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The Plant Spirit Summit

The Plant Spirit Summit

A new paradigm of healing is emerging at the intersection of psychedelic medicine and ancestral shamanic healing... Psychedelic medicine has been pushed to the forefront as the new frontier in psychotherapy, a new solution to the global mental health crisis.

Psychotherapists might say that its cause is widespread trauma, the outcome of an increasingly unequal capitalistic culture, exacerbated by financial uncertainty, and social isolation caused by the pandemic.

Shamans might say that the root lies in our separation from Nature and Spirit, and that the events of 2020 signalled a shamanic initiation of planetary proportions - a warning sign of a civilization recklessly out of balance and an urgent call for humanity to wake up. 

What if both are right?

Learn more at the Plant Spirit Summit on Feb 22-26, 2021, a free-for-all 5-day online event hosted by Lorna Liana of EntheoNation.

This transformational Summit seeks to explore the intersection of psychedelics & shamanism by facilitating bold, inquisitive conversations about the expansion of plant medicine shamanism and the future of psychedelic medicine. During the Summit, 40+ indigenous and Western speakers will share their priceless perspectives and concrete advice on how to navigate the Psychedelic Renaissance and Global Shamanic Revival, safely, responsibly, and with integrity.

Register for FREE Now to Explore the New Paradigm of Healing at the Intersection of Psychedelics & Shamanism

During this visionary 5-day Summit, you’ll hear from:

  • Ninawa Pai da Mata, spiritual leader of the Huni Kuin community of Novo Futuro, on the indigenous cultural renaissance catalyzed by the globalization of ayahuasca and their tribe’s decision to collaborate with outsiders. Filmed in the Kaxinawá indigenous territory of Humaitá in Acre, Brazil, during the Eskawatã Kayawai Festival, this mini-documentary shares their culture, shamanic medicine traditions, challenges, and hopes for the future. 
  • Wade Davis, celebrated author, anthropologist, ethnobotanist, and filmmaker, who talks about the impact of the Psychedelic Renaissance on contemporary culture, as well as about the Drug War’s destruction of Colombia and what he considers to be the ultimate sacred medicine of South America (not ayahuasca)
  • Nat Kelley, activist & actress (Fantastic Fungi Foundation, The Fast & the Furious, Vampire Diaries) and Alan Scheurman (Santiparro), musician / Shipibo-trained facilitator,  discuss the impact of COVID on the indigenous communities in the Amazon, and what it takes to create a global campaign of active reciprocity.
  • Bruce Parry, filmmaker and explorer, on the delicate nature of living with remote peoples, egalitarian tribal cultures, and his visionary experiences on iboga, ayahuasca, Bufo and ebene (yopo)
  • Françoise Bourzat, consciousness guide and author, who shares what happens when you integrate indigenous sacred mushroom ceremonies and Western psychology
  • Cecilio Soria Gonzales, Shipibo indigenous rights activist, on how the Comando Matico initiative is distributing plant medicine through indigenous communities to treat and prevent COVID
  • Shelby Hartman, co-Founder of DoubleBlind Magazine, leading publisher of psychedelic journalism, on the medicalization of psychedelics, and whether these emergent drugs are all they are hyped up to be
  • Jeremy Narby, legendary anthropologist and author of the Cosmic Serpent, with advice on how Western ceremony facilitators from the Global North can stop engaging in spiritual extraction of indigenous cultural wisdom, and give back in a meaningful way

Meet Your Host, Lorna Liana

Deep in the heart of the Brazilian Amazon, Lorna Liana discovered her purpose and her divine calling while drinking visionary plant medicines with indigenous shamans. She was given a mission: “To leverage emerging technologies to preserve indigenous traditions, so that ancient wisdom can benefit the modern world, and technology can empower indigenous people.”

In pursuit of this mission, Lorna became an online business coach and new media strategist to sustainable brands, social ventures and visionary entrepreneurs, helping them attract their tribe and ignite a movement around their mission-driven businesses. Through podcasting, video blogging, and social media, she shares the stories of both indigenous people and the world’s foremost experts in psychedelic science, modern shamanism, and consciousness research to inspire each and every one of us to explore the depths of our minds, spirits, planet…and evolve.

Over the past years, Lorna has built EntheoNation as a digital nomad, living in Thailand, Bali, Mexico, Brazil, Costa Rica, Hawaii, and Spain.

About EntheoNation

EntheoNation is a leading psychedelic media publisher that publishes content about:

Ayahuasca - the visionary brew ceremonially drunk in indigenous communities in the Amazon since ancient times, and which has over the last decade begun its expansion throughout the Global North, prompting the emergence of neoshamanic circles and psychedelic integration specialists. Ayahuasca ceremonies and retreats, which are now available globally, have become increasingly popular among psychonauts from all walks of life, and just about anyone in need of healing deep-seated trauma, attaining profound spiritual growth and personal transformation, and finding direction in life.

Magic Mushrooms - the fantastically psychedelic fungi growing throughout the world, and consumed by early humans since at least 10,000 BCE; as one of the most available naturally occurring psychoactive fruits, they have been an integral part of the psychedelic movement for decades. Now, with mounting evidence of psilocybin’s effectiveness against mental disorders such as depression and anxiety, magic mushrooms are spearheading the wave of psychedelic medicalization, decriminalization, and legalization.

