Link to article here.

In an orthodox, received-religion setting, this might remind us of a question posed by a preacher or teacher who rhetorically asks, “What does God want from us?” and then proceeds to answer their own question (often at great length) based on his or her own ideas – their own presumptions, fed by their own interpretations of the sacred texts they’ve “received.”

In the case of Ayahuasca and shamanism in general, it is very different. When Steve or his shaman or someone taking Ayahuasca asks this, he is being literal and expects an answer to come from without, not from within our ego mind. That is, he looks for an answer in the form of information available to be gained when we enter sacred dimensions and literally ask the spirits themselves. This is not a presumption. Anyone can go do this and see for themselves what they will see and ask what they will ask. The spirits are there whether we approach them or not. If someone does not “believe” in spirits but never approaches them in the way that those who do so find effective, then that person is speaking an opinion, not an observation based on knowledge or experience, which is to say it is also presumptive.

In his essay, Steve speaks about how we cannot be a tourist when dealing with the spirits, while being on a vision fast, engaging in a talking circle with others, or within our dreams. Doing these things requires a commitment and one’s full involvement and attention – a “being there” in the moment and being fully engaged.

This is especially important for me as I contemplate what I “want” from my ceremonies, and how I should approach those rituals and the spirit beings themselves in terms of attitude and expectations.

Steve says:

“We cannot just go to the spirits and expect them to give us what we want. They may well have other plans for us. In fact, rather than asking — or, as some people do, demanding — that they heal us, or transform us, or make us into someone else, we should just pour out our hearts to them in prayer. We should not go to them with requests or demands or even expectations.

We should tell them what we need; tell them what we fear; tell them what we regret. We should speak to them honestly from our hearts, and then listen devoutly with our hearts to what they tell us.”

In my initial ceremonies back in 2006, I found this to be true. Once I stopped listing out what I wanted to see and experience, I was able to listen, comprehend, and receive the wisdom, love, healing, and guidance I was hoping for. I had to get my own ego out of the way and out of the process by basically telling it to shut up and sit still for a while.

One of the most important points Steve makes is one I try to remember within the consensus reality of our everyday lives. This is the understanding that the Spirits are not “elsewhere” but are with us always and can and do influence our lives. We, ourselves, are Spirits as part of our constitution as human animals. Whether we envision them in this way as part of our own Self (which they are) or see them as alien entities (which I believe they also are), we can work in harmony with them and the energies they bring to us if we are aware and open – listening and understanding what we are shown with a heart open to love.

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I’m back to some blogging after taking a few hard-work weeks off to remodel my old house for sale and then move myself and all my stuff into a new place. This has been a physical task that has taken a toll on my now aging body, but it is just one of those passages in life that re-adjusts us into a new set of possibilities going forward. It is also an apt metaphor for the kind of spiritual/mental “remodeling and moving” that I will be engaged in with my upcoming trip to Peru to work with Ayahuasca once again.

I will be in the Upper Amazon during most of June to participate in a number of ceremonies with Ayahuasca and Huachuma. These two are sometimes spoken of as Grandmother and Grandfather spirit medicines, complimentary in their effects and influence on us. This will be my first encounter with Huachuma, also known as the San Pedro cactus. This is South America’s version of the peyote cactus, and contains similar compounds.

It will be my second series of encounters with Ayahuasca after my initial passages in 2006 (see my five-part series here). I have been thinking about and longing to return to re-engage with Ayahuasca ever since those special days, and I am flooded with a wide range of emotions and thoughts. At the same time, my cognitive brain is busy figuring out all the travel and logistical arrangements. Good to let each part of me do what it is best at!

From airfares to immunizations, the travel details can get a bit complex, but they all work themselves out, of course. The emotional/spiritual aspects are far more interesting and are the focus of my work, so it is good to sort through them and express them at each stage of this new journey. So, here are some of the things I’m thinking and feeling about this upcoming encounter.

Apprehension
Stories of Ayahuasca visions can make it seem like a marvelous, loving, and wondrous experience only. They certainly can be a marvelous, loving, and wondrous experience – but not only. Ayahuasca has also been spoken of as the ultimate in psychic inner work, usually in a phrase like “One Ayahuasca session is worth 10 years of psychoanalysis.” However it manifests for each individual, it can, indeed, be an extremely powerful self-work and self healing experience. Sometimes dark and terrifying. Intense.

I touched on this in an earlier post, speaking of how this kind of teaching vision experience will come to us, but we do not know when it will come or how intense or troubling it will be for us. That’s where the apprehension comes in. There are also apprehensions about the physical rigors of taking the tea, of course. It is not a pleasant drink, and Westerners often have scruples with the strong purging that is part of the process. These are not things to be dismissed or ignored, nor is our apprehension about them something we should consider as wrong or misplaced. The apprehension is useful and is a good sign that the partaker understands what category of experience he or she is getting into and does not take it lightly or for granted. Drinking Ayahuasca is a sacred act, and one that demands our full participation, even as we know it may not be easy – even as we know it may be very hard and uncomfortable.

