In the mid-sixties, Avatar Meher Baba gave out anti-drug messages in response to the experimentation with marijuana and psychedelics going on in the US. His unequivocal message was that authentic spirituality has absolutely nothing to do with such drugs or “medicines”. They have absolutely nothing to do with the “expansion of consciousness”; they play no authentic role in opening the “doors of perception”.
Not only do such drugs not get one “spiritually high”, he said, they can be extremely dangerous with even incidental usage, depending on the person. He declared them to be harmful physically, emotionally and spiritually. He did say that the strictly supervised medical application of such substances could have in certain cases a positive effect- but that in such cases this had nothing at all to do with spirituality. He was referring to cases of mental illness, insanity and such problems as alcoholism.
It should be said of Meher Baba that he strictly defined spirituality as the realization of unconscious divinity concealed by sanskaras (impressions), and that only the Avatar and Perfect Master can offer the help required to cleanse the mental body of all impressions resulting in the realization of God. Meher Baba explains that the human form has complete consciousness, but that consciousness is like a mirror covered with filth (impressions); what is required is for the mirror to be cleansed of all impressions so as to reveal innate divinity, or God.
Additionally, Meher Baba points out that the use of psychedelics can open up momentary distorted access to the astral body, the body that connects the physical body to the subtle body, the body of pran which itself is subordinate to the mental or causal body where all impressions are stored in seed form. Why is the momentary access offered by psychedelics to the astral body distorted? The answer is that the gross (physical) body promotes gross consciousness based on gross impressions which become the medium by which the astral body (semi subtle) is experienced. In other words, the astral body is not experienced in its own terms, but in the terms of gross impressions which “falsify” the experience. An analogy is offered by the dream state in which gross impressions experience the astral body. The dream state is simply the activation of the astral body by gross impressions.
What this means is that whatever one experiences, however sublime, on psychedelics, is not even remotely spiritual. It is simply a distortion of the astral body- which is not even the subtle body the conscious experience of which defines the very beginning of the spiritual path.
The most “far out” experience on drugs is literally an hallucination experienced through the astral body in which the connection with the astral body is entirely fragmentary.
People often attempt to validate the spiritual use of psychedelics by referring to traditional shamanic practices involving psychotropic medicines. The argument goes that psychotropics have always been used for physical and spiritual health, and so why can they not be used for the same purpose in the modern world?
Avatar Meher Baba’s answer is that the shamanic world is NOT the spiritual world; it is a technology that exploits the astral plane and entities that inhabit the astral plane. These entities are not spiritual. The spiritual path begins with the conscious experience of the subtle body and world. This is not to say that shamanic practices don’t have value in their own traditional and indigenous application, but that as a rule they do not pertain to authentic spirituality as defined by Meher Baba.
If one carefully reads the work of Black Elk, an Oglala Lakota, his examples serves to suggest that a traditional medicine man and holy man may actually be truly advanced on the spiritual path and that he expresses his advanced spiritual consciousness through shamanic metaphor. The important point is that such a holy man did not advance to his spiritual station through psychotropics.
Contemporary authors like Michael Pollan who researches the generalized therapeutic use of psychedelics thinks that they can treat conditions based on fear, depression and anxiety. He believes that they can do this by allowing a new and more healthy ego self concept or narrative to emerge; that ill health is often a matter of what the ego falsely demands of us, and which psychotropics can remedy.
This point of view may well offer valuable insights into the psyche, but it seems a displacement and usurpation of what the traditional spiritual view has to offer. Meher Baba’s view on spiritual psychology is that nothing- nothing at all, compares with divine love in healing the psyche. If the therapeutic use of psychedelics seeks to re-balance the ego mind by carefully administered “natural” drugs, it is putting the cart before the horse. It is entirely a hit or miss approach. Restoring wholeness to the soul is all about relatedness that only divine love can offer.
https://avatarmeherbabatrust.org/wp-content/uploads/2021/12/God-in-a-Pill.pdf
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