Sacred Reciprocity -  the expansion of ancestral plant medicines beyond their native geographic regions has swelled the number of Western plant medicine ceremony participants and facilitators… to the point where more non-indigenous people consume and facilitate ayahuasca than indigenous. What are the ramifications of this dynamic? How might we decolonize plant medicines and co-create a psychedelic community that is diverse and inclusive? What actions can we take to show solidarity for the indigenous movement? Explore these topics in the free Sacred Reciprocity School.

Join the conversation at the FREE Plant Spirit Summit on Feb 22-26, 2021, and discover how you can participate - safely, responsibly, and with integrity.

Visionary Art: The Intersection Between Psychedelic and Buddhist Art

Visionary Art: The Intersection Between Psychedelic and Buddhist Art

There is a thread that runs through the backbone of both spiritual and aesthetic insight. Individuals who undergo such moments seem to have experiences with certain characteristics in common, some of which include: a deep sense of understanding, a revelation of authentic essences, and an awareness of wholeness both in our world and in ourselves. Throughout our history, human beings have explored these visionary experiences and the links between them through artistic, spiritual, and religious expressions, but modernity has ushered in new opportunities to look at the vast range of works and reacquaint ourselves with their forms, perhaps even allowing us to uncover new aspects and interpretations of them. 

From this vast range of expressions, the artistic oeuvre of Buddhist traditions and the works they have inspired is of particular interest because of the emphasis they place on the inner world and their associated practices for introspection. These relate intimately and extensively to the type of experiences that produce psychedelic visionary art. Such a topic is of course a significant undertaking but even in the space of a brief article, we can explore some of the interesting examples available, as well as the intersections between them.

 

Aesthetic and Mystical Experience as Transductive Device

The artist as well as the mystic converts inner, concealed experiences so that they become accessible for the listener, audience, viewer, and so forth. They transform their perceptions of something necessarily residing within their subjective, phenomenological field and express them so that the meaning and perhaps the truth of their experience can be shared and communicated.

In the new edition of Zig Zag Zen: Buddhism and Psychedelics, artist Alex Grey describes how “Visionary mystical experiences are humanity’s most direct contact with spiritual reality and are the creative source of all sacred art and wisdom traditions.”  He also notes the similarity between the meditative state arrived at by dedicated Buddhists and the kind of vision that many artists have experienced by utilizing entheogenic or psychedelic substances. Grey observes that those familiar with the psychedelic experience might recognize the representations of the physical world and the subtle visionary beings exemplified in the geometrically dense mandalas characteristic of Buddhist artistic traditions. 

 

The Buddhist Experience of Transcendence as Depicted through Visionary Artworks

A core tenet of Buddhist practice is to utilize meditation, mindfulness, and one’s own conduct so as to gain freedom from the pain and confusion that we invariably experience in our lives. In the Dhammapada, a collection of sayings of the Buddha we find phrases such as “Dwelling in the cave (of the heart), the mind, without form, wanders far and alone. Those who subdue this mind are liberated from the bonds of Mara.” Mara here refers to the bondage of passions, ill will, and ignorance that we experience in life. This liberation attained by those who “subdue” or “control” their mind often produces an experience of transcendence from mundane existence and has been the focus of many Buddhist artistic traditions. 

Tibetan and Nepalese Thangka paintings are works that represent Buddhist iconography and which are notably used as tools for meditative practice. In another essay from the same collection entitled “Buddhism, Shamanism, and Thangka Paintings”, anthropologists Claudia Müller-Ebeling and Christian Rätsch describe how “both the production and contemplation of a thangka help one to visualize the universal principles of life, represented in Buddhist (and Hindu) deities, bodhisattvas, and other beings.” These richly composed artworks are in some sense used as portals for practitioners to enter the numinous world lying beyond our quotidian perceptions.

Thangka Depicting Vajrabhairava, ca. 1740, Sotheby’s via Wikicommons

In the book, Secret Drugs of Buddhism: Psychedelic Sacraments and the Origins of the Vajrayana, author Mike Crowley takes an in-depth examination of Buddhist history, traditions, and iconographies to find evidence for the historical use of psychoactive substances during rites, ceremonies, and meditative practices. His compelling claims center on the mysterious substance amrita, a term first found in the Rigveda, and which became important to the traditions of Vajrayana Buddhism. Amrita is described as conferring immortality to those who drink it. His work indicates that orthodox interpretations of these terms have failed to understand the real possibility that these substances were more than merely symbolic devices, and perhaps corresponded to several psychoactive plants found throughout the Indian subcontinent and surrounding regions. It becomes clear from his exposition how the substances referred to in these ancient texts could have played an important role in the liberation that these traditions sought through their practices.

 

Psychedelic and Buddhist Visionary Art as a Paradigm Breaking Aesthetic

The revelatory nature of Buddhist artworks relates closely to the function of psychedelic visionary art. Grey writes of how “the best currently existing technology for sharing the mystical imaginal realms is a well crafted artistic rendering by an eyewitness.” From our contemporary vantage point, we stand as the beneficiaries of millennia of practices of this kind, and we have the opportunity to survey expressions that reveal the subtle forms lying behind countless artistic and/or mystical iterations. 

