Kentucky Ayhusaka

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Re: Kentucky Ayhusaka

Postby grzegorz on Tue Mar 05, 2019 12:04 am

wiesiek wrote:maybe if Putin and Trump will try Aaya word became better place :)


Exactly! That's what its all about.

This article just came out today.

Psychedelic Microdosing: Study Finds Benefits and DrawbacksMicrodosing DMT may have mental health benefits, a new rodent study suggests. 


https://www.psychologytoday.com/us/blog ... -drawbacks
Last edited by grzegorz on Tue Mar 05, 2019 12:10 am, edited 2 times in total.
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Re: Kentucky Ayhusaka

Postby grzegorz on Tue Mar 05, 2019 9:09 am

FDA could approve ketamine nasal spray as depression treatment - CBS News
https://www.cbsnews.com/amp/news/fda-ex ... 019-03-04/
"Those who can make you believe absurdities can make you commit atrocities." - Voltaire
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Re: Kentucky Ayhusaka

Postby Tom on Sat Apr 13, 2019 10:42 am

A perspective on Ayahuasca from a practicing Daoist:

http://fiveimmortals.com/ayahuasca/


[AYAHUASCA, VINE OF THE SOUL?

Image

Please note that none of the “medicinal” substances described in the article are or ever will be used at Five Immortals Temple.

The use of Ayahuasca and other medicinal hallucinogenic plants, such as magic mushrooms or Peyote, is becoming increasingly popular across the world. More and more positive propaganda is spreading in spiritual circles, and more and more people proclaim themselves shamans and administer those plants to people seeking a path. However, the real benefits, limits, threats and potential injuries caused by those medicines are rarely identified properly.

Originating from ancient shamanic cultures, in the past those plants used to be administered to people facing intense life-crisis and sometimes life-threatening situations, by shamans who were trained over decades in a traditional manner of apprenticeship, and were experts at navigating the natural world as well as the spiritual world. Those shamanic practices were inter-woven in the cultural environment of the person, who would then receive support and guidance from the community through the process of integrating the healing.

Plant medicines can be extremely powerful. In Chinese Medicine, it has been known for thousands of years that poisonous herbs like Arsenic or Datura could be used as potent medicines, if they were used in the right dosage, after being processed in the right way, if they were prescribed according to the proper diagnosis, and administered in the right circumstances. Such a level of mastery in the use of poisonous medicine was acquired through years, or even decades, of dedicated training under the guidance of a skilled and experienced teacher. What is the power of the medicine? How to prepare it properly? What results can be obtained? How to administer and what dosage should be used to obtain a specific result? To whom, and in which life circumstances should these medicines be prescribed, and to whom should they not? What are the limits and threats caused by these medicines if they are not handled properly? What are their potential harmful effects, and how to prevent them?

Psychoactive plants have been called “medicines for the soul” in alternative spiritual medias, and appear more and more as attractive solutions to help the spiritual seeker “open his third eye”, “unify with his higher self” or “communicate with the spirit world”. This trend refers to Ayahuasca, or other medicines, as spiritual teachers embodied in plants. In the case of Ayahuasca, upon ingestion, the medicine will often first have a strong detoxifying effect on the body, causing intense purgation through vomiting. As the body is being cleansed of accumulated toxins, the medicine will release specific chemical components into the body of the consumers, which will activate the nervous system and the brain in ways that are not commonly active for most people. The veils around material reality as we commonly know it in the third dimension thin out, to reveal the inner layers of reality in higher and higher frequencies of vibration, from the energy world, to the spirit world, to the causal world, all the way to the quantum world. As the body cleanses, emotional obstructions and karmic afflictions churn out of the cellular memory, surface to the consciousness of the consumer, and are worked out through the purging process. The entire being of the consumer can be blown open, and the sensitivity to subtle frequencies is greatly heightened, with a new capacity to perceive sound waves, energies, and even causal thought-forms. Profound insights on the value and sacredness of Life, on the inter-dependence of birth and death, and on the multidimensionality of the Cosmos unfold as the chemical components of the plants are released. In the most successful stories, the consumer is then able to return to third-dimensional reality having gone through a profound experience that holds a powerful potential of spiritual transformation, yet to be integrated into his or her daily life.

