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Religion and Psychoactive Sacraments:
An Entheogen Chrestomathy
Thomas B. Roberts, Ph.D. and Paula Jo Hruby, Ed.D.
Author Index | Title Index

Boundaries of the Soul:

The Practice of Jung's Psychology.

Singer, June. (1973).
Garden City, NY: Anchor Books.

ISBN: 0-385-06900-6

Description: Paperback, xxxvi + 479 pages.

Contents: Introduction, 14 chapters, notes, list of works cited, index, the collected works of C. G. Jung.

Excerpt(s): No wonder the present-day "alchemists" have come into prominence on the college campus. And, like the medieval adepts and their feminine partners, called "soros," who proclaimed Aurum nostrum non est aurum vulgi (our gold is not the common gold), the turned-on generation in speaking of its magical elixir similarly announces that "our panacea is not the common (medicinal) drug." The priest-sociologist, Andrew M. Greeley, in an article titled, "There's a New Time Religion on Campus" described various groups which combine "the put-on and the serious, the deliberately comic and the profoundly agonized, ... the bizarre and the holy," as manifestations of a neo-sacred movement now observable around the country. (page 131)

In the end, psychedelic chemistry at best becomes less than the means for exploring what Aldous Huxley called the "perennial wisdom." It tends to become an end in itself, a source of boundless lore and contemplation, of conversational elaboration; in short, it is the whole show. The way back to that wisdom which persists through the seasons and returns year by year is not an easy or quick way. It requires the individual to look at himself with the clearest and most critical eye, and not only at that which appears on the surface, but at whatever can be exposed of the hidden aspects within. (page 146)

... Growing out of the concept within certain churches of "koinonia," an intimate spiritual communion and participative sharing in common religious commitments and in a spiritual community, the group left the church behind, and found new bases for their community. Drugs were, of course, one of the first sacraments of the new community to be mutually shared, and not so much for the sake of the drugs themselves, although the protection of the group was a factor here, but more than that the sharing of the experience of seeing the world in an exciting new way. True, the vision was frequently distorted, but it broke through the bind of conventionally superficial appearances and offered the possibility of seeing into, rather than just looking at. (page 148)

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