The expressions produced by such experiences reveal how we utilize symbols and gestures to allude to fundamental realities that we encounter, but they also point toward that which cannot be grasped by our limited capacity for lucidity and communication.

 

Featured Image: “Zig Zag Zen” by Miguel Eduardo (Seeking Soma Art)

Should Psychedelic Therapists Have Psychedelic Experience?

Should Psychedelic Therapists Have Psychedelic Experience?

Psychedelics are front and center of a new and rapidly growing medical industry that recognizes their profound healing potential. More and more people are taking psychedelics in clinical settings, with trained therapists guiding them through unpredictable terrain, helping them process and heal their wounds. 

However, as psychedelics become medicalized we are urged to explore the question: should a therapist have personal experience with psychedelics before working with clients who are on psychedelics? 

For those who’ve taken psychedelics and understand how utterly strange (and at times immensely challenging) the experience can be, the answer may feel like an obvious yes. While each psychedelic experience is unique, the thread that binds virtually all of them is their ineffability. Trusting someone to help you navigate that space can be difficult if they haven’t occupied it themselves. 

But as psychedelics intersect with western science, intuition alone cannot satisfy modern medicine’s inquiries around efficacy and safety. One possible solution is that space must be made for the perspectives of indigenous communities who’ve worked with psychedelic medicines for time immemorial and understand them in ways that transcend western epistemological frameworks. 

Western Medicine and Psychedelic Therapy

COMPASS Pathways, a UK-based mental healthcare company working with synthetic psilocybin, states on their website that therapists are not recruited based on their “willingness or desire” to take psychedelics. According to COMPASS, until evidence suggests otherwise, the best predictors of safety and optimal clinical outcomes are emotional maturity, compassion, and clinical therapeutic experience.

So far, there is no evidence within western medicine that suggests otherwise. Arguably, it is for lack of trying. As Elizabeth M. Nielson, Ph.D., and Jeffrey Guss, MD write in their article “Should Psychedelic Therapists Have First-hand Experience with Psychedelics?” for Chacruna, “no contemporary studies have systematically studied whether or how therapists’ first-hand experience with psychedelics affects clinical outcomes in psychedelic therapy.” 

When psychedelic therapy first garnered interest from medical practitioners in the mid-20th century, shortly after Albert Hofmann discovered LSD in 1943, researchers and clinicians “stressed the value of direct experience with a psychedelic compound” in order to be successful as psychedelic therapists, write Nielson and Guss. Hofmann wrote that first-hand experience would allow the therapist to truly understand the “strange world of LSD inebriation” and its related phenomena in their patients. 

But due to restrictive drug laws in the 1960s, and the Controlled Substances Act of 1970, conducting those studies became virtually impossible. Psychiatrist and substance abuse researcher Herbert Kleber came the closest in the mid-60s when he designed a study that would compare the outcomes in patients undergoing LSD-assisted therapy treated by a therapist that had taken LSD themselves versus a therapist who hadn’t. The study was cut short when the Swiss laboratory Sandoz halted LSD production in 1965. 

Should Doctors Have Direct Experience with Psychiatric Drugs They Prescribe?

Today, with the mainstreaming of psychedelics and their burgeoning reputation as legitimate therapeutic medicines, questions around what constitutes effective psychedelic therapy can be more formally investigated. But the unique nature of psychedelic therapy, which, as Nielson and Guss write, is an “unprecedented blend of pharmacological and psychotherapeutic approaches,” doesn’t fit squarely with the already established western medical models. 

Contemporary psychiatry does not necessitate that a doctor has direct experience with any psychotropic medication they prescribe to patients. It’s a standard that, according to Nielson and Gus, hasn’t been fully examined. They say that as of June 2018, they were “unable to locate a single study on the relationship between psychiatrists’ personal use of pharmaceutical substances, their prescribing practices with psychotropic medicines, and/or effects on patient outcomes.” 

Furthermore, in the 1960s, randomized controlled trials (RCTs), in which a treatment is randomly allocated to participants and isolated from the doctors prescribing them, became the “gold-standard” for demonstrating the efficacy of pharmacological treatments. While this approach may be effective with drugs such as antibiotics, Nielson and Guss say that psychiatric medicine, in particular psychedelic therapy, are “poor fits” for the RTC research method because of the psychotherapeutic intervention involved. 

While psychoanalytic research and training values subjective personal experience, and doesn’t see it as potentially invalidating any research, pharmacological research values objectivity, and excludes personal experience as a source of knowledge. The “dual nature” of psychedelic therapy has generated “controversy regarding the relevance, importance, and danger of self-experimentation in the current psychedelic research,” write Nielson and Guss. 

Decolonizing Psychedelic Science

Healing with psychedelic substances is not exactly the uncharted territory of intrepid western researchers. Indigenous peoples have been the stewards of these medicines for centuries, and there exist rich traditions amongst various lineages involving the ceremonial use of plant medicines, in which shamans commune with plants as sacred sacraments. COMPASS’s claim that psychedelic therapists don’t necessarily need to be familiar with psychedelic modes of consciousness stands in stark contrast to traditional contexts in which only the shaman ingests the plant medicine.

