Poetry K-Hole 6: The Infernal Principles

If you want to keep living in hell, treat other people the way you would never want to be treated.

Judge, abuse and criticise them and wait for the same energy to return to you.

If you want to keep living in hell, hold yourself in light and righteousness and keep your fellows at an arm’s length in darkness and condemnation.

If you want to keep living in hell, keep chasing and clinging to things, objects, people, experiences and ideas, to temporarily fill the void which you refuse to acknowledge is even there.

Keep pushing away the things, objects, people, experiences and ideas that threaten your creations.

Stay attached to clinging or rejecting.

If you want to stay in hell, never stop running.

Insist that slowing down to rest must mean that life has defeated you and therefore exhaustion must be a sign of weakness.

If you want to stay in hell, hold fast to your grievances and your stubborn beliefs.

Keep fighting what you have always fought to strengthen the enmity and hatred, never apologise, never forgive, and never, ever let go of your right to feel victimised and offended.

If you want to stay in hell, keep insisting that the world ought to conform to your ideas about how everything should change, and how you know what is best and that if only everyone did exactly as you wanted, then everything would fall neatly into place.

If you want to stay in hell, never accept yourself and your fellows for who they are.

Do not honour what you have been given, and do not honour the right of others to choose.

Fight to become more than what you are – better, stronger, more pure, more noble, more worthy.

If you want to stay in hell, give your authority away, anywhere, but only give it away where it does not threaten to touch you.

Give it to your thoughts, your family, your religion, your government.

If you want to stay in hell, insist on this game of the ever-turning wheel.

Submit to being ever thrown up and ever cast down, bound by chains of sin and chains of virtue.

Never step off this wheel on pain of disappearing into stillness and absence of definition.

*

Simon P. Murphy is the author of His Master’s Wretched Organ.

Trip Report: 35mg 2C-B-FLY (Doors of Deception)

2000: Took 17.5mg 2C-B-FLY in gelcap form. I am with two very good friends, R and S, who I am visiting on holiday. We are at R’s place, and we are all in a very positive mood on account of this social encounter, which we had been looking forward to for some time.

R’s place is pretty cool, a quiet house on a section of the coast about an hour North of Wellington, New Zealand. Very chilled, there’s a friendly black cat hanging out with us and R strums some tunes on his bass guitar.

+0.30: Feeling talkative, a bit high, but not really buzzing. Took another 17.5mg on the basis that I had not felt anything negative from the first gelcap.

For anyone else thinking of taking 35mg of 2C-B-FLY, do take into account that I weigh 115kg, am a highly experienced psychedelic drug user, and in retrospect consider this dose very strong. A person unfamiliar with this substance will almost certainly have a better time taking less than 35mg.

+0.40: Laughing a lot, starting to come on. This is consistent with the trip reports I read immediately pre-trip, which seemed to suggest that the real effects began after 45-50 minutes.

+1.15: A very light-hearted buzz. R, S and I are cracking jokes and the laughter is deep and such that I feel lost in it, a kind of laughter that makes me forget all my problems.

It may just be the set and setting, but I have a good sense that 2C-B-FLY is a legitimate entactogen in its own right, as the three of us are having a great time just conversing with heightened perceptions.

+1.45: I am holding court on the nature of God. My contention is that, because God is perfection God necessarily takes the form of infinite and eternal purity. Although this is perfect there are perspectives and dimensions in which it isn’t perfect on account of suboptimal levels of novelty.

God has therefore allowed itself to become degraded in a fractal form. Each of us are a subset of the Great Fractal, the precise morphology of this subset being a unique iteration of a function of the ways in which God has allowed its purity to become concealed behind a veil of impurity.

The exact pattern of this impurity is what gives life its colour, for in a state of perfection such colour does not exist. Therefore, God has achieved a higher purpose than perfection through its own voluntary degradation.

Every single one of us is some kind of glorious cripple, in our freakiness even higher than God.

R seems to agree, and seems impressed with this insight. S seems a bit more skeptical.