Now, these are the results that can be obtained, granted that all the requirements to prepare and administer the poisonous medicine are thoroughly mastered by a skilled and experienced shaman who knows exactly how to navigate the spirit world. All these conditions, if they are not met, leave a large space for mishaps.

Unfortunately, as those medicines are being propagated across the world, the proper requirements to administer them are often disregarded or neglected. More and more individuals learn how to brew medicines in a week-end, or even online, learn to play some spiritual songs with friends, proclaim themselves shamans and open medicine circles, without having a proper understanding of what they are doing. This current development is exposing more and more individuals to threats that are generally not even identified by the self-proclaimed shamans.

When the medicine is ingested and becomes active in the body of the consumer, his or her energy body will be blown open. As a result, the consumer will have access to new perceptions of the spirit world, and in some cases travel to other dimensions. The danger here is that, once open, the energy body of the consumer can be invaded or influenced by any external energy field, unless the shaman is experienced and skilled enough to see them and neutralize them (which most modern self-proclaimed shamans are not). It is the same as if you were going for a walk in the woods and left the door and the windows of your house wide-open: you might find someone else sitting on your couch and eating your food when you come back home. In most cases, you won’t even realize that someone is there in your living room when you come back, as the extrasensory perceptions will slowly diminish and disappear when the medicine stops being active. You may thus come back to a body that is occupied by other entities, whose frequency of vibration and intentions are unknown to you, but who certainly would not be there if they had their own body to live in or a high enough frequency of vibration to know better. The result is that the consumer, after having attended a ceremony, may live for weeks or months with a slight feeling that something is off, but will be unable to tell exactly what it is, in the midst of all the intense information and experiences to be processed. Until the physical body starts to weaken and wither, and the mind gets more and more unstable. As a matter of fact, it is harder to sustain yourself properly if someone else is constantly eating your food in your living room without having been invited. This type of situation may lead to long-term chronic illnesses that won’t be cured by the hospital or the psychiatric institutions, or even alternative natural medicine, until the person finds a proper shaman who may be able to handle this type of situation and drive the unwanted guests away. What remains for the person to rebuild is a chaotic and torn apart house, a physical body and a psyche in a weak and unstable condition.

In some cases, the consumer’s psyche is so radically altered by the effect of the medicine, that the consumer does not come back to his previous normal state for a long time, if ever. Propelled into a multidimensional state of consciousness, the consumer is unable to ground and return to third-dimensional reality, and is exposed to internal and external dangers. Internally, the psyche might become unstable to the point of collapsing under the intensity of the energy and information being processed, which will in turn greatly affect their physical condition. Externally, his or her inability to return to normality according to the requirements of society may expose them to being taken in charge by the psychiatric institutions, even though those would not be able to provide the appropriate care for the person to recover without further injuring them by administering drugs.

Another type of danger lies within the consciousness of the consumer, if he or she lacks a firm direction and upright principles of spiritual cultivation. When the medicine is active in the body of the consumer, he or she will experience a world beyond the common scope of perception. Psychic abilities that were in a potential state might activate, and the consumer may experience clairvoyance, clairaudience, healing powers, etc. The experiential standpoint of the person in this world may radically change, to the point the consumer may want to keep those abilities active at all time, which in most cases won’t happen naturally once the effect of the medicine stops. As a result, there may be an increased difficulty to live in the third-dimensional world, and a tendency to ingest the medicine again and again to return to this enhanced state of being, until an addictive habit is formed in the neural pathways of the brain. It is the same as if a child would enter alone in a toy store, unsupervised by an adult, and started playing with all the toys around. No child having entered a toy store is ready to come out of it on its own. Once an addictive habit is formed, even if a responsible adult goes into the toy store to take the child out, the child won’t listen, and will want to stay in the toy store no matter what.

