Never Separated

I was hiking through a forest last summer and delighting in the beauty surrounding me. At one point my attention focused in on the leaves on the trees and a few thoughts came to mind. Perhaps you’ll take a little mind ride with me here and consider the existence of a leaf for a few moments.

It grows out of its mother to play its part for awhile in a brilliantly conceived and awe-inducingly complex set of bio-chemical processes. Then we give it a name. “Ah, a leaf.” Now, in our mind’s conception of it, the leaf appears to have some sort of independent existence to carry that name. Of course we also break the naming down into more specific descriptive categories: maple leaf, birch leaf, alder leaf and so on.

But as we can readily observe, in some essential way that leaf  was never born as we think of birth into separate existence. The umbilical cord to its mother is never cut throughout the days of its growth and maturity, until . . . still beautifully engaged in the bio-chemical dance, the mother stops feeding her children. Without its mother milk the leaf begins to die, or so it appears, and now we have more adjectives for it: a dying leaf, autumn leaves, a pile of dead leaves on the ground.

Did the leaf really die? On some level yes of course. The lifeblood ceased to flow through it and it fell to the ground where it will soon disintegrate. But what if, instead of thinking of this process as one of dying and death, we saw it as part of a continual process of transformation? Instead of, “Ah, a pile of dead leaves” how about, “Ah, a pile of transforming leaves.” Or maybe we could deconstruct our conceptualization and labeling even further with, “Ah, parts of this entity we call a tree, which is itself an inextricable part of a larger interdependent whole, is transforming more dramatically right now.”

If you accept that the leaf was never really a separate entity, nouns and adjectives notwithstanding, by “dying” it hasn’t ceased to be part of the symphony. For example, maybe its materiality now enters the earth around the tree and provides nourishment for it, or for a young sapling in the vicinity.

Of course you could just as plausibly run through this sequence in regard to the tree itself. In the most obvious way, the tree is never separated from the ground around it. In a somewhat less obvious way, at least to us non-scientists, the tree is a visible presence in a completely interconnected, interdependent ecology of earth, water, air, sunlight and who knows what other elements of art and science and as yet unrecognized brilliant design constituents.

You’ve probably surmised by now where I’m going with this. As I sat in the forest enjoying the beautiful visual display and contemplating leafness, my thoughts turned to us humans. Tricked by our apparent physical separation from our surroundings, too clever for our own good, we’re seduced by the conviction of our  separateness.

But aren’t we really in the same situation as everything else in form? Inextricable component of a living and constantly moving dance of energy and information. Yes, the umbilical cord seems to have been cut. Yes, we can move around more independently than the trees, but seen with a certain kind of vision, we’re no more separate. We are just as much a part of an interdependent and contiguous environment as anything else in form.

One of the most striking confirmations of this understanding I’ve come across is the experience of the neuro-scientist Jill Bolte-Taylor. She gave a talk on Ted TV that should still be there when you read this.  http://www.ted.com/talks/jill_bolte_taylor_s_powerful_stroke_of_insight.html

Jill had a massive stroke that all but completely shut down her left brain. Although the two hemispheres are in constant communication, the left brain again, in case you forgot, is the hemisphere that deals primarily with the known, with logical, rational, linear thinking, with concept formation, belief etcetera. The right brain processes direct information, the larger, holistic, interconnected picture, what we might call the unknown.

With her left brain processing almost totally out of the way, Jill was unable to get  hold of its library of information—all the basics of learned identity like her name, her phone number etc. etc. But this clearing away opened the portal to a profound experience. She looked at her arm and could not see where it ended and where the atmosphere around it began. This perception then extended much farther as she began to realize her connectedness to all. Though her left brain did eventually reboot, the experience had a profound, life changing effect on her. She concluded the talk by suggesting that the experience of interdependent interconnectedness is the ground of reality surrounding us and that we are all capable of making the choice to open up to it.

Though I don’t intend in this essay to get into a discussion of how the rest of us can access this kind of state, I’ll offer the observation that for many of us seekers it has to do with presence, with learning to relax into and trust nowness, beyond the brain as it were, or perhaps more accurately, beyond the limiting control of the left brain. Buddhist teachings call it the discursive mind and describe it as the action of ego—a continuous and overlapping process of mental activity that functions to obscure  the underlying reality. Through our presence-encouraging practices we gradually, in most cases, learn to slow down the speed of mind and settle into—again using Buddhist terminology—emptiness. That somewhat daunting word just means emptiness of the obscuring, cluttering, concept-addicted discursive mind, in favor of clear, unfiltered perception of things as they are in each moment.

Another way of describing this experience I’ve found helpful lately is to envision everything as energy—patterns of energy, constantly flowing, shifting, evolving patterns of energy. Ego is equated with struggle, with trying to force our virtual, imaginary version of life onto these self-existing patterns of energy.

Another relevant Buddhist teaching on this issue is that of effortlessness. It doesn’t mean laziness or lack of effort. It has something to do with surrendering the struggle and resistance and recognizing, aligning, and harmonizing with the existing energies. I also like to think of this as learning to settle into the still center, a place many of us have visited briefly at various times that keeps calling us back. This is the place that provokes phrases like “the peace that passeth all understanding.” That’s a good one. It implies that if you can ‘understand’ it, that ain’t it.

If you’ve read my book or any of my other writings you know that I can’t help relating all this back to the planetary condition. Again, by many accounts and much evidence, we’re in an unprecedented time of karmic completion and extremely rapid change. As a lot of us see it, there is a kind of download underway in which unenlightened, dysfunctional views and behaviors are being challenged, overturned, and healed. A new, saner set of morphic fields is being introduced and is spreading rapidly around the planet, though not to all at this time of course. The transformation is seeping down through various levels. There’s an image of walking in a fine mist. We don’t realize we’re getting wet but eventually we discover we’re soaked.

By way of concluding, it seems that we’re all in the same situation, beguiled and befuddled by the illusion of separateness, with the promise before us of awakening to our true nature as interpenetrating points of  living light dancing in harmony with the ever-flowing energies all around us. I suggest that this is an understanding whose time has come on this planet. Let us pray brothers and sisters.

A Good Way to Teach

If you’ve read Returning to Sacred World you probably recall a number of references to and quotes from Kanucas, a spiritual elder in the Native American Church (NAC). Kanucas was my first contact with the NAC in 2003 and in the years since I’ve had a lot of interaction with him.

Returning to Sacred World makes frequent mention of teachings from the NAC and includes a full chapter on the ceremonies and the sacred peyote medicine. When I had the manuscript pretty much ready to go, I sent him a copy, telling myself that if he objected I would not seek publication. Fortunately there was nothing in the book Kanucas found objectionable or inaccurate. Instead, he spoke in very positive terms about the content and the writing.

When the book was published in November 2010 I organized a book launch event here in Vancouver BC and asked Kanucas if he would come and speak at it. He agreed without hesitation. A week before the event I called to make sure we were on track and reached him far from home in California, where he and his wife Anne had been called down to work for several weeks. He said he intended to take a break from the job and come up for the launch. That in itself got me, but it gets much more dramatic.

About four days before the launch I got a call from Anne informing me that Kanucas had had a car accident on the way up from California. He was driving at night in northern California with his daughter and grandchild in the pickup truck when they hit some black ice. The truck slid into a raised curb, rolled over one and a half times and came to a stop upside down in a ditch. Remarkably, all three emerged without significant injuries. Kanucas got the worst of it with a cracked and displaced collarbone and a collection of bumps, cuts, and bruises. The truck was a write-off.

Anne told me that the chances of Kanucas making it back to his home on the Olympic peninsula in Washington state were slim, let alone getting up to Vancouver for the book launch. To my surprise though she added that he still hoped to make it and that I should check back in a couple of days.

On Thursday, two days before the event, I called and reached Kanucas. Anne had picked him up in another car and driven him home, a journey of nearly a thousand miles. She then turned right around and headed back down to California to continue working. Kanucas told me he was sore and carless and though it didn’t look likely, he had not given up on the possibility of honoring his promise.

On Friday he called me and announced that his friend Gord had offered to drive him to the U.S./Canada border, a five or six hour trip. Like many of the Native Americans I know, Gord didn’t have a passport to get into Canada so we agreed that I would wait and watch for Kanucas just across the border on the Canadian side. Kanucas has difficulty walking any distance at the best of times, let alone after being bounced around the cab of his truck like that. After a lengthy grilling from a grumpy and bewildered Customs agent, Gord was allowed—under the doubting gaze of a couple of officers—to drive through the border for another fifty metres or so and drop him off where I was waiting.

I add this level of detail because of my suspicion—based on past experiences—that when a positive intention has been set into play unexpected support often manifests from unseen sources. Kanucas in particular seems to have spirit guides and guardians close at hand much of the time.

Sitting in my kitchen the next morning, Kanucas showed me where his collarbone had been pushed far enough out of alignment that I could see it jutting out behind the shoulder joint. He could barely move his left arm. His right forearm was wrapped in a large bandage and his discomfort was obvious.