+2.00: I go outside for a joint. Coughing my guts out, but I notice that I am feeling extremely positive, like I have an intuitive premonition that I am about to get exactly what I wanted. A sense of anticipation is building from a warmth in my body.

+2.45: Feel almost sober now. This lasts for a while, at least ten minutes, and I am convinced that this means the end of the trip. Mild to moderate disappointment.

+3.30: The trip has now surged back to a new high. I am clearly still peaking, even coming up to four hours after dropping the first cap. R and S agree that they have had similar feelings of the trip being over but they are also feeling new levels of high.

+4.00: I’m outside in winter with a cold wind blowing but feel very warm. It’s as if an internally generated heat from within my very centre is providing easily enough warmth to keep my skin warm.

This feeling is one of my favourite psychedelic vibes. It’s a sense of remembering that ultimately everything is fine in the universe. Considering that this is about 40 hours before the winter solstice at 41 degrees latitude it is reasonably cold in meatspace, so in my head I know I am overcoming my immediate challenges.

+5.30: At the peak of the trip, there is an odd incident with R’s front door. S and I are outside having a joint, when R comes out appearing highly confused.

R tells us that when he went to open the front door from the inside, it was locked, even though S and I were outside, and the door could not have been locked from the outside because there is a key in the lock on the inside.

I genuinely don’t remember opening the door to go outside. I remembered opening it on the other occasions that I went through earlier in the night, because the locking mechanism is complicated and unfamiliar to me and so it required some thought to navigate.

Somehow it seems obvious to me, in this moment, that there are multiple dimensions of time that are only reliably available to consciousnesses greater than ours, but that even lower beings like humans can sometimes operate in five-dimensional space if the circumstances are correct.

For example, I am aware that the reality in which I am standing outside is very, very, very close in the Great Fractal to the reality in which I am standing inside. Therefore, moving from the latter to the former should not require a particularly great effort. Indeed, it could be so little an effort that a sufficiently advanced consciousness could do it on autopilot and not remember.

This necessarily means that whether or not the door was closed is entirely irrelevant. If you can move in five-dimensional space then three-dimensional obstacles such as closed doors cannot properly hinder you, any more than a two-dimensional obstacle such as a gently inclined path could properly hinder a person walking in four-dimensional space.

At the same time, I appreciate that this logic cannot properly be comprehended in a non-psychedelic state, and might well strike me as baffling in the morning.

+6.00: By now I have convinced myself that 2C-B-FLY is a genuinely top shelf psychedelic.

The most interesting thing about it is its unpredictability. There were many times in the first four hours of the trip that I had convinced myself that it had started to wear off.

+8.00: I am talking to R. Although I can make sense of the words he is saying, the face with which he says it keeps distorting. I always see a man of about the same age, his features keep changing – from bald to having short blonde hair, and from that to having a shaven head with a long brown ponytail, like a Hare Krishna.

His eyes and nose are imprecise and seem to keep shifting and streaking away, not dissimilar to the experience of Hunter S. Thompson checking into the Mint Hotel, as depicted in Fear and Loathing in Las Vegas.

+9.30: All three of us are still on a pronounced high, but there is a definite sense of brain resources now being depleted and the necessity of sleep is looming. Despite that, the conversation shifts to salvia divinorum, of which we have a small pile.

We take turns in ceremonially smoking fat bowls of salvia from a big pipe, and our consciousnesses leave meatspace entirely. Profoundly intense hallucinatory experiences (and here is not the place to describe them) and I think being on 2C-B-FLY may have potentiated the salvia.

+11.30: Time for bed, not really tripping any more but still on a high from having had an excellent time. Sleep comes quickly.

All in all, the experience is highly reminiscent of a good mescaline + MDMA trip, but without anything close to the body load or nausea that usually comes with either cactus or MDMA.

It had both a psychedelic and an entactogenic effect on me. Perhaps the psychedelic element was slightly muted compared to the entactogenic one. Sometimes I felt like I was drunk at a party because I didn’t give a fuck but in contrast to booze the 2C-B-FLY did not give me any bad physical effects, not during the trip or the day after, when I felt perfectly fine.