In Daoism, psychic abilities are considered as by-products on the path of elevation, that naturally manifest once the practitioner has reached a certain level of cultivation. The ancient masters always urged the practitioner not to be attached to the by-products, not to be curious or scared, as they would then become a big distraction that would prevent the practitioner from progressing onward. It is the same as going to school, and staying forever in primary school, missing the chance to graduate to high school and then to university. It is the same as if you were traveling to Beijing, and entered a supermarket at the train station, and decided to stay in the supermarket because there is so much good food to eat : you would miss your train and never reach Beijing.

Furthermore, once the consumer has formed a habit of ingesting the medicine to return to enhanced states of consciousness, a type a psychological and physiological addiction will be formed, ultimately leaving a deep imprint in the cellular memory of the consumer that would later on become obstructions on his or her path of cultivation. What is the difference then with being a regular drug user? The medicine will be used to escape one’s reality and the challenges of daily life in the third dimension, under the illusion that one is progressing on one’s spiritual path. Relying on an external medicine means that the type of elevation experienced under the effect of the medicine is not truly the consumer’s elevation. It is exactly thinking that something is yours when it is only borrowed from someone else, and taking the false for the truth. It is exactly like having a dream that you are flying, and thinking that you can fly for real – when you wake up, you can’t.

In Daoism, the principles of self-cultivation are formulated as the dual cultivation of Xing, Innate Nature, and Ming, Life-Destiny.

Cultivating Xing, Innate Nature, entails the refinement of one’s moral integrity, their cultivation of Virtue. By facing daily life and its many challenges, the practitioners will seek to elevate their heart of compassion, great love, inclusivity and forgiveness. It is similar as grinding a hard stone into a sharp needle, it may take decades of tempering oneself in the red dust, until the heart has been purified of attachments and selfishness, until wisdom has opened and the human heart can become the heart of the Dao. This type of refinement of the self does not happen because of external causes, such as ingesting external medicines. It happens through a constant process of perseverant self-rectification in the face of life challenges, and of purification of one’s own accumulated karmic debt by performing meritorious deeds without seeking results or rewards.

Cultivating Ming, Life-Destiny, means first nourishing health and longevity as a stepping-stone toward the ultimate sublimation of the physical body. The fundamental principles of Daoist spiritual cultivation state that the higher medicine is to be found within the body of the practitioner: Jing, Qi and Shen (Essence, Qi, and Spirit) are the Three Treasures to be cultivated into the Higher Medicine, the Elixir (Dan). The process of cultivation entails maintaining one’s consciousness within the physical body at all times, rather than letting the Yin body, or formless body, go out to astral travel – which is the same as leaving your house unattended to go wander in the woods. It is called unifying Hun and Po to accumulate Yuan Qi. Over time the accumulation will naturally generate sublimation through the Path of the Elixir (Dan Dao). It is also called unifying the Yin body and the physical body, so as to generate the true Yang body. This Yang body is the exact result of your own cultivation of the High Medicine within your own body, and only this Yang body can be said to be truly yours. Only once the Yang body is obtained, can one be said to have grasped his or her Life, to have attained the freedom to order birth and death, coming and going at will. The psychic abilities will naturally be obtained then, and at that stage one can put them to use, as one would have a complete understanding of the Laws of the Universe, and of what should be done and what should not, in the benefit of all living beings.

Now, with some discernment, it does not mean that external medicines such as Ayahuasca are not of use in specific circumstances. When someone is suicidal, has terminal stage cancer, is affected by long-term depression and has lost all will to live, is collapsing under the economic pressure of society, or drowning into sorrow after the loss of a loved one, then those medicines can help. By opening the consciousness of the person to catch a glimpse of the multidimensionality of the Cosmos, the effect of the medicine would allow the patient to restore a sense of awe and wonder for Life, a capacity to let go of burdening attachments. The medicine should be taken only once, and under the careful supervision of a skilled and experienced shaman, who would know precisely how to administer the proper dosage and how to guide the patient through the process of healing. The patient’s intention should be clearly set on using the medicine so as to open his or her thoughts, heal and begin anew. A process of integration of the experience afterwards, and of engaging in changing one’s lifestyle is crucial to the success of the healing. Receiving a reliable and solid guidance through that process of integration is of utmost importance, as the patient will need to make sense of all the information received with clear discernment, so as to be able to use it to establish a positive direction for his or her life and spiritual practice, and not fall into confusion or generate attachment to the external medicine.