About forty people showed up for the launch. Kanucas spoke about the ideas in my book for about twenty minutes and added his own understanding of some of the underpinning principles. Most if not all of those present were moved by his obvious authenticity and wisdom, even more so when I took the mic and explained what he had endured to get there. I suggested a hat-passing for the “help Kanucas get a new vehicle” fund and the folks there generously chipped in with about $200. Most of those present also bought a copy of the book, no doubt due at least in part to Kanucas’ testimonials on my behalf.

I was deeply moved and more than impressed by Kanucas’ generosity of spirit and the discipline of his commitment to honor a promise despite obstacles that would deter most of us. It felt like a great gift at the time, but it turned out to have unexpected reverberations.

Now, a year later, I can see that what Kanucas handed to me that weekend wasn’t just a generous gift. It was also a powerful teaching and a transmission of responsibility. I doubt he saw it that way though. He just does things like that for people. But it got under my skin and influenced my behavior.

We all know there’s much talk on this planet that doesn’t hold up. We have lots of old homilies and clichés on that theme: “Put your money where your mouth is,” Walk the talk,” “Actions speak louder than words,” “All hat, no cattle,” and so on. Kanucas’ selfless actions on my behalf put the golden seal of approval on the teachings he has accumulated and shared for so many years.

What I see now as I look back over these past months is that, without any conscious agenda, I’ve found myself more frequently saying an unhesitating yes to requests for support or assistance and jumping in wholeheartedly to situations that could benefit from my attention. It feels fine, you know, you just do it, no big deal, no litter left behind on the path.

My old Buddhist mentor Chögyam Trungpa—also referenced frequently in Returning to Sacred World—used to talk about choicelessness. That may sound restrictive, as though you’re not free to make your own choices. You are of course. But maybe there’s an energy coming from a certain direction, a “first thought best thought” intuition. You feel your way along, you don’t have to endlessly analyze things and hem and haw about the right course of action. Life can be a lot simpler lived that way.

I’m not trying to make this whole situation and the changes it wrought in me sound like some grand accomplishment on my part. Many people help each other in similar ways. Some live every day in service. This one was a somewhat extreme example of sacrificing personal comfort and convenience to help a friend, and as I’ve suggested, it set a high standard of behavior for me that without conscious planning I have since felt honor-bound to live up to.

Iboga Interview: text version

This is a near-vertabim transcript [cleaned up a few ums, aws, and unnecessary repetitions] of the three part audio interview I conducted with the two iboga ceremony leaders from Britain. As well as the introduction to the audio interviews, you might want to read my article, also at this site, Iboga: The Holy Wood Which Cares for Us. That article provides a good summary of the overall context of the iboga medicine that may help provide some background before you dive into the interview itself. As with the audio version, I’ve noted where each of the three parts begins and ends. As always, your comments and questions are invited.

Iboga Interview—in three parts:

Part One

Hello. My name is Stephen Gray and I’m sitting in my home this afternoon with two iboga ceremony leaders who have been doing this kind of work for quite a long time. I’m going to ask them to introduce themselves. First I’m going to call on Steve. Steve, if you would please say a little about your background and how you got to what you’re doing now.

Steve: Sure, I’m in my late fifties. My initial initiation was into meditation practice in the late 70s. That was my introduction to experiences outside of the normal worldly experiences. Previous to that I had also had some experience with psychedelics, but the very profound experiences I had with meditation took me to places far beyond where the LSD had taken me.

So I had that practice, then more than twenty years ago I started to work with ceremony with a number of different teachers. I went to Mexico and did a variety of ceremonies, including with psilocybin mushrooms. After that I was working mainly in Europe. My partner that I live with is a teacher of ceremonial medicine, that is, ceremony as medicine.

Then sometime in the last ten years I came across ayahuasca. I’ve probably done a couple of hundred ayahuasca ceremonies by now. About five or six years ago I met a group of French people through my friend Sean here who were working with iboga and had very strong connections with a shaman in Gabon. I worked as a helper in those ceremonies for a while.

Meanwhile, I was already running ayahuasca ceremonies in Europe with Sean. When the French people stopped doing ceremonies we looked at working with the iboga and thought, well, we have a lot of respect for it so we’ll just wait and see on this one. Very quickly we were joined by a French man who, as with Sean, had been out to Gabon and done an initiation. The three of us then started an iboga practice together. Now it’s just Sean and myself. We also have two or three people who will assist us when we’re working in various countries in Europe. And now we’ve been invited to Canada I’m very pleased to say.

Stephen: Thank you. And Sean, a brief explanation of how you got to what you’re doing now?

Sean: I’m not sure if there’s any brief explanation about this experience. It seems to be a life of many lives so far. So yes, I’m Sean. I was brought up as a Jehovah’s Witness as a child.

Stephen: I’m sorry to hear that. [laughter].

Sean: One of the teachings I was brought up with was that when I die the soul returns to dust with the body and that death is like an eternal sleep. So I figured, well, I enjoy sleeping so I’m going to go out there and do everything you’ve told me I shouldn’t do. I then spent about ten years trying to find myself through the extremes, through pushing myself to the extremes. Then at some point I smoked some DMT and had a realization that I had been basing my life on a belief system which was a lie, and that there was something far vaster than I had been led to believe. I had always had a strong calling before that, even whilst I was a Jehovah’s Witness, that I never really fit into that doctrine. I always sensed that my master was within me and that I was responding to that inner voice. So when I had the DMT experience it very much confirmed that sense.

My calling then started in earnest. I had already been working with substances, but more misguided. I’d been associating with a drug dealer and feeling a strong call from the plants but not quite understanding how to facilitate my practice. Around that time I felt a very strong calling to work with ayahausca and so I began to look for a practitioner working with ayahuasca that suited me. In the meantime I did a session with Salvia divinorum, the sage, and had a very intense experience with it. That was probably about twelve years ago. When I went to bed that night I had a dream that I was in the jungle. Some men took me to a clearing where a huge man was sitting. And he said to me, “Sean, when you do the ayahuasca, make sure you do it in a ceremonial setting.”

In the morning it was very clear to me. I began to look online to see who is working with ayahuasca in ceremony. I found the UDV and the Santo Daime, but the only group I could make contact with was the Santo Daime. A friend of mine tracked somebody down who was one of the organizers for a Santo Daime group in London, so I called him up and invited myself along.

I then went there and had an absolutely amazing session. When I went up to the altar afterward there was a photo of a huge black man, and it was the man I had seen in my dream. His name was Mestre Irineu, the founder of Santo Daime in Brazil.

All the pieces of the puzzle were now falling into place. I worked with the Santo Daime group for about five years. At the time we were a small group, fifteen to twenty-five. For the first three and half years I met with them regularly, every couple of weeks, drinking for two days at a time. But then the group began to expand and after I’d been with them for about five years I had an opportunity with Gaston, a teacher and friend who came back from France one day and told me he’d just had an amazing experience with this wood, with iboga. He told me he had bumped into someone he hadn’t seen in a long time. This guy had previously had some major issues he hadn’t been able to let go of. But now his face was completely transformed. Gaston asked this fellow what had happened to bring about such a transformation. He said he had done an iboga cure at the very place Gaston was about to lead a workshop. Struck by the synchronicity, Gaston went and did an iboga ceremony, now he was encouraging me to do the same.

So I jumped right in without really looking into it. The synchronicity of it was that I had just done a three month cleanse. On the last day of my cleanse I went to France and met all these French people, none of whom spoke English. Since I didn’t speak any French I couldn’t understand their attempts to explain things to me. So all I could do was relax into it and experience it through my heart, without my mind being able to come into it.

So I had this experience of meeting the wood and it was so happy to meet me. It was like, “Oh Shaun, it’s fantastic that you’ve come.” It was very happy that I’d been working with ayahuasca. It showed me something. It said, “Look, your head’s completely open to the astral, but you’ve got no connection to the earth. I’m making a tree with roots deep into the earth, your branches open to the heavens, and a clear channel for universal consciousness.” And this has been my experience.

So I had an absolutely awe-inspiring session with the wood that weekend. When I stepped away from it I realized it was such an amazing medicine, and so compatible with what I’d been receiving within the ayahuasca, that to be stepping into the wood now was grounding my practice into the physical and enabling me to realize that what I knew was within me was also all around me.

So I got speaking to the doctor who was running it and we arranged that I would start bringing people over from the ayahuasca community in the U.K. to do iboga sessions in France. For about a year and a half I took two groups of people over every month, sometimes up to ten people, taking them through all their preparation beforehand, then being there for the journey and the aftercare. Most of the people were very mature in their process, having been working with the ayahuasca, and then stepping into the wood.

After that I started bringing people over to the U.K. We had the French crew coming over too. We ran really big sessions with up to eleven people coming for the cure, up to twenty-five assisting, and sometimes up to twelve people sitting behind the altar.

It was about then that Steve and I began to work together within the wood. Steve was running the kitchen. I guess we were running the floor space. Whilst the French crew were doing the ceremonial bit we were dealing with the casualties [laughter].

Stephen: Maybe this is a good opportunity for me to ask you to describe how you do these ceremonies.

