A Soundscape by David P. Crews
[Total run time: 1:17:00]
Ayahuasca–Rain Passage is a visionary sound experience by award-winning musician David Crews, centered on a recording made on his second venture into the Peruvian Upper Amazon to work with the most renowned and respected whole-plant spirit medicine in the world, called ayahuasca–the Vine of the Soul. A jungle rainstorm arrived to guide the ayahuasca ceremony with the energy of Yacumama, the Water Spirit of the rivers and forest, bringing power and depth to the intense visions received from Madre Ayahuasca herself.
About the Music:
“This is a minimalist and immersive ambient soundscape. I designed this to be a deliberately slow and long work to suggest to the listener the mental and spiritual space one enters when working with ayahuasca in traditional ancient nighttime ceremony (which normally lasts from four to six hours). It is based on a 24 bit digital recording, made on location, of the natural sounds environment at SpiritQuest Sanctuary on the Rio Momón, a tributary of the Amazon. It includes the evening chorus of animals and insects, a large tropical downpour, and the post-rain night chorus. This is blended with the spirit songs of the shaman and my original deep electronic music ambient elements.
“Ayahuasca is best encountered when one is surrounded by and embedded into the vast living being that is the Amazon forest. My intention was to make a long-form piece centered on that rainstorm that, while containing creative electronic musical elements, remains an experiential ambient work. Great care has been taken to blend and guide the slowly evolving moods. In ayahuasca, each participant’s specific visions are unique, so I have presented a kind of impressionistic portrayal of the vision experience, very much centered in the entraining of the mind by the rhythms and white noise of the traditional songs, the leaf rattles, and the rain. At 1 hour, 17 minutes in length, this contiguous piece is best listened to in one sitting, when one is ready for an immersive meditational and transforming experience. It also works well as a low-volume truly ambient environment.
“The icaros (spirit songs) heard in this work were also recorded on location, during actual ceremony. They are the songs of don Rober Jarama, the highly esteemed banco ayahuascuero shaman associated with SpiritQuest. I have worked with don Rober over a seven-year period. He is completely authentic and simply amazing in his dedication to traditional mestizo and tribal shamanism in the Amazon. You will hear him whistle his opening Arcana to place spiritual protection on the participants, and also some of his sung icaros that help guide the ceremony throughout the night. Also prominent are the rhythmic sounds of the schacapa, a dry-leaf rattle that helps entrain the mind as the visions progress.
“The musical elements were created with LogicPro X on a Macintosh system and include timbres created in Alchemy, Air Xpand!2, ESX-24, EWQL Symphony samples, and other instruments and modules. Performance, production, and mastering completed at JaguarFeather Studios, Austin, Texas.
“My thanks and love to maestros don Rober Jarama and don Howard Lawler, and the staff and friends of SpiritQuest in Peru.
“I hope you find this journey into the incomparable vision space of ayahuasca to be useful, sublime, and amazing. Blessings and Light!”
-David P. Crews
Author’s Note: Life has been extremely busy and changing for me lately. I apologize to you who are following me that I have not posted in quite a while. This may continue for a time, but I will occasionally post items that I find interesting. I hope that you will enjoy them, also.
Here is an intriguing article from a Christian site that outlines the plans for a kind of new “Good Friday Experiment” with psilocybin (magic mushrooms) offered to long-time meditators and also to traditional active clergy members.
“Roland Griffiths, a professor of psychiatry and behavioral sciences at Johns Hopkins, is leading the new research, which stems from findings that volunteers who’ve taken psilocybin in a wide variety of research settings often report profound mystical experiences.”
The goal is to see if the use of this entheogen will present to the participants a truly mystical experience–one of the same order as those achieved by practiced meditation masters (in particular).
For many orthodox, traditional clergy, however, accepting this offer would mean facing the first such mystical experience of their lives. It seems the study’s organizers are having difficulty recruiting the clergy members for reasons that can be interestingly speculated upon.
