Aldous Huxley's 1957 book The Doors of Perception sparked debates about whether psychedelic experiences produce genuine mystical consciousness or merely an ersatz, amoral universal monism. Critics like R. C. Zaehner argued that Huxley's perennial philosophy collapsed the distinction between theistic and naturalistic mysticism, undermining traditional religion. This article contends that such critiques miss how psychedelics function as a sacramental source for reimagining everyday life, fostering unitive interconnection. The debates over psychedelic mysticism's authenticity reveal challenges perennial beliefs posed to monotheistic religions. The article argues that psychedelic consciousness opened liminal spaces that helped the 1960s counterculture reengage dialogues between self and other, ultimately representing an entry point into a perennial religion of interconnection, as exemplified by the Marsh Chapel Experiment.
Between 1981 and 1991, the band Psychic TV acted as the audio-visual propaganda arm of Thee Temple ov Psychick Youth (TOPY), an international occult network designed by Genesis P-Orridge to resemble a militant youth movement. This essay examines how P-Orridge, Psychic TV, and TOPY conducted a deliberate campaign of occult research to test whether chaos magick rituals could generate the widespread belief that P-Orridge and followers pioneered the UK acid house movement. Primary sources, including Psychic TV's compilation albums with pseudonymous artist names, show that acid house's trademark psychedelia became a means of recruiting listeners into these occult experiments.
This article argues that dreams and the brain's 'dream drugstore' faculty are an underappreciated aspect of Sherlock Holmes's investigative method. Holmes is portrayed as a 'dreamer' who can visit crime scenes 'in spirit,' a strategy that challenges Western rationality. The authors place Holmes in a lineage including Thomas De Quincey and the fictional detective Ezra Jennings. They contend that lucid dreaming plays a subliminal role in Holmes's deductions, and that adaptations ignoring this 'oneirogenesis' offer incomplete portrayals of the detective's human faculties.