🫠 Psychonaut POV

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Julian Vayne was once banned from speaking at Oxford for having taken psychedelics. But that didn’t stop him from becoming one of the world’s leading historians of esoteric traditions and an impassioned advocate for post-prohibition culture.

We spoke to Julian about how psychedelics fit into the history of magick, techniques from the occult you can use to avoid a bad trip, and why there’s no such thing as an “illegal drug.”

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Your work spans many esoteric traditions and practices. Are there specific traditions or rituals within the occult that you believe align particularly well with psychedelic exploration?

The esoteric work I'm primarily interested in falls within the Western occult tradition. When we examine this lineage, there are plenty of elements and rituals that don’t immediately align with the entheogenic or medicine cultures that have gained prominence in Euro-American discourse lately. Yet, if we dig into the classic grimoire texts and spell books from the early modern period (around the late 1500s and beyond), we find they often contain psychotropic materials, such as cannabis and henbane.

Herbs have historically been used to alter consciousness. Notably, Chris Bennett's work in Liber 420 delves into whether the Western occult tradition has psychedelic aspects. There's certainly evidence within the writings of alchemists and other occultists that touch upon psychedelics. In the 19th century, when mescaline entered the Euro-American scene, occultists like the poet W. B. Yeats and other members of the Hermetic Order of the Golden Dawn embraced it. Aleister Crowley's Rites of Eleusis in 1910, which involved a mescaline-containing potion, were an early public psychedelic ritual that lasted for hours. Reviews revealed those who took mescaline found the ceremony intriguing, while others who abstained were bored out of their minds.

As we move to the 20th century, the occult revival of the 1960s explored the nexus of psychedelics and magick. Figures like Jack Parsons from Ordo Templi Orientis were fascinated by mescaline and LSD. Later, in the 1980s, Thee Temple ov Psychick Youth and chaos magick emerged, both incorporating psychedelics. The reception of entheogenic practices in Europe was partly facilitated by occultists interested in consciousness alteration. This fusion emerged as occultists sought to reconnect with traditions that had faded over time.

The ceremonial rituals and practices in the Western occult tradition, particularly from the late 19th to early 20th century, were well suited to integrate altered awareness methods involving visualization and contemplation. They aligned with the adoption of substances like mescaline. The ritual structures of occultism and later 20th-century paganism provided fertile ground for the modern psychedelic revolution and the ongoing psychedelic renaissance.

How can the study and practice of occultism contribute to our understanding of the mystical and transformative aspects of psychedelics?

If we think of the occult tradition as a sequence of practices, it becomes evident that they're deeply syncretic, drawing inspiration from real or imagined aspects of ancient cultures, including the iconography of ancient Egypt and North African influences. Occultists, particularly in the 20th century, exhibited a strong fascination with altering states of awareness. Figures like Osman Spare, active in Britain from around 1860 to the early 20th century, explored techniques like visualization, contemplation, meditation, and creating sacred spaces. These practices can and often do support the ways we engage with psychedelics today.

Jumping forward to the 1970s and 1980s, contemporary occultists became particularly interested in learning to navigate and transition between altered states of consciousness. This skill set involves mastering the ability to shift one’s perception dramatically and then smoothly reintegrate into everyday reality. At this point, the occult tradition had already integrated elements that we now see in entheogenic lineages, such as the creation of sacred space and connecting with directional symbolism. Techniques like ritual poetry and the internal practices of energy manipulation were also inherent to occultism long before the assimilation of psychedelics.

The extensive repertoire of techniques within the occult tradition offers a valuable resource for individuals intrigued by psychedelic substances, encompassing everything from rituals and invocations to energy manipulation and the symbolic usage of color and sound.

Are there any insights or techniques from the occult that people can use to help navigate “bad” or challenging trips?

One powerful approach we can use is simply to recognize our agency within a given experience. For instance, in the depths of a challenging ayahuasca journey, calling upon one’s spiritual allies can bring remarkable strength. Just knowing that we can summon these inner or alternate dimensional beings, even if we choose not to, can be empowering.

It’s also helpful to acknowledge the subjective reality of the experience, rather than getting consumed by constant reality testing. Aleister Crowley's Magick in Theory and Practice sums up this perspective well, emphasizing that certain actions produce results, whether or not the tools and accessories involved are objectively real. This outlook frees us from the Western preoccupation with the "reality" of the experience and directs our focus towards effective navigation.