As for the individuals who already have experienced the medicine repeatedly, we can only urge them to put it down and set for themselves an upright path of spiritual cultivation, from within, without relying on an external product, so as not to lose the precious time of their life in illusion, forever taking the false for the true.

Author: Loan Guylaine Tran (Cheng Feng)
For Five Immortals Temple, China
http://www.fiveimmortals.com
一匹老馬知道回家的路。
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Re: Kentucky Ayhusaka

Postby I-mon on Sun Apr 14, 2019 1:27 am

Wade Davis (one of my living heroes!) on ayahuasca:
http://realitysandwich.com/323803/wade-davis-on-the-popularization-of-ayahuasca-and-the-climate-crisis/?fbclid=IwAR0G2o0Zj4c9aXfqKm7FV1haSlJ4MbBhDkxP6hVlMp0MoOQ6f1CQIL9uqUo

Wade Davis, anthropologist and best-selling author, known for his work among indigenous communities in the Amazon, has written on topics ranging from Haitian voodoo to our current climate crisis. His research has taken him to every continent – including a recent trip to Antarctica – documenting cultures, plants, and the world at-large. He speaks openly about the influence entheogens have had on his life – informing his understanding of cultural relativism, inspiring how he writes, his use of language, and his very sense of the natural world.

Davis first took ayahuasca as a student in the 70s, before arose what is now a booming ayahuasca tourism industry in places like Iquitos and Pucallpa. He also, over the past four decades, has participated in traditional ceremonies with indigenous communities, learning about how they think and understand the sacred ayahuasca vine, among other plants. He’s spent much of his life talking about the reverence we must have for these plants and how indigenous people interpret them, which he describes as “completely” different from how most North Americans and Europeans do.

He told Reality Sandwich that this doesn’t mean, however, that the use of ayahuasca among more modern, urban circles is illegitimate. It merely poses challenges that must be discussed. He hopes to spark that conversation at the World Ayahuasca Conference this spring, where he’ll be giving the opening keynote speech. He spoke to us about some of the central themes he’ll address and what he’s thinking about most now with regards to the popularization of ayahuasca around the globe.





Can you just begin by talking about where we’re at now with ayahuasca?

I was very fortunate as a young student to fall into the orbit of Professor Richard Evans Schultes, who introduced me to his colleagues and friends, all pioneers of psychedelic research, the founding gods of the discipline if you will. Gordon Wasson and Albert Hoffman, the anthropologists Peter Furst, Johannes Wilbert, Weston La Barre, and Gerardo Reichel Dolmatoff. Andy Weil and Tim Plowman, Schultes’ greatest proteges, were like big brothers to me. And, of course, the McKenna brothers, Dennis and the late Terence. We first became friends on a notorious expedition to the Ampiyacu, the river of poisons in the northwest Amazon in 1981.

When I first took ayahuasca, it was virtually unknown outside of a small cadre of ethnobotanists and explorers. Obviously, The Yage Letters between William Burroughs and Allen Ginsberg had been picked up along the Gringo trail. By the early 70s, roadside shamanism − serving the international gringo trade, but also serving just ordinary working class and rural Latinos from throughout the continent − had already come up along the road between Sibundoy and Mocoa, but still it was a substance that was extraordinarily obscure, even at the height of the psychedelic era.

It was obscure, in part, because it wasn’t particularly pleasant and, given that, I find it absolutely fascinating that this substance of all substances has caught the winds of the zeitgeist and is now ubiquitous. Set and setting determine one’s experience with these powerful entheogens, and it seems to me that in some curious way the zeitgeist around ayahuasca has just shifted. I mean, if you talk to people in my generation, experienced psychonauts as Terence might call them, they tend to recall their experience with ayahuasca much as I do.



And how is that?

Sheer misery. Taking ayahuasca is like drinking a potion that’s steeped in stomach bile and mixed with all the leaves of the rainforest. When you talk to the shaman or the indigenous people, they don’t see it as a pleasant experience. They use metaphors like you’re nursing from the breast of a jaguar woman and then she tears you from her breast and flings you into a pit of vipers.

