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Ayahuasca: The Concept of Plants as Teachers among four Mestizo Shamans of Northeastern Peru - Luna. Viewcontent. Access denied. LSD - The Problem-Solving Psychedelic. The Psychedelic Library Homepage Books Menu Page Table of Contents P.G. Stafford and B.H. Golightly Chapter VI. There is a central human experience which alters all other experiences.

AN ISSUE of Time magazine, published during the Lenten season in 1966 had no face on its cover—only the question "IS GOD DEAD? " Countless persons desire self-transcendence and would be glad to find it in church. The psychedelics cannot produce "Instant God," or universally explain the cosmos. ... given the right set and setting, the drugs can induce religious experiences indistinguishable from ones that occur spontaneously.[1]Nor need set and setting be exceptional.

For most orthodox Christians, the wisdom of using a drug to elicit deep religious insight may seem blasphemous. To date, the most significant effort to discredit the use of psychedelics for religious purposes was written by R. With respect to the new drugs, Professor R. Fishers of Men: The Gospel of an Ayahuasca Vision Quest - Adam Elenbaas. What is Shamanism? - Modern Day Shamanism.

Shamanism is a range of traditional beliefs and practices that involve the ability to diagnose, cure, and sometimes cause human suffering by traversing the axis mundi and forming a special relationship with, or gaining control over, spirits. Shamans have been credited with the ability to control the weather, divination, the interpretation of dreams, astral projection, and traveling to upper and lower worlds.

Shamanistic traditions have existed throughout the world since prehistoric times. Shamanism is based on the premise that the visible world is pervaded by invisible forces or spirits that affect the lives of the living. In contrast to animism and animatism, which any and usually all members of a society practice, shamanism requires specialized knowledge or abilities. Etymology History In Native American groups, only the shaman had the power to commune with the gods or spirits, to meditate between them and ordinary mortals, to talk with the souls on behalf of the living.

A Brief History of Peyote. Roberts.pdf. Psychedelic Mushroom Compound Found to Grow and Repair Brain Cells. Elizabeth Renter | Naturalsociety| March 25th 2014 You may know them as “shrooms”, “Magic mushrooms”, psilocybic mushrooms, or you may not know them at all. They are a natural plant that, like marijuana, is banned by the U.S. Government. But like marijuana, these mushrooms may not be without medical properties.

Like marijuana, they could deserve a place on natural medicine shelves for their ability to treat depression, eradicate mental illness, and improve cognition – not in police evidence rooms. According to research from the University of South Florida, psilocybin, the active component within psychedelic mushrooms, is able to grow new brain cells—potentially offering treatment for mental illness and improving cognition. The study, published in Experimental Brain Research, says psilocybin is able to bind to special receptors in the brain that stimulate healing and growth. Lead researcher, Dr. More from Naturalsociety Related Scientists Discover How Magic Mushrooms Expand Our Minds.

History of the Peyote Cactus and the Native American Church. Peyote ceremony tipi by Krystle Cole – September 3, 2009 The Native American deification of the peyote cactus is centuries old. Peyote buttons, named so because the top of the cactus that grows above soil is circular-shaped like a button, were uncovered in the Shumla Cave in Texas and have been radiocarbon dated to 5,000 BC. The Huichol tribe, who still uses peyote as a sacrament to this day, started their ritual peyote hunt as early as 200 AD (Fikes, 1996). When European immigrants first arrived to the new world, they misunderstood the Native American use of peyote.

They thought it was anti-Christian and the work of the devil. Ultimately, the route and timing of the diffusion of peyote use throughout the United States is unclear. Legality of Peyote Use for NAC Members As previously mentioned, there has been a long history of prohibition of peyote use. During the 1960s, peyote use was associated with widespread use of LSD and the hippy counterculture. References Calabrese, J.D. (1997). Veteran Explains How MDMA Helped Heal His Postwar Trauma. MDMA, the illegal raver stimulant commonly known by its street names molly and ecstasy, may be poised to attract a new demographic beyond young people looking to party: Individuals suffering from post-traumatic stress disorder. In a Ask Me Anything session Wednesday, Tony Macie, a 27-year-old retired U.S. Army sergeant from Vernon, Vt., praised the drug for helping him conquer his PTSD symptoms when psychotherapy, cognitive behavioral therapy and antidepressants couldn't.

