07-05-2011, 07:13 AM
sick topic, great videos..
id say(from personal experiance with mushrooms and other natural herbs) that DMT is an interface. We have many higher sence's we can interact with, that give us totally different perspectives of reality, (that we dont even know exist)
DMT is the interface, that allows people to do that.
The plants that contain this substance->they dont actually contain DMT, they contain a molecule that can be manipulated and turned into DMT
What they(these plants) seem to essentially contain is an 'antenna'
i believe (lol NO.. i would say i know) research has shown me and led me to believe :S that this is basically the antenna reality uses to interface with itself.
The language of plants, the language animals use too talk to plants- the animal instincts we talk about, these aren't necasserily instincts,.
these are communications using higher senses
im sure the human body is capable of these higher senses, we just dont percieve the rest of reality, we seem to percieve a very very narrow bandwidth of reality,
because DMT is actually in our body all the time(its actually ACTIVE in our body all the time) Our bodies should be producing vastly more amounts of it than they do... (maybe this has been done purposdly,, we use less than half of our brains, and only 3-5% of our dna is active,. rest is junk(dna)???not to mention shit like flouride/mercury MSG, etc)
now that, more people(reconnecting with nature) are finding out about, these natural herbs,. the u.n and E.U are banning natural herbs like these- to remove this connection we have with nature.
07-07-2011, 12:47 AM
I read this today, and it's one of the better articles I've come across about psychedelics. The author covered all the bases and then some...
Neuroscience (http://www.samharris.org/blog/category/C99/) | Meditation (http://www.samharris.org/blog/category/C87/) | Psychedelics (http://www.samharris.org/blog/category/C100/) | July 5, 2011http://www.samharris.org/?ACT=54&vars=YToyOntzOjg6ImVudHJ5X2lkIjtzOjU6IjEyODU3IjtzO jk6IndlYmxvZ19pZCI7czoyOiIxNiI7fQ==
Drugs and the Meaning of Life
(Photo by JB Banks (http://www.flickr.com/photos/68244807@N00/3520619300/))
Everything we do is for the purpose of altering consciousness. We form friendships so that we can feel certain emotions, like love, and avoid others, like loneliness. We eat specific foods to enjoy their fleeting presence on our tongues. We read for the pleasure of thinking another person’s thoughts. Every waking moment—and even in our dreams—we struggle to direct the flow of sensation, emotion, and cognition toward states of consciousness that we value.
Drugs are another means toward this end. Some are illegal; some are stigmatized; some are dangerous—though, perversely, these sets only partially intersect. There are drugs of extraordinary power and utility, like psilocybin (the active compound in “magic mushrooms”) and lysergic acid diethylamide (LSD), which pose no apparent risk of addiction and are physically well-tolerated, and yet one can still be sent to prison for their use—while drugs like tobacco and alcohol, which have ruined countless lives, are enjoyed ad libitum in almost every society on earth. There are other points on this continuum—3,4-methylenedioxymethamphetamine (MDMA or “Ecstasy”) has remarkable therapeutic potential, but it is also susceptible to abuse, and it appears to be neurotoxic.
One of the great responsibilities we have as a society is to educate ourselves, along with the next generation, about which substances are worth ingesting, and for what purpose, and which are not. The problem, however, is that we refer to all biologically active compounds by a single term—“drugs”—and this makes it nearly impossible to have an intelligent discussion about the psychological, medical, ethical, and legal issues surrounding their use. The poverty of our language has been only slightly eased by the introduction of terms like “psychedelics” to differentiate certain visionary compounds, which can produce extraordinary states of ecstasy and insight, from “narcotics” and other classic agents of stupefaction and abuse.
Drug abuse and addiction are real problems, of course—the remedy for which is education and medical treatment, not incarceration. In fact, the worst drugs of abuse in the United States now appear to be prescription painkillers, like oxycodone. Should these medicines be made illegal? Of course not. People need to be informed about them, and addicts need treatment. And all drugs—including alcohol, cigarettes, and aspirin—must be kept out of the hands of children.
