Stepping Outside the Shadow
In an earlier post, I spoke of Ralph Waldo Emerson’s metaphor of the stairs. It is a disturbing observation, precisely because it is the simple, honest assessment of the fundamental experience of all men and women. In his essay “Experience,” he states:
“Where do we find ourselves? In a series of which we do not know the extremes, and believe that it has none. We wake and find ourselves on a stair; there are stairs below us, which we seem to have ascended; there are stairs above us, many a one, which go upward and out of sight.”
We, each of us and collectively, wake upon these stairs from a shadow of unknowing. Furthermore, we live our lives inside a kind of cosmic prison whose bars are made of unreachable stellar distances, vast time, and the necessarily precise material nature of our fragile yet essential protective physical environment. When our encased and brief life ends, we enter a shadow of greater unknowing – greater not by essence, but by virtue of our ability to perceive and anticipate it. It leads us, we know not where.
Is this our lot, not to know, not to ever understand? Are we mere chemical accidents–embodied processes running meaninglessly on for a brief moment? If not, and if we are more than that, can that part of our nature that is beyond the reductionist machine, give us the insight we seek? Can it give us energy and something of value to accomplish? How can mankind escape his prison of shadows?
William Blake once wrote, “Imagination is the real and eternal world of which this vegetable universe is but a faint shadow.” Some say that all the apparent universe we see–all of reality–is literally created by our thoughts. That may be so, but the old stairs seem solid and unchangeable. It is unquestionable however, that we are unique beings that have the ability to create new things and new cultures from the images we conjure in our minds, images that arise out of veriest nothing. Images that have no source in the cold stairs of our cosmic prison. We have the ability and power to live another life concurrent with the merely physical, a life that constitutes a different universe and a new set of stairs created and described by our own minds and hearts.
With this ability, we can step beyond our restricting shadow-shell and use our new energies for either positive or negative ends, but we must choose our inner path with care. There are shadows here of a different kind. Carl Jung said, “Where love rules, there is no will to power; and where power predominates, there love is lacking. The one is the shadow of the other.”
There is a balance to be obtained between the finite world of physical bodies within gross material life and the inherently infinite universe within our minds – that well of infinite possibilities that has propelled us so far as a species in so short a span of time. The Christian mystic, Thomas Traherne, put perhaps the finest focus on the matter when he wrote, “Infinite Love cannot be expressed in finite room: but must have infinite places wherein to utter and shew itself. . . . And yet, it must be expressed in a finite room. . .”
All of this is to paraphrase and restate a view expressed with eloquence by one of the last century’s finest essayists, Loren Eiseley. In The Invisible Pyramid, he writes:
“In man, moreover, consciousness looks out isolated from its own body. The body is the true cosmic prison, yet it contains, in the creative individual, a magnificent if sometimes helpless giant. John Donne, speaking for that giant in each of us said: ‘Our creatures are our thoughts, creatures that are born Gyants. . . . My thoughts reach all, comprehend all. Inexplicable mystery; I their Creator am in a close prison, in a sick bed, anywhere, and any one of my Creatures, my thoughts, is with the Sunne and beyond the Sunne, overtakes the Sunne, and overgoes the Sunne in one pace, one steppe, everywhere.’
“This thought, expressed so movingly by Donne, represents the final triumph of (the) interior microcosm in its war with the macrocosm. Inside has conquered outside. The giant confined in the body’s prison roams at will among the stars. More rarely and more beautifully, perhaps, the profound mind in the close prison projects infinite love in a finite room. This is a crossing beside which light-years are meaningless. It is the solitary key to the prison that is man.”
[Loren Eiseley, The Invisible Pyramid, Charles Scribner's Sons, New York, 1970, pp. 48–49.]
In this way and along this path, we can choose to express our inner creations for love rather than power, even as we are trapped, contained within the narrow prison of our bodies and lost somewhere along an unexplainable stairway. This is the difference between those shamans who choose healing over sorcery. It is the open heart that brings health and joy to our shadowed life. The words of Traherne again ring true:
“This moment exhibits infinite space, but there is a space also wherein all moments are infinitely exhibited, and the everlasting duration of infinite space is another region and room of joys.”
“You never enjoy the world aright, till the sea itself floweth in your veins, till you are clothed with the heavens and crowned with the stars.”
Here’s a very interesting article from a couple of years ago that I want to pass along. “The Heretic” is from Tim Doody, originally published in The Morning News. He presents the life journey and describes a speech by noted psychedelic researcher, Dr. James Fadiman. He was part of the International Foundation for Advanced Study (IFAS), which was doing important research in the summer of 1966 when the Feds slammed the door on all psychedelics, including LSD.
