Aldous Huxley thought that evolution has designed our brains to serve as filters, screening out a lot of stuff that’s of no real value to us in our daily struggle for bread. Visions, mystical experiences, psi phenomena such as telepathic messages from other brains — all sorts of things along these lines would forever be flooding into us were it not for the action of what Huxley called, in a little book entitled Heaven and Hell, “the cerebral reducing valve.” Thank God for the cerebral reducing valve! If we hadn’t evolved it, we’d be distracted all the time by scenes of incredible beauty, by spiritual insights of overwhelming grandeur, and by searing, utterly honest mind-to-mind contact with our fellow human beings. Luckily, the workings of the valve protect us — most of us — from such things, and we are free to go about our daily lives, buying cheap and selling dear.

Of course, some of us seem to be born with defective valves. I mean the artists like Bosch or El Greco, whose eyes did not see the world as it appears to thee and me; I mean the visionary philosophers, the ecstatics and the nirvana-attainers; I mean the miserable freakish flukes who can read the thoughts of others. Mutants, all of us. Genetic sports.

However, Huxley believed that the efficiency of the cerebral reducing valve could be impaired by various artificial means, thus giving ordinary mortals access to the extrasensory data customarily seen only by the chosen few. The psychedelic drugs, he thought, have this effect. Mescaline, he suggested, interferes with the enzyme system that regulates cerebral function, and by so doing “lowers the efficiency of the brain as an instrument for focusing mind on the problems of life on the surface of our planet. This . . . seems to permit the entry into consciousness of certain classes of mental events, which are normally excluded, because they possess no survival value. Similar intrusions of biologically useless, but aesthetically and sometimes spiritually valuable, material may occur as the result of illness or fatigue; or they may be induced by fasting, or a period of confinement in a place of darkness and complete silence.”

Speaking for himself, David Selig can say very little about the psychedelic drugs. He had only one experience with them, and it wasn’t a happy one. That was in the summer of 1968, when he was living with Toni.

Though Huxley thought highly of the psychedelics, he didn’t see them as the only gateway to visionary experience. Fasting and physical mortification could get you there also. He wrote of mystics who “regularly used upon themselves the whip of knotted leather or even of iron wire. These beatings were the equivalent of fairly extensive surgery without anaesthetics, and their effects on the body chemistry of the penitent were considerable. Large quantities of histamine and adrenalin were released while the whip was actually being plied; and when the resulting wounds began to fester (as wounds practically always did before the age of soap), various toxic substances, produced by the decomposition of protein, found their way into the bloodstream. But histamine produces shock, and shock affects the mind no less profoundly than the body. Moreover, large quantities of adrenalin may cause hallucinations, and some of the products of its decomposition are known to induce symptoms resembling those of schizophrenia. As for toxins from wounds — these upset the enzyme systems regulating the brain, and lower its efficiency as an instrument for getting on in a world where the biologically fittest survive. This may explain why the Curé d’Ars used to say that, in the days when he was free to flagellate himself without mercy, God would refuse him nothing. In other words, when remorse, self-loathing, and the fear of hell release adrenalin, when self-inflicted surgery releases adrenalin and histamine, and when infected wounds release decomposed protein into the blood, the efficiency of the cerebral reducing valve is lowered and unfamiliar aspects of Mind-at-Large (including psi phenomena, visions, and, if he is philosophically and ethically prepared for it, mystical experiences) will flow into the ascetic’s consciousness.”

Remorse, self-loathing, and the fear of hell. Fasting and prayer. Whips and chains. Festering wounds. Everybody to his own trip, I suppose, and welcome to it. As the power fades in me, as the sacred gift dies, I toy with the idea of trying to revive it by artificial means. Acid, mescaline, psiocybin? I don’t think I’d care to go there again. Mortification of the flesh? That seems obsolete to me, like marching off to the Crusades or wearing spats: something that simply isn’t appropriate for 1976. I doubt that I could get very deep into flagellation, anyway. What does that leave? Fasting and prayer? I could fast, I suppose. Prayer? To whom? To what? I’d feel like a fool. Dear God, give me my power again. Dear Moses, please help me. Crap on that. Jews don’t pray for favors, because they know nobody will answer. What’s left, then? Remorse, self-loathing, and the fear of hell? I have those three already, and they do me no good. We must try some other way of goading the power back to life. Invent something new. Flagellation of the mind, perhaps? Yes. I’ll try that. I’ll get out the metaphorical cudgels and let myself have it. Flagellation of the aching, weakening, throbbing, dissolving mind. The treacherous, hateful mind.

But why does David Selig want his power to come back? Why not let it fade? It’s always been a curse to him, hasn’t it? It’s cut him off from his fellow men and doomed him to a loveless life. Leave well enough alone, Duvid. Let it fade. Let it fade. On the other hand, without the power, what are you? Without that one faltering unpredictable unsatisfactory means of contact with them, how will you be able to touch them at all? Your power joins you to mankind, for better or for worse, in the only joining you have: you can’t bear to surrender it. Admit it. You love it and you despise it, this gift of yours. You dread losing it despite all it’s done to you. You’ll fight to cling to the last shreds of it, even though you know the struggle’s hopeless. Fight on, then. Read Huxley again. Try acid, if you dare. Try flagellation. Try fasting, at least. All right, fasting. I’ll skip the chow mein. I’ll skip the eggroll. Let’s slide a fresh sheet into the typewriter and think about Odysseus as a symbol of society.

Hark to the silvery jangle of the telephone. The hour is late. Who calls? Is it Aldous Huxley from beyond the grave, urging me to have courage? Dr. Hittner, with some important questions about making pee-pee? Toni, to tell me she’s in the neighborhood with a thousand mikes of dynamite acid and is it okay to come up? Sure. Sure. I stare at the telephone, clueless. My power even at its height was never equal to the task of penetrating the consciousness of the American Telephone Telegraph Company. Sighing, I pick up the receiver on the fifth ring and hear the sweet contralto voice of my sister Judith.

“Am I interrupting something?” Typical Judith opening.

“A quiet night at home. I’m ghosting a term paper on The Odyssey. Got any bright ideas for me, Jude?”

“You haven’t called in two weeks.”

“I was broke. After that scene the last time I didn’t want to bring up the subject of money, and lately it’s been the only subject I can think of talking about, so I didn’t call.”

“Shit,” she says, “I wasn’t angry at you…”

“You sounded mad as hell.”

“I didn’t mean any of that stuff. Why did you think I was serious? Just because I was yelling? Do you really believe that I regard you as — as — what did I call you?”