I discuss issues of drug policy in some detail in my first book, The End of Faith (pp. 158-164), and my thinking on the subject has not changed. The “war on drugs” has been well lost, and should never have been waged. While it isn’t explicitly protected by the U.S. Constitution, I can think of no political right more fundamental than the right to peacefully steward the contents of one’s own consciousness. The fact that we pointlessly ruin the lives of nonviolent drug users by incarcerating them, at enormous expense, constitutes one of the great moral failures of our time. (And the fact that we make room for them in our prisons by paroling murderers and rapists makes one wonder whether civilization isn’t simply doomed.)
I have a daughter who will one day take drugs. Of course, I will do everything in my power to see that she chooses her drugs wisely, but a life without drugs is neither foreseeable, nor, I think, desirable. Someday, I hope she enjoys a morning cup of tea or coffee as much as I do. If my daughter drinks alcohol as an adult, as she probably will, I will encourage her to do it safely. If she chooses to smoke marijuana, I will urge moderation. Tobacco should be shunned, of course, and I will do everything within the bounds of decent parenting to steer her away from it. Needless to say, if I knew my daughter would eventually develop a fondness for methamphetamine or crack cocaine, I might never sleep again. But if she does not try a psychedelic like psilocybin or LSD at least once in her adult life, I will worry that she may have missed one of the most important rites of passage a human being can experience.
This is not to say that everyone should take psychedelics. As I will make clear below, these drugs pose certain dangers. Undoubtedly, there are people who cannot afford to give the anchor of sanity even the slightest tug. It has been many years since I have taken psychedelics, in fact, and my abstinence is borne of a healthy respect for the risks involved. However, there was a period in my early 20’s when I found drugs like psilocybin and LSD to be indispensable tools of insight, and some of the most important hours of my life were spent under their influence. I think it quite possible that I might never have discovered that there was an inner landscape of mind worth exploring without having first pressed this pharmacological advantage.
While human beings have ingested plant-based psychedelics for millennia, scientific research on these compounds did not begin until the 1950’s. By 1965, a thousand studies had been published, primarily on psilocybin and LSD, many of which attested to the usefulness of psychedelics in the treatment of clinical depression, obsessive compulsive disorder (OCD), alcohol addiction, and the pain and anxiety associated with terminal cancer. Within a few years, however, this entire field of research was abolished in an effort to stem the spread of these drugs among the general public. After a hiatus that lasted an entire generation, scientific research on the pharmacology and therapeutic value of psychedelics has quietly resumed.
The psychedelics include chemicals like psilocybin, LSD, DMT, and mescaline—all of which powerfully alter cognition, perception, and mood. Most seem to exert their influence through the serotonin system in the brain, primarily by binding to 5-HT2A receptors (though several have affinity for other receptors as well), leading to increased neuronal activity in prefrontal cortex (PFC). While the PFC in turn modulates subcortical dopamine production, the effect of psychedelics appears to take place largely outside dopamine pathways (which might explain why these drugs are not habit forming).
The mere existence of psychedelics would seem to establish the material basis of mental and spiritual life beyond any doubt—for the introduction of these substances into the brain is the obvious cause of any numinous apocalypse that follows. It is possible, however, if not actually plausible, to seize this datum from the other end and argue, and Aldous Huxley did in his classic essay, The Doors of Perception, that the primary function of the brain could be eliminative: its purpose could be to prevent some vast, transpersonal dimension of mind from flooding consciousness, thereby allowing apes like ourselves to make their way in the world without being dazzled at every step by visionary phenomena irrelevant to their survival. Huxley thought that if the brain were a kind of “reducing valve” for “Mind at Large,” this would explain the efficacy of psychedelics: They could simply be a material means of opening the tap.
Unfortunately, Huxley was operating under the erroneous assumption that psychedelics decrease brain activity. However, modern techniques of neuroimaging have shown that these drugs tend to increase activity in many regions of the cortex (and in subcortical structures as well). Still, the action of these drugs does not rule out dualism, or the existence of realms of mind beyond the brain—but then nothing does. This is one of the problems with views of this kind: They appear to be unfalsifiable.