I have never been a member of an official clergy, but my own experiences in living and deep-studying Christianity through my first forty years and also in researching and writing a book on New Testament interpretation, lets me identify with a clergy man or woman who would be in a quite similar life situation when suddenly offered the chance to work with psilocybin. Before I decided to encounter Ayahuasca in the Amazon in 2006, I had never used any form of recreational drugs, not even tobacco or any form of alcohol. I still don’t use those particular chemical “allies” today. As one might expect, my initial encounters with Ayahuasca were raw and force-filled. They were the most intense and life-changing mystical or religious experience I could ever have imagined. The experience was not “fun.” It was fear-facing, awe inspiring, and love-power-energy filled. Like prophets of the Old Testament, I trembled and threw myself on the ground. I passed tests and followed a symbolic path to personally encounter and interact with a true Spirit Being. It was far more than and vastly better than anything I had expected, but exactly what I had hoped and worked for.
It seems that my attitude towards encountering the unknown is rare. In the case of this new Johns Hopkins experiment, the clergy have not responded to this opportunity to make such an encounter. Mike Young, one of the participant subjects in the original 1962 Harvard “Good Friday Experiment” speculates:
“It’s still the kind of thing clergy are scared to death to get close to,” he said. “We’ve portrayed drugs as demonic for so many decades. … It’s still toxic.”
Citing a book titled: Sacred Knowledge: Psychedelics and Religious Experiences, by Bill Richards, a veteran psychedelic therapist who is working with the team at Johns Hopkins, a more profound reason is speculated for the reticence of clergy to engage in this study:
“Could it be that a factor is fear of encountering what the theologian Paul Tillich called ‘the really real God’? ‘Revelatory experiences may have been fine for Isaiah and St. Paul, but for me?’
It takes a great deal of courage and a proactive attitude of desiring truth at any cost to take on a personal expedition to meet, perhaps, God himself, or to find out that the idea of God one has in their mind is inaccurate–or is something Else altogether.
Ayahuasca and Psilocybin (and the other natural holistic spirit medicines) are not for everyone. Although often misused as such, they are definitely not for “recreation” as drugs. Rather, they are a technology for entering the unknown. They are like a cosmic icebreaker designed and capable to take the intrepid explorer on an extreme challenge to an alien land. It very well may be a challenge to their primal understanding of reality and of themselves. That is scary. No question about it.
“I would rather know a fearful truth
than to remain deceived by comforting falsehoods.”
(David Crews – 1990)
“A prophet is not without honor except in his own country. . .”
An observation about reintegration and sharing one’s non-ordinary experiences for good or for ill.
Anyone who has worked authentically with Ayahuasca, gaining sight and knowledge, healing and wisdom, is partaking in the mythic Hero’s Journey. He or she is a legitimate explorer–one who travels to dangerous places, passing barrier guardians, personally encountering the divine Spirit or Spirits, and willingly undergoing tests and challenges that are often terrifying and that threaten survival. When the exploration ends, we who have so ventured return to our mundane world once again, full and overflowing with what has been taken in and we are electrically charged with it. It is a boon for ourselves (this is why we took on the challenge). We wish it to be one for our friends, our family, our tribe: those who did not and would not ever cross the border we crossed; those who would or could not face the challenges and return with the great wealth.
One of the most challenging parts of the Hero’s Journey then, is the return: the reintegration into the “normal” everyday world and trying to fulfill our role as conveyors of the treasures we found and the discoveries we made during our dangerous endeavor. It does not always work, this re-entry into our old world and it can redound to our discomfiture in our relationships with others. Joseph Campbell put it this way:
“[Prior to the Hero’s return from] the mystic realm into the land of common day. Whether rescued from without, driven from within, or gently carried along by the guiding divinities, he has yet to re-enter with his boon the long-forgotten atmosphere where men who are fractions imagine themselves to be complete. He has yet to confront society with his ego-shattering, life-redeeming elixir, and take the return blow of reasonable queries, hard resentment, and good people at a loss to comprehend. . . .
. . . As dreams that were momentous by night may seem simply silly in the light of day, so the poet and prophet can discover themselves playing the idiot before a jury of sober eyes.
. . . How to render back into light-world language the speech-defying pronouncements of the dark? How represent on a two-dimensional surface a three-dimensional form, or in a three-dimensional image a multi-dimensional meaning? How translate into terms of ‘yes’ and ‘no’ revelations that shatter into meaninglessness every attempt to define the pairs of opposites? How communicate to people who insist on the exclusive evidence of their senses the message of the all-generating void?”
This, Campbell says, is “the hero’s ultimate difficult task.”