I once took ayahuasca with the Cofan, with a friend of mine Randy Borman, who was the chief at the time. In the wake of a traditional ceremony, men alone isolated in a hut built for the occasion in the forest, we had a spontaneous debriefing. I mentioned that the potion really could be terrifying. They all responded that this was the very point. As Randy noted, it’s not for the faint hearted.

It’s interesting how this new generation of young people don’t use that kind of language to describe their experiences with ayahuasca. In Colombia, for example, ayahuasca is all the rage, consumed by all sorts people, students, young professionals, mystic seekers. And those of a certain generation describe their experiences in very positive terms, as if the substance was gently transcedent and beneign. Revelatory intuitions and gentle sensations and intuitions that I associate much more with mescaline containing plants such San Pedro, the Cactus of the Four Winds.



Why do you think ayahuasca has become so popular at this time?

I think some of it comes down to which phenomenon gets the best press coverage. Ayahuasca, or yagé as it is known in Colombia, has always had a certain mystique – Burroughs and Ginsberg, the Amazon forests, medicinal plants, shamananic traditions. In fact, shamanism is often misunderstood. He or she may well serve as both healer and priest, but the shaman is fundamentally a technician of the sacred. In certain regions of the Northwest Amazon, in particular, the shaman is more like a nuclear engineer who goes into the heart of the reactor to reprogram the world. Shaman among the Barasana and Makuna don’t even deal with medicinal plants. Herbal medicine remains exclusively in the realm of the women. Certainly, at the World Ayahuasca Conference, I look forward to reflecting on this, and examining ayahuasca in the context of traditional ceremony in the Amazon.



Can you talk to me about that context? What do you think people should know about it?

Most people who experience ayahuasca do so in places like Iquitos and Pucallpa, in commercial settings set up to cater to the traveler, both local and foreign. Nothing wrong with this, though of course the quality of the individual, often self-professed healers or curanderos, ranges from the insightful to the fraudulent. Nothing wrong with practice of urban shamanism, but not unlike the UDV or the Santo Daime, it’s a modern movement that has coalesced around the preparation. The ideology and ritual practices of the UDV, for example, are an invented reality, a spiritual structure that serves the needs of the acolytes of the movement, but has little to do with the traditional use of yagé by the Barasana, Makuna, Tukanos and other indigenous peoples of the Northwest Amazon.

Some years ago, the Colombian anthropologist Martin Von Hildebrand and I made a film in collaboration with the Barasana and Makuna of the Río Piraparaná. It was a glorious month-long process that culminated in a three-day event where all the men took yagé around the clock for three days and three nights.

White people see with their eyes, but the Barasana see with their minds. As the ritual begins, time collapses. There are two series of dances, separated by the liminal moments of the day, dawn, dusk, and midnight. In donning the feathers, the yellow corona of pure thought, the white egret plumes of the rain, the men become the ancestors, and under the influence of yagé, a powerful hallucinogenic journey both to the dawn of time and into the future, visiting the sacred sites and all the points of origin, 1,800 toponyns, actual place names remembered from the mythical journey, paying homage to every creature, as they celebrate their most profound cultural insight – the realization that animals and plants are only people in another dimension of reality.

Their goal is to bring order to the universe, to maintain the energetic flows of life. Their myths and cosmology, the depth and the specificity of their beliefs and adaptations, their rules and restrictions, amount essentially to a complex land management plan dictating precisely how human beings in great numbers can thrive in the upland forests of the Amazon.

In Spain, I look forward to speaking about this cultural matrix, but also hope to discuss the fundamental mystery of ayahuasca, which is its genesis. How in a flora of 80,000 species of plants did they learn to combine the leaves of a nondescript shrub, with bark of an obscure liana to create this powerful synergistic effect, the whole being greater than the sum of the parts? The astonishing story of MAO inhibitors and tryptamines that Dennis McKenna has so eloquently articulated. The indigenous people are true natural philosophers who understand the botanical realm as they do because their lives depend upon it.

