Explore Articles Filed Under: The Medicine Path
The documentary Fire on the Mountain: A Gathering of Shamans was filmed in 1997 at a ten-day gathering of tribal elders, wisdom keepers, and medicine women from five continents, who had travelled to Karma Ling, a Tibetan Buddhist retreat center in the French Alps, to discuss their concerns with the Dalai Lama and representatives of the world’s religions.
I have talked before about a 1996 study of long-time users of ayahuasca in the União do Vegetal church, which showed that drinking ayahuasca hundreds of times over decades of participation had no adverse impact on personality, and was in fact associated with significantly higher scores on measures of concentration and short-term memory. In 2005, a similar study of long-term peyote-using members of the Native American Church reported similar results.
I think it is worthwhile to celebrate the fact that, for the forty-third time, the United States will execute the peaceful transfer of power from one President to the next. Given human frailty and passion, I think that is remarkable. There is a lot of talk about hope in the air, and I thought we might listen to the inimitable and irreplaceable give us his unique perspective on the subject.
Matthew Baggott is a graduate student in neuroscience at UC Berkeley and a research associate at California Pacific Medical Center Research Institute. He is interested in the mechanisms and effects of MDMA and hallucinogens, and in what they can tell us about the working of the brain and consciousness. His ongoing research includes measuring the cognitive, social, and emotional effects of MDMA, LSD, and methamphetamine in humans.
I want to think about three sacred plants — the ayahuasca drink, the peyote cactus, and the teonanácatl mushroom. These plants — well, actually, one of them is a fungus — are often discussed in terms of their — dimethyltryptamine, mescaline, and psilocybin respectively. Sacred plants such as these are commonly categorized by the chemical structure of their single active molecule. Thus peyote is categorized by the phenethylamine core of its mescaline molecule; ayahuasca and teonanácatl are categorized by the tryptamine cores of their dimethyltryptamine and psilocybin molecules.
We have discussed the idea, widely held in the Upper Amazon, that human beings in general, and shamans in particular, have powerful urges to harm other humans, and that the difference between a healer and a sorcerer comes down to a matter of self-control. And on that there hangs a story.
Chewing the leaves of the coca plant (Erythroxylum coca) plays a significant role in traditional Andean culture. Coca acts as a stimulant to overcome fatigue, hunger, and thirst. It is considered particularly effective against altitude sickness. It also is used as an anaesthetic to alleviate the pain of headache, rheumatism, wounds and sores. Coca leaf chewing is most common among indigenous communities across the central Andean region, particularly in the highlands of Colombia, Ecuador, Bolivia, and Peru, where the cultivation and consumption of coca is part of the national culture, and where sharing coca leaves is a powerful symbol of social and cultural solidarity.
I have always been a big fan of Terry Riley. I still have my original 1964 vinyl pressing of his In C, which burst on the classical music scene like a revelation — minimalist, aleatoric, melodic, haunting. His musical trajectory has carried him beyond minimalism to a sometimes startling eclecticism, but all his music is shimmering, luminescent, and beautiful. My teacher don Roberto Acho spoke of the singing of the plants as being puro sonido, pure sound; Riley writes, in the same sense, pure music.
In December 1913, psychiatrist Carl Jung first experienced what he was later to call active imagination. However, he did not talk about these experiences until twelve years later, when, in May and June 1925, he spoke for the first time of his inner development at two sessions of a series of weekly seminars he was giving in Zurich. The contents of these lectures were not published until 1989; but a partial account of these experiences was given in 1962 by Aniela Jaffé in Memories, Dreams, Reflections, a purported autobiography of Jung which she largely wrote. This account is the foundation myth, the charter, for active imagination.
We reported earlier about efforts to maintain peyote populations in northern Mexico, in the sacred peyote grounds of the Huichol. A Reuters news service story yesterday by Jeff Franks tells a less hopeful story about the peyote harvest north of the border.