As shamanic practitioner, Itzhak Beery, writes in his article “Are You Drinking Ayahuasca for the Wrong Reason?” for Lucid News, in some traditional contexts the shaman alone drinks the ayahuasca brew so that they may enter the “other world” and identify their patient’s ailment by penetrating both their physical and energetic bodies, clearing dark energies often with the aid of spirit animal helpers. Spirit worlds, energetic bodies, and animal guides are hardly the province of western science, a paradigm that fundamentally rejects intuitive wisdom in favor of rational, empirical knowledge. In her paper “The role of Indigenous knowledge in psychedelic science,” published by the Journal of Psychedelic Studies, Evgenia Fotiou writes that “in most cultural settings where ayahuasca is used, it is seen as an intentional agent, indeed a ‘plant teacher’, something that cannot easily be reconciled with scientific epistemology without broadening our lens.”

While western medicine enthusiastically embraces psychedelics, many believe we would be wise to meaningfully engage with indigenous perspectives, rather than uncritically appropriating these medicines into the current western framework, erasing those traditions. Fotiou argues that decolonizing psychedelic science “disrupts the legacies of colonialism and the systematic oppression of Indigenous peoples,” and could enhance western research efforts by widening its lens. For Fotiou, dismantling the hierarchy of knowledge systems that privileges western science above all others could allow for different perspectives and methodologies to coexist and contribute equally to psychedelic science going forward.

If this vision shared by Fotiou and many others is put into practice, it could help shed light on the tensions surrounding psychedelic therapy, and the challenges these medicines pose for the currently accepted medical standards. In the meantime, as Nielson and Guss suggest, the influence firsthand psychedelic experience has amongst psychedelic therapists and researchers deserves further investigation.

Image via Wikicommons: Johns Hopkins Psilocybin Session Room

On the Moral Problem of Psychedelics and the Mental Health Problem of Morality

On the Moral Problem of Psychedelics and the Mental Health Problem of Morality

This article was originally written by Claudio Naranjo for Chacruna.net

A passage in Lao Tze’s Tao Te Ching states that when original harmony was lost, laws were created. I am sure that this is congruent with our contemporary knowledge of prehistory: We were equalitarian at the time when we were nomadic hunter-gatherers, while our modern political institutions of legislation and justice fail to give us justice or well being. Thus, it would seem that we should interest ourselves very much in that “original harmony” that our laws seek in vain to restore.

One way of moving in this direction, I have proposed,1 is by drawing a distinction between “normative ethics,” in which good and evil are defined by the obligations and prohibitions formulated by an authority, and “an ethics of virtue,” in which good actions are the natural expression of an inner goodness that has not been obstructed or contaminated by psychosocial aberration.

While the way to foster an ethics of virtue is therapeutic, since it is enough to remove the hatefulness or egocentricity that get in the way of natural wisdom and empathy for healing to take place, the way to foster a normative ethics is to intensify the threats and punishments that underlie the effectiveness of authority and its commands.

The now-long history of this attempt to make us good through rewards and punishment may be interpreted as a long experiment that has not yielded good results: paradoxically, the more we punish delinquency, the more delinquency we have. The more severe and punitive our penal system, the more our prisons are filled. And, as Jung observed, the more we are concerned with morality, the more immoral our society becomes. Yet, we continue to act as if this were not already obvious enough, and, surely, no politician would consider applying to society the Christian teaching of “not resisting evil,” and not responding to aggression with aggression, but with kindness and understanding.

It is instructive to consider in this context George Lakoff’s notion of an “ideology of the severe father.”  We may formulate such an ideology, precisely, as a belief that nothing can solve problems better than threats and punishment. If a child behaves badly, then, the mother may threaten him by telling him that she will tell Dad when he comes home, so that he will give him a corrective; or schools may threaten those who don’t perform well enough with expulsion and potential poverty, and criminals will be threatened with not only longer sentences, but death.

But, do we truly know that the way of severity, threats, and punishment works better than the way of understanding and support? Or is it rather the case that our society has been operating on a patriarchal bias?

In the realm of ethics, we may say that the patriarchal ideology of severity, already embodied in normative morality, is further intensified when morality becomes moralism.

The distinction between both is, more or less, the distinction between the original meaning of “puritan” and the more common contemporary and critical sense in which somebody may be criticized for being prudish. Yet, also in this case, historical perspective allows us to see that he Puritans were also puritanical in the sense of moralistic, and we are now aware of the dissonance between their sense of virtue and their ownership of slaves, their injustice toward the indigenous peoples, or their male chauvinism.

Nietzsche was the first to question seriously our universally accepted morality of good and evil; but today, psychology and clinical experience have allowed us to understand how conventional morality is moralistic and not an expression of health, but an example of what Freud called “reaction formation”: the covering up of repressed impulses with a semblance of correctness or perfection. In the Gospel we find the expression “whitened sepulchers” in connection with this hypocrisy that many people exhibit, seemingly without any awareness of it; the same metaphor might be applied to cultures, in which a collective sense of honor serves as a screen to hide a collective criminality—such as that of our economic system.