Or, it may be wondrous, marvelous, loving . . .

or both!

So, yes, I feel apprehension about my upcoming experiences. It has been seven years since I’ve partaken, and I’m curious about how I’ll handle and interact with the brew this time. Many have reported that after a long hiatus like this, when they take the tea again, it’s as if they continued right where they left off last time. I hope that is true for me. I would like to build on my experiences and insights and go deeper into my self-work and on further into the spirit dimensions to learn and to understand more.

Joyful Anticipation
I also recently touched on the joyfulness of being with others when working with Ayahuasca. This is the flip side of apprehension. I am truly looking forward to meeting a new group of fellow travelers. My particular everyday life does not include many who understand or “approve” of working with psychoactive spirit medicines, so it is a fulfilling and enriching experience to be surrounded for two weeks by a group who is nothing but sympathetic, interested, and encouraging in these matters. I felt this way when I attended an Evolver conference a couple of years ago with Graham Hancock and Alex Grey and about 40 others of similar mind and spirit. We were at home together.

So, I’m anticipating the joy of being with like-minded people from all over the world, gathered in this most unlikely and magical of places for such wondrous and useful work and play.

Just a little more than a month away. I am eager to begin.

I’ll continue to post my pre-trip thoughts. When June comes, I will be off the grid for at least two weeks (as far as I know) and will be journaling on-site every day for future posts and other creative works. Then, I will catch everyone up on my new experiences after the fact. I’ll be traveling a third week through Panama, but will have internet access for certain there.

Moving forward!

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“Sacred space and sacred time and something joyous to do is all we need. Almost anything then becomes a continuous and increasing joy.

What you have to do, you do with play.

I think a good way to conceive of sacred space is as a playground. If what you’re doing seems like play, you are in it. But you can’t play with my toys, you have to have your own. Your life should have yielded some. Older people play with life experiences and realizations or with thoughts they like to entertain. In my case, I have books I like to read that don’t lead anywhere.”

Excerpt From: Campbell, Joseph. “A Joseph Campbell Companion: Reflections on the Art of Living.” Joseph Campbell Foundation, 2011-08-01.

A lovely quote from the great Joseph Campbell posted on his Facebook group page today (here).

This resonates as I prepare to return to the Amazon in June for an intensive series of Ayahuasca ceremonies. One of the most enduring aspects of working with this great plant medicine is the spirit of play and joy that envelopes the group you work with. Even though there are often tough hurdles during the ceremonies, and honest apprehension occurs when approaching the unknown of this sacred space, this sense of camaraderie and joyful excitement suffuses the family of those who participate together, though we are all strangers before we meet in the great forest.

At least, that was my experience and it reflects the experiences reported by many others. It is part, I think, of what we sense as “authenticity” when working with Ayahuasca. It affects our holistic attitudes and spirits in a positive way that reflects what Campbell was talking about – the essence of sacred work as being like play and expressed in joy.

I am anticipating just such a time ahead. Fortunately, when we gather for this great work, everyone brings their own toys, and they are all really good ones!

Thanks, Joseph.

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My friend, Graham Hancock, was recently given the opportunity to speak before a TEDx conference about the mysteries of consciousness and how ancient plant teachers and traditions are critical to our evolution, even as our current society does everything in its power to suppress them. TEDx got more than they bargained for, and they decided to take Graham’s and colleague Rupert Sheldrake’s talks down from their site. This caused a huge backlash against TED and they are now capitulating to the extent they are allowing Graham to post his talk online if he blurs out the TEDx branding (logos). [Unadulterated versions of the speech are available elsewhere on YouTube and the web.]

Graham posted the talk at this link (or click the images).

When phenomena are experienced by large numbers of people, it calls for examination. All science is based initially on discovery and speculation. We ask, “Here is a phenomena. What if this is true or that is true? Then, let us experiment and test it.” It is not “unscientific” to gather information and to assess it, but most scientists today do so within a tightly restrained culture of specialization and orthodoxy. When someone brings together and synthesizes information from a wide array of human experience (in this case, shamanistic effects of using visionary plants), presents reports on his own encounters (tests) with those plants, and then speculates on the possible importance of this to all of humanity, he is operating outside of those orthodox conventions – and the gatekeepers want to shut him down.

Graham rightly complained about TED’s censorship decision. TED did publish his rebuttal, and now Graham and Rupert have challenged them to a neutral debate on the issues.

Graham is not the first to understand or advocate for the things he speaks about in this area, but his public profile and oratorical skills makes him one of the more important presenters of the importance of humanity’s relationship to visionary plants. I encourage you to watch.