Of course, the brain does filter an extraordinary amount of information from consciousness. And, like many who have taken these drugs, I can attest that psychedelics certainly throw open the gates. Needless to say, positing the existence of a “Mind at Large” is more tempting in some states of consciousness than in others. And the question of which view of reality we should privilege is, at times, worth considering. But these drugs can also produce mental states that are best viewed in clinical terms as forms of psychosis. As a general matter, I believe we should be very slow to make conclusions about the nature of the cosmos based upon inner experience — no matter how profound these experiences seem.
However, there is no question that the mind is vaster and more fluid than our ordinary, waking consciousness suggests. Consequently, it is impossible to communicate the profundity (or seeming profundity) of psychedelic states to those who have never had such experiences themselves. It is, in fact, difficult to remind oneself of the power of these states once they have passed.
Many people wonder about the difference between meditation (and other contemplative practices) and psychedelics. Are these drugs a form of cheating, or are they the one, indispensable vehicle for authentic awakening? They are neither. Many people don’t realize that all psychoactive drugs modulate the existing neurochemistry of the brain—either by mimicking specific neurotransmitters or by causing the neurotransmitters themselves to be more active. There is nothing that one can experience on a drug that is not, at some level, an expression of the brain’s potential. Hence, whatever one has experienced after ingesting a drug like LSD is likely to have been experienced, by someone, somewhere, without it.
However, it cannot be denied that psychedelics are a uniquely potent means of altering consciousness. If a person learns to meditate, pray, chant, do yoga, etc., there is no guarantee that anything will happen. Depending on his aptitude, interest, etc., boredom could be the only reward for his efforts. If, however, a person ingests 100 micrograms of LSD, what will happen next will depend on a variety of factors, but there is absolutely no question that something will happen. And boredom is simply not in the cards. Within the hour, the significance of his existence will bear down upon our hero like an avalanche. As Terence McKenna never tired of pointing out, this guarantee of profound effect, for better or worse, is what separates psychedelics from every other method of spiritual inquiry. It is, however, a difference that brings with it certain liabilities.
Ingesting a powerful dose of a psychedelic drug is like strapping oneself to a rocket without a guidance system. One might wind up somewhere worth going—and, depending on the compound and one’s “set and setting,” certain trajectories are more likely than others. But however methodically one prepares for the voyage, one can still be hurled into states of mind so painful and confusing as to be indistinguishable from psychosis. Hence, the terms “psychotomimetic” and “psychotogenic” that are occasionally applied to these drugs.
I have visited both extremes on the psychedelic continuum. The positive experiences were more sublime than I could have ever imagined or than I can now faithfully recall. These chemicals disclose layers of beauty that art is powerless to capture and for which the beauty of Nature herself is a mere simulacrum. It is one thing to be awestruck by the sight of a giant redwood and to be amazed at the details of its history and underlying biology. It is quite another to spend an apparent eternity in egoless communion with it. Positive psychedelic experiences often reveal how wondrously at ease in the universe a human being can be—and for most of us, normal waking consciousness does not offer so much as a glimmer of these deeper possibilities.
People generally come away from such experiences with a sense that our conventional states of consciousness obscure and truncate insights and emotions that are sacred. If the patriarchs and matriarchs of the world’s religions experienced such states of mind, many of their claims about the nature of reality can make subjective sense. The beautific vision does not tell you anything about the birth of the cosmos—but it does reveal how utterly transfigured a mind can be by a full collision with the present moment.
But as the peaks are high, the valleys are deep. My “bad trips” were, without question, the most harrowing hours I have ever suffered—and they make the notion of hell, as a metaphor if not a destination, seem perfectly apt. If nothing else, these excruciating experiences can become a source of compassion. I think it would be impossible to have any sense of what it is like to suffer from mental illness without having briefly touched its shores.