He also said the drug, which he took only once as part of a psychiatric study, helped him realize he had been turned into a numb "zombie" because of his addiction to prescription painkillers. "I use the strong emotion from trauma now as motivation instead of letting it bring me down," Macie wrote during the Reddit session. "I want to honor the fallen by doing and making change, not by secluding and numbing myself out. " Macie explained the session in detail on Reddit: Ethnobotany Vault : Spiritual Use - Journal Article #3. The International Journal of ParapsychologyVol VIII (No. 2) Spring 1966; 295-313by Walter N. Pahnke The claim has been made that the experience facilitated by psychedelic drugs, such as LSD, psilocybin, and mescaline, can be similar or identical to the experience described by the mystics of all ages, cultures, and religions.

This paper will attempt to examine and explain this possibility. There is a long and continuing history of the religious use of plants that contain psychedelic substances. Scholars such as Osmond (1957b), Schultes (1963), and Wasson (1961) have made valuable contributions to this intriguing field. An Experimental Examination of the Claim that Psychedelic Drug Experience May Resemble Mystical Experience A nine-category typology of the mystical state of consciousness was defined as a basis for measurement of the phenomena of the psychedelic drug experiences. The nine categories of our phenomenological typology may be summarized as follows: Category I: Unity. The Eight Circuits of Consciousness. The four evolving future 'brains' are:V. THE NEUROSOMATIC CIRCUIT When this fifth "body-brain" is activated, flat Euclidean figure-ground configurations explode multi-dimensionally.

Gestalts shift, in McLuhan's terms, from linear VISUAL SPACE to all-encompassing SENSORY SPACE. A hedonic turn-on occurs, a rapturous amusement, a detachment from the previously compulsive mechanism of the first four circuits. I turned this circuit on with pot and Tantra. This fifth brain began to appear about 4,000 years ago in the first leisure-class civilizations and has been increasing statistically in recent centuries (even before the Drug Revolution), a fact demonstrated by the hedonic art of India, China, Rome and other affluent societies. More recently, Ornstein and his school have demonstrated with electroencephalograms that this circuit represents the first jump from the linear left lobe of the brain to the analogical right lobe. Psychedelics Encyclopedia - Peter Stafford. Shamanism-and-early-Human-Technology.-The-Technology-of-Transcendence.

Mathew Charles Lamb. Mathew Charles "Matt" Lamb (5 January 1948 – 7 November 1976) was a Canadian spree killer who, in 1967, avoided Canada's then-mandatory death penalty for capital murder by being found not guilty by reason of insanity. Abandoned by his teenage mother soon after his birth in Windsor, Ontario, Lamb suffered an abusive upbringing at the hands of his step-grandfather, leading him to become emotionally detached from his relatives and peers. He developed violent tendencies, which manifested themselves in his physical assault of a police officer at the age of 16 in February 1964, and his engaging in a brief shoot-out with law enforcement ten months later.

After this latter incident he spent 14 months, starting in April 1965, at Kingston Penitentiary, a maximum security prison in eastern Ontario. Lamb continued to show improvement, becoming a productive labourer on Barker's farm and earning the trust of the doctor's family. Early life[edit] Kingston Penitentiary[edit] Shooting spree[edit] Ayahuasca Reports in category: First Times. Psychoactive Vaults : "The Psychedelics and Religion" by Walter Houston Clark. This document in other languages: Hungarian - Introduction In 1968 Ralph Metzner wrote of Walter Houston Clark, (in The Ecstatic Adventure) THERE ARE NOT too many men in their sixties, professional academics at that, who have preserved sufficient openness to experience and receptivity to new ideas to accept the idea of personal experimentation with psychedelic drugs.

Old age is too often synonymous with rigidity rather than wisdom. Not so with Walter Houston Clark, Professor of Psychology of Religion at Andover Newton Theological School in Newton, Massachusetts, former dean and professor at the Hartford School of Religious Education, author of The Oxford Group (1951) and The Psychology of Religion (1958), and founder of the Society for the Scientific Study of Religion. In an article on "Mysticism as a Basic Concept in Defining the Religious Self," Professor Clark wrote that In retrospect, it will be seen by historians of the 21st century that the scandal of the 1960's was not Dr.

OPEN Foundation. Drugs and the Meaning of Life. (Photo by JB Banks) (Note 6/4/2014: I have revised this 2011 essay and added an audio version. —SH) 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. 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.

However, we should not be too quick to feel nostalgia for the counterculture of the 1960s. I have two daughters who will one day take drugs. This is not to say that everyone should take psychedelics. Ott, J.