–Joseph Campbell “The Hero with a Thousand Faces” (New Jersey, Princeton University Press, 1949–Second Edition, 1968), pp 216-218.
After my first, most powerful and transformative foray into the realms of the Other, I naively presented my journey’s logs and observations to those who are close to me. The reaction was something like that one described by Campbell–the semantic and ontological challenges the very same as he outlined. Sometimes, I wonder if I should have done it, for he also wrote of the hero who might be tempted to “commit the whole community to the devil and retire again into the heavenly rock-dwelling, close the door, and make it fast. But if (an obstruction to his retreat has been placed), then the work of representing eternity in time, and perceiving in time eternity, cannot be avoided.”
[ibid, p. 218]
And, so I continue to share what I have experienced. I do so in diverse ways, including (especially) in this blog.
Thanks, once again, to Graham Hancock for the lead to this new study on the effects and the likely vital role the chemical DMT plays in human survival.
DMT is one of the ingredients in Ayahuasca and is a powerful vision producing chemical in humans. It has been speculated to have a seminal role in the bringing of consciousness into and then out of the human body at birth and death, leading Dr. Rick Strassman and others to call it the “Spirit Molecule.”
This new DMT study suggests a survival role for DMT and explores how it may extend life and revivability during the trauma of clinical brain death by flooding from the lungs into the brain to fight the damage from loss of oxygen.
It has been understood by many for some time that DMT is endogenous in humans, but most have thought that it originates within the brain itself in the pineal gland. This is the first time I have heard of it being sourced in the lungs, which actually makes a lot of sense if we understand the role it seems to be playing. Also, the concept of DMT connecting with the serotonin receptors in the brain may need some rethinking since serotonin itself is not hallucinogenic.
This Indiegogo campaign is to raise funds for basic research in this very restricted and expensive area of scientific inquiry.
I am always fascinated with new scientific data that works to bridge the gap between our reductionist physical world concepts and the so-called metaphysical or other-dimensional concepts and experiences we can have under the influence of entheogens or spirit medicines like Ayahuasca and DMT itself. If spiritual experiences are “real” and not just brain fiction, there must be a “real” connection in physics, biology, and chemistry. Claiming today that such rational links do not exist and then asserting that all such experiences are, therefore, fiction is a bit like someone from the early 1800s, before James Clerk Maxwell showed that electromagnetic waves could propagate through open space, saying that humans could not possibly talk long distances by “magic” vibrations through the air. The science for it existed even then. It was just unknown to the speaker. Or, as Arthur C. Clarke famously put it:
“Any sufficiently advanced technology is indistinguishable from magic.”
Excellent video podcast with Amber Lyon of reset.me, in an engaging and fascinating interview with my dear friend and shaman maestro of the Amazon, don Howard Lawler, aka. Choque Chinchay. This is a wonderfully long in-depth discussion about Ayahuasca–what it is and isn’t and how it is properly (and improperly) approached and worked with in its native Amazon setting. Howard is a superb teacher as well as shaman and it is always a blessing to listen to his knowledge and wisdom about the great teacher plants, especially Ayahuasca. This was shot on location at the SpiritQuest Sanctuary in the Upper Amazon where I’ve twice been fortunate to travel and to engage with the great plant teachers under the care and compassion of don Howard and don Rober.
I’ve spent many hours listening to don Howard, asking my questions and having in-depth discussions about the medicine. When you listen to him, you are hearing long and deep experience from one of the most authentic of the Amazon’s medicine men, and probably the best communicator in English for and about Ayahuasca. Enjoy.
Photos ©2015 David P. Crews, CrewsCreative
Through a link from Graham Hancock, here is an interesting article about the medical benefits of Ayahuasca. There have been anecdotal references and rumors about physical cures and benefits of working with Ayahuasca for a long time, but this is a Nature Medicine study that points to one of the vine’s key ingredients as being potentially beneficial in the fight against diabetes.
Some quotes from the article:
“Psychoactive Plant May Hold Key to Reversing Diabetes”
“A chemical found in ayahuasca has the potential to regenerate pancreas cells that have been lost to diabetes.”
“Harmine occurs naturally in a number of plants around the world. It’s one of the ingredients in the psychoactive mixture ayahuasca, which is used by some indigenous people for religious purposes.”