Steve: It’s a really clear design, if you like, for the ceremony. There’s a death and a rebirth. It’s three days and two nights. The first night is the death. During the middle day people are very much in the bardos. On the evening of that second day is when we need to start bringing people back, because if we don’t bring them back they can be gone for a long time. And sometimes it’s really difficult for people to find their way back. I’ve met people who have worked with this medicine on their own, not understanding how strong it was and how long the journey was. One guy told me, and this was a grounded guy, somebody who’d had a regular meditation practice for something like thirty years, but it took him two months to feel like he was back in his body. So it’s a serious business running an iboga ceremony.

So on that second night is when we bring people back, and we bring them back through dance.

Stephen: That’s similar to the way it’s done in West Africa isn’t it?

Steve: It is very similar, the components are very similar. It just makes sense. People leave their bodies basically, they’re working somewhere else. If you read the descriptions of the bardo, then this is the kind of place people are in for the whole of that second day.

Stephen: So just for clarification, they eat the medicine on the evening of the first day, and then throughout that first night and the next day they’re in the full grip of the medicine?

Steve: That’s right. They’re dead basically. Often the room is completely silent for hours.

Stephen: When you say they’re gone, if I were to interview people coming out of one of these ceremonies, would they say that they had an out of body experience? Would they say that they were truly gone into another realm and not in their bodies?

Steve: You’ll find, as with any other medicine, everybody has their own experience. But in general, yes, it’s the longest day of your life when you do that.

Sean: But still in a body, because the moment they open their eyes they’re conscious they’re in a body. And the thing with it is that they’re having their body restructured according to their intent, which is a really deep operation that takes place.

Stephen: Do they have to be conscious of their intention coming in and do you do intention sharing sessions?

Steve: Yeah. What we do is we make sure everybody has a full consultation, first of all to find out if it’s okay for these people to actually come into a ceremony. Some people won’t be even suitable to come and work with us. We may speak with someone on the phone ahead of time for an hour or so to really get through to, why, how have you been pulled in toward this experience. We really want to get to know them.

Stephen: How often would you actually have to turn someone away based on that initial consultation?

Sean: What tends to happen is that when we do the consultation it’s the recognition that what’s happening within that consultation is that the presence of the wood is stepping into them. The presence starts to speak to them through their reality. The consultation is a reading as well. We basically introduce them to the wood through the consultation. It often happens for psychic people. While we’re having the conversation they’ll say, “There’s this extremely large black man who’s just walked into my living room. He’s sitting here with me. Has he got anything to do with you?”

Stephen: So by the time they’re done with this phone consultation they’ve pretty much answered their own question as to whether or not they’re ready for this work?

Sean: Well, kind of. The thing is it’s about self-enquiry. So, who are you and why do you feel called to do this work.

Stephen: My experience with ayahuasca ceremonies is that it’s difficult for a lot of us to really identify what our true intention is. We come in with a bunch of different needs. Do you find that challenging to bring people to where they’re really clear about what their intention is?

Steve: That’s why it’s important to have the conversation some weeks before the ceremony ideally, though it’s not always the case that’s it’s needed. But sometimes it is because as soon as they begin the consultation that’s the step. It’s like they’ve said, “Yes, I want to do this.” And that’s when the iboga becomes present for them. They will begin to have things come to the surface and it will be quite challenging for some people. But usually between that time and the actual ceremony—and usually, in fact almost always now, they get another short consultation just before the ceremony where we’re just trying to clarify things for them. But my own experience was that I had all these different aspects of my life which I knew I wanted to change. But I also understood, they were like branches of a tree and there was one main root. So by the time they come to the ceremony people are pretty clear about what the root is. From that point on, once they have spoken their intent and they’re clear about it, it’s just, relax. Relax and allow the plant to come in and do the work that needs to be done. You don’t have to do anything. You can just lie back and allow the plant to do its work, and know that it’s under the direction of your higher self.

Stephen: Does it tend to come on slowly? For example, ayahuasca can sometimes come on like a freight train and just bowl you over. It can be very difficult for people to ride with that at the beginning and that’s where the shaman’s songs and intervention can come in to help people through that period.

Steve: Sure, but iboga is very different from the ayahuasca though, it’s a very different experience. There isn’t much wiggle room with the iboga. Once you’re in there, you’re on the fast train. And there’s no getting off [laughs].

Sean: I think just to mention as well that with the consultation, my experience of the bwiti, which is the energy that we’re working with . . .

Stephen: The bwiti, by the way, most people probably don’t know, is the name of the religion practiced by perhaps two to three million people in Gabon and surrounding areas. Is that correct?

Sean: Yes. My own personal experience of the bwiti is that I experience my essence as emptiness and my life practice and my ceremonial practice is one of nothingness. I’m letting go into nothingness and as I’m letting go into nothingness I’m letting go of everything. All the aspects that arise I’m letting go of. And when that happens there’s a pure intelligence which is emanating from nothingness. And then this pure intelligence is able to potentiate through me. My experience is that bwiti and this pure intelligence is the same expression.

So when I’m working with iboga, I experience that iboga is the channel that grounds me into bwiti. When people come and have a consultation it’s this relationship with the bwiti that they’re coming into. The bwiti starts to speak to them through their reality, and it brings to the surface all those aspects where they’re not grounded, all those parts of their lives that they don’t take responsibility for. It brings all that up to the surface so we get to see the leaves and we get to see the shoot of the weed.

This all happens once they’ve had their consultation and they’ve stepped back into their reality, but still during that time before they come to the ceremony. So again, all the aspects that keep them in their experience of separation come up to the surface. All the suffering comes up to the surface, all the fear comes up to the surface. Maybe they’re not so experienced with the spiritual journey. Then we’ll get them to record it, to write it down. Then once you’ve got it all down you begin to see that underneath all the suffering is a root. And it’s that root that we’re looking for.

So then by the time people come in for the session they already know the expression of the wood. They know how this presence is speaking to them. They know what it is that they’re letting go of, and they know what it is that they’re letting go into.

Stephen: Fascinating. This is the end of Part One. We’ll continue with the second part.

Part Two

Stephen: Hello again. We were talking about the ceremonies. I’m going to start this session by asking Steve about how the medicine is actually prepared and taken.

Steve: We use the medicine in a form that’s ground up. It’s kind of like sawdust. It’s literally the bark of the root. It’s just a layer of the root of the plant. We usually receive bigger chunks of this root bark and put it through a kind of coffee grinder. It’s just easier to work with in that state.

We step people into the experience gradually. They’ll have a spoonful of the bark every hour during the first night until they’ve reached what is very obviously their personal dose. That might be two doses or it might be twelve doses. We usually get people to wet their mouths first.  Then they just take the spoonful into their mouths, swallow it, wash it down with some water. There’s no problem with water with iboga.

Stephen: Do people fast before ceremonies and if so, for how long?

Steve: Yeah, We give them a plan, like the week before. We ask them to watch what they’re eating, especially stimulants. We ask them not to take anything which is going to alter their state of mind. That includes alcohol of course, probably alcohol more than anything else. [laughs]

Sean: What tends to happen beforehand is that people’s resistance is coming up. So quite often before they come in and do the wood, the part of them that tries to escape into another experience will come up in intensity. So sometimes people with addictions, like smoking weed, the pull will be strong in the days leading up to the ceremony. We say to people, in the week leading into it, look, you’re sweeping out the temple. At the same time, when these aspects that they’re struggling with come up to the surface, we ask them to be conscious of them.

Stephen: Ayahuasca is said to react with particular foods. For example, you may be asked to avoid pork, sugar, alcohol, salt etc. for some days before a ceremony. That’s not so with iboga?

Steve: No, and you know, even with the ayahuasca, we’ve done hundreds of ceremonies. Some of these rules and laws are to do with a particular path or a particular person’s practice with the plant. So you should follow those guidelines if you’re working with that person or on that path. But some of these rules and laws you hear about aren’t hard and fast.

I know a very good story of someone who went off and had a beautiful lunch and a couple of glasses of wine. When he got back to the house his friend said, “Are you ready for the ayahuasca work, we’re going now?” And he responded, “What, today?” But then he had absolutely no ill effects whatsoever. It’s just one story but there are lots like it.

Stephen: So coming back to the iboga ceremony, you start on the evening of the first day and give people a spoonful of medicine every hour until they reach the appropriate place for them. What happens from there?

Sean: I usually give the wood out. We do it step by step. We do one dose, and then a half hour later another dose, and then one every hour. But what often happens for people beforehand is that when we do the pre-consultation, we have a chat with everybody individually just before the session to see what’s happened for them, what they’re asking for, and what are their sensitivities. Often people say, “When I drink ayahuasca I have to drink a lot. I’ve been drinking for ages and I look around and see others getting sick but I’m not getting sick. So give me a lot of wood and I’ll be able to hold it down.”  Then there are those with physical sensitivities. You kind of know you need a sensitive approach with them. Okay, small doses and we’ll see where you go. But when we step into the session the wood takes over. Quite often the people who think they need to eat a lot will start throwing up after two or three spoons, while the people who are supposed to be very sensitive and not able to eat a lot will end up eating more than everybody else. So we’re just taking them to their reset point.