It was definitely much better to do this with a few friends than at home by myself. The experience was not much like psilocybin and it was probably even more masculine than LSD, so there didn’t seem to be much value in a introspective silent darkness style use of the substance.

Because of its unpredictability, I definitely would not want to drive or hang out in public on 2C-B-FLY. It shifted gears strongly and swiftly and without warning – which is awesome fun in the right setting, with the right friends and low levels of drama.

Who Is At The Helm of Your Ship?

Now, there are guides to help you improve yourself in almost every conceivable way – fitness, nutrition, assertiveness, financial success – just to name a few. There are, however, very few sources of basic information as to how to step into your own dominion as the being who is charge of your interior space. This includes mental health and mental well-being, but also on a deeper level this brings into question the spiritual value of your choices to invest in certain patterns of thinking and behaving.This article is intended to start at the very beginning, and focus on the core question of what it means to actually be you.

You have found yourself in a very interesting place. At some point, all of you can recall with varying degrees of clarity having found yourself inexplicably, but certainly and palpably, being. You likely discovered this miraculous fact at some point in childhood, and it may be connected with a certain person, place, event, or other circumstance. Regardless, somehow and at some point, it became significant to you that you undeniably exist.

This may have been one moment of sudden, eerie clarity when the veil lifted, and you saw for what seemed to be the first time that there was a real space participating in reality, and that space was identical with you. It could have arisen in one of many forms. For some people, it dawns as the realisation of your own mortality as a pet, grandparent or some other loved one or relative passes away. For some, it is the sudden and strange sense of being cordoned off from the rest of the cosmos, as though somehow out of the totality of reality, a tiny, solitary atom of existence just sprang into being. For some, it comes as a sense of one’s self becoming smaller and smaller until you are just a head upon a pillow or sitting upon two shoulders.

However it comes, it is a moment of monumental significance. One might even say it is of absolute significance, since everything you have ever or will ever experience will be encapsulated within this strange state, this radiant conscious space in which thoughts and feelings occur, and from which the world before you appears as sky, stars, mountains oceans, and your own hands and feet.

This space that you operate from, that you are, is referred to as phenomenal space. It is the context in which all content occurs, consciousness itself. You can know it is you because every single thing about you can change except for this one thing. You may change nationalities, identities, names, roles, relationships, genders – even species, but never this. You may think the last example odd, but consider how even the strangest of your dreams was still a theater in which the contextual space which you was still the referential hub from which you operate from as an entity. You could have dreamt you were a star, an ant, or the entire sky, but awareness was nevertheless present, and awareness was irrevocably you.

It goes without saying that to wake up as this thing is utterly strange. People are mystified by the strangeness of death, that one should exist one moment and not exist the next, that one should go to sleep one last time and never again wake. Only rarely do we see the sheer strangeness of our inception in this life, awaking out of apparent nothingness as though someone could have woken up without having ever gone to sleep. Birth is a far more mysterious phenomenon than death, and reflects the same questions about the universe on a microscopic scale: how the hell could anything whatsoever come to be? How could being arise, how could consciousness unfold?

And of course, these are the timeless questions of all science and philosophy, the most poignant of human endeavours to ascertain the truth of the matter.

I remind you of this grand beginning because when you revisit the fact of your awareness, of your existence as awareness, you are beginning again at each moment. This is the beginning of your awareness in this immediately perceivable moment right now. You were not conscious in childhood, or yesterday, you are conscious here and now. This is the space I invite you to operate in for the remainder of this article.

And so I come to ask you: who is at the helm of your ship? I use this as a convenient analogy, because the body is like a ship, a vessel for the consciousness – but it makes no difference, you are entirely free to discard the analogy and select your own.

I don’t come to you presuming to teach you anything you yourself do not already know. I am in no privileged position. On the contrary, you are the author of your own space and this is the respect in which you have authority. You are in creative control, and you have no need of anyone to affirm or deny this to affect the truth you know to be true.