After this theoretical introduction, however, let me tackle the subject of the relation between psychedelics and morality, which I propose to launch with a set of complementary statements:

  1. Psychedelics are, by definition, immoral, since they have been forbidden and criminalized.
  2. Conventional morality, a complex of accusation-guilt-fear-duty and moralism, is normative ethics turned into custom, and only mimics virtue, but, in reality, militates against it, and constitutes a form of pathology that, because of its “normality,” passes for “healthy.”
  3. Psychedelics can heal conventional moral conditioning. This probably contributes to the opposition to psychedelics on the part of those who want to uphold conservative culture.

Now, I will develop my argument, seeking to demonstrate the various things I have stated.

  1. That psychedelics are regarded immoral we may take as a fact not needing further demonstration.
  2. Concerning the statement that “morality is un-virtuous,” let me say that, aside from Nietzsche and others who, since his time, have looked with suspicion upon the matter of good and evil, the earliest statement to this effect we have is the one we find in the myth of the Fall in the Book of Genesis, where “original sin” is characterized as the eating of the forbidden fruit of “the knowledge of good and evil.”

If we take the fall from paradise as a deterioration of consciousness—for which our contemporary concepts are sickness and neurosis—nothing strikes the author of Genesis as more characteristic of such fall or sickness than “the knowledge of good and evil”—that we can also call a concern with morality.

Before going any further, I should respond to the many that may feel that “original sin” is an ancient superstition with little relevance to our real problems today. On the contrary, a concern about being good and about avoiding evil may be seriously considered to have been the most destructive force in human life and human history precisely, because—paradoxical as this may be and as I have already stated—the more we criminalize those we regard evil, and the more severe we become in our prohibitions, the more destructive we become. If we are prone to think of the idea of “original sin” as an irrelevant dogma, it is because the theologians of the past thought of it as a divine punishment that operated genetically. Many today know that the plague of a Universal Neurosis is transmitted from one generation to the next through a psycho-cultural process that operates through child rearing, socialization and education.

But why fuss about words, rather than just agreeing to the fact that a sort of plague (call it original sin or universal neurosis) passes from one generation to the next and seems to be inextricably linked to the issue of morality? It is not, then, that we have fallen from the paradisiac realm of morality, but, rather, fallen into morality—which is to say, into a life of prohibitions and obligations—which, in turn, presupposes an authority that demands and forbids, and, most especially, entails the will to inspire obedience, to subjugate, as well as presupposing punishment and the threat of punishment, which is the best tool for the domestication of the young.

In view of this, and also in view of the possible anachronism of speaking about “original sin” in the twenty-first century, or even of speaking of a Universal Neurosis to a population of “normotics”—who may be better described as zombies, for they have become too unconscious to recognize their unconsciousness, or even their destructiveness—I prefer to say that the gist of both original sin and universal neurosis, and thus the “heart of darkness” at the core of human suffering, is patriarchy: the invention of male dominance, along with the devaluation of motherhood and care, and the criminalization of pleasure and instinct, which has constituted the implicit counterpart to the domestication of children through effective, but sometimes invisible, violence.

Though I would need more time and space to fully develop my view of patriarchy as the root condition of individual and social pathologies, let me turn to my contention that psychedelics can heal the unacknowledged problem of morality. I emphatically re-state that nothing compares with the effectiveness of psychedelics when it comes to the cure of human “fallenness”; call it “original sin,”  “universal neurosis,” or “the patriarchal mind.”

To explain this, I firstly need to explain briefly that I use the expression “patriarchal mind” in reference to the intra-psychic aspect of patriarchy, through which the social phenomenon of patriarchy—a complex of authoritarian violence, instinctual repression, and the undervaluation of motherly care—is transmitted across the generations. While it is doubtful, I think, that we may be able to heal patriarchy, which is a social event of gigantic proportions, we may hope to heal the individual carriers of the patriarchal mind, and to this end, it is desirable that we also have some conception of its structure and dynamics.

While patriarchy is a social phenomenon, the root manifestation of which may be seen in the nuclear family and, more specifically, in what Roman law described as the institution of the paterfamilias, which establishes the ownership of the woman and the children by the father, we my say that the individual’s patriarchal mind is one in which an intra-psychic father-principle (superego) criminalizes the instinctual inner child (or id), and also has the effect of eclipsing our mother-like or compassionate potential through its warrior-like or conquering spirit. In other words: We may say that we are, as MacLean,2 proposed three-brained beings endowed of a reptilian on instinctive old brain, an affective mid-brain that we have inherited from the other mammals, and an intellectual forebrain that most exemplifies us as humans, but that, through the development of civilized life, we have come to identify excessively with our astute and clever rational mind to the detriment of our compassion and our inner freedom.

In light of such a model, then, we can say that psychedelics undermine the forebrain dominance that sustains the (moral) indictment of our natural or animal impulses and also our (immoral or predatory) preference for technology over compassion. It is as if psychedelics could anesthetize our “ego,” or controlling-repressive sub-self, and allow the expression of our natural empathy and our archetypal inner-animal; which is, of course, what empathogens and oneirofrenics do so specifically.