Stephen: Is throwing up with iboga similar to the way ayahuasca functions as a purgative, expelling mental and physical toxins?

Sean: The approach is that they’re coming here to let go of their suffering. They’re expressing their intent and the plant is then using their intent to restructure their DNA accordingly. So what’s happening on the first night is that the plant is taking them to the root of their suffering, whenever the suffering happened, whenever it was that they lost their innocent fascination with what is and began to identify with what the mind is saying.

Stephen: In your experience, is that often one traumatic event, or is it an accumulation of a series of events that happened when they were quite young?

Steve: It can be any combination.

Sean: It’s getting right back down to the original event. On a core level you have a recognition of what your consciousness was at the time, the consciousness of the beings who are with you, and how this event permeates through all the layers of consciousness informing your reality now. And when you have a recognition of the core level—we’re not talking about a conscious level—the plant pulls the root out. When the root comes out, everything comes out, and then it’s possible to have quite an explosive purge.

Steve: And often more explosive than you get with ayahuasca.

Stephen: I’ve read descriptions from several people of experiencing it as if a movie screen has been pulled down in front of you and you actually see visual memories of where you turned away from, as you say, what is, or from the innocence of being open to life. Is that your experience? Do people actually visually connect or have specific, distinct memories?

Steve: You may have heard people talk about near death experiences, where your whole life flashes in front of you. For many people it’s like that, and it is like a movie going on of all those events. Deep memories are being brought up to the surface. It’s as real as real.

Sean: But that’s not necessarily the case for everyone. We’ll have, say, twelve people in a session and maybe two or three will go into deep visionary states. For most people this is happening on such a deep level that on a conscious level they are feeling very much as if they’re having a death process. All their resistance is coming to the surface. They’re physically uncomfortable.

In my experience what tends to happen is that people sometimes get a little bit fixated on the visions. And then they start thinking, “Oh, I’m not receiving the visions and everybody else probably is.” Then they start giving energy to thought forms that this process hasn’t actually worked for them. So the way we introduce it is that part of the thing with it being a death state is that everything that comes to the surface is approached as a thought form. If for example there’s physical discomfort, ah, there is sickness, there is nausea. So drop back into the breath and allow the experience to be as it is. Then through that allowing, the plant is able to go in and pull that root up from even deeper.

It’s a little bit different from ayahuasca in that when we’re working a process with ayahuasca and someone comes with a focused intent and their intention is to open a pathway to spirit, and the ayahuasca is then going down that pathway and bringing that intent up to the surface. Then the person can experience the thoughts that are attached to that intent. And then they may feel the emotions attached to it, and then they may feel it on the physical side as the plant pulls the root to the surface. Then after a while the root comes out, and, whoosh, it’s out.

But that’s not naturally the case with the wood. It doesn’t deal with the issues quite like that You can have a really deep purge on the first night, but quite often people will eat wood all night and the wood may be stepping into them and going, “uh-oh, you sure need grounding man.” So maybe they don’t have a purge and they don’t have that experience of the root coming out.

But that’s not to say that they’re not accessing a deep process. That’s not to say the wood isn’t working. It’s still working but sometimes they need to cook for longer.

Steve: And when you work with us it’s a thirty-three day ceremony. We have three days when we’re all day, but then for the following thirty days, again, it’s no drugs, no alcohol, just really being in recognition of the experience they’re having each day. It continues to work. It continues to unfold and things fall away. After the thirty days is when you really know, “This has really grounded me.”

Speaking from experience, I did my first ceremony with iboga in late spring, and it was the best summer of my life. I had never felt so grounded. So it’s far more than just the three days. When people come to work with us they’re coming with a serious intention to change things.

Stephen: During that first night, when people are having difficulty, when resistance comes up and that sort of thing, to what extent do you guys get involved and work with them?

Steve: We have to do very little. The iboga does most of the work.

Stephen: For example, again, in some ayahuasca ceremonies, I’ve been told by ayahuasqueros that when they’re tuning into the individuals in the room and they see that someone is struggling, then they have certain kinds of songs that they bring through that help the person through that difficulty. But you’re not so actively interventionist?

Steve: We don’t need to because the space we’re holding is a space in which they can do their own work. We’re not holding the belief that we have to help them. And so we don’t have to. It’s a light filled space. It’s a totally light filled space. People are adults and they’re able to do their own work.

If we were working with people with serious drug addictions, like the clinics, there often is a need for intervention. But we very rarely have to intervene. When we work with ayahuasca, much more often is there a need to step in and do something. But it’s a different medicine. When you take your dose of ayahuasca, four or five hours later it’s wearing off or it’s worn off. You take the iboga and you’re on a long, long journey. It’s a more focused and powerful experience is some ways.

Sean: The people who come to work with us are already taking responsibility for themselves. If they aren’t already taking responsibility for themselves we’ll work with them with ayahuasca first.

Steve: Or we’ll recommend some other kind of medicine or ceremonial work beforehand. We’re quite happy to say to somebody, “Well, you need to go and do this first.”

Stephen: I’m getting the sense that you see ayahuasca as a step toward iboga. Is that so?

Steve: Well, they’re two very different medicines. Ayahuasca is much more forgiving. It’s a much more flowing, feminine experience, whereas the iboga is very focused, very male energy. This means that if it’s necessary for somebody to do some work before they come and experience the iboga, then often the ayahuasca is a good thing to send them to. But sometimes we may suggest to someone that he go on a ten-day retreat, for example. It’s horses for courses if you know that expression, although in this situation I think we’re saying it’s the right course for the particular horse.

Stephen: So you two sit through the night and the day with them?

Steve: We do, yeah.

Stephen: And you take a small amount of the iboga?

Steve: Just a little bit to connect.

Sean: To jump back to the ayahuasca: the wood is such a big journey, and it’s about taking responsibility, and not everybody is ready to take responsibility. That’s why we work with stillness. When we’re working in quiet, with the nothingness, there’s no compromise, because we’re having to let go of everything. But not everybody is ready to let go into the stillness. In a way it’s easier to do that with ayahuasca. The ayahuasca is a dance, it’s facilitating spiritual awakening, and when we’re working in stillness with it, we find that people are coming looking for themselves. And through the ayahuasca they find that everything they’ve been searching for is already within them and has always been present.

So the journey with ayahuasca is very much the experience of transcending their suffering in their death states. They’re coming into trust and it’s a trust that comes from knowing that everything is perfect. There’s nothing to heal, there’s nothing to change. They can just let go and trust.

When they come from this experience, stepping into the wood is a natural next step because now they’re coming to the conscious practice of transcending their suffering whilst they’re in the death state. So while ayahuasca is teaching us how to die, iboga is teaching us how to live.

Steve: That’s an expression that’s been around for a long time, that ayahuasca teaches you how to die and iboga teaches you how to live. With iboga it’s absolutely necessary to be able to let go, so the ayahuasca is good training.

Stephen: That’s why I keep coming back to the question of how people can actually move through the resistance. And it sounds like part of the answer is that you try to steer people away from it if you get a sense they’re not ready for it.

Steve: Yeah, absolutely, And what you’re letting yourself in for then as people who are running a practice, running ceremonies, is that if we mixed up people who are very grounded, who have come with a very clear intent to do with their spiritual purpose in life, if we lay them next to somebody who’s trying to get off of cocaine, who’s going through all kinds of torment, it’s just not appropriate. So we let the people who are running clinics, who can spend several days detoxifying people, and then after the iboga, several days looking after them, integrating, we let them look after those people who are in real difficulty. So as you say, the people who come to work with us are well prepared.

Stephen: Before I move onto some other questions I have in mind, is there anything about the way that you work with iboga that we haven’t covered that you would like to have communicated? Just in general, like what’s important for people to know if they’re considering looking into this.

Sean: We call it an iboga awakening. What we usually do with people who come to do the sessions is we get them reading Eckhart Tolle’s work. We usually have them read A New Earth before they come. With iboga you really come to terms with what the pain body is and Tolle uses a very easy language for enlightenment. Then when people come to do the session we can use that kind of language with them.

They’re coming to do a practice of presence and we introduce the whole weekend as a practice. We’re doing this practice together and just letting go of everything. We just eat the wood and allow it to do its work.

Steve: And the other key thing to say is that people are working through the ceremony, and at some point during the ceremony or at some point afterward they reach this natural state, which is a state of stillness. Almost without fail that’s what happens, that’s where people land.

Stephen: Do you do any follow-up with people? Are you aware, for example, of how that state holds up for people in a year or two?

Steve: I would say it does. We’re in touch with a lot of people and usually we have people coming who came through those who’ve already done the ceremony.

Sean: The thing with introducing people to Eckhart behorehand is that most of them are quite familiar with the practices. On the first night I come around and check on everybody, and if anyone is having any difficulty, getting distracted by their story or whatever, we just provide a moment, almost like a satsang, a little chat or reflection in case they’ve forgotten their intention. And we just bring them back into the prayer again.

Stephen: So then is there a change as it gets into the next day? They’re just lying down still, right?