At both ends of the continuum time dilates in ways that cannot be described—apart from saying that these experiences can seem eternal. I have had sessions, both positive and negative, in which any knowledge that I had ingested a drug had been extinguished, and all memories of my past along with it. Full immersion in the present moment, to this degree, is synonymous with the feeling that one has always been, and will always be, in precisely this condition. Depending on the character of one’s experience at that point, notions of salvation and damnation do not seem hyperbolic. In my experience, Blake’s line about beholding “eternity in an hour” neither promises, nor threatens, too much.
In the beginning, my experiences with psilocybin and LSD were so positive that I could not believe a bad trip was possible. Notions of “set and setting,” admittedly vague, seemed sufficient to account for this. My mental set was exactly as it needed to be—I was a spiritually serious investigator of my own mind—and my setting was generally one of either natural beauty or secure solitude.
I cannot account for why my adventures with psychedelics were uniformly pleasant until they weren’t—but when the doors to hell finally opened, they appear to have been left permanently ajar. Thereafter, whether or not a trip was good in the aggregate, it generally entailed some harrowing detour on the path to sublimity. Have you ever traveled, beyond all mere metaphors, to the Mountain of Shame and stayed for a thousand years? I do not recommend it.
On my first trip to Nepal, I took a rowboat out on Phewa Lake in Pokhara, which offers a stunning view of the Annapurna range. It was early morning, and I was alone. As the sun rose over the water, I ingested 400 micrograms of LSD. I was 20 years old and had taken the drug at least ten times previously. What could go wrong?
Everything, as it turns out. Well, not everything—I didn’t drown. And I have a vague memory of drifting ashore and of being surrounded by a group of Nepali soldiers. After watching me for a while, as I ogled them over the gunwale like a lunatic, they seemed on the verge of deciding what to do with me. Some polite words of Esperanto, and a few, mad oar strokes, and I was off shore and into oblivion. So I suppose that could have ended differently.
But soon there was no lake or mountains or boat—and if I had fallen into the water I am pretty sure there would have been no one to swim. For the next several hours my mind became the perfect instrument of self-torture. All that remained was a continuous shattering and terror for which I have no words.
These encounters take something out of you. Even if drugs like LSD are biologically safe, the potential for extremely unpleasant and destabilizing experiences presents its own risks. I believe I was positively affected for weeks and months by my good trips, and negatively affected by the bad ones. Given these roulette-like odds, one can only recommend these experiences with caution.
While meditation can open the mind to a similar range of conscious states, they are reached far less haphazardly. If LSD is like being strapped to rocket, learning to meditate is like gently raising a sail. Yes, it is possible, even with guidance, to wind up someplace terrifying—and there are people who probably shouldn’t spend long periods in intensive practice. But the general effect of meditation training is of settling ever more fully into one’s own skin, and suffering less, rather than more there.
As I discussed in The End of Faith, I view most psychedelic experiences as potentially misleading. Psychedelics do not guarantee wisdom. They merely guarantee more content. And visionary experiences, considered in their totality, appear to me to be ethically neutral. Therefore, it seems that psychedelic ecstasy must be steered toward our personal and collective well-being by some other principle. As Daniel Pinchbeck pointed out in his highly entertaining book, Breaking Open the Head, the fact that both the Mayans and the Aztecs used psychedelics, while being enthusiastic practitioners of human sacrifice, makes any idealistic link between plant-based shamanism and an enlightened society seem terribly naive.
As I will discuss in future essays, the form of transcendence that appears to link directly to ethical behavior and human well-being is the transcendence of egoity in the midst of ordinary waking consciousness. It is by ceasing to cling to the contents of consciousness—to our thoughts, moods, desires, etc.—that we make progress. Such a project does not, in principle, require that we experience more contents. The freedom from self that is both the goal and foundation of “spiritual” life is coincident with normal perception and cognition—though, admittedly, this can be difficult to realize.