And I would like as well to reflect on the role of entheogens in general as agents of societal and spiritual transformation.



What transformations are those? How do ayahuasca and psychedelics figure into them?

Women going from the kitchen to the board room. People of color from the woodshed to the White House. Gay people from the closet to the altar. Environmentalism becoming quite legitimately a new religion. Fifty years ago, just getting people to stop throwing garbage out of a car window was an environmental victory. Nobody spoke of the biosphere or biodiversity. Now those terms are a part of the vernacular of school children. As we look at this wave of luminosity that has swept over the world in just a generation or two, it’s fascinating how the one ingredient in the recipe that has been completely expunged from the record is the fact that millions have laid prostrate before the gates of awe having taken a psychedelic.

Our parents back in those days always warned us: “Don’t take this stuff, you’ll never come back the same.” But, of course, they didn’t understand that was the entire point. So, to me, you know, as a whole the ayahuasca scene gets dangerously close to appropriation when people try to invoke iconography from the rainforest, for example, which has nothing to do with their lives. But that said, the actual pure physical experience of a psychedelic, I think, is something that I can’t imagine, at least in myself, having not gone through. It’s like Wasson said, “How do you describe to a person what mushrooms are like? It’s like trying to tell a blind man what it’s like to see.” I think that eventually we will recognize that and maybe that’s what we can attribute the surge in interest to and all the legitimate use of these substances in therapy to. Finally, they’re getting their moment in time.



Do you think that more modern urbanites who drink ayahuasca should be learning about the traditional use of ayahuasca?

I think that all people who take a sacred plant like that should be cognizant of its origins and its cultural context. At the same time, just as those of us from the western industrial world are free and encouraged to embrace, for example, the Buddhist Dharma, we have every right to seek insights and illumination through the use of entheogenic plants, even if this implies the use of sacred substances that remain of fundamental importance to other cultures, indigenous peoples in particular.

In doing so, I would certainly encourage everyone to treat these substances with the respect and reverence they deserve. And to follow the lead of those with very deep experience of such medicines. Indigenous peoples always take such substances in natural forms, which are always pharmacologically the most benign way to ingest any psychoactive drug. They recognize that the use of such sacraments is a proper thing to do, if done judiciously. They know as well that these powerful preparations have a completely ambivalent potential for good or evil, which is one reason they always envelop the participant with a protective cloak of ritual that insulates the user from the potentially challenging pharmacological and psychological impacts of the drugs.



Interesting that you say these substances can be used for good or evil. A big focus of the World Ayahuasca Conference will be on how ayahuasca can be used as a tool for planetary healing and what role that might play in helping us to respond to the current climate crisis. There will be some indigenous leaders at the conference who use ayahuasca as a tool to build political resilience against extractive forces. In North America, we’re certainly more conscious than we were in the past, as you’ve explained, but we have a long way to go in terms of environmental apathy. Do you think ayahuasca can or should be used to change that?

I’m not sure the ingestion of ayahuasca is going to bring on a golden age of environmental justice. Activism and political movements, local people fighting to protect their rivers, forests and oceans, this is the real work. But the visionary realm unleashed by these sacred plants does allow one to see in new ways. Let me explain with a specific example from my experience growing up, how I came to see things differently, embracing both the lessons of cultural relativism even while coming to an understanding of why and how we do what we do to the earth.

Consider for a moment the climate crisis. We often forget that while climate change has become humanity’s problem, the problem was not caused by humanity. The crisis has in fact been provoked by a relatively small subset of the human population, a particular cultural tradition that over time has reduced the world to a mechanism, the planet to a commodity, with nature itself being seen as but an obstacle to overcome. During the Renaissance and well into the Enlightenment, in our quest for personal freedom, we in the European tradition liberated the human mind from the tyranny of absolute faith, even as we freed the individual from the collective, which was the sociological equivalent of splitting the atom. And, in doing so, we also abandoned many of our intuitions for myth, magic, mysticism, and, perhaps most importantly, metaphor.