To embody this mindset, we "act as if." We can create connections between symbolic actions and actual processes to influence a situation. For instance, we might make an offering to our ancestors using a glass of water. Here, the symbolic significance can lead to tangible shifts in one’s experience.

As a general rule, it’s best to embrace rather than resist the fluid nature of experiences. I recently assisted someone who questioned the reality of their encounter. My response – "It is real and imagined, and all is well" – enabled them to relinquish their fixation on the absolute reality and embrace the experience's multidimensional nature.

Ultimately, navigating the trajectory of these experiences involves embracing the coexistence of reality and imagination, and finding power in that convergence. This perspective empowers individuals to tap into their inner resources and engage with the experience in a way that transcends the dichotomy of objective and subjective reality. By shifting the focus from the "is it real?" debate to an exploration of the experience's multifaceted nature, we open ourselves to a wealth of transformative possibilities.

You’re also a founding member of the Transform Drug Policy Foundation. How does your occult background inform your approach to drug policy issues?

I am optimistic that we're moving toward a post-prohibition era, where we approach the use of powerful substances, including psychedelics and other drugs, with greater intelligence and compassion. By contextualizing this vision within history, a broader perspective emerges. The reception of plants like chocolate and tomatoes into European culture reveals how initial fears and misconceptions can evolve into acceptance. Stepping back, we gain insight into the bigger picture, helping to destigmatize and demystify substances.

The ability to alter consciousness is a central aspect of human experience, often aligned with the concept of cognitive liberty. The realm of magick and the occult has been both embraced and criticized for encouraging critical questioning and exploration beyond established narratives. From this standpoint, the fundamental human drive to explore and understand ourselves through experiences like psychedelics spans our species' history. When legislative frameworks stigmatize and criminalize such exploration, often due to misguided policies that do not achieve their intended goals, it becomes our responsibility to challenge these systems.

Taking the long view by understanding historical context and questioning cultural norms is crucial. The notion of "illegal drugs" itself is a cultural fiction, as substances are not inherently illegal. The legality pertains to whether individuals are authorized to use them. The false notion of illegality can be questioned and dispelled, just as we might banish a malevolent spirit or non-physical entity. Indeed, these belief systems are egregores, collective thought-forms that assume lives of their own.

In essence, the journey towards post-prohibition involves appreciating the historical context, challenging cultural constructs, and recognizing our inherent right to explore consciousness through substances that have been used by humanity for millennia.

What advice would you give to psychonauts who are interested in exploring occultism or magick? Are there any resources you recommend for beginners?

At this point, I should mention a book I wrote called Getting Higher, which resonates with many and provides a sort of instruction manual for psychedelic ceremonies from my perspective. As for practical guidance, I often advise people initiating their journey to consider four essential practices.

Firstly, engage in a straightforward meditative practice, such as mindfulness of breath—a seated, non-judgmental awareness of your breath's flow.

Secondly, integrate a body-focused practice, such as Tai Chi, Qigong, yoga, or even a personal, intuitive body connection. A ritualized movement practice serves not only to establish a deeper connection to the physical self, but also to gather and center your energies. It can be self-designed or a borrowed ritual that aligns you with the ancestors, the possibilities of the future, or the cardinal directions.

Thirdly, contemplate the spirits influencing you—the significant figures in your imaginative landscape. Recognize your imaginary allies, whether fictional or historical, and decide which you'd like to amplify or balance. Diversify your influences to form a powerful, all-encompassing self. To employ Aleister Crowley's metaphor, your magician's pyramid must boast a broad base to touch the stars.

Lastly, develop a sense of community. A sangha or group of fellow practitioners can offer valuable check-ins, challenge you constructively, and provide orientation. Orienting yourself is crucial when embarking on journeys of heightened awareness.

Practice a still point meditation, draw your awareness to your body, anchor yourself within the center of a magical circle, and acknowledge the array of spirits surrounding you. Now you’re ready to embark on all kinds of exciting journeys.

Want more from Julian? Check out his many books, resources, and services—both magical and practical—on his website.

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DISCLAIMER: This newsletter is for educational and informational purposes only and is not intended as a substitute for professional medical advice. The use, possession, and distribution of psychedelic drugs are illegal in most countries and may result in criminal prosecution.