various hallucinogens.
Another concept worth noting is the mention of Gaia Theory. Leary discusses that psychedelic experiences open one up to the interconnectedness of all life. While I wholeheartedly reject the idea that substance use is a prerequisite to appreciating the interdependence of living entities and the maintenance of an ecosystem, Gaia Theory appears to fit well with both with systems theory and ecological theory. The pursuit of justice value by the CASW acknowledges the importance of environmental management in the interests of all people (2005, p. 5). Thus, a more in-depth look into Gaia Theory may be useful for ecological and community social work.
Conclusion
While I think I would have achieved more by listening to the Sgt. Pepper’s Lonely Hearts Club Band album backwards, the book allowed me to gain some perspective on how eastern spirituality became integrated into psychedelic countercultures. Furthermore, while I did not anticipate there to be evidence-based research in the writings of this book, Leary’s writing style showed how one may use their power within a counterculture to try and perpetuate its existence. While the book did not provide much insight into topics such as psychedelic psychotherapy, it brought awareness to the suggestibility and reduction of ego defence mechanisms while under the influence (which can be a launching point for further investigation), the bodily sensations that take place under the influence of LSD, and introduced me to Gaia Theory. Moving forward, two areas to expand on will be an examination of Gaia Theory and its application to social work, as well as further examination psychedelic psychotherapy & the self-medication hypothesis.
References
Canadian Association of Social Workers. (2005). Code of ethics 2005. Retrieved from https://acsw.in1touch.org/document/1328/casw_code_of_ethics.pdf
Leary, T. (2001). Your brain is god. Berkeley, CA: Ronin.
Shroder, T. (2014). Acid test: LSD, Ecstasy, and the power to heal. New York: Blue Rider Press, a member of Penguin Group (USA).