The universe, declared René Descartes in the seventeenth century, was composed only of “mind and mechanism.” With a single phrase, all sentient creatures aside from human beings were devitalized, as was the earth itself. “Science,” as Saul Bellow wrote, “made a housecleaning of belief.” The triumph of secular materialism became the conceit of modernity. The notion that land could have anima, that the flight of a hawk might have meaning, that beliefs of the spirit could have true resonance, was ridiculed, dismissed as ridiculous.

The reduction of the world to a mechanism, with nature but an obstacle to overcome, a resource to be exploited, has in good measure determined the manner in which our cultural tradition has blindly interacted with the living planet.

As a young man, for example, I was raised on the coast of British Columbia to believe that the rainforests existed to be cut. This was the essence of the ideology of scientific forestry that I studied in school and practiced in the woods as a logger. This cultural perspective was profoundly different from that of the First Nations, those living on Vancouver Island at the time of European contact, and those still there. If I was sent into the forest to cut it down, a Kwakwaka’wakw youth of similar age was traditionally dispatched during his Hamatsa initiation into those same forests to confront Huxwhukw and the Crooked Beak of Heaven. The point is not to ask or suggest which perspective is right or wrong. Is the forest mere cellulose and board feet? Was it truly the domain of the spirits? Who is to say? Ultimately these are not the important questions.

What matters is the potency of a belief, the manner in which a conviction plays out in the day-to-day lives of a people, for in a very real sense this determines the ecological footprint of a culture, the impact that any society has on its environment. A child raised to believe that a mountain is the abode of a protective spirit will be a profoundly different human being from a youth brought up to believe that a mountain is an inert mass of rock ready to be mined. A Kwakwaka’wakw boy raised to revere the coastal forests as the realm of the divine will be a different person from a Canadian child taught to believe that such forests are destined to be logged.

Herein lies the essence of the relationship between many indigenous peoples and the natural world. Life in the malarial swamps of New Guinea, the chill winds of Tibet, the white heat of the Sahara, leaves little room for sentiment. Nostalgia is not a trait commonly associated with the Inuit. Nomadic hunters and gatherers in Borneo have no conscious sense of stewardship for mountain forests that they lack the technical capacity to destroy. What these cultures have done, however, is to forge through time and ritual a relationship to the earth that is based not only on deep attachment to the land but also on far more subtle intuition – the idea that the land itself is breathed into being by human consciousness. Mountains, rivers, and forests are not perceived as being inanimate, as mere props on a stage upon which the human drama unfolds. For these societies, the land is alive, a dynamic force to be embraced and transformed by the human imagination.

Now how exactly did I, raised in a modest family in a quite ordinary suburb of Montreal come to think such thoughts? Well certainly knowledge and education played a big role, and for that I can thank the immense generosity of my parents. But when I look back at the width and depth of the chasm that separates me today from the orthodox expectations of my youth, I can’t help but think that psychedelics were instrumental, cracking open the shy, flinging wide the windows of the mystic.



What role do you think the World Ayahuasca Conference might play in all of this?

I think that the more we can, not necessarily in a scientific, but in a serious, reverent way acknowledge this movement, remain always cognizant of the challenges of appropriation, the better. Ayahuasca is a very powerful medicine. Despite all of my experience with psychedelics going back over 40 years, I would never presume to lead an ayahuasca session. It’s probably wise to cast a cautious eye on those who do take on the mantle of spiritual leadership. Mail order mystics abound, conmen of the night.

Such challenges aside, if we elevate ayahuasca and the movement in a way that presents a positive image of grace and goodness, perhaps more will take the leap, experimenting with not just ayahuasca, but other sacred plants. Those who polish their eyeballs with awe, really do see the world in new ways.
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Re: Kentucky Ayhusaka

Postby D_Glenn on Sun Apr 14, 2019 9:50 am

On Netflix there’s a film produced by Joe rogan called dmt. It’s a bit old now though (2010).

Maybe OTT but there’s something called Hallucinogen-persisting perception disorder (HPPD). My life was adversely affected by this and from only a few doses. So I could never recommend hallucinogens because of this possible side effect. In a somewhat fortunate turn of events, I have epilepsy now due to a TBI and take an anti-seizure medication called Lamotrigine, which I just found out it also happens to be a cure for HPPD.