This is a fine survey of that interesting story and its aftermath, plus an analysis of how these substances are slowly returning to the public surface once again, expressing how they should be reassessed for their immense value for healing and for inspirational creativity.
He relates Dr. Fadiman’s list of six requirements for a quality session with the these substances, which include well-known and established concepts of set and setting and an experienced and supportive Guide.
He also talks about the long tribal history we humans have had with the sacred plants, including this about Ayahuasca:
“It’s a fairly open secret that not only does the Amazon contain the necessary ingredients for ayahuasca, one of the strongest and oldest psychedelic brews, but that the forest itself isn’t so much a wilderness as a 10,000-year-old garden under indigenous management.”
He also talks about ontology, or the assessment of reality in the visions (one of my own deep interests):
“If reality isn’t shaped with the psychically aware, self-organizing units that Giordano Bruno called monads in the sixteenth century, then perhaps it’s woven with Indra’s net, the jeweled nodes of which stretch into infinity, each one a reflection of all others. To entertain such ontologies is to re-contextualize one’s self as a marvelous conduit in a timeless whole, through which molecules and meaning flow, from nebulae to neurons and back again. If certain of these molecules connect with our serotonin receptors like a key in a pin tumbler, and open a door to extraordinary vistas, why shouldn’t we peek?”
Thanks to Mitch Schultz at DMT: The Spirit Molecule for the link.
Bless me, O beautiful Earth.
Bless me, O beautiful Earth.
For I have come forth from You,
And, I return again to You.
Bless me, O beautiful Earth.
Bless me through my feet.
Bless me through my legs.
Bless me through my body.
Bless me through my arms.
Bless me through my hands.
Bless me through my face.
Give me your blessing
As I gaze at your beauty.
I return your blessing
With every movement and
Every sacred Word.
I am filled up with You.
Bless me, O beautiful Earth.
I am your Child.
I am Earth.
[Click any image for a larger view.]
“No pessimist ever discovered the secret of the stars, or sailed to an uncharted land, or opened a new doorway for the human spirit.”
- Helen Keller
[click for larger image]
Perhaps, as we gaze into the bright blackness of space, we may come to consider a compelling idea: that the portals and pathways to other worlds are not necessarily paths of simple distance or simply-ticking time. Perhaps, the portals we seek are of a different fabric and shape. It may be that they are not far away, not far away at all, though we think them unreachable except in our fantasies and myths. These endless other realities could be only a strange but simple turn away, just one small turn into a passage that we did not see, even though it was there next to our chair all along.
Let’s go look.
How can you prove whether at this moment we are sleeping, and all our thoughts are a dream; or whether we are awake, and talking to one another in the waking state?
“Every rational creature has all nature for his dowry and estate. It is his, if he will. He may divest himself of it; he may creep into a corner, and abdicate his kingdom, as most men do, but he is entitled to the world by his constitution. In proportion to the energy of his thought and will, he takes up the world into himself.”
– Ralph Waldo Emerson, “Nature”
“Beauty is the form perceived by the highest faculty of mind in the act of reflection. We naturally reside in the lap of a terrible beauty, terrible because it is devoid of sentimentality and utterly simple and just. It is also terrible because the emotion we describe as awe or wonder also has inherent within it an aspect of terror. If our ordinary experience is comfortable and banal, then revelatory experience is not, and the terror we experience at the edge of divinity in the country of the sublime is also terrifyingly beautiful.”
– Richard Geldard, “The Spiritual Teachings of Ralph Waldo Emerson”
“The time has come for more psychedelic explorers to come out of the closet about the benefits of these life-changing visionary plants. I want to live in a world where exploring a self-improving, 100 percent natural drug doesn’t come with jail time. Where peaceful navigation of different realms of consciousness is a basic human right.”
Genna Marie Robustelli
This is from a very interesting article I found in The Tico Times (Costa Rica) from Genna Robustelli, about the effects and healing nature of the very intense entheogen called Iboga, native to Africa. I liked this report because it is focused on the curanderismo (healing) aspects of the experience, both from a physical standpoint and from a psychological/spiritual one. Encountering Dr. Iboga, as with Mother Ayahuasca, can result in a no-holds-barred, hard-core analysis of one’s situation in life and can bring clarity and new commitment to it. These experiences are unquestionably worth the discomforts one endures, but neither is an easy path to take.
Often, so called “trip reports” from psychic or entheogenic explorers can be so subjective or symbolic to that person that they are difficult for anyone else to completely relate to. This includes my own such reports from Ayahuasca experiences. Genna’s report is nicely described and gives what I can perceive is an authentic view of the physical and visionary effects that resulted. Although intrigued by Iboga, I have gravitated to Ayahuasca and felt that Iboga may not be the right path for me. I have to say, however, that I’m tempted by this particular set, setting, and approach. I’d like to see if it could help my own situation and provide another glimpse into that Other dimension that is so tantalizingly close to us, and yet seems so alien to our common lives. Iboga is obviously another powerful chemical ‘technology’ that can reveal the operating system of our souls and bodies – opening Blake’s doors of perception to reveal not only the Infinite, but our very selves within it.