Sean: Yeah, there’s an intensity on the first night. It’s very noticeably the death. And we carry on eating til about dawn. Then in the morning there tends to be more of a density of experience. They’re much deeper in the death state, they’re in the bardo state, and it’s the land of the hungry ghosts. None of their thoughts are able to find satisfaction. They’re not comfortable.

It’s the valley of death, the first part of the morning.

Then as we start to transition through the day, we start to move into the stillness, and the iboga is grounding us into that space between thought and bringing that experience up to the surface. As we move through the day there’s a transition, from a death state with a lot of mind going on, to a really deep experience of stillness that comes in the afternoon. Sometimes people will still be deep in the death state but usually most of the group, as it comes into the afternoon, will have begun to transition into this deep place of stillness and then rebirth.

Stephen: We’ll take a pause here to allow listeners to digest all this in somewhat bite-sized chunks, then we’ll continue with the third and final segment.

Part Three

Stephen: Welcome back. We were speaking about how the ceremony unfolds and Sean was more or less in the middle of describing more about that.

Sean: We were talking about the middle day, but just to mention that first night when I’m working with the wood. It’s like having lots of different pots on the gas. The wood is very clear with each person on where they are with their journey, whether I need to be turning the gas up and giving them bigger doses, or turning it down and giving them smaller doses to enable them to have a longer cook before they come up to heat.

Stephen: Sean, early in our conversation you alluded to the fact that they spirit of the wood is working through you. You were speaking at that point about the consultation process. Am I correct in assuming that this is also occurring during the ceremony, that the wood is feeding you information about the participants?

Sean: Yes, that’s right. And we’re kind of holding that space free of direction. We’re in the practice of presence and we’re in that space where we’re not giving any energy to any thought whatsoever. So then everything that needs to come through comes through in the moment. We’re holding the space and in holding that place of stillness we’re leaving the space for spirit to step through and take care of whatever needs to be taken care of.

Stephen: Do you experience it that way as well Steve.

Steve: Yeah, for sure. It’s good that you mentioned the connection to spirit beforehand because it seems to be quite common for people to strongly experience the presence of the iboga plant spirit before they come to the ceremony. It happened for me. It was about a week before the ceremony. I’m not someone who has a lot of visions or is a very visual person, but I suddenly found myself surrounded by Pygmies one afternoon. I just glanced and there were Pygmies all around me.

Stephen: You were not under the influence of any substance and this was daytime and your eyes were open?

Steve: Well it was after an ayahuasca ceremony, so I was more open to the other dimensions of activity than perhaps I would normally be. As with Sean’s story about the black man walking in while they’re chatting on the phone, these things are happening all the time.

Sean: And if for some reason this work isn’t appropriate for someone, then something will happen in the weeks leading up to the session to make it blatantly clear that this is not appropriate for them. Or there’ll be such a level of process come up for them that they’ll see that they’re just not ready. Then they’ll get in touch with us and we’ll have another conversation. We’ll keep them on the mailing list, and then at a later stage when they feel they’re ready, they’ll get in touch with us again and we’ll do another consultation.

Stephen: We were speaking earlier about how things move through that middle day. Could you talk more about that please?

Sean: We spoke a little about the death state in the morning. So we’ve had a density of being which has moved through the day. And even though we’re not eating wood on the second day, it’s unmistakably part of the journey. We’re doing the whole weekend as a practice, and though people do have an opportunity to go outside and get a little air, for the most part they’re just lying down and they’re moving through this territory. They’re moving from the density of the deep death state, moving through into the life state. And as they’re moving into their life state they’re experiencing what it is to be grounded. The gift of the wood is that it’s grounding us into the space between thought. And the space between thought is more of an experience than a concept.

As we move through into the afternoon this experience starts to be shared. It’s an amazing time to be sitting in stillness. Some people will still be quite deep in the death state and not sure what’s going on while others will already be starting to feel that stillness in the afternoon. Usually by the time we move into the evening of the second day a shift has taken place. Everybody feels it. Now we’re moving into the rebirth. Whereas on the first night that wood was channeling us into our death state, now that same wood is channeling us into dancing.

Stephen: Before the dancing there’s a meal right? I imagine that would help ground people.

Steve: It does. It also has a symbolic purpose. It marks the stage where we’re moving into the rebirth. This is a little bit of food, a little bit of energy for the journey back down the mountain.

Stephen: Do people have much of an appetite by then?

Steve: Not usually but sometimes they do. Sometimes people are still feeling very nauseous. But we get everybody to at least eat a little bit so that they’re all woven in together for the next step. Because it really is like bringing people back down from the mountain and everybody has to come with us.

That’s why we use the dance. After the meal there’s a bit of time to relax, then everybody’s up, I do some drumming, and we dance. That carries on for two to three hours minimum. We also use recordings of magonga [a kind of mouth bow] music from equatorial Africa.

Sean: We have some excellent music. We have one CD that starts off a bit slower—the thing in bwiti is that life is a journey—and so we start the journey off in small steps. And bwiti loves to dance. So we start in small steps. We’ve got this guy who’s like the Jimi Hendrix of the bwiti world. [laughter].

Steve: And all this time I’m working with a frame drum and I can dance with it, so I’m moving around with everybody and Shaun is too. We’re looking around and we only stop the dancing when we feel very comfortable that everybody is where they need to be. Once we’re in that place people are absolutely ready to then just lie down and be in a very peaceful, still space through the night. Some people will sleep, some people won’t sleep.

Then the next morning we ask everybody to take a shower, put fresh clothes on because they’ve lying there in those same clothes for two days.  We have some breakfast, we come back together as a circle, we sit in meditation for a little while, and then we dance a bit more. That last dance session is important because that’s when we get to look around the circle and just check where everybody is. Then we have a talking circle and people have the opportunity to speak about their experience. But usually not very much is said. Usually people have had such a profound experience that—occasionally there are people who want to reel off a lot of detail—but usually it’s quite brief and to the point. Before we do the talking circle we encourage people not to talk about their experiences, ideally, for the thirty days after the ceremony. The reason for this is, how easy is it to fix a story. As soon as you’ve told that story you’re not sitting in the experience, you’re just reeling the story off from the last time. It’s almost like you’ve closed the book. Whereas if you don’t talk about it to others, if you just stay open, stay with the experience, then, bearing in mind that you’ve passed through so many different states of consciousness during this journey, you are allowing the time for those memories to come back to the surface.

So then bits of the jigsaw puzzle will be coming up into your consciousness, your everyday experience, as you are working your way through those thirty days after the ceremony. You talk to somebody thirty days later and they’re going to give you such a different picture, a much fuller picture. We always say that the proof of the work is the everyday life after the ceremony. You don’t ground everything there in the ceremony. You ground it by allowing the experience to stay present with you over the days and the weeks afterward.

Sean: You don’t actually have much choice for the period afterward, for those thirty days, because you kind of have to be conscious. What happens is that you come out the other side and your DNA has been restructured according to your intent. So you come out, you have these thirty days, and this is where the work really starts, because now you’ve been grounded, you’ve been grounded into the earth and it’s as if somebody’s pulled the thought switch, and you’ve dropped into this place of stillness.

Stephen: Apart from not talking about the experience, what other advice do you send people away with for how to manage that period of time?

Sean: I tell them, “You’re stepping into an awakened state of being, you’ve been grounded, you’ve done a death, accessed the line of your ancestors, and a rebirth. This ceremony grounds itself into your life. The first part that gets grounded is the death. What happens with the death is that all those aspects that came to the surface before your session, all those aspects where you were ungrounded, all those aspects where you get immediately sucked into an experience, all those aspects that you judge, they start to come up again afterwards. They come up in different voices, different expressions over that month, but it’s that same experience that’s come up before.

But now what’s happened is that you’re grounded. So this experience comes in and you’re able to see it. There’s a recognition, “Ah, of course.”  And now, because you’re grounded, there isn’t the same tendency to get drawn straight into it. Now there’s a part of you that’s able to witness it.”

Stephen: That’s essentially exactly the way I’ve been taught that basic mindfulness/awareness meditation works, that you begin to identify with the space surrounding those events that arise in your mind rather than just being those things and being lost in them, or, as we used to say, going solid on them.

Sean: Hmm, yeah. And it’s quite interesting because there’s a space now where you’re not just witnessing the experience, you’re allowing the experience to be as well.

Steve: It’s like a big, open channel.

Sean: So now you’re having an opportunity to come into acknowledgement, allowing that experience to come up to the surface. You’re not trying to hit the remote control and change the channel. And by allowing the experience to come up and be seen as it is, then you start to see the roots. And of course the understanding comes from not wanting to understand. So now, instead of having an intellectual insight from the weekend, maybe on the first night, of what it was all about, you’re having the opportunity of experiencing it as your living truth.

This is where it can start to get a little bit tricky for people. It’s like having a Zen master living inside your head. If your story comes up into your head and your sitting there with your master and you get distracted by what’s going on out the window in the dream, and you forget that it is a dream, then the Zen master comes along and bops you on the head with a stick. In that moment you go, “Ah, of course!”  The iboga is doing that as well, but it’s not using a stick to hit you on the head with, it’s using your reality.