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Last edited by D_Glenn on Sun Apr 14, 2019 11:32 am, edited 2 times in total.
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Re: Kentucky Ayhusaka

Postby D_Glenn on Sun Apr 14, 2019 10:48 am

I’d read years ago about a theory for why hallucinogens cause visual disturbances is that they cause the small muscles in the back of the eyeball to gradually relax which causes the lens to distort at an angle and causes the image to refract and sends multiple images of what you’re seeing to optic nerves, which your brain has no frame of reference to interpret but tries its best to connect to images in your memory banks. These refracted images start building upon one another until the chemicals clear out and the muscles can return and pull the lens back. This back and forth angling of the lens can cycle multiple times until the hallucinogens are gone. In some cases the lens will never fully return to its original position, which causes HDDP.
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Re: Kentucky Ayhusaka

Postby Appledog on Sun Apr 14, 2019 11:06 am

It is Chinese Wu De to never take any kind of psychoactive substance, never to promote it's use, and to not associate with people who advocate or use such substances.

If anyone needs help with this I can go into great detail privately but this is just a FWIW re: understanding of Chinese martial arts culture. Just avoid it.
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Re: Kentucky Ayhusaka

Postby Trick on Sun Apr 14, 2019 10:38 pm

dont know about chinese wu-de but this taking "enlightenment" short cut drugs most probably turn out to be way to bitter all the way(to the end) than than doing the real eating bitter to mastery
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Re: Kentucky Ayhusaka

Postby I-mon on Mon Apr 15, 2019 12:29 am

You guys basically sound like this guy:

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Re: Kentucky Ayhusaka

Postby grzegorz on Mon Apr 15, 2019 9:38 am

Interesting that this thread re-emerged at the same time all kinds of mushrooms are growing in my yard from all the rain.

I wonder if some psychadelics are more dangerous than others.

D_Glenn wrote:On Netflix there’s a film produced by Joe rogan called dmt. It’s a bit old now though (2010).

Maybe OTT but there’s something called Hallucinogen-persisting perception disorder (HPPD). My life was adversely affected by this and from only a few doses. So I could never recommend hallucinogens because of this possible side effect. In a somewhat fortunate turn of events, I have epilepsy now due to a TBI and take an anti-seizure medication called Lamotrigine, which I just found out it also happens to be a cure for HPPD.

.


I appreciate the feedback. Thanks for coming forward. I admit that I am glad I went through the experience but I am also glad that it is in my past. For me what is interesting about the show is that I can see how people erect barriers in their own lives and how Lady Ayhu helps them recognize those barriers and patterns and break through.
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Re: Kentucky Ayhusaka

Postby Graculus on Tue Apr 16, 2019 12:15 am

It is Chinese Wu De to never take any kind of psychoactive substanc


I don't know about Wu De either, but quite a few of the 'old masters' seemed to have smoked opium, either for pleasure or for pain relief. I'm not sure that appealing to past moral codes is terribly helpful in deciding what is relevant now. (Not to say that there isn't plenty in there worth thinking about).

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Re: Kentucky Ayhusaka

Postby edededed on Tue Apr 16, 2019 9:04 pm

Many of those who did ended up poorly for it - maybe that is one of the reasons it is not considered a good thing now.
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Re: Kentucky Ayhusaka

Postby grzegorz on Wed Apr 17, 2019 5:19 pm

You know what's interesting about that?

Most gongfu teachers will drink on occasions.

Interesting that is not seen as a vice yet someone who does psychadelics is seen as having a problem while most people only do it one time.
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Re: Kentucky Ayhusaka

Postby grzegorz on Thu Apr 18, 2019 3:56 pm

Funny, whatever I do online since this thread this book appears in an ad.

Image

Anyone else?
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Re: Kentucky Ayhusaka

Postby Trick on Thu Apr 18, 2019 10:39 pm

grzegorz wrote:Funny, whatever I do online since this thread this book appears in an ad.

Image

Anyone else?

i think its the law of attraction working for you, what you really want will come around 8-) ......i have had mushrooms(non magic) with my lunches and dinners trhee days now. maybe its that season now
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