Let us hop in our rabbit hole and explore Internets gone dark. The Wayback Machine is more time machine than rabbit hole. Somewhere in that past that it stores on its hard drives is a clean, green cyberfuture awaiting reactivation upon retrieval. Other sites elicit collaboratively posited Objects From the Future. Both are desire-machines and means of production: tools for building and changing worlds. Friends, I suggest we get to it. When I think “Object From the Future,” though, the one that arrives is The Book of the New Alchemists. Let us see where we are. The poem by “my” that begins the book is an eerie one, is it not? Do psychedelics aid in reorientation? Can plant allies help us map our relationship to the totality? The New Alchemists teach the old Hermetic formula: “What is below is above; what is inside is outside.” For them, this means “the Earth is an organic being, itself in turn reflecting the life of the cosmos” (vii). The book’s foreword is by ecopsychologist Betty Roszak.
The world operates unpredictably but for the most part pleasurably when I smoke weed; some wonderful but as-yet-unnameable “sense” or awareness enters the equation, a buzz or vibration, a field of energy operating outside space-time, in some other dimension. I enter a state of rapt, bemused fascination as I wander this new “inner space,” floating free in a sea of untranslatable semiotic matter. Lewis Carroll captured or came nearest to approximating the sensation with his description of Alice’s tumble down the rabbit-hole. In so doing, his text provides an anchor, a constant amid the experience of changing worlds. It’s how we lead ourselves from one world to another. With the comfort as well that time’s passage feels slow and dreamy, until suddenly we land and follow the rabbits of our curiosity. Is fantasy a realm of the head, a mere idealism? Or is it instead (for who is to know otherwise?) a portal to a world as actual as any other? Subjects and objects are units of language. Carroll (AKA Charles Dodgson) doesn’t appear to have experimented with drugs recreationally; he arrived to altered states by way of linguistics and mathematics. But Disney embraced the psychedelic interpretation of Carroll’s work as part of its marketing strategy for a re-release of Alice in Wonderland in 1974, encouraging viewers of the film’s trailer to “Go Ask Alice.” The cause of Alice’s descent is her falling asleep — daydreaming instead of completing her lesson. Doors, rabbits, magic potions: these are all manifestations of her unconscious desires projected into dream. Drugs and dreams inspire similar lines of thought: they strip the ontological ground out from under us, suspending the normal rules of reality. Instantaneously — just like that — we become convinced emanationists. “Our normal waking consciousness,” as William James wrote following his experiments with nitrous oxide, “rational consciousness as we call it, is but one special type of consciousness, whilst all about it, parted from it by the flimsiest of screens, there lie potential forms of consciousness entirely different. We may go through life without suspecting their existence; but apply the requisite stimulus, and at a touch they are there in all their completeness, definite types of mentality which probably somewhere have their field of application and adaptation. No account of the universe in its totality can be final which leaves these other forms of consciousness quite disregarded” (The Varieties of Religious Experience). Addendum: The psychedelic interpretation of Alice’s Adventures in Wonderland was propagated in a number of texts of the counterculture: Grace Slick’s lyrics to Jefferson Airplane’s “White Rabbit,” Go Ask Alice (1971), Thomas Fensch’s Alice in Acidland (1970), an anti-drug film of that name from 1969, and another called Curious Alice (1971). Mike Jay’s book Emperors of Dreams (2011) took up the question of Carroll’s relationship to drug experiences, suggesting that Carroll borrowed the psychedelic motif from Mordecai Cooke’s The Seven Sisters of Sleep (1860), a book describing use of fly agaric mushrooms among Siberian Shamans.