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Fifteen years ago at the age of 15, I attended a house party where I was traumatically gang raped. I was so ashamed, humiliated, and terrified that I never spoke about it again. Until recently.
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Regardless of what conclusions we draw, the topic of psychedelics and identity politics is important at a time when public assumptions about psychedelics are transforming.
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Psychedelic users and sexual minorities are both involved in the same struggle. We both represent a valid threat to the same obsolete control mechanisms. We are on the same team.
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The risk of coming out as queer is grossly unequal to the risk of disclosing as a psychedelic user.
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In the late 70’s, about seven years after Rick Doblin decided to become a psychedelic therapist and researcher at age 18, he had this potent dream that confirmed his choice of work.
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Isn’t it just as valid and meaningful for psychedelics to be used for diversion, entertainment, relaxation, and adventure?
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During an earlier era of psychedelic research, the 1950s-70s, some scientists believed that in order to ethically administer psychedelics to others it was necessary to first experience them oneself.
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You can’t expect to get equal rights unless you push for them, and you can’t push for them without first standing up and being “out.”
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The demonization of psychedelic culture is not a social justice issue, and using the language of social justice is damaging to those causes.
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The decades-long “War on Drugs” has created a situation in which the use of psychedelics is a social justice issue.
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I majored in physics at Princeton. I’m a lawyer who graduated from Georgetown Law. I clerked for a Federal Judge. And, of course, I had a positive, life-changing trip on LSD.
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No offense to Nancy or the U$ government cocaine-smuggling rings that thrived under the regime of her anti-communist ideologue of a husband, but drugs are endemic to life.