“If the doors of perception were cleansed every thing would appear to man as it is, Infinite. For man has closed himself up, till he sees all things thro’ narrow chinks of his cavern.”
― William Blake, The Marriage of Heaven and Hell
“No medicinal value? No medicinal value my ass. This plant’s medicinal value is indescribable – it’s off the charts. And to abuse this plant would be an incredible feat of human determination.”
Genna Marie Robustelli
[ click image to go to the video ]
Graham Hancock is perhaps best known by millions of readers and fans as the author of “Fingerprints of the Gods,” a book that made him world famous and started a revolution in thinking about the hidden history of humanity. As Graham often puts it, we are a “species with amnesia” about our distant past, where distant means more than about four or five thousand years ago. That book came out in 1995, and much of his speculation, convincing though it was, had to remain in that mode due to lack of hard archeological evidence. He has spent his time in the years since traveling the world, trying to discover those kinds of sites and artifacts with some success, but it has only been in the last few years that several new pieces of the puzzle have come to light. These include the spectacular archeological site in Turkey called Gobekli Tepi. This site has been carbon dated to around 12,000 years in our past, which coincides perfectly with the idea of a now lost civilization that existed prior to the end of the ice age and which was destroyed by the cataclysm that caused the ice to melt and the “world of men” to flood, giving rise to our worldwide flood myths and the stories of lost lands like Atlantis.
These discoveries have prompted him to write a sequel, tentatively titled, “Magicians of the Gods,” to be published next year. Here is a video of a lecture at Greensboro College in North Carolina, USA, where he gives us an overview of the material in the original book, and then things discovered in the interim that will be part of the new sequel. This video is more than an hour, but it will hold your interest without question until the end. (After all, he’s talking about the ancient history of all mankind here, which takes a bit just to cover everything!)
There are several other instances of this current speech of Graham’s on line, including one he posted today from a presentation in South Africa, but this Greensboro one seemed to have the best technical quality overall. That said, the two brief introductory speakers’ audios are not great, but Graham’s part is just fine, so don’t give up on it.
I’ve long thought that many UFO or strange light sightings are of natural, earthly origin, if still quite mysterious in their scientific nature. British author Paul Devereaux wrote an insightful book on the matter in 1989 called “Earth Lights Revelation” that links these sightings with fault lines. It is almost certainly what causes things like the mysterious Marfa Lights in West Texas (which I’ve witnessed) and ball lightning. Surely, many standard UFO “bright ball of light” type sightings fall into this category as well. Some new articles with photos about this phenomenon have just been published, including the one linked above. I love the photo showing several such ball lights “floating” above the ground and presumably emergent from a local fault line there.
That said, there are also many sightings and encounters of other phenomena that go far beyond these lights, and which I believe originate in some form of ‘parallel dimension’. This alternate dimension can be accessed, if only with great discomfort and hard effort, through the ritual shamanic use of entheogens like Ayahuasca and Peyote. Graham Hancock’s book, Supernatural, is a great introduction to this concept.
All such adventures are subjective experiences, of course, (at least for now) but there is a large consistency across all such human reports. I offer my own report of such a powerful experience in my series on Ayahuasca, linked in the sticky post at the top of my Home page (or here).
To quote from the Upworthy site’s take on this video:
“Retired police Capt. Peter Christ is about to make more sense about the War on Drugs than anyone you’ve ever heard in the past. His basic premise is that we need to legalize drugs, but if you’re skeptical, just give him a few minutes to convince you.”
This man is simply the best, most concise speaker I’ve heard expressing this view on this incredibly important issue. Who better than a retired Police Captain to bring an authentic and experienced voice to explain how the use of prohibition backed by law enforcement to solve the drug issues in society has utterly failed and cannot possibly ever work! He also explains beautifully how it can be contained and controlled with the strong comparisons to the way we deal with alcohol and tobacco in our society.
This is about 15 minutes long, but this man is so well-spoken that it will be more than worth your time to watch and listen. I hope his visibility will increase and more of the mainstream public will be exposed to this critical paradigm shift in our group think.
“Most of the fairy tales of Europe originate from the Celtic tradition. Now, there are lots of fairy hills in Ireland and one of the things about a fairy hill is that it’s invisible and nobody knows it’s there, and another remarkable thing about fairy hills is that you can walk in what you think is a straight line but you will have walked around a fairy hill—it is that inaccessible. Yet this fairy world is just one small dimension deeper than the visible world; it’s everywhere. The fairies are the inhabiting nature powers, and the reason they are so fascinating and enchanting is that their nature and your unconscious nature, your deep nature, are the same. The fairies are representatives of that permanent energy consciousness that underlies all the phenomenal forms of life. This is Mother Goddess stuff.”