Sometimes there is remembrance of the simple fact of our being, and sometimes there is forgetfulness. More often than not, it is forgetfulness and being caught up in everything the perceived world has to offer.

Now, let it be said that this is quite normal. It may not be sane, or conducive to mental and spiritual well-being, but it is normal. Every human either does it, or has done it. The capacity to choose to remember (re-member: to collect together the multiple aspects of your being) is by necessity accompanied by the capacity to choose to forget. Don’t take my word for this, nor anyone else’s – find out for yourself, in your own living experience when, where and how you choose to remember and forget.

It happens with everyone cyclically, and makes no distinction between the saint and the man sitting on death row.

Who are you? Remember, because it won’t be someone else who tells you, it is you who knows.

I want to leave aside all questions of why the world seems to be the way it is. None of that is relevant here in this article. The fact is: the world as it is appears to you the way it does, and you are consciousness – again, find out for yourself whether this is true.

What next? You have choices to make.

Observe the patterns of your thinking, your behaviour, your emotions. Observe the entirety of it. Find out whether you can do this – there is no law claiming that you cannot, see for yourself.

What you may find is that for very long periods, some longer than others, you have been asleep while the helm or the steering wheel has still been turning. It is never still – forces toss the vessel this way and that, to and fro, and action occurs in the world whether you are operating from a place of your dominion, from the seat of your awareness, or not. Decisions are made, events take place. There is either a decision on how you choose to act or react, or there is a delegation of the decision to take place at a lower level in which you do not claim your authority, sometimes referred to as ‘the draw of the lower self’. In any case, choice is happening, happening, happening.

The only question is: are you in the place you want to be? Are you wanting to be in a place of authorship in this life? If you are like any other person in the history of the species, chances are very high that you have deferred this authority time and time again. I want to talk about why this should happen. Let’s now take a look at the role of conditioning.

What is conditioning? Conditioning is a structure like a pathway that can be followed. Think of it as a conduit in which you have the choice to run your energy through. Conditioning could be anything, but the most common kinds of conditioning tend to be genetic and cultural.

Conditioning accounts for an utterly enormous amount of possible human behaviours, pathological or otherwise. The tendency to seek a mate, the desire for food, the aversion to illness and death, the repetition of traditional behaviours and practices, the safeguarding of certain values in society. Almost everything in your life that you can see, hear, feel or think is related to conditioning.

The more energy that has been invested through these conduits, the more easily they are relied upon and reinforced. They are chosen again and again, because these routes are familiar and they are ‘tried and true’ as part of your conditioned reasoning might assert.

It runs very, very deep. In fact, it can be extraordinarily challenging to find any space from it unless you meditate or at least spend time by yourself apart from the incessant influx. Think now upon smaller ways in which conditioning has a presence in your life. The choice to have a meal at a certain time. Isn’t that comforting? The choice to stay with food that you liked, and that your parents liked. Isn’t that comforting? The choice to align to what most other people you know think and believe politically. How does that feel? Does it make you feel safe, loved, part of something larger and more secure?

Now, a disclaimer: not everything that is conditioning is bad. Forget good and bad for a moment. I don’t want to evaluate any of these behaviours as good or bad. That is not my goal here. All I want to do is ask you to see where you are in awareness, where you are in your choice. Are you at the wheel, are you at the helm? Because the simple fact is, if you are not, all of the decisions you make while the real you is absent are being made elsewhere, and these routes of conditioning are very, very easy to pour energy into. They are safe, they are familiar, they are repeated by generation after generation, they have a momentum spanning lifetimes and everything your culture has is designed to grease the wheels of society in such a way that these routes are essentially self-maintaining.

This also includes personal culture, the habits, attitudes and behaviours you have acquired and assented to as an embodied ‘self’. Some of those may be violent, self-harming, vindictive, but they needn’t be. Conditioning also covers relatively benign things such as the way you dress and whether you like sports or build model railways.

