The “spiritual adepts” of Tibet’s modern period, writes Huston Smith in his comprehensive introduction to the Bardo Thodol, or “The Tibetan Book of the Dead”, “were inner-world adventurers of the highest daring, the Tibetan equivalent of our astronauts—I think it is worth coining the term ‘psychonaut’ to describe them. They personally voyaged to the furthest frontiers of that universe which their society deemed vital to explore: the inner frontiers of consciousness itself, in all its transformations in life and beyond death.”
Western modernity—its energies focused entirely on shaping, subduing, and expropriating the material world—did not begin to take such complex inner journeys seriously until the 20th century. When it did, it did so largely through the popular influence of pioneers like Aldous Huxley and Timothy Leary, who introduced the inner journey through a syncretism of Eastern spirituality, Indigenous religious practices, and psychotropic drug use—something of an accelerated course to the frontiers of consciousness for those who had failed …