Joseph Campbell, Goddesses: Mysteries of the Feminine Divine
[Source: The Joseph Campbell Foundation]
Graham Hancock posted a link to this article and I want to pass it along on my blog as well. It is a thoughtful and interesting essay on the value of ‘psychedelics’ in society and the shifts in the perceived nature of reality one obtains when working with them:
He talks about the conundrum that although there is an infinite variety of unique personal experiences with these substances, there are also many common structures to those experiences from one person to another. Aaron states:
“An argument exists, and may not be easily solved, between whether the many compelling structural similarities give us a more fundamental insight into the nature of such mystical experiences than the seemingly endless amounts of detailed variation. Are they are a kind of metaphorical imagineering of the self, externalized and projected outward, or do they point to a more foundational ontological reality?”
This represents the very edge of the frontier. Since all such experiences are subjective, they can be denied by external reductionists while, for the partaker, the experience resounds with profound insights and meaning that he or she cannot deny by resorting to such reductionism and pretending it is all just a fantasy of brain chemicals. That being so, those who have had such immense experiences often find it difficult to interface with those who have not. Relating such experiences can result in being categorized as fanatical or delusional, which can affect their life in practical ways.
The structures of ancient shamanism provide a methodology to contain such experiences in a meaningful manner. Within it, we can place them inside a time-honored society and a set of techniques that, while never claiming to represent empirical proofs for the nature and reality of the vision experiences, legitimize them as personal and sacred experiences that have actual meaning across a broad spectrum of humanity.
Visionary experiences via psychoactive medicines like Ayahuasca, peyote, and psilocybin, often provide a new perspective that allows us – actually gives us the freedom and possibility – to examine that which we assume is reality and to question it for the first time:
“The extraordinary nature of my trips has forced me to question some basic assumptions about what it is that I, or we, can know. Objectivity, that holy ideal, seems now merely an attractive mirage, that when grasped at has actually left me stumbling and clutching air as it reappeares across the room.”
“. . . psychedelics instruct us on the arbitrary nature of consensus reality. A slight tweak in what constitutes our day-to-day brain chemistry, and colorful visionary patterns and interpersonal dissolution would be normality, while the idea that we are all separate individuals, apart from wholeness and love, would be the hallucinogenic trip.”
Once this happens for a person, this stretched and massively expanded perception of the universe can never be returned to the small container of reductionist consensus reality that he or she once held, perhaps by default. There exists now for them another vast and awe inspiring view of things. One only has to turn around and look at it. When we do, then who is to say which is the real and which the unreal? Perhaps both are ontologically real simultaneously in some larger multi-dimensional overview that takes us beyond our human limits.
An interesting graphic animation of a reading by Dennis McKenna from his book “The Brotherhood of the Screaming Abyss.” In it, he describes a particularly awe inducing vision experience with the medicina. Dennis is the brother of the late Terence McKenna and his book is a good read about their relationship and their various pioneering adventures working with Ayahuasca and other entheogens.
His great vision, related here, is the kind of experience that draws people to Ayahuasca and can significantly alter one’s perception of themselves and of their place in the universe.
[Source: http://vimeo.com/80337226 -- Voice Media Group]
“But ecstasy is not fun. Your very soul is seized and shaken until it tingles. After all, who will choose to feel undiluted awe, or to float through that door yonder into the Divine Presence?”
- R. Gordon Wasson
An original digital artwork by David P. Crews.
This is a digital art and photograph collage, but the stone face is an actual formation I came across in a less-traveled region of a lightly traveled hoodoo wonderland called the Bisti Wilderness Area in northwestern New Mexico, USA (commonly called the Bisti Badlands). Is it pareidolia – an accidental shape that looks like a face, or is it an expression of animism? Yes, of course, and perhaps, I think, the other as well. Having taken myself down under the skin of consensus reality and once meeting a female Spirit of the Earth, I treat such things as this with respect and honor.
~ ~ ~ ~
Spirit Stone Woman (by David P. Crews)
Once, I was wandering through time,
Threading a tortuous line through
undulations and towers of rock and clay.
Sitting, resting from my efforts,
I looked up and saw her face,
Sudden awareness chilling my arms.
A crickle of power and presence:
I had come unawares into a place
of natural holiness.
I speak. I ask permission. I look.
I gaze into the sky as She gazes.
Who has spoken with her in ancient days?
How long has she watched the stars?
For whom does she wait?