So, it brings the experience up to the surface and if you identify with it and project it out it’s going to come back. You know, you project it out, you get drawn into it for a way, then you realize, “Ah, I’ve just been caught in my pattern again.” Then you drop back into experience and a little while later, not a week down the line, but really soon, it’s going to come back.  But this time it’s going to be twice as big and it’s going to hit you in the face. And if you project it out again, three times as big.

Stephen: This is a common experience you’ve seen with people in that follow-up period after the ceremonies?

Sean: Yeah.

Steve: I wouldn’t necessarily describe it in the same way but I understand what Sean means. It’s like that. Once you’ve experienced a different state, then the old state comes back to try and reinstate itself, and then there’s a clash, unless you’re really awake and aware and you can just let it pass straight through.

Sean: What the wood’s doing is bringing us to that place where we haven’t been able to push through on our own. Now it’s pushing us through and saying, “No, you’re not looking. Pay attention. Look again.”  And if you’re really in denial of it, after a while it starts to get ridiculous. Then you have to laugh, and when you laugh you realize you’re laughing with this presence, this presence is laughing with you.

It’s not so much an experience of letting go of your suffering, not like pulling the plug and down your suffering goes. Instead, it’s more like letting go into your suffering.

Stephen: To broaden things out a little as we near the close, I’m wondering if either of you have anything to say about how iboga is part of the larger picture of global consciousness transformation, how it’s spreading and developing etcetera.

Steve: Well, I don’t think I have much to say about that to be honest. I mean, I could, but it’s all just speculation. All I can say for sure is that we are being invited to more and more places to do this work. As far as there being a limit to the medicine, all resources on this planet have some kind of limitation on them but I really don’t see it as an issue these days.

Stephen: Are you aware of very many people doing what you do?

Steve: Not that many, whereas if you’re looking at ayahuasca, even just in this geographical area [Pacific Northwest in U.S. and Canada] I’ve been told that there are many groups.  Not so many with iboga, but then you have to have had the opportunity to work with it in the first place. That hasn’t been so easy. Even going to Africa, it’s not straightforward. It can be a very difficult place to go. You don’t know what you’re going to find. This is based on direct feedback. I didn’t go to Gabon. Sean went to Gabon and quite a few other people I know have been there. Some people came back really with the plant spirit, and other people came back, in a way with the plant spirit, but actually with more problems than they went away with. There’s lots of sorcery, black magic, arrows flying about, just as there are in South America. Anyone will tell you that, that a lot of the shamans out in the wilder areas are really not holding their space at all. There’s so much ego present, and it’s the same in Africa. So you have to be really careful when you go and work with strong medicines in these environments.

Sean: I have to say that when we first started we used to have a lot more people who were into energizing their suffering. People who work with us now, for the most part, are into their awakened state. Last year the reflection came up that people were getting used to the fact that we’re now living in a polar shift and that all their future concepts had now gone out the window. And there was a degree of anxiety and fear about what was now going to happen. But the experience we’re having now that’s coming up to the surface is more one of excitement, of the expectation of the potential of being an awakened being in this current time and place.

Steve: And for sure, if you’ve been called in, the plant is happy to work with you wherever you are. There’s no issue between the different plants either. You can be in an ayahuasca ceremony and “Oh, here’s the iboga plant spirit standing next to me.” So we’re seeing it as a very open, anything is possible world at this point in time.

Sean: And the other energy that comes up quite a lot is the Mexican Prince of Flowers. I think they call him Xochipilli. He had a prophecy way back that at some point in the future all the plants would start to merge.  We really do experience that, a deep merging of all the medicine plants.

Steve: With all the religions and all the spiritual paths everybody is opening up to everybody else. We’re happy to admit that we’re not performing an African ceremony here, but we’re working with an African plant. We’re open about that. We’re not trying to imitate anything here. We’re working with what’s come to us. It’s like working with what works. If it works, work with it.

Stephen: My impression is that you’ve both come to this point where you are now in an organic way of following wise inner promptings and the guidance of the medicine. You seem to be doing it with integrity, care, and responsibility. It feels pretty good to me. I’d be happy to come to one of your ceremonies so I hope you come back.

Steve: We do instill a very deep feeling of trust amongst the people we work with.

Stephen: Thank you very much gentlemen and keep up the good work.

Updates on the Emerging Reality

I spend a fair amount of time maintaining vigilance on the planetary journey on numerous levels. I try to stay somewhat cognizant of new developments in spiritual work, economic conditions, new social forms, visionary ideas, climatic changes and so on. I particularly watch for indications that, as the title of my book says, we are Returning to Sacred World.

In this series of posts I intend to report on events and developments at these multiple levels that point toward the emergence of the new reality. Please don’t be dismayed by this first one. In general I’m looking for positive developments. But what may appear to be negative developments can also be interpreted as positive if we understand them in the context of wrenching change leading to a rebirth of sanity on the planet. There’s an interesting image or metaphor for this. I may have heard it first from Terence McKenna. If we imagine someone who has never seen or heard of the human birth process, he might mistake it for a death. There’s blood everywhere and a lot of screaming. I think we can expect to see some of that during these transitional times.

April 8, 2010. This is one of those developments that appear at first look to be negative. Please take a little walk with me here while I work up to the phenomenon in question with a little background. A basic teaching of Buddhist psychology tells us that much of the energy of the mind dominated by ego, in the world of confusion or samsara , is focused on creating and maintaining the illusion of security, stability, and permanence. My old Buddhist teacher Chögyam Trungpa called it the cocoon, an apt metaphor that creates a vivid image of the condition of the ego. Common sense shows us—and if we’re paying attention we can see it functioning in our own lives—that when the ego is threatened, it’s going to freak out. Anything that pokes at the cocoon causes the ego to panic. Its stability is highly conditional on things seeming to go its way. The ego forms a tight portrait of how the world is and should be. It perks up when events around it appear to conform to that portrait and tends to lose heart or become depressed when they don’t.

You’ve probably noticed that the world is changing rapidly in almost all spheres of activity, from the biosphere to the human community. From the point of view of the emerging reality, much of this is good because it’s necessary. Many of the old certainties were unhealthy and in the way of our spiritual evolution. For the past several decades and for some time in the years ahead, healing at every level, from the individual to the planet, is a central focus. So, for example, maybe you used to assume that homosexuality was an afront to God, a sin, an aberration. This was a part of the tight little picture you had that told you who you were and how things were supposed to be. Now you look around and see that gay people are being granted legal and moral respect. They can even get married. If you are fully in the grip of the fearful ego, that kind of change shakes your world. It’s bewildering. You feel like you’re losing control and that’s ego’s red alert.

We know that the fearful mind is not a skillful mind. When we’re afraid we don’t think clearly. Our choices are knee-jerk choices. We desperately scheme to try to regain that stability, that certainty. When the changes are happening on multiple fronts we might expect to see an increase in irrational behavior. Sure enough, there are some distinct indications of just that. The particular development I’m thinking of here is the rise in of right-wing, Christian militia groups, specifically in the United States, though there may be similar events occurring elsewhere as well.

The Spring 2010 issue (#137) of the Southern Poverty Law Center’s intelligence report has an article by Mark Potok called “Outrage on the Right.” The report claims that there has been a 244% growth in the so-called “Patriot” movement, 363 new groups in 2009 alone. From the report: “Broad-based populist anger at political, demographic, and economic changes in America ignited an explosion of new extremist groups and activism across the nation.” The report also notes that the number of “Hate Groups” rose 54% from 2000 to 2008.

As I suggested above, these disturbing statistics may very well be indications that the change that must come to this planet is well underway. The more the ground becomes unsettled, the more likely those who have no real relationship with their own minds, their own natural inner Buddha if you will, will freak out and look for targets and sources of blame, control, and comfort blindly and desperately. If indeed the old order is giving way rapidly, this is inevitable.

I believe that the only sane attitude the rest of us can take about such developments is to remain in the still center of sanity as much as possible, to move from the chi and to do our damnedest to radiate love and peaceful mind. As I’ve spoken about often in other writings, there’s a very good chance that directing our prayers toward healing these wounds can have a powerful impact on conditions. There’s a compelling case to be made for us to keep our eyes on the prize and not indulge in negative, doubtful, fearful thinking.

February 2011. There are a remarkable number of compassionate and visionary initiatives blossoming on the planet right now. As has so often been said, necessity is the mother of invention. It’s also the mother of commitment. As the frivolity quotient diminishes for many of us in the face of a deepening crisis and transformation process, more and more people are seeing that they can change the world  in tangible ways. Maybe such ideas and initiatives will in fact overwhelm the blindness and cruelty at some point with tsunamis of creative, healing energy.

One of many such brilliant schemes is a program called Witness. The current spokesperson for this program is the musician Peter Gabriel. I don’t know if it was his original idea or not. Their website is http://www.witness.org/. As Mr. Gabriel has explained it, the intention of Witness is to get cameras into the hands of as many oppressed and abused peoples around the world as possible. The view is that there are far too many unrecognized and unvalidated acts of cruelty and injustice committed against individuals and especially against groups of people. I believe Witness is particularly attempting to distribute  small, inexpensive devices that can record video.

