LSD

Aajonus described being enrolled in the UCLA LSD program in 1966 and 1967, and in some accounts extending to 1968, by his uncle who was a teaching assistant in the psychology department. The doses administered to him were consistently described as extreme. Across different seminar accounts he cited the dose variously as 720, 723, 732, and 750 micrograms, with one account stating "They gave me 732 micrograms, which should send 10 people off to another planet and didn't affect me at all." In another account he said the dose "should have sent 100 people into hallucinations." The universal outcome across every account was that nothing happened to him. He did not experience any psychedelic effect, altered perception, or mood shift.

He was removed from the program as a result of this non-response. He described being "dropped from that program," "rejected from that experiment," "kicked out of that experiment," and "basically given up on" by the researchers. After failing to respond to LSD, he was cycled through other experimental therapies, including shock therapy, marijuana therapy, and other psychotropic drug therapies, none of which produced any meaningful result in terms of his autism or cognitive function.

In one version of the account, Aajonus entertained the possibility that UCLA had given him a placebo rather than actual LSD, reasoning that he later took LSD obtained outside of that program in the context of the music and entertainment industry and did have some response to it in that setting. He said "I think that at UCLA I was given the placebo, and it didn't work. And they were telling me I was getting up to 700 micrograms." However, in a separate account he stated clearly "I wasn't in the placebo group. I was actually in the group that got the LSD," suggesting he held contradictory beliefs about this at different times, or reconsidered the question across years.

He attributed his immunity, when he did address it, to the fact that his brain had been so severely chemically damaged, particularly by the mercury and aluminum in the tetanus vaccine he had received, that the normal neurological pathways through which LSD would operate were not functioning. The same neurological damage that produced his autism and learning disability had, in effect, made him resistant to the compound. He said "they didn't understand there was a chemical problem from the mercury and the aluminum, the formaldehyde, all that stuff in that vaccine. And I was a tetanus shot. So nothing resolved there."

Aajonus addressed LSD specifically in response to a reader who described a painful skin rash and back pain, and who connected the current pain to a bad experience with LSD taken during college in the early 1990s. The reader described remembering back pain so severe following that LSD experience that getting out of bed was extremely difficult.

Aajonus responded directly and without equivocation: "Pure LSD could not have caused your bad trip. You must have taken something other than LSD." He grounded this position in his direct experience with the UCLA program, stating "I was part of the UCLA LSD experiments of 1966-68 and no one had bad trips on it in hundreds of cases. Some, like me, had no reaction to it by itself." His position was that street LSD in the early 1990s was almost certainly adulterated with other compounds, and that whatever caused the bad trip and the subsequent back pain was those adulterants, not the lysergic acid itself.

This position is consistent with his broader framework that the harm attributed to many substances usually comes from adulterants, processing byproducts, or combined toxic exposures rather than from the primary compound in its pure form.

Aajonus described lysergic acid as a naturally occurring compound produced by ergot, a black mold that grows on grains, particularly rye and corn. He used this repeatedly as a historical and biological example to illustrate his principle that food and food-derived compounds powerfully shape brain chemistry and behavior, contrary to the conventional position that food has no bearing on psychological states.

He described the Norse warriors, who he referred to variously as the Nords, Norwegians, Vikings, or nomads, as having deliberately cultivated this mold on their bread and consumed it in large quantities before going on raids. He described the effect as blinding out consciousness and making people hyper-physical while suppressing moral awareness, producing a state he described as like a raging animalistic drive without the restraint of compassion or normal social inhibition. He said "they would eat moldy bread that had rye bread or corn bread that had lysergic acid in it. You know, LSD. And it would make them crazy. And they could just go off on a killing spree." He also described them consuming large amounts of alcohol simultaneously to amplify or complement the effect.

He used this example explicitly to rebut the conventional medical and governmental claim that food does not influence behavior and mental states. He contrasted the Viking use of ergot-derived LSD with the official position of the FDA, USDA, and medical profession, arguing that the evidence of history demonstrates the direct causal connection between food compounds and psychological and behavioral states.

He also referenced this same mechanism in discussing what he called the "killer monkeys," who would consume fermented figs and overripe bananas before going on killing sprees lasting roughly 24 hours, presenting it as a parallel example of how fermented and overripe plant matter containing psychotropic compounds drives behavior in predictable ways.

In the context of discussing his protocol for consuming rotten germinated grains to help remove advanced glycation end products from the body, Aajonus warned that black mold on grains is ergot, and that consuming it can produce an LSD-like high. He described this as a known effect that required management rather than avoidance, given the purpose of the grain detoxification protocol.

He said "sometimes a black mold you're from, which is ergot, and you can get high because it's LSD. And it can be a nice high, but it doesn't really ground you into reality." He drew a distinction between this experience and the hallucinations he had observed in patients with prior heavy LSD use, noting "I haven't experienced anybody that's had hallucinations from it except when it was pulling out somebody who had intense LSD. People who had a lot of LSD, yes, it would bring it out, and they would have reoccurrences of hallucinations."

This means that in his framework, consuming rotten grain that has developed ergot mold can trigger the re-release of stored LSD in people who used the drug heavily in the past, producing a genuine recurrence of hallucinations as the body uses the cleansing process to eliminate old stored psychotropic compounds. He did not describe this as dangerous per se but as a real phenomenon that explains why the grain detoxification protocol requires careful dosing and infrequent application.

He specified that rotten grains should not be used more than once every 16 to 18 months, and in doses of no more than approximately two ounces of the finished fermented grain. He said "grains is something you probably will want to take with less often than you would meat. Meat is something you could do every week, rotten meat, fine. The grains I would do no more than once, one cycle of them about every 16 to 18 months, and no more than probably two ounces."

Aajonus's position, consistent with his broader toxin storage framework, was that LSD from past use can accumulate and remain stored in body tissue, and that detoxification processes including dietary changes can draw these stored compounds back out and into circulation, producing flashback-like experiences. He explicitly described this in the context of the rotten grain protocol, where the grain's molding process and the ergot mold's own LSD content appeared to stimulate the body to release previously stored synthetic LSD.

He also addressed this implicitly in the context of the reader's rash and back pain, where the reader had mentioned past LSD use and was now experiencing what Aajonus identified as a detoxification reaction originating from stored compounds in the spinal region and lower back. His overall position was that toxins of many kinds, including pharmaceutical and recreational compounds, store in spinal tissue and other areas and are released during cleansing cycles, producing symptoms that can resemble the original drug experience or entirely different detox presentations.

Within his description of the rotten grain detoxification approach, Aajonus distinguished between the intentional cultivation of ergot for its effects, as the Norse warriors practiced, and the incidental production of ergot as part of a legitimate detox protocol. He did not recommend seeking the ergot high or managing dose to achieve it. Rather, he recommended strict limitation of dose and frequency precisely because of the LSD-producing potential of the black mold that naturally develops during grain fermentation.

His protocol for rotten grains involved germinating the grains, allowing them to develop black and white molds, and then consuming the fermented result in small quantities. The white mold and black mold both develop, with the black mold being ergot. He gave himself as an example of using this protocol to address his own accumulation of advanced glycation end products from a history of heavy grain consumption, stating "I took those same grains and would germinate them and then let them rot, black and white molds, and then I would eat them to help get rid of mine quicker."

The recommendation to limit this to two ounces, no more than once every 16 to 18 months, was explicitly tied to the dual concern: the psychotropic effect of the ergot itself, and the risk of triggering stored LSD release in people with prior drug histories, producing unpredictable hallucinatory experiences.

---