A shape sits silent, breathing another air
poised on the edge of eternity.
My friend, Mitch Schultz, director of the “DMT, The Spirit Molecule” film posted a link to some spectacular photos of an Iboga ceremony with the Bwiti tribe in Gabon, Africa. These are from a French journalist and photographer named Emilie Chaix.
Iboga is one of the world’s great vision-giving teacher plants, roughly comparable in power and depth to Ayahuasca, yet very different in its presentation and physical effects. An Iboga ceremony can be days long and extremely challenging to the partaker. It can also bring strong insights and learning, as well as healings, to the participant.
Click through to her site and check out this wonderful gallery of photos of the once very secret ceremony from the Bwiti tribe, who are maintaining this important world medicine tradition.
Check out this fascinating short animation called “Trip” from a duo based in Sao Paulo. They choreograph projected animated characters onto real life backgrounds.
The film illustrates the journey many are now making from traditional religions to the direct experience of shamanism, especially through personal interaction with vision producing plant medicines like Ayahuasca.
I’ve been on a bit of a ‘blogcation’ lately, but one of the things I’ve been working on is a PHOTO GALLERY of my recent trip to the Peruvian Amazon to work with Ayahuasca. This was my second trip to work at the SpiritQuest Shamanic Sanctuary, where I engaged with the great spirit medicine in five intense ceremonies. This photo tour will take you with me, showing the sanctuary, the verdant grounds and jungle, the process of preparation of the medicine, the actual ceremonies, visiting with some of the local tribespeople (Yahua, Bora, and Shipibo), and a special ceremony to work with Huachuma.
See my previous posts on this trip for more detailed information about these events. There is general commentary provided with these photos, but as this gallery is intended for a broader audience, it does not present the in-depth detail you’ll find here on my blog. There are a lot of photos in the show, and I do hope you enjoy them. I have some video and audio elements I will share later.
My final ceremony in the Amazon was not with Ayahuasca, but with the ancient medicine of the Chavin culture of the northeastern mountains and coastal areas of Peru. Huachuma is the most common local name for the plant whose post-colonial name is the San Pedro cactus. As both cacti contain mescaline, Huachuma can be considered South America’s parallel, if decidedly not equivalent, to North America’s peyote. Just as with peyote, this cactus has been used for thousands of years to bring humans into a powerful spiritual dimensional experience for healing and for enlightenment.
The ritual and ceremonial forms associated with Huachuma are based on the mesa, a literal table or layout of ceremonial power objects in the form of a cross. Much of this has been co-opted by the Catholic church and most “San Pedro Mesa” ceremonies are very syncretic and include objects, references, and appeals to Jesus, Mary, the saints, etc. My interest was to find the older, more authentic, pre-Columbian version of the cactus ceremonies, representing true ancient shamanism. In today’s Amazonian or Andean cultures, this is not easily found, but Howard Lawler is, surely, the best source for this kind of experience. He has been restoring this ancient style and level of Huachuma ritual for decades, and has been able to attain and establish a truly non-syncretic and very powerful mesa ceremony. His Huachuma Mesada Pilgrimages are intense, nearly two-week long expeditions to the ancient sacred sites in northeastern Peru to engage with the plant in the way and in the very places that the ancients did.
He also offers an introductory mesa ceremony in the Amazon for those, like myself, who are there to work with Ayahuasca but also wish to have an initiation into Huachuma. This actually makes a lot of sense, as Huachuma began in the Amazon with the concept of the water mesada.
Yacumama is the serpent spirit that represents water and the essence of life springing from the great Amazon. He is pictured as a serpent and as the serpentine river that winds through the great forest of life, enlivening all the inhabitants from plants, to animals and us. Water is the essential ingredient for life.
In Ayahuasca rituals, one works with Pachamama, the great female spirit of the plants and animals – this is Mother Ayahuasca, the “mother earth” spirit who engages, teaches, and heals within the context of the Ayahuasca medicina. When working with Huachuma, one encounters a complementary male spirit, a Grandfather Huachuma. He is expressed in the Amazonian ritual in the form of Yacumama, the essence of water.
The ritual begins at the great mesa that don Howard has created inside the ceremonial molucca at the sanctuary. This large layout begins with the lower world, then the crossbar mesa representing the middle world (our everyday dimension), and the mesa at the top representing the upper worlds. There is also a lancon or stone stela like the one at the great temple of the Jaguar. This stands at the cross point and represents the “axis mundi” or the world axis. It leads up into the heavenly realms as well as down into the unconscious worlds. The mesa is a three-dimensional map to a multi-dimensional universe.
