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manipulative and socio-sexual circuits gaining access to the rapture and ecstasy brain pathways on the way to the new planet within.

What is seldom written about is the aftermath of chemical entheogenic agents. After the several hours of fireworks, all of these entheogenic agents, some more than others, gifted me with weeks to months of more self-sufficient, emotional fullness and ease in the conduct of living that was less contaminated by narcissistic preoccupation or defensive distantiation. I was left with increased interpersonal sensitivity and a noticeable repair of my deficiencies in aesthetic sensibility, particularly for the visual arts and landscapes. What were once two dimensional, trivial, beside-the-point, scattered copses of trees and apparently casual arrays of plant life in the Boboli Gardens behind the Palazzo Pitti in Florence, became the grandly structured, botanical wonder of increased dimension, communicating awe filled new perceptions of its previously unseen beauty. For the first time, I found myself walking slowly and stopping for several minutes, wordless, spellbound, in front of the modern art pieces of New York’s Guggenheim Museum. Lost in the experience, I found myself exclaiming to no one in particular, “I can see!”

The delicacy and deliciousness of post-entheogenic agent’s new and beautiful everything made me tiptoe watchfully so as not to injure an ant. Feelings of omnipersonal kindness and generous compassion were without prideful self-reflection. This state of grace felt like an invasion of a shimmering presence that made contact with my other, generally unknown to me, life. It brought new perceptions, feelings and ideas for which I was moved to give thanks. I began to think I understood a little bit about what was meant by living in the Spirit and merging with God. Mircea Eliade, the French, University of Chicago Professor of the History of Religions, in his classic The Sacred and Profane, calls the revelation of the sacred in ordinary objects, people and events an hierophany. In the state that this requires, “...all nature is capable of revealing itself as cosmic sacrality....” The entire world can become a hierophany with what Abraham Abulafia called an activated mind, the Jewish soul of emergent properties called the Nefesh.

This entirely new world, Rudolf Otto in his 1917 Das Helige (The Sacred) called it ganz andere, (wholly other, something else), seemed to emerge

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