What does your culture consist of? It could be binge-drinking on the weekend, or making yourselves nationally feel proud and righteous in order to separate yourself from other countries. It doesn’t matter, it is all conditioning, even the ‘good’ things. These are all very much self-regulating, and they are advertised in the most perfect way possible, because the next generation grow up exposed to the same assumptions and behaviours that their parents were. Every day parents advertise to their children. They advertise their religious beliefs, their worldview, their political beliefs, their national identity, and children won’t even know it is advertising unless they are occupying their space, and that may be a level of spiritual maturity they may very well have not come into yet. They will think all of the ‘facts’ they are digesting must be part of reality, and therefore something worth assimilating simply by virtue of existing.

So you can see the importance of being in space in which you can look at this influx from a place of discernment. You do not need any special education to occupy this space. All it takes is the intention to remain vigilant as what some spiritual traditions refer to as ‘the witness’ and what modern psychology refers to as ‘third order awareness’ (awareness of knowing that you are aware). All you are doing is viewing what is coming through as whether it is congruent, and here I am using this word to mean ‘resonates with your deepest understanding of how reality is’.

For example, you may be aware of the fact that some people are given medicine by missionaries to the degree that they are willing to capitulate to the religious instruction of another culture. You may find that this practice is not congruent, simply because if you are honest with yourself, you really feel that on the deepest level we are all deserving of unconditional help and such a thing should never be asked of a person in need. You may, or may not – that is your purview. This is not necessarily right or wrong, good or bad, but the intention to operate from your deepest knowing and from your space of who you are at the deepest level is how you move forward.

No one can tell you what decisions to make, or what you should feel in accord with as good or bad, right or wrong. You are not a puppet of cultural forces, unless you choose to allow such a manipulation to happen. When you are in your authority, you are operating from connection to the truth of who you are as consciousness. All anyone can ever do is to remind you of this. Find out for yourself whether any of this is true. If it doesn’t resonate with you, you are in your authority to leave it.

*

Simon P. Murphy is the author of His Master’s Wretched Organ, a collection of short horror stories that deal with questions of transcendence, terror and spiritual absolution.

How to Self-Evaluate Your Own Religious Integrity, in Eleven Premises

Premise 1: My religion represents the exclusive truth.

By way of an answer, consider this: which of the following scriptures have you devoted to rigorous and charitable study: The Koran, The Bible, The Torah, The Bhagavad Gita, The Upanishads, The Tibetan Book of the Dead, The Gnostic Gospels?

Consider approximately in hours, days, months, weeks or years your devoted study to each, and then review your assertion of Premise 1 from a space of honesty and integrity. You will review this yourself with no higher authority than your own to judge.

Premise 2: My religion is unique.

Every religion is unique in its own way. This by itself does not lend a measure of truthfulness. For example, only Buddhism holds that if a statement should not accord with your own sense of reason, then you need not accept it, even if is spoken by Buddha. This may make Buddhism unique, but it does not immediately qualify it as true.

Islam holds that Mohammed flew to heaven on a winged horse. Again, this qualifies Islam as unique, but it does not immediately qualify it as true. Even the belief that Jesus was the son of a virgin and died upon the cross for our sins is not unique to Christianity, as this mythology was already present in a much earlier religion called Mithraism.

Premise 3:

I feel very strongly about my religion/
I have perfect faith in my religion/
I know in my heart that my religion is true/
I have special access to the truth/
I have had special spiritual experiences with this religion that confirm my belief

So does everyone else who adheres to a religion, even to the extent that they would sacrifice their own lives for their faith, Sikh, Jew, Muslim, Hindu, Christian, Mayan. They each have heaven, miracles, saints and holy days. If their faith is as strong as your own, can it be possible that you are both correct? Are you both wrong? Is there another possibility? What are to be your standards for judging, given that you are the advocate of only your own religion?

Premise 4: When I am uncomfortable, something is wrong and I should therefore avoid it.

False. Something is not wrong when a dancing bear has the ring removed from its nose, and something is not wrong when a woman is in childbirth. When you question your convictions, you are stepping into your own authority and demanding that your assumptions meet the appropriate conditions – namely, that they reflect truth. The most wonderful and transformative change is often initially uncomfortable, this does not mean it is not worthwhile.