The power of psychedelics, however, is that they often reveal, in the span of a few hours, depths of awe and understanding that can otherwise elude us for a lifetime. As is often the case, William James said it about as well as words permit :
One conclusion was forced upon my mind at that time, and my impression of its truth has ever since remained unshaken. It is that our normal waking consciousness, rational consciousness as we call it, is but one special type of consciousness, whilst all about it, parted from it by the filmiest of screens, there lie potential forms of consciousness entirely different. We may go through life without suspecting their existence; but apply the requisite stimulus, and at a touch they are there in all their completeness, definite types of mentality which probably somewhere have their field of application and adaptation. No account of the universe in its totality can be final which leaves these other forms of consciousness quite disregarded. How to regard them is the question,—for they are so discontinuous with ordinary consciousness. Yet they may determine attitudes though they cannot furnish formulas, and open a region though they fail to give a map. At any rate, they forbid a premature closing of our accounts with reality.
(The Varieties of Religious Experience, p. 388)
food for thought
07-20-2011, 11:59 PM
Funky What a Little Rue Can Do
by James Kent
From Psychedelic Illuminations, Vol 2(8)
Ever since McKenna blew the lid on the bizarre intensity of the DMT flash, explorers of psychedelic territories have been itching to SEE for themselves if what he says is true. Alchemists, botanists, and visionaries from around the globe have rigorously attempted all matters and methods - plane extraction, chemical synthesis, and even animal extraction (i.e. "toad-licking") - for acquiring such a single elusive pinch of dimethyltryptamine freebase (DMT). Some diligent seekers have found extreme success, but many others with fewer resources have found only frustration and failure - or at best a weak synthesis of DMT's more potent yet less visionary analogue, 5-MeO-DMT.
Another popular route to this "Holy Grail" of visionary experiences is orally active DMT, also known as ayahuasca - a combination of DMT and an MAO- inhibitor taken in a potion or capsule. An MAO-inhibitor blocks enzymes in your stomach which would normally metabolize the DMT in just a matter of seconds. The inhibitor allows DMT to remain in your system longer - another 40 minutes to four hours longer (your mileage may vary).
An MAO-inhibitor is quite easy to come by. Many prescription medications for depression are MAO-inhibitors, and there are many plants which contain the MAO-inhibitors harmine and harmaline. The shamen of the Amazon use a vine called yage' (Banisteriopsis cappi - which contains both harmine and harmaline) to make ayahuasca, bur those of us who don't live in the rain forest generally use the seeds from a shrub called Syrian Rue (Peganam harmala) - a rich source of both harmine and harmaline. Syrian Rue is legal to obtain in the US, and many mail order botanical houses sell Syrian Rue, as do many Middle Eastern or Pakistani Grocers The crushed seed is often used as a red fabric dye.
Yet the question still remains, where to find the DMT to brew with the Rue. There are many good plant candidates which contain DMT - such as Psychotria viridis and a few hearty strains of Phalaris grass - but plane cultivation and extraction can be a tricky process. A better candidate for your ayahuasca mixture may be the more commonly available DMT analogues psilocin and psilocybin, the active ingredients of your friendly neighborhood magic mushroom.
Taking a few grams of Syrian Rue forty minutes prior to ingesting psiloc(yb)in mushrooms will effectively double the potency of the mushrooms. The presence of the MAO-inhibitor potentiates the mushroom trip in a synergistic way and produces stare of consciousness which, in my opinion, more closely resembles the DMT state than your average mush- room trip (if there is such a thing as an "average" mushroom trip). I have found Psilocybe cubensis to be extremely reactive to the presence of an MAO-inhibitor, but this biochemical transformation should work magic with any species of Psilocybe mushroom - which, despite prohibition, are still widely available through home cultivation, cattle pastures, and woods and lawns around the globe.