Huachuma cactus is reduced to a liquid that is intensely bitter, but is not disgusting or nauseating as Ayahuasca is. Also, there are no dietary restrictions with Huachuma as there is in Ayahuasca. One drinks the liquid and is offered an immediate chaser of limonade – a tart and non-sweet lemonade that really helps to offset the bitterness and slight discomfort of drinking the medicine. This will be offered at various times throughout the length of the ceremony, which can take eight hours or so.
[Click on any small photo for a larger view.]
Unlike Ayahuasca, this does not occur at night with darkness and the singing of icaros. Huachuma is an animating and animist agent and it is useful to take it during daylight and, in the initial stages, get out into nature to see and experience it. We took the medicine at about two in the afternoon and after the initial rituals, immediately got into the boat for a trip some miles upriver to a tiny settlement. We pulled into the bank and walked along a long covered wooden walkway to get to the village. A few locals came out to see us and some of the kids played in the river or with a soccer ball while one boy presented a monkey for us to see. As this is happening, I was coming alive with the energy of the Huachuma medicine. A gentle rain began to fall, and the individual drops were superimposed over the verdant green fields surrounding the settlement. Each drop vibrated like electric diamonds and the greens beyond seemed to glow with life and energy. This is a very active medicine that, in this initial phase, engages us in a physical and super-awake mode that leads to a strong sense of joy and happiness.
Everything is alive! This is what animism feels like! As we returned to our boat, I settled in and took a fresh apple to eat. It’s flavor was enhanced in the same energetic manner as the objects I saw. It was delicious! A truly wonderful sunset glowed in orange and red like an open kiln under the rain clouds that began to gather.
As we motored back down the Rio Momón, that rain began to fall in earnest – a true tropical downpour. This was no ordinary rain, with or without our enhanced senses. It rained in sheets until the boat was literally encased in a tube of water. Water below the hull, water rushing the canvas above our heads as if we were under a huge waterfall, and not rain streaks, but walls of solid water on all sides of the open-sided boat. The pilot had to slow to a crawl and use his searchlights to make our way safely back to the sanctuary. Howard said that in his quarter century of living here, it was the hardest rain event he had been in on the water.
Rather than feel in danger during this huge rain, I and the others felt safe, curious, and engaged. It was obvious to us that we had truly invoked Yacumama – the Water Spirit – and he had manifested for us in a very big way.
With a safe return to the ceremonial molucca, and with darkness upon us, the next phases of the medicine began. In the presence of the mesa, we entered into a more internal space where introspection and visioning can happen. This lasts until about ten o’clock when the medicine begins to dissipate and we retreat to the dining hall for a good meal. This was the first meal in about two and a half weeks for me that had any salt in it. We had some bits of chicken that were fried with some salt, and they were truly delicious after the long diet and having just been sensitized with the Huachuma.
I feel like I have internalized much of the work I did with Huachuma and will be processing it in my life for a while to come, just as with the work with Ayahuasca. I was unable to continue on with Maestro Howard on his Mesada Pilgrimage this time, but hope and intend to do so next year. These ceremonies: five Ayahuasca, one Bobinsana, and one Huachuma over two and a half weeks, is enough for me for now. I am very happy to have had the opportunity, however, to work with Huachuma this time and experience the great Chavin Mesa and the power of this level and style of shamanism, based as it is on the very work that our ancestors were engaged in over three thousand years ago.
San Pedro ceremonies are rather common in the Andes and are generally not nearly as powerful in terms of the actual medicine used. They also blend in all the syncretic religious elements that tint the experience and give it a shape that does not originate with the plant and its spirits. I feel very fortunate to have encountered Howard’s mesa, an authentic, pre-Columbian shamanism that resonates with the power and energy of the great Spirits.
As I write this, I am in the Upper Amazon Jungle, on the Rio Momón. It is early in the morning, before dawn and there is a refreshing rainstorm cleansing the air and replenishing all the life that surrounds me. I have joined a group of eight other seekers who have converged here to work with the ancient and sacred spirit medicine called Ayahuasca. This is the first of my posts from the SpiritQuest Lodge, a spectacular facility here in Peru, designed and dedicated to the most authentic and unadulterated ancient shamanic tradition anywhere in the world encompassing Ayahuasca and other healing and teaching plants of South America.
I have come through my first of five ceremonies. Five is about the limit for anyone working in a set of ceremonies like this, so this is an intensive set of encounters with Ayahuasca. I will be presenting some brief descriptions of my experiences, but detailed analysis will have to wait until I’ve been able to integrate the experiences better. Most who come to work here are seeking healings of some kind. This is the prime modality of these plants and is a powerful reason for our human interactions with them. In my case, I have actually received bodily healings from my previous work some seven years ago. I have also been given sincere gifts of the heart from the Spirit who is an integral part of this teacher plant.