Premise 5: Those who encourage me to question my faith are agents of of evil or are otherwise trying to lead me astray.

To the extent that you believe this, you will remain in a spiritual cell. The only thing you have to lose by questioning your beliefs and convictions is illusion – you get to keep anything that is true. No one imprisons you but you, and by your own free choice. Are you worried about losing the illusory? Are you worried about losing what is false?

Recognise this responsibility to yourself and to those who depend upon you. There is no one to reply to, object to, or argue with in this situation, because the only person you need to answer to here is you.

Premise 6: The truth of my religion is established to the extent that we have faced persecution.

This is assumed by every religion. Every religion faces persecution from every other religion, and yet each religion assumes the role of passive victimhood. This is simply not true. All religions both persecute and are persecuted, and all have a history of violence.

Premise 7: My religious community shares love with each other and that is real.

It may very well be true, but so does every other community, religious or not. How do you treat those who choose to leave your community? Do you judge them? Often the love shared between members of a church or a religion is actually conditional. We are happy to give love, care and attention to others within our group just so long as they live up to our expectations by believing what we believe and behaving in ways acceptable to us.

If they leave, then what happens? If their religious commitments change, then what happens? If your religion teaches that they should be treated any different, does that resonate with you on the deepest level?

Premise 8: The holy scriptures that my religious beliefs are based on are very old, and can be proven authentic because within those scriptures is the promise that it is true.

Again, this is ‘true’ for every single scripture-based religious tradition. Each relies upon a circular argument. “God has divinely authored a book in which he promises he was the author, and God would not lie”. This is self-contradictory, and the absurdity of it is clearly seen when the same assumptions are championed by other religions with entirely different assumptions.

Premise 9: If I did not maintain the beliefs, traditions and practices set out by my religion, then the world would collapse into moral anarchy.

The sad irony is that the world is already in a continually worsening state of moral collapse, largely due to interfaith conflict. Please read this last sentence more than once, because it is imperative that you understand. If multiple groups are being guided by inflexible moral rules that are in fact mutually exclusive, then conflict is the inevitable result. Period.

Premise 10: I would rather be wrong with my own religious group than right by supporting beliefs that I experience as heretical, distasteful or challenging.

This is very important to review for yourself, because herein lies the crux of the issue of personal moral and epistemic integrity. That which is true will not always conform to your expectations, preconceptions, and certainly not your comfort zone. Read this last sentence twice, please. It is imperative to understand. If you choose to be wrong with your own group, you are not in your integrity, because what you are in fact choosing is to be in your comfort zone rather than in respect to Truth.

Premise 11: Other religions and belief systems are immoral and misguided.

Now, if you are fundamentalist of any kind this has to appear to be true for you, because you have concluded that the rules set out by your own tradition are exclusively correct. You may be surprised to find with a little honest research that some traditions are very much aligned to your own. They may have an attitude of high respect and tolerance for their ingroup and an attitude of disapproval and even violence of their outgroup. They may even walk the talk better than your own tradition.

For example, the Islamic practice of stoning adulterers and homosexuals is frowned upon by moderate Christians, even though the moral law is expressly the same in the Koran as it is in the Old Testament. Fundamentalist Christians may not necessarily be so far off in disagreement with Radical Muslims.

There are also very loving and moderate religious traditions that may agree with your own teachings about expressing love to outsiders, forgiving wrongdoing and respectfully allowing others of different creeds to live in peace without imposing one’s own views and constraints upon them. Does that really sound so bad? If your teachings inspire you to anger and malign against others, can you honestly say that those beliefs are in the better interest of mankind?

*

Simon P. Murphy is a Nelson-based writer. He is the author of the short story collection His Master’s Wretched Organ and the forthcoming Lexicanum Luciferium (both by VJM Publishing). His fiction is heavily influenced by Gnosticism and Alchemy, placing a central focus upon the theme of our navigation of an occulted reality through the use of archetypal symbolism.