Once you have obtained the two elements of your mushroom ayahuasca - or shroomahuasca - you have a variety of ways to prepare them. The first- thing you'll want to do is grind three or four tablespoons of Syrian Rue seeds into a fine powder. They are very tough, a mortar and pestle probably wont cut it, bur a cheap coffee grinder- or a blender should work just fine. Once ground, you can mix the Rue powder with juice, take it m a capsule, or use a simple water-extraction technique (lust like making tea or coffee). If making in a capsule or mixing with juice, the minimum effective dose is generally about 2.5 to 6 grams of Rue - about the amount that would fit into two gelatin capsules or half a bottle cap. A tea made with rue is foul tasting and will cause a gag reflex and/or queasiness. Eating whole seeds has also been known to cause intestinal discomfort. To prevent discomfort, take ground seeds in capsules or in a crude harmaline extract before ingesting.
Extracting Crude Harm(al)ine Resin from Syrian Rue
Take two tablespoons ground Rue and bring to boil with 3 cups of water and 2 tablespoons of lemon juice. Let boil for 5 minutes. Let cool and then filter the grounds through a coffee filter, paper towel, or cheesecloth. Keep the liquid pour off separate from the grounds. You can boil and filter the grounds with water and lemon juice two more: times to get a higher yield of harm(al)ine. You can also wrap ground seeds in a coffee filter. staple it. shut, and boil it like a teabag for a half hour.
After boiling and filtering the grounds, set them aside. Take the murky brown pour-off. bring it to a slow boil and let boil for 20 to 30 minutes. The water will boil off, leaving a very sticky brown resin. It. smells like a rich coffee or unsweetened chocolate, and tastes quite bitter. It is water-soluble, so it- cleans up easily.
This resin is a crude harm(al)ine extract. When cooled and dried, the resin can be scraped and molded like clay. The resin can also be rolled into a ball and smoked for mid hypnotic effect.
For oral ingestion, a ball of resin extract- roughly the size of an aspirin tablet is more than adequate to potentiate organic tryptamines tie. DMT, psilocin, psilocybin, and their many analogues) for ayahuusca- like effects. "Remember, with the addition of Syrian Rue, your mushroom trip will be twice as strong and ten-times wierder. Be sure to adjust your normal dosage!
States of Consciousness
Syrian Rue on it's own can induce a variety of psychoactive states - from subtle to mildly hypnotic. The most common response to Rue ingestion is a feeling of mild, non-focused well-being or contentedness. Other MAO-inhibitors have been widely prescribed as anti-depressants, so this reaction is no surprise. Ocher high-dosage effects include some closed-eye geometric visuals, dizziness, restlessnes and sluggishness.
As a smoke, Rue is pleasant tasting- earthy and woody - and can potentiate a mushroom trip "on the fly." Rapid changes in states of consciousness will be noticed. Please experiment carefully.
The harmaline + mushroom "trip" will come on in 10 to 30 minutes. and hit peak intensity at about 2 hours and 20 minutes after ingestion. If taking with more than 3- grams dried mushrooms, expect extremely intense audiovisual hallucinations colored with a Very dominant and ancient middle-eastern consciousness (the Rue). It can be alternately loving and ferocious. Approach with caution and humility. Expect full loss of volition at higher doses. Effects plateau for about 1 1/2 hours and taper off slowly bur completely by hour 6. Avoid large or "heroic" doses in unsafe or public places.
Some Dangers and Precautions
MAO-inhibitors can react adversely with some foods and medications. You should NEVER take an MAO-inhibitor with an SSRI (selective seratonin reuptake inhibitor) such as Prozac, or with any prescription or over-the-counter antihistamines, cold-medications or cough syrups. If you are regularly taking other over-the-counter or prescription medications, please consult your physician or your favorite pharmaceutical reference manual (such as the PDR) for any adverse MAOI interactions. Adverse reactions with prescription and over the counter medications can lead to a sharp rise in blood pressure and death.
It is also recommended that you avoid foods containing the amino acid tyramine - such as cheeses, bananas, fish (espesclally bad or spoiling), soy and broad beans, chocolates, coffees, avocados, and alcohol - while caking an MAOI This dietary precaution is primarily fur people taking an MAOI on a daily basis.
For further information on Peganum harmala, ayahuasca, and ayahuasca analogues, see Pharmacotheon, or Ayahuasca Analogues by Jonathan Ott.
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