In the 1960s, the use of LSD was seen as a dichotomy between "straights" who did not use illegal drugs and those who got "stoned." However, this dichotomy made it harder to understand why certain substances like tobacco and alcohol were legal, while others like marijuana and LSD were illegal.

He argued that the criminalization of marijuana use taught people disrespect for the law and the courts.

making everyone who was stoned a part of an "illegal nation." Government authorities and parents saw illegal drug use as a dangerous practice, and many antidrug advocates made little effort to differentiate between illegal drugs. The criminalization of LSD made its use both more dangerous and more a clear sign of cultural rebellion. Just by using LSD or marijuana, an individual was declaring themselves an opponent of the status quo willing to go to jail in pursuit of a favorite form of altered consciousness.

Many committed residents of districts like Haight-Ashbury, Chicago's Old Town, and Manhattan's Lower East Side helped keep the experiment up and running by selling illegal drugs, which gave them the economic means to pursue their new way of life.

As a result, underground chemists and dealers took over, and the quality of LSD became unreliable. The US government also began to crack down on LSD use, holding congressional hearings and eventually making it illegal in 1966.

he Diggers, a group of "Life-Actors," used LSD as a tool to "deschool" themselves and challenge traditional norms. They organized events like free food giveaways and used spectacle and pageantry to create a sense of community and possibility.

Stephen Gaskin, LSD was a way to experience a lived sense of collective harmony, where individuals could transcend their individuality and become one with the universe. Others, like Allen Cohen, saw LSD as a "rocket engine" that could speed up social and creative change by opening up new pathways to mystical and creative insights.

hey believed that LSD could be a tool for creating a communal youth consciousness and achieving a group identity. For some, dropping acid pointed them toward political struggle and social change.

The use of LSD, in particular, was a "resource" that enabled people to reinterpret and mobilize cultural schemata in new ways.

The marijuana trade expanded with new entrepreneurs, including border smugglers and those in hippie tourist resorts. These groups capitalized on their existing networks and skills, such as bilingual abilities and connections with mountain growers.

Mexico became a popular destination for tourists, who would travel to the country to experiment with drugs, including marijuan

The demand for marijuana was fueled by the counterculture movement, with young Americans seeking to rebel against traditional values.

The media played a significant role in shaping public perception by emphasizing the dangers of drugs, affecting both public and medical views on LSD and its users. Psychedelic experts, who also used the drug, faced a dilemma between their professional roles and political pressures. By the late 1960s, the credibility of psychedelic psychiatry was questioned, and therapists were seen as unqualified to address LSD abuse.

In the 1960s, a moral panic emerged as politicized youth were seen as promoting immorality, creating tension between generations.

The media's portrayal of LSD as a symbol of an emergent youth counterculture further exacerbated fears about the drug's impact on society. Medical experts, such as Osmond and Hoffer, criticized the media's sensationalism

public panic about acid made establishing research laboratories for testing underground drugs politically unpalatable.

between Leary's promotion of LSD and his criminal behavior forged a strong illustrative bond between the two activities.

omplained that Leary's promotion of LSD as a recreational drug undermined its potential clinical use.

we need a new countercultural energy that rejects being quantified as data for Technofeudal lords. That rejection can come in many forms, from data-sovereignty to a push toward Web 3.0.

To be truly countercultural today, in a time of tech hegemony, one has to, above all, betray the platform, which may come in the form of betraying or divesting from your public online self.