When we turn to the “classic hallucinogens”—mescaline, LSD-25, and psilocybin—it is not so much the liberation of the pleasure principle or our empathic potential that strikes us most, but the experience of transcendence or, to say it in modern terms, the “transpersonal realm”;  something that goes beyond our intellectual, affective, and instinctual sub-selves, and which spiritual traditions have variously called a deeper self, a deeper mind, a deeper reality, or truth, being, not-being, spirit, emptiness, Tao or God. This ineffable or empty realm of holiness or supreme value has always been regarded as something obscured by our imperfections, and is something that may be revealed to one who transcends the root of sickness that is the patriarchal mind.

What is the relation between the triune wholeness of our mind and transcendence—which may be more appropriately described as “mind-blowing” or “annihilation”? I would gladly consider this question next, but I am afraid that by now, I have come to the limit of the space offered me by the editors of Chacruna.

  1. Psychedelics in Light of Morality and Under the Shadow of Virtue. 
  2. MacLean, Paul (1990). The Triune Brain Evolution. New York: Plenum Press. 
Read the original article here. Find out more about Chacruna.net.

The Revolution We Expected book cover

Claudio Naranjo’s Last Written Work: The Revolution We Expected: Cultivating a New Politics of Consciousness

Celebrated psychotherapist Claudio Naranjo‘s last work as an author makes a final call to humanity to awaken to our collective potential and work to transcend our patriarchal past and present in order to build a new world. This book argues not only for a collective individual awakening, but a concerted effort to transform our institutions so that they are in service to a better world. Naranjo targets our traditional education and global economic systems that increasingly neglect human development and must transform to meet the needs of future social evolution. Ultimately, he says, we need to embark on a collective process of rehumanizing our systems and establishing self-awareness as individuals to create the necessary global consciousness to realize a new path forward; stressing the need for education to teach wisdom over knowledge, and utilizing meditation and contemplative practices to form new ways to educate, and be educated.

 

Learn more

Continuing the Shulgin Legacy: Synergetic Press & Transform Press Agree to a Co-Publishing Deal

Continuing the Shulgin Legacy: Synergetic Press & Transform Press Agree to a Co-Publishing Deal

Synergetic Press is excited to announce that we have very recently signed a co-publishing deal with Transform Press, and are set to publish a new series of Transform Press titles by Alexander and Ann Shulgin, in continuation of the Shulgin legacy. Transform Press books are now distributed through Publishers Group West, effective July 1, 2020

Transform Press LogoSynergetic Press Logo

Since 1984, we at Synergetic Press have published in the areas of ecology, ethnobotany, anthropology as well as psychedelic history and research. Transform Press was founded in 1991 by renowned biochemist Alexander “Sasha” Shulgin and his wife and co-author, Ann Shulgin, to publish their groundbreaking classic, PiHKAL: A Chemical Love Story and has specialized in works on psychopharmacology, psychedelic drug research, and other material relating to psychoactive compounds, states of consciousness, and society.

“Over the past three decades, both Synergetic Press and Transform Press have been publishing pivotal books in specialized topics of plant medicine and psychedelic psychotherapy, each cultivating important hubs for scholarship and public discourse through events and symposiums,” said Deborah Parrish Snyder, Publisher, and CEO of Synergetic Press.

“We are honored to work together with Wendy Tucker, Publisher, and CEO of Transform Press, her mother Ann Shulgin, and their team to bring out more of the pioneering work by the Shulgins’.”

“Transform Press has many projects in the pipeline. We’re very happy to be able to work with the team at Synergetic Press to broaden our reach to the public and to contribute to the ever-expanding field of psychedelic research and its history,” said Wendy Tucker.

“This is an exciting time, as information about psychedelic drugs is not being demonized as it was before,” Tucker added. “Instead it is being seen more through a lens of curiosity as to the potentials for healing and growth.”


Our First Co-published Book:
The Nature of Drugs The Nature of Drugs Cover - The Shulgin Legacy

The first co-published title, to be released in Spring 2021, will be The Nature of Drugs: A Course on Pharmacology, Pharmacokinetics, Societal Responses, and Social Impact based on a lecture series that Sasha Shulgin taught (by the same name) at San Francisco State University (SFSU). 

The full text was transcribed from the original lecture tapes recorded at SFSU in 1987 and will be published in two consecutive volumes. Volume I covers the first third of the course and presents Sasha’s views on the origin of drugs, the history of U.S. drug law enforcement, human anatomy, the nervous system, the range of drug administrations, varieties of drug actions, memory and states of consciousness, and research methods. The discussions in The Nature of Drugs lay the groundwork for Sasha’s philosophy on psychopharmacology and society, what defines a drug, the nature of a person’s relationship with a given compound, and for extensive examinations of dozens of compounds in Volumes II. The book chronicles the story of humanity’s relationship with psychoactive substances from the perspective of a master psychopharmacologist and will enthrall anyone intrigued by this subject.

“For those of us who were not fortunate enough to attend Sasha’s classes, this book is a fantastic second chance to learn from a brilliant, principled, courageous, idealistic psychedelic chemist whose creations were molecules for psychotherapy, spirituality, and celebration, to help humanity wake up and save ourselves.” — Rick Doblin, Founder and Executive Director of the Multidisciplinary Association for Psychedelic Studies (MAPS) 

Beyond this, there are plans for three additional books carrying on the Shulgin legacy, including a second volume of The Nature of Drugs, a book of letters from the Shulgin archive, and a third volume of work joining the PiHKAL-TiHKAL series.