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“Psychedelics are not suppressed because they are dangerous to users; they’re suppressed because they provoke unconventional thought, which threatens any number of elites and institutions that would rather do our thinking for us.”

Some thoughts from Dennis McKenna, ethnopharmacologist and brother of the late Terence McKenna, bard of modern psychoactive literature and thought. This is from his interesting new book, “The Brotherhood of the Screaming Abyss,” detailing his life with his famous brother and how their adventures affected their lives and influenced many thousands more.  Dennis goes on to say:

“Historically, those in power have always sought to suppress free thought, whether bluntly or subtly, because it poses an inherent challenge to their rule. That’s no less true today, in an age when corporate, political, and religious interests form a global bloc whose interests threaten all earthly life, including human life.”
[Dennis McKenna, The Brotherhood of the Screaming Abyss, North Star Press of St. Cloud, St. Cloud, Minnesota, 2012. p. 450-1.]

Dennis is known amongst many other things for his participation in the “Hoasca Project” – a pioneering effort to document and understand the pharmicokinetics and effects of Ayahuasca in the Brazilian Amazon.

BTW, Dennis’ book was funded through Kickstarter, the crowdsourcing site. It was the most successful book project in Kickstarter’s history.

You can learn more at his book site:

http://brotherhoodofthescreamingabyss.com/

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As I prepare to return later this year to the Amazon to work with Ayahuasca once again, I’ve been looking at some of the prep work I did a few years ago, prior to my first encounter with the great spirit medicine. One striking thing (especially looking at it now, long after the fact) was an I Ching reading I did a few months before I left for South America. I see and use the I Ching (the ancient Chinese life guidance oracle system) as a “synchronicity system” that reflects our greater selves back at us from outside the normal time stream. This can inform in ways that are surprising, especially if there is an emotional or life-altering component to the question one asks of the oracle (or rather, of one’s Self).

I asked, “Can I expect Ayahuasca to change my life in a positive way?”

The answer (which I’ll partly quote from my favorite English interpretation of the symbols by Stephan Karcher) was hexagram 36, “Brightness Hiding” (field over radiance). The symbol is of a setting sun, indicating travel through demon’s country.

It told me:

“Brightness Hiding describes your situation in terms of entering the darkness to protect yourself, or to begin a difficult new endeavor. . . Conceal your intelligence by voluntarily entering what is beneath you, like the sun sets in the evening. There is real possibility of injury in the situation. [Meaning the current life situation outside or before this action.] By dimming the light of your awareness and entering the darkness, you can avoid being hurt. This becomes a chance to release from old problems and inaugurate a new time.

“Putting your ideas to the trial by accepting drudgery and difficulty will bring profit and insight. Adapt yourself to the situation. . . . Don’t lose your integrity. Be clear about what is really happening.”

["I Ching - The Classic Chinese Oracle of Change-The First Complete Translation with Concordance", Stephen Karcher, Vega, 2002, p. 405.]

This passage one takes is not darkness for the sake of darkness – not an evil trip with no purpose for the voyager other than harm and fear. With Ayahuasca in particular, it is always a purposed passage through the underworld of our soul in order to learn what we are and where our weaknesses come from. We can benefit from this dark passage, this study of our under-structure. If we are shown them, we can better repair the creaking beams that hold up our thoughts, our egos, our presumptions, our social mores and norms, and our very beliefs. We can gain a holistic view of ourselves that will inform us once we are back in our ego-based persona, ingrained in the consensus reality flow of our “normal” lives.

This is not an easy or comfortable journey, this trek through the basement of our being, but it can bring us great value if we consent to do this work. The thing with Ayahuasca is that you will encounter this trying but important task, but you won’t control when it happens. Therefore, one must be ready for it at any time and we must truly and heartily consent to do this work from the beginning.

The rewards are definitely worth the real work we do and the apprehension we naturally feel as we approach the mouth of the dark cave of ourselves.

[For more comprehensive information on Ayahuasca, see my five part series, here.]

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After seven years of life reaction to my first Ayahuasca journeys (for which story see here), and processing and integrating the life changes it caused for me (all challenging but totally necessary to heal me and re-create me into a better man), I’m making plans to return to the Upper Amazon this summer or fall to continue my studies and explorations with that supreme medicine of the jungle. In doing so, my goal is to re-engage with the spirits of the plants and learn what I can about the things that I do not know. Sounds simple enough, right? However, this is a bit like saying, “I think I’ll go to Mars next month and do particle physics research.” The trip is extremely challenging, and the knowledge one is after is esoteric and in many ways alien to our current understandings or way of being.