My reasons for returning are twofold. I wish to make an offering to that Spirit by my pilgrimage here and by giving my deepest thanks to her. Second, I request to learn from her and to ask her to bring energies to my life as she did seven years ago – energies that changed me and my life path profoundly. I have arrived at a new major life transition point. It is a good one and I hope to gather energy not only from within myself but from the larger holistic realm of spirit. I ask for a boost to my creative efforts in the coming years while also giving me the perspective and energies to corral my fears and overcome old habits that limit my progress.
My first Ayahuasca session was surprisingly mild. As a last minute thought while offering my Intentions to the vine, I asked the “little doctors,” or “doctorcitos” in the local parlance, to give me some help with my physical body, specifically in the lower digestive tract where I have lingering problems from some cancer surgery a couple of years ago. The doctorcitos are, to my understanding, intelligent parts of our own bodies who work at the molecular and DNA level as the maintenence crew for our systems. When they are encountered in visionary space, they are interesting characters, often very enthusiastic and helpful – anxious to “show you around.”
The onset of the visionary and spirit space in an Ayahuasca session is usually quite strong and dramatic. It can be overwhelming, but usually it feels like a strong wave that brings you up to a highly energetic state. I was waiting for this to happen, hoping for the best, but it seemed to take a very long time. I wondered if the tea was just too weak this time, but I noticed the others beginning their purging. Some were crying and otherwise dealing with the teachings and personal things of their visions, so I knew there was good Work being done and that the brew was strong. It seemed that I was to have an easier time of it tonight. Ayahuasca effects are very personalized, even though we all drink the same medicine.
Finally, the buzzing came, although slow and tentative. A very straightforward vision appeared of a few soda cans floating in a little cement gutter with a small rivulet of water. They turned this way and that, then one aligned with the channel and opened up it’s bottom to make a path for the water to flow through. The others did the same. Then the vision stopped and a series of other scenes, mostly nonsensical, took its place. I had a panoply of the type of visions that are what don Howard calls “taking out the trash,” which is the process of dumping a lot of cognitive chatter and ideation that gets in the way of deeper visions. Much of the imagery here is due to the DMT component of the tea and I saw a continuous background of intricate lines composed of vivid red, green, and blue. These formed into tiles and moved across the background in very pretty ways. This kind of geometric imagery is fun, but not meaningful. Knowing this, I realized that my session would not take me deep into Ayahuasca space this time and then it occurred to me that I had been told what this ceremony was about. That first little vision of the cans was a very plain “text message” from the doctorcitos saying something like, “Got your message, boss. We’re on the job!” They would go to work aligning my “plumbing” to make me feel better, and that is just what they did. After the ceremony was over, I spent the rest of the night in that same light vision space while dealing with purging and cleansing that, while unpleasant to do, was helpful to put my body right. This is a good thing that allows me more freedom and access to work on the deeper spiritual things to come.
Tonight, I go into the second session and I expect to be taken deeper into the space where visioning is meaningful. It may be easy or it may be hard. The Ayahuasca tea potentiates over time, becoming stronger each time we drink. The shamans here are among the best in the world, working in the old ways, and I feel truly blessed to be here in this amazing place, learning from and singing to the plants.
More updates as I go, as long as I am able to do so.
“There is another world, but it is in this one.”
– William Butler Yeats
“Although ayahuasca is often translated as ‘vine of the soul,’ the translation that may best convey the sense that ayahuasca has in Amazonian Quechua is ‘vine with a soul.’”
Gayle Highpine – Ayahuasca.com
A very interesting observation from an in-depth and enlightening article by Gayle Highpine, one of the moderators of the Ayahuasca Forums on ayahuasca.com. The idea of a vine having or representing an actual intelligence beyond human knowledge is easy to dismiss with a rationalist analysis. This analysis holds that the way Ayahuasca’s amazing effects were originally discovered was by long-term trial and error by native peoples. Those who promote this reductionist view, don’t understand just how ‘astronomical’ the odds would have to be to do so, nor do they have an appreciation of how medicine knowledge was developed in ancient times and still occurs today for those who are sensitive to it. There are around 80,000 catalogued plant species in the Amazon with an estimated one million more uncatalogued ones. Trial and error as a method to develop complex medicines in a natural setting is unrealistic.
Gayle tells how within a century of so of the introduction of European diseases, the people of one region, the Napo Runa of Ecuador, discovered over one thousand plant medicines in a very short time. Some of these are in complex chemical combinations. These plants are cooked with Ayahuasca and consumed to gain, through visions, specific knowledge about which plants to use to cure which diseases or illnesses. Ecuadorians developed a treatment for malaria within a quarter century of its arrival in their forests. This was quinine, which is still viable today.
“Humans have the same instinctive ability to sense medicinal plants as other animals do, even if most have never developed it,” she says.
