Be Here Now

A third vital theme in Be Here Now is the synthesis of Eastern and Western spiritual perspectives to access universal truths—a fusion that Dass attempts through personal stories, practical teachings, and a visual style reflecting both Indian sacred art and Western counterculture. The book repeatedly insists that universal truths lie at the heart of all authentic paths, transcending cultural and religious boundaries. At the same time, it acknowledges the difficulties of transplanting concepts like yoga, mantra chanting, or guru devotion into a society historically molded by scientific rationalism, individual autonomy, and Judeo-Christian norms.

Dass’s own life story exemplifies this East-meets-West dynamic. Grounded in Western psychology, he reached a point where “everybody, parents, colleagues, public, saw it as a horrible thing; I thought inside ‘I must really be crazy, now—because craziness is where everybody agrees about something—except you!’ And yet I felt saner than I had ever felt” (34). This reflection captures the culture shock and skepticism he encountered—particularly after being dismissed from Harvard for his unconventional psychedelic research—and points to his growing sense that academic frameworks alone did not address the deeper spiritual questions. His journey to India introduced him to living gurus, devotional practices, and contemplative methods starkly different from the Western emphasis on external validation. Yet the openness of the 1960s counterculture signaled a collective hunger for such cross-pollination, as many young Western seekers looked to the East for insight and transformation.

Throughout Be Here Now, Dass underscores the importance of hands-on practice over rigid dogma. Instead of spelling out dense religious doctrines, he suggests that Westerners experiment directly with meditation, chanting, and selfless service. This experiential focus respects Western pragmatism while guiding seekers toward insights that were once mostly associated with Asian spiritual traditions. Visually, the central “Core Book” section merges swirling Indian-inspired imagery with freewheeling, underground art aesthetics. Dass also recounts meeting figures like Bhagwan Dass, noting, “He was the first person I couldn’t seduce into being interested in all this. He just didn’t care” (42). That indifference toward academic or psychedelic “credentials” highlights the Eastern focus on authentic presence over intellectual prestige.

While some critics argue that Be Here Now oversimplifies Eastern concepts or fuels “spiritual tourism,” its enduring resonance attests to the power of its East-West bridge. Dass argues readers need not renounce Western values—such as scientific curiosity or personal freedom—to embrace yoga, mantra, or the guru-disciple relationship. By weaving together seemingly disparate viewpoints, Dass models a consciousness that honors global diversity while recognizing the universal quest for truth. In doing so, he lays the groundwork for a spiritual synergy that has remained influential long after the 1960s wave of experimentation.