I look forward to more research in this important area. I believe there is a largely untapped resource of powerful natural medicines to be found in our psychoactive plant allies. It is time to do away with the draconian and senseless laws that prohibit researchers from working with these plants.
Much can be done by targeting specific ills such as diabetes with an allopathic medical approach, but I think some of the benefits of working with the spirit plants like Ayahuasca come more subtly from ingesting the specific combination of natural whole plant molecules (and, in a larger view, connecting to the spirit of the plant) and may not express in the same way or be as beneficial when the isolated chemicals (like harmine) are tested individually.
I just came across this interesting article on the brain’s structure and the nature of consciousness that was published by Wired last year:
For the last 15 years, I’ve been exploring consciousness from a deeply shamanistic perspective with my main purpose to attempt to determine the borders of ontology. This is a quest to determine what is actual and real as opposed to creative fiction. Humans are very good at creative fiction and many idea structures, especially religious ones, are fully and totally believed by many, as if they are real even though they cannot be shown to be ontologically “real.” I – my own consciousness – was subsumed into a fully Christian belief system for the first 46 years of my life. Others have been and still are fully subsumed into that and other, incompatible belief systems. In order to try to get a more reliable view or a better understanding of that border between what exists outside of human interpretation and what is caused by human invention, I have been led to work with some of the great “visionary plant medicines” of the world that seem to transport us into other realms and give us a perspective on our normal, mundane perceptions.
Working extensively with ayahuasca has opened me up to a frontier of exploration into a state that is beyond our everyday perceptions and it may represent a valid window or portal into another dimension of reality. Just as physical tools like microscopes and telescopes have, for the purposes of knowledge acquisition as well as of beauty and wonder, given us a view into worlds vastly smaller and larger than we can personally otherwise “visit,” these substances might be giving us an extremely useful view that we cannot normally access.
The question of ontology is not easily resolved, however, and that is due to our lack of understanding about the nature of consciousness itself, and how the brain functions in that regard. Much has been written and speculated about this, of course, and no one has the answer, but new ideas are emerging. This article is from a neuroscientist, Christof Koch, chief scientific officer at the Allen Institute for Brain Science, and is from a basically reductionist viewpoint (although he delightfully calls himself a “romantic reductionist”): that any and all systems that are complex enough in the right ways, can be considered to be conscious. Here are a couple of excerpts:
Koch: “It’s not that any physical system has consciousness. A black hole, a heap of sand, a bunch of isolated neurons in a dish, they’re not integrated. They have no consciousness. But complex systems do. And how much consciousness they have depends on how many connections they have and how they’re wired up.”
WIRED: “I still can’t shake the feeling that consciousness arising through integrated information is — arbitrary, somehow. Like an assertion of faith.”
Koch: “If you think about any explanation of anything, how far back does it go? We’re confronted with this in physics. Take quantum mechanics, which is the theory that provides the best description we have of the universe at microscopic scales. Quantum mechanics allows us to design MRI and other useful machines and instruments. But why should quantum mechanics hold in our universe? It seems arbitrary! Can we imagine a universe without it, a universe where Planck’s constant has a different value? Ultimately, there’s a point beyond which there’s no further regress.”
WIRED: “I’ve read that you don’t kill insects if you can avoid it.”
Koch: “That’s true. They’re fellow travelers on the road, bookended by eternity on both sides.”
It’s interesting to follow this article’s discussion as it traverses that narrow, fuzzy zone between empirical science and “faith.”
I am, however, attracted to this view of the physicality of consciousness. It seems more “right” because it is more holistic and scaleable. It neither arbitrarily excludes non-human systems from being capable of consciousness, nor tries to place human consciousness on some magical platform of superiority. Where such structural views or mappings of the machinery of consciousness can be limiting or “go wrong” is in stopping with the understandings we gain about the tool itself and deny or disregard the information that comes through that tool (the brain in our case). This hurdle manifests every time someone claims that consciousness altering plants or medicines are “just drugs” or cause “only hallucinations”.
As humans, some of us will certainly continue to push the frontier of knowledge in this direction, however obscure our pioneering pathways or how strongly we may be rejected or vilified in our pursuits. Perhaps soon, however, we may also witness other “self sentient” beings, such as a truly self-aware internet, come into their own consciousness – beings who will be able to assess their own experiences and develop their own data. Hopefully, we’ll be able to compare notes.
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.
“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
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.