It’s a fascinating article for those interested in the history and origins of the “Mother of all plants,” and she presents a lot of information I have not seen before.
This is a sticky post. Please scroll down for current posts! Thanks.
One main feature of this blog is the journal report I made of my initial experiences with Ayahuasca in 2006. I’m making this sticky post so you don’t miss this five-part series of essays called “Ancient Songs and Green Magic” covering my entire experience in the Peruvian Amazon. If you are curious about how a traditional, authentic Ayahuasca ceremonial experience happened to someone who had never taken it before (or anything like it!), I will take you with me through an entire arc of experiences from a lesson of sheer terror to wondrous love from Mother Ayahuasca herself, plus life-changing after effects that still resonate now. Begin the journey HERE or click the ceremonial image below. I welcome your comments. Scroll down for current posts.
While preparing for my trip to the Upper Amazon in two weeks, I’ve been thinking about my main area of interest and inquiry – contemplating and exploring the possibility of the actual reality of the other “spirit dimension” that one is so forcefully carried into when working with Ayahuasca. This is such an impressive experience that most who encounter it come away from it convinced that it is real and does exist independently somewhere or somewhen other than this physical universe we normally live in.
I’ve been reading a very interesting book that, while not speaking specifically to the plant teachers, analyzes and compares the phenomena and practices of shamanism with that of the psychological approach and theories of Carl Jung. I’ve always found the two sets of ideas to be very much intertwined and comprising two ways of describing the same thing. I’m particularly struck when Jung says things that show he understood the apparent reality of the “spirit dimension” of the shamanists. The book is “Shamanism and the Psychology of C. G. Jung – The Great Circle,” by Robert E. Ryan (2002).
One passage where Ryan speaks of Jung’s ideas really resonates with me:
“. . . one of the most important touchstones of Jung’s thought and the shaman’s experience (is that) events experienced by the mind in what we would call the ‘psychic or inner world’ would have their own claim to a reality equal to that which the same mind imposes on the unknowable world presented by the senses. Each is a realm of experience in which we seek durable laws with their own universality which allow us to track and predict change or transformation in that realm. We must suspend our reductive tendency to regard as ‘merely psychological’ an inwardly encountered pattern of experience capable of producing transformations in a process which has enlisted the depths of the human mind for perhaps tens of thousands of years, thus holding a pedigree enduring far longer than any of the discoveries of our Western scientific materialism.”
– “Shamanism and the Psychology of C. G. Jung – The Great Circle,” – Robert E. Ryan, Vega, London, 2002, p. 102
Western society is so immersed in materialistic way of thinking that it is easy to simply dismiss visions or powerful dreams as “just psychological phenomena” – that is, happening only in our brains and not exhibiting an external reality. In other words, brain fiction. Anyone who has worked with Ayahuasca will tell you that this is simply not believable. The vision space Ayahuasca takes us into is not only vivid and self-generated, but it is far richer and more detailed than one can ever imagine producing in one’s own mind, upon an instant, and with imagery so vastly original and unknown to that person in normal life. The entities one meets in this realm are vivid as well, and have their own agendas, interact with us as separate beings, and sometimes even require communication and the making of deals or arrangements between themselves and us.
It would be the equivalent of accusing the early European explorers of the Americas of having made their stories up, deluding themselves into believing that there was such a vast and amazing New World out there with all those strange things and beings in it.
Perhaps the spirit dimensions revealed by Ayahuasca are merely “brain fiction,” but if so, that hypothesis speaks of vast depths within our human machine that are not only unmeasured, but totally unsuspected and inexplicable. Why would we have evolved such a thing for the straightforward needs of an animal’s survival purposes? One may as well hammer a nail with a hydrogen bomb, or fill a tin cup by pouring in an ocean. For those who have ventured into it, this dimension or realm and the things that are seen on its shores is a great mystery – a new world and a new frontier that reduces all other human explorations to insignificance. As Graham Hancock has said, it may even represent the next stage of our own evolution. Who, seeing it this way, would not be thrilled and excited to go on such a journey of discovery?
I’ll be crossing quite a few borders on my way to and from Peru and the Amazon, but it is the esoteric border I will cross while sitting still in the heart of the great forest that I am most interested in, apprehensive of, and hopeful about experiencing. I can think of no greater adventure and no better thing to do with my energies and time than to plan my expedition well, board the magical boat of Ayahuasca, and venture into that new continent, slipping between the folds of space and time and seeing around that strange bend that no one can normally find. It is a bend not of this dimension. It can be navigated with the help of the teacher plants and the experienced human guides – our shamans. However, we must be ready, alert, and open to discovery not only about the new universe itself, but also to powerful discovery of our own selves as we cross and recross that often frightening border.