If egregious acts are recorded and distributed, the hope is that there is then the possibility of bringing justice and redress to bear upon the situations. Mr. Gabriel claims that Witness has already had some significant successes. Please check out the website listed above and contribute in any way you can.

February 2011: As I write this on Feb. 9,  hundreds of thousands of people have been gathering in Cairo’s central Tahrir square for over two weeks. It’s far too soon to tell what will come of this determined action, but whether or not a new, just order is born in the short term, I have  a strong sense that these events are indicators of something in the air which cannot be stopped. The protests in Egypt were immediately preceded by an equally remarkable upheaval in Tunisia which resulted in the banishment of the corrupt and hated ruling family. Now there are distinct signs of unrest in several neighboring countries in the middle east; Yemen, Saudi Arabia, Jordan and perhaps others.

The central problem for a very long time has been the ability of small, brutal elites to control and manipulate the people. I predict that this time is finally coming to an end. For whatever reasons—worldwide connectivity via communicative technologies; the inevitable arrival of a time of karmic completion; a stage of maturation in the species; the intentions, prayers, and activities of good people everywhere; the influence of Spirit; the unfolding of unknown energies and forces within, on, and beyond the planet—it appears that the energy and impetus of righting cruel injustice and outrageous repression is rising to the surface and will sooner or later—quite possibly sooner—sweep much of the world. Watch out USA, your people are still somnambulent and confused but you’re on the list too. The extreme imbalance of wealth in your country will not go on forever. If enough of the misled actually figure out who their real enemies are all hell could break loose. As the saying goes, “The bigger they are, the harder they fall.”

December 12, 2012 (or 12/12/12, and for those who like numeric patterns like this, a little after noon today the clock struck 12:12, making the whole list: 12:12,12/12/12). Also, of some passing interest says I with tongue in cheek, we’re nine days from the supposed end date of the Mayan calendar, although according to Johan Calleman in his book The Mayan Calendar and the Transformation of Consciousness, the end was actually in October of 2011 with a kind of resonance wave carrying through until December 21, 2012.

One way or the other however, there is little indication that anything particularly dramatic is building to a climax that could peak this month. I first heard about this 2012 thing from Terence McKenna over twenty years ago. At the time I found it an intriguing idea that resonated with my sense that the dominant trajectory had to be headed for disaster. No doubt placing some hope in the transformative potential of the time also supported a longing for change that I understand as both a genuine compassionate prayer for the realization of our potential and a projection of my own unfulfilled longing for awakening.

Although I never fully embraced it as a literal and specific prophecy for an exact time, in recent years, as this meme gradually crept into the mainstream, the whole idea has felt increasingly out of step and even ridiculous, especially where there is any hope of salvation or where it’s seen as the end of the world. These hopes and fears appear with some frequency and I believe are always unrecognized projections that come from the confused mind of ego crying out in the darkness for release from its own grasp.

Though I haven’t dug into any of the scholarly studies lately, I hear intimations here and there that there is no consensus among researchers about the end date of the calendar anyway. I’ll confess though that there’s a tiny superstitious corner of my brain somewhere that still wonders if some event of significance will occur on the solstice. Given the power of imagination and the widespread awareness of December 21 in many parts of the world, I wouldn’t be surprised if the electrical energy of collective thought itself produces something observable. (I’m getting a kick out of writing this nine days in advance because the question, at least on any level that most people can see, of whether anything will occur on “the day” will be answered toute suite)

Regardless of the appearance of any kind of game changing event or energy this month, in a very real sense that is not the important point at all. The point, as many have been saying in different ways about various facets of the issue, remains that a radical shift of direction, intimately tied to a radical consciousness transformation, is going to be essential for the future not to look extremely bleak. The ongoing corporate coup continues unabated and if anything with greater willful ferocity than ever, even as the evidence piles up daily that our blind material rush is destroying the planet. I have a deep faith in the underlying intelligence within and all round humanity and a strong sense that crises can bring out hitherto untapped resources, but neither I nor anyone else can know how this story is going to play out in the short term.

Perhaps the most meaningful and useful concept associated with the 2012 meme is about that. It’s one more reminder, maybe a morphically resonating meme from the dreamtime, that humanity has reached the completion of a cycle and may be ready to undergo the drama of the birth process. As others have pointed out, if you didn’t know what a birth was and you saw one happening you might think something terrible was unfolding with all that screaming and blood. So brothers and sisters of  the Spirit, let’s be as real as we can, let’s keep breathing and not judging, and let us have confidence in the indestructible reality of awakened heart and the vision for enlightened society. Embracing the truth and celebrating our oneness in the Spirit might be a good way to ring in the new era.

One thing I do believe is that January 1st is not the beginning of the new year. The cycle of life turns on the winter solstice, the longest night of the year, a night when visionaries have told me the star nations are particularly attuned to us and appreciative of our sincere efforts to honour the occasion. So Happy New Year.

Stephen Gray interviewed by Robert Phoenix

Returning To Sacred World With Stephen Gray – Sep 27,2010

On the evening of Sunday, September 27, I answered the telephone to begin a long and winding conversation with Robert Phoenix on the cultural paradigm shift and in particular the role of sacred plants in this journey of awakening and healing. Listeners may find some very engaging and useful information about how individually and collectively we can work with these plants and nurture them successfully as they take a greater role in the consciousness transformation process underway. Clicking on the link above or here: “Returning to Sacred World With Stephen Gray – Sep 27,2010“, will take you directly to the audio interview.

Robert proved to be a skilled interviewer, keeping the questions focused and allowing me all the time I needed to fully explain the issues as I understand them. I recommend Robert’s internet radio station Free Association Radio for some very interesting interviews on similar topics as well as astrological forecasts and other juicy tidbits of information.

I should tell you that it was a two hour conversation. You could save a little time at the beginning by going to about the 9 minute mark where the actual discussion starts. As always, I welcome and encourage comments and questions and will do my best to respond to all of them. Please also help support this vision by sharing the link for the interview with your own contacts. Thank you, Stephen.

P.S. On the subject of fascinating and informative interviews, don’t forget to check out the interview I conducted with Ronin Niwe, one of the new breed of non-native ayahuasca ceremony leaders who are learning from the traditional masters and bringing this remarkable medicine out in the larger world with respect and humility. I have it here on my website in both audio and text versions.

Ayahuasca: a Remarkable Healer

Peruvian Shaman with Ayahuasca Vine

Although my main practice is the peyote prayer meetings of the Native American Church, the researcher in me is drawn to periodically explore the teachings of other medicines as well. I have a particular fondness and respect for the ayahuasca medicine. For those unfamiliar with ayahuasca, there is no shortage of information online and in books on the pharmacology, history, and current use of this Amazonian brew. There’s also a chapter on ayahuasca in my book Returning to Sacred World: A Spiritual Toolkit for the Emerging Reality (O Books, Nov. 2010.) In that chapter I give a more detailed description of the brew, its effects, and its ritual use. Suffice it to say here that the brew is made from a combination of at least two plants which work in tandem to produce the psychoactive effects.

Ayahuasca is very close to my heart. I’ve imbibed it ten times as of this writing. Though I suspect I’ve barely scratched the surface of its potential, I have already had a number of very powerful and beautiful experiences with the brew. I’m feeling especially inspired at the moment since I recently participated in a weekend event that included two consecutive nights of drinking ayahuasca. I believe I’m beginning to understand its genius.

The ceremony leader, also referred to as the shaman, the curandero, or the ayahuasquero, plays a very important role in the success of the work. The man guiding this particular weekend event, Ronin Niwe, encouraged the participants to understand that ayahuasca will always relate appropriately to each drinker. It will show you where you are at that moment. In that sense it’s like an enlightened Buddhist teacher, who, traditional teachings say, functions as a clear mirror to the student.

Again, for those unfamiliar with ayahuasca and its cultural context, this suggests a living presence of some sort. Those experienced with the plant, and especially the indigenous people of the Amazon who’ve been using it since who knows when, will readily say that indeed, this is the case. Ayahuasca is described as a spirit, a being. It’s often, but not always, experienced as a feminine spirit, and also a serpentine entity.

Ronin was a good communicator and a good listener. He encouraged us to express our intentions. What did we want from the experience? What did we need help with in our lives? In the intention-setting discussion that immediately preceded the drinking of the brew, Ronin worked with each participant to hone his¹ intentions until they were clear and uncluttered.

According to Ronin, the ayahuasca spirit will respond to that intention during the several hours of one’s time in her embrace. This appeared to be true in my own situation and was also confirmed by the others in the sharing sessions that were held in the morning after each encounter with the medicine. Though it wasn’t always clear to each of us at first, with some probing and nudging by Ronin, for most of us it gradually became clear that the plant spirit had indeed responded to our intentional requests.