Even though that is so, it is what I and others who work with Ayahuasca attempt. It’s exhilarating, to say the least, to cast one’s self into the raw frontiers of human perception – a pioneer in a fragile human ship, tossed by waves and seeking a comprehensible and attainable shore. It is even more remarkable when said pioneer suddenly realizes he is being guided by an interested, even friendly hand, but a hand that is distinctly and obviously not human. This force, this spirit, seems to want the pioneer to understand this new and intimidating realm and to help him or her process the information. This spirit also seems to want to influence the explorer’s own human life, both to heal the body and to affect the life path they take from that encounter going forward.

This is what has happened to me, and I’m thrilled with the prospect of setting sail once more and, hopefully, encountering that elemental spirit in some form again.

(Click any photo for full size.)

I was brought up as a Christian and I took it very seriously for over 40 years, even to the point of writing an influential book on New Testament interpretation. Taking the path of shamanism and exploring beyond the borders of current knowledge (religious, political, societal, and scientific) is viewed askance by those still embedded in orthodox structures of belief. It is often judged as a negative moral choice, influenced by the devil or the “world.” For the person who seeks knowledge beyond those structures, however, the process has nothing to do with moral choices. The acquisition of knowledge (especially “new” knowledge from unknown and untapped sources) leads to completely different and unexpected perspectives on everything, especially our worldview and the philosophies that worldview engenders in us.

In my search for What Is Real, the old orthodox religious worldview is simply inadequate and it has been left behind me as I have grown into new paradigms. Now, I and others like me, seek knowledge where it is most different from what I know. We seek not what is known, but what is unknown. This is the mantra of science and of humanity.

The unknown exists beyond the borders of our paradigms. We must seek it by traveling to and beyond the true frontier. Wish me a good journey and I promise to report any curious sightings in the new worlds beyond the veils of our mundane lands.

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I am in the greater void.
Reborn. Discontent.
Infused with intensity,
Straining for sustenance,
Comforted by reason.
Overjoyed by love,
Amazed by the newly seen,
Grasping for a higher throne
Made solid by the hand and mind
Of my recast soul.

There is much I would like to know about the nature of God,

but I should be satisfied with startling him.

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(Click any image for larger size.)

La Selva – The Forest. That’s the name given by the locals to that greatest forest on Earth, that unimaginably immense ocean of green we call the Amazon Jungle.

It contains the greatest diversity of animals and plants in the world, and is the source of much of our breathing air and medicines. It is a vast repository of bio-chemical riches that we have only just begun to learn about, even as the trees and life systems are so carelessly and ignorantly destroyed en masse, every day.

Those who work with the traditional great psychoactive medicines of La Selva, like Ayahuasca, see this green sea as something more than “just trees.” For those who have traveled into the enigma of the jungle beyond the physical matrix, being in the midst of the jungle is a powerful experience. There is a palpable sense of the life force animated as a conscious and intentional entity. Gaia is not a metaphor. Mother Earth becomes a very real person. There is great mystery here and great capacity for gaining knowledge and for healing.

This is not a secret experience, reserved for an elite. It is available to anyone who would learn or who would be healed, but it is rarely an easy path. Dealing with one’s own personal psychic challenges can be the hardest work one has ever accomplished. And then, it can be challenging to actually come face to face with an Elemental being and live to tell of it, even if she should prove to be kind and loving. To paraphrase Terence McKenna, one might in that situation be most in danger of expiring from astonishment.

Having braved the journey and traveled through the amazing veil and returned to the physical world of trees and rivers, we are never the same. What unknown new measure shall we use to describe our new perspective of ourselves and our world? The old ones are surely as mundane as the lives left behind us, and will not suffice.

Regardless, it is better to have dared to see a marvel than to settle inside an old skin, fearing anything that changes us.

“I would rather know a fearful truth than remain deceived by comforting falsehoods.”
(A saying I wrote down many years ago, and one that in my life has typified that other old saying about being careful what you wish for, for you might get it.)

You can read about this kind of ancient and authentic journeying in my five part series on Ayahuasca, here.

[GoogleMaps image of Iquitos, Peru (the lighter area center), the Amazon River on the right, and the Rio Nanay as the black squiqqle on the left side.]

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A photograph I made many years ago along the path to Clingmans Dome in the Great Smoky Mountains National Park. Much time has passed since then, yet time seems not to be a factor in such places when the fog is resting in the pines and a vision of the past smiles and wanders silently by.

“A truer image of the world, I think, is obtained by picturing things as entering into the stream of time from an eternal world outside, than from a view which regards time as the devouring tyrant of all that is.”
~Bertrand Russell –Mysticism and Logic: And Other Essays (1919)

“Time is but the stream I go fishing in. I drink at it, but while I drink I see the sandy bottom and detect how shallow it is. It’s thin current slides away, but eternity remains.”
~Henry David Thoreau

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