Sasha Shulgin in his labAlexander Shulgin, The Most Prolific Psychedelic Chemist in History

The late Alexander “Sasha” Shulgin was undoubtedly one of the most pioneering chemists of this century. Completing his Ph.D. in biochemistry at the University of California, Berkeley in 1955, Shulgin went on to get a job at the Dow Chemical Company, where he invented a highly lucrative, world’s first biodegradable pesticide by the name of Zectran (mexacarbate). 

Whilst working at Dow in 1960, Shulgin had his first mind-altering experience. He ingested mescaline, a psychedelic compound that is naturally found in the peyote cactus, finding it so astounding that he dedicated the rest of his career to exploring psychedelic chemistry. 

“I first explored mescaline in the late ’50s,” Shulgin said in a 1995 interview. “Three-hundred-fifty to 400 milligrams. I learned there was a great deal inside me.”

Dow, pleased with his work, and the high profits generated by Zectran, gave him the freedom to pursue his own research program, and thus his experimentation with synthesizing psychoactive substances began. 

Shulgin left Dow in 1966, supporting himself thereafter by becoming a scientific consultant as well as a lecturer and teacher. Setting up a home-based laboratory on his ranch in Lafayette, California, he synthesized more than two hundred novel psychoactive compounds. Perhaps ironically, the US Drug Enforcement Administration (DEA) gave him permission to do so, even calling on Shulgin to serve as an expert witness in drug trials.

A bold explorer of the frontiers of neurochemistry, Shulgin tested the majority of the substances he synthesized on himself, his wife and co-researcher Ann, and a small circle of trusted friends. He and his friends kept diligent notes on their experiential research forays. 

Wanting to ensure that his life’s work researching psychoactive compounds did not disappear with him, he and his wife Ann, co-authored the psychonautic tome, PiHKAL: A Chemical Love Story in 1991. ‘PiHKAL’ is an abbreviation for  “Phenethylamines I have known and loved.” Phenethylamines are a class of natural and synthetic compounds, some with powerful psychoactive properties, including the naturally occurring mescaline, and the synthetic methylenedioxymethamphetamine, otherwise known as MDMA. 

PiHKAL, jointly written by Sasha and Ann Shulgin, is the fictionalized autobiography that blends the personal history of their falling in love with carefully detailed descriptions for how to synthesize 179 psychoactive compounds.

In 1996, the Shulgin’s published TiHKAL, a sequel to PiHKAL, standing for “tryptamines I have known and loved.” Tryptamines include well-known psychedelic substances like psilocybin, DMT, and the neurotransmitter serotonin. Similar to PiHKAL, TiHKAL is divided into two parts and is a blend of personal history and chemical recipes. 

Shulgin is most often remembered for his re-discovery and synthesis of a chemical called 3,4-methylenedioxy-N-methylamphetamine, otherwise known as MDMA. MDMA was originally synthesized by German chemist Anton Köllisch in 1912, however, when Shulgin resynthesized the chemical, he discovered that it had potent psychoactive properties. 

Discovering its effects, Shulgin suggested that MDMA would be a powerful aid in therapy, and by the late 1970s, some of his colleagues were evaluating the drug’s use in therapeutic settings. However, MDMA soon escaped the therapeutic setting, rising to popularity amongst young partygoers where MDMA’s euphoric effects were soon rebranded by dealers as “ecstasy” and MDMA was reclassified as a Schedule I drug in 1985.

Shulgin lamented the reckless recreational use and ensuing prohibition of psychedelics in that it hindered the possibility of their legitimate use in psychotherapy. 

“Use them [psychedelics] with care, and use them with respect as to the transformations they can achieve, and you have an extraordinary research tool. Go banging about with a psychedelic drug for a Saturday night turn-on, and you can get into a really bad place, psychologically. Know what you’re using, decide just why you’re using it, and you can have a rich experience. They’re not addictive, and they’re certainly not escapist, either, but they’re exceptionally valuable tools for understanding the human mind, and how it works.” ― Alexander Shulgin, PiHKAL: A Chemical Love Story 

These books, combined with Shulgin’s association with MDMA were responsible for his rapid rise to popularity, and his becoming a celebrated chemist world over.


Exploring the Shulgin’s Chemical Legacy

A new Netflix documentary series The Business of Drugs set out to investigate the economics of six illicit substances, including synthetic drugs like MDMA. The second episode, entitled “Synthetics” is devoted to exploring the chemical legacy that Alexander Shulgin left in his wake. 

“The century of the synthetic drug begins but doesn’t end in the shadow of the late Alexander Shulgin. In the 1960s, Alexander “Sasha” Shulgin, a renegade chemist reimagined the study of drugs, and by extension human consciousness. He is recognized as the “spiritual father of psychedelics”, creating over two hundred substances from scratch, but he also, however, inadvertently set off the billion-dollar race to control the synthetics market.”

The episode navigates the dangers of synthetics, but continually circles back to the fact Shulgin saw breakthrough therapeutic potential in MDMA, the synthetic drug that brought him his fame. Shulgin never suspected that MDMA and other substances that he synthesized would become popular amongst young partygoers. Rather, he saw them as revolutionary psychotherapeutic tools that the “War on Drugs” wrongly forced underground.