I’m fascinated by the deep intelligence and creativity of ayahuasca in this respect. Ronin cautioned us to enter the experience with intention but not expectation. As the weekend progressed it became increasingly clear to me how we tend to clutter our minds with analysis and speculation. Ayahuasca appears to cut to the chase, to hone directly in on the heart of the matter. If you have a fixed idea about how she will respond, you may well miss the actual teaching or healing. In fact, it looks like she often doesn’t even require us to consciously realize what has happened. Ayahuasqueros will often tell you she is a healer and that she does her work regardless of how much we recognize and understand what is occurring.

Ronin reminded us that it’s all energy. When we can tune in directly to the energies we’re working with, or that are working us over, we can better align ourselves with ayahuasca’s work. Near the end of one of the ceremonies, as I lay reflecting while the medicine gradually let me go, I sometimes thought of the plant spirit as a poet. It doesn’t necessarily ‘think’ in the rational, left-brain style that so many humans do. It can teach in a great variety of ways: feelings, memories, visions, physical healing through purging, ferocious blasts of energy, gentle invitations to inner stillness, contact with entities . . . if you’re reading this and you’ve had some experience with ayahuasca, I’m sure you could add your own shortlist of ways that she teaches and heals.

I want to point out that, as I understand it, the ayahuasca spirit doesn’t do the work for you. That may be self-evident to many. I bring it up because—and I know this from personal experience too—there’s a tendency for many of us to bring along what Buddhist teachings call a theistic mindset when working with ayahuasca. Theism is described as the illusion that anything outside of ourselves can save us, as it were. The thinking, generally not conscious, is that if we acquire the ‘object’ of our desires, we will feel better. The object of our desires can run from longing for an ice-cream cone all the way to what my old Buddhist teacher labeled “spiritual materialism,”² where we harbor the illusion that the teachings, the practices, and in this case the medicine itself, can save us.

The way I understand ayahuasca’s work at this stage of my education is that it can shine a light on previously hidden knowledge at almost endless levels, from the intensely personal to the universal. As I said earlier, the medicine spirit appears to respond directly to our sincere requests and intentions. If we can surrender to it, the medicine can help us release old wounds, open our hearts, and show us new possibilities. The important qualifier here—and again, I say this based on years of experience with this and other healing/teaching medicines—is that the intensified, clarified condition brought on by the medicine tends to fade back to one’s normal equilibrium state. She gives us the information, she shows us the possibilities, then she leaves us with the ongoing responsibility, and the choice of course, of bringing the learning onto our daily walk.

An example of this for me in these recent ceremonies relates to my request for help in calming my mind. I had had a lot going on in the months prior and for whatever reasons, my normally active mind had been racier than at other times. I spoke to the medicine spirit and asked her to help me tame this wild mind. She appeared to respond to that intention. During both of the ceremonies, and especially the second one, I experienced moments of deep stillness and peace, sometimes accompanied by visions representing and emanating that peaceful energy.

But then I didn’t get to walk away dusting off my hands and saying, okay, we’ve got that one taken care of. In the weeks following, I noticed the busy mind trying to take over the workshop again. What has shifted perhaps is the realization and recollection that that bedrock, unconditioned peaceful place is always there and can be accessed, or surrendered to. It’s as though the medicine spirit is saying, “Okay, here’s what’s possible, it’s real, and you yourself have the tools to open to that understanding and manifest it in your life.”

In the chapter on ayahuasca in my book I mentioned earlier, I’ve gone into some detail on the crucial issue of how to nurture this and other medicine spirit paths as they become better known and spread their influence. I’d also refer you to the interview I did with Ronin Niwe that’s posted on this site both as an audio clip and in text form. I want to say here that if the spread of ayahuasca is done right, with great respect and knowledge, I believe it can help a great many people and can be instrumental in ushering in the consciousness transformation so urgently needed on this planet. It does require courage and there are definitely people who are not ready for this kind of healing and awakening work. However, I’ve certainly seen a lot of—how to describe them?—regular, fairly ordinary people who have drank and benefitted from ayahuasca.

Until the use of ayahuasca—along with other similar medicines—is much better understood and accepted in the mainstream cultures, this growth will be primarily like that of a mushroom that extends itself through a mycelial network just below the surface. At this point in that growth process it’s up to each interested person to find his or her own way to make contact with this loose network. If I could offer any helpful advice at all to people not yet connected, perhaps it would be to clearly state your intentions to the universe. Doing some study and research on the internet and via books would also bolster the likelihood of realizing the intention.

As always, I offer these thoughts in the spirit of the prayer for the healing of the planet and all that implies. And also as always, I warmly invite comments and questions.

Notes:

1. Given the painful history of male domination on the planet, it’s unfortunate that our personal pronouns default to the male gender. In this case, it really was all men. Five of the ten participants were involved with each other in a men’s group. Since they had presumably already ploughed some ground together, the result was that the level of sharing very quickly dove beneath the surface to reveal deeply personal concerns. I believe this in turn influenced the ayahuasca experience, to some degree at least, since by the time we drank the medicine, our intentions had all been laid out nakedly.

2. I’m referring to Chögyam Trungpa, a brilliant and influential Tibetan Buddhist teacher. One of his books is titled Cutting Through Spiritual Materialism.

Principles of the Paradigm Revolution

I suspect that if you’ve found your way here it’s abundantly clear to you that the juggernaut of the current dominant paradigm is not going much further on this planet. That conceptual framework has at its core the belief that the material realm is all there is and that we are no more than separate egos disconnected from the whole. Largely as a consequence of that belief structure, Mammon, the false God of riches and avarice, has come to hold much of the world in his tight-fisted grip. This dominant paradigm long ago lost contact with the living Gaian mind and with our embededness in the all-encompassing web of life. And, to restate it, there is an extremely strong and clear case to be made that this way of seeing life is on the cusp of making the planet uninhabitable for the foreseeable future.

Here are a few ideas that many of us see as the operating principles for an urgently needed paradigm shift. This is a very incomplete work in progress and readers are warmly invited to add your own ideas or to comment on those offered here. Some of these principles could also be seen as components of a kind of manifesto for the emerging sacred reality.

1. The Earth is our mother and we are her completely dependent children. It goes without need of elaboration to say that she keeps us alive every second of every day. It’s impossible to overstate how precarious her health is at this moment. For any skeptics in the room who may scoff at the previous sentence as another example of doomsday thinking, I want to say that the basis for such a statement comes not from lack of faith in life but from a deep and fiery commitment to life. It arises from abundant evidence, from knowledge, from individual and collective intuition, and directly from the Spirit when it’s given voice through deep meditative states such as those invoked through the intelligent use of entheogenic plants.

When a beloved parent or other close relative or friend is seriously ill, many of us step up and devote ourselves to that person, sometimes even taking long leaves from our jobs and moving to other places to attend to the sick person. Our primary responsibility now may be to see our mother in that way and to give ourselves over to her healing.

I offer no dogmatic or reductive prescription for this work.  As I see it, the healing work can and does take many forms. In fact, if you were to start at any website devoted to any version of this work and follow the links to related sites, it’s likely the trail would be all but endless. There are many many groups and individuals working to heal the wounds, redress the imbalances, and uplift and beautify the world through every possible sphere of activity: human rights and social justice; environmental; mind/body/spirit teaching and healing; art; food production and distribution; urban design, etc. etc.

The inner paradigm shift required of us now is to learn to step down from our isolated ego-encased misunderstanding of life and allow the ever-present truth of our interconnectedness with each other and with all of life to enter the fabric of our consciousness. For most of us it’s a long journey that challenges us to “quell outer, inner, and secret obstacles”¹ before we can arrive at the trust in life that gives us permission to relax and open our hearts. This leads to principle #2, which could also be seen as a corollary or underpinning foundation for principle #1 above.

2. Healing at all levels must be humanity’s primary mission for the time being. Just as our mother is ill, so are we all wounded and stunned by the ignorance and aggression we see around us, as well as the toxicity and dangerous fragility of our planet and of the collective human enterprise at multiple levels. Buddhist teaching uses the word “samsara” to describe the deluded state of mind that sees itself as only a separate ego. That state of mind dominates worldly activity on this planet and has resulted in untold suffering. If you could peal back the surface layers of the personality, even those who don’t particularly see themselves as suffering are harboring wounds and confusion and typically have no idea of the potential depths of unconditional peace, love, and joy that can be realized in the human form.

3. Following from the previous principle, there is a dawning understanding which intuition and observation tell me will become much more widely and deeply understood in the years to come. That is that our capabilities for healing are far beyond what has been generally recognized and accepted in the mainstream societies. With the right mindset and knowledge, just about any physical or mental condition is amenable to healing. The currently understood laws of physics fall far short of this potential. The primary guiding principle here could be boiled down to the old homily “mind over matter.” Another statement I’ve always liked is writer Philip K. Dick’s comment that “Matter is plastic in the face of mind.” Based on my experience around healing environments where people invoke the intercession of Spirit, I would also express this idea as “Spirit over matter.”

At this time, the majority of people would probably slot this potential into the realm of magic, or simply deny its reality altogether. However, the people who understand the mechanisms at work tell us that it’s not magic at all but rather the knowledge of the underlying structure of reality that allows this kind of intervention. Anyone who looks beyond the conventional consensual reality and does a little digging will find that the evidence is abundant. There are healers who know that it’s possible to see illness of