Image: Ann Shulgin with daughter, Wendy Tucker, Publisher at Transform Press (Photo by Audrey Tucker, 2020)

Lessons from Claudio Naranjo’s Last Work as an Author

Lessons from Claudio Naranjo’s Last Work as an Author

Naranjo’s Last Work as an Author: The Revolution We Expected

Ours is a time of immense upheaval, transformation, and crisis characterized by the unraveling of social, psychological, and spiritual paradigms of authority. As we look around our world, we find the rapacious destruction of our environment, the troubles that come from the void of meaninglessness, and a society that displays brutal and hostile tendencies toward itself and its surroundings. However, in the dismantling of our troubled world lies the keys to a renewed vision, one that carries the tenets for life after the revolution we are living through.

The Revolution We Expected, soon to be released by Synergetic Press is Claudio Naranjo’s last work as an author, and was completed at the end of his long and pioneering life. Rich with the insight, wisdom and clarity characteristic of his work, the book is an expression of his unrelenting love for humanity as well as his deep understanding of our condition, but more than that, it is also a socio-political statement created to assist in the ongoing transformation and reconfiguration of our holistic existence. Naranjo goes well beyond his incisive diagnosis of humanity’s current crises and offers a path forward grounded on the understanding that, as he says, “only in waking from our blind somnambulism can we evolve.”

Our Sinking Ship: Patriarchal Civilization in Decline

Naranjo describes the foremost problem we face as an acute lack of awareness for ourselves, others, and our environment; a problem linked to the patriarchal domination of our collective consciousness. Our world is in fact not even aware of the blindness from which we so helplessly suffer. The catastrophes, the toils, and the evils in our world are a manifestation of our ignorance, and the increasing severity of this problem is evident in our inability to respond and offer solutions. In the 21st century, this ignorance is prevalent regardless of the contemporary obsession with information and the abundance of data available to us. Beyond these vast resources (touted as impressive harbingers for a future filled with progress), we are beset by the utter scarcity of real wisdom.

Many of the great spiritual traditions from around the world have referred to our collective condition as a kind of unawareness which Naranjo identifies in his wide-ranging survey as the root of our most critical failings. He describes the origins of our crisis as stemming from what he calls “a degradation of awareness and a process of dehumanization that has accompanied our civilization process.” Furthermore, he associates our patterns of violence, insensitivity, and greed  with the neglect of “maternal empathy and bodily, animal wisdom.” By imposing a tyrannical authority over the maternal (love) and the filial (instinct) aspects of our world, the paternal figure has prevented the integration of our consciousness which in turn has produced hostile and vindictive behavior.

Re-humanization through Self-Awareness

The processes of education are an important thread running through the content of Naranjo’s work. But education for Naranjo is more than a critical component in the causes of our society’s ills, it is also a way for us to reformulate our consciousness.

In a powerful passage, Naranjo describes how “nothing strikes (him) as more important in the pursuit of rehumanizing society than rehumanizing education.” He goes on to explain lucidly how although there have been recent trends that speak gratuitously of the importance of “emotional education”, a true examination of the patriarchal principles which dominate our conception of education has not yet taken place within today’s educational institutions.

The reluctance of these institutions to accept the role of the psychological and emotional components in a human’s development have been even more detrimental due to the absence of concepts like empathy, care, and love in their discourse. Naranjo believes that there is a fundamental conflict within our society because it establishes a hegemony based on the patriarchal mind which prevents us from being more loving. In order to develop this characteristic “…we must first learn to love ourselves and to do so, in turn, we must understand the extent to which we reject, disdain, push, and mistreat ourselves, without knowing it.”

Toward a Global Consciousness

Despite the circumstances of utmost difficulty which we find ourselves in, we are undergoing what Naranjo characterizes as a “revolution of consciousness”; a renewal of awareness. Although the world of politics, economics, and media is filled with examples of humanity’s challenges, there is movement beneath the surface of our society. The expanding interest in modalities through which we might reclaim our responsibility for ourselves and our world can lead to a society “richer in love”, aware of the need for individual human development. Naranjo’s book – as well as his generous catalog of work – is filled with an energy that invites us to awaken our own zeal for a better world, one that heals the blatant dysfunction and illness that permeates our present.

 


The Revolution We Expected book cover

More About the Book: The Revolution We Expected: Cultivating a New Politics of Consciousness

Celebrated psychotherapist Claudio Naranjo‘s last work as an author makes a final call to humanity to awaken to our collective potential and work to transcend our patriarchal past and present in order to build a new world. This book argues not only for a collective individual awakening, but a concerted effort to transform our institutions so that they are in service to a better world. Naranjo targets our traditional education and global economic systems that increasingly neglect human development and must transform to meet the needs of future social evolution. Ultimately, he says, we need to embark on a collective process of rehumanizing our systems and establishing self-awareness as individuals to create the necessary global consciousness to realize a new path forward; stressing the need for education to teach wisdom over knowledge, and utilizing meditation and contemplative practices to form new ways to educate, and be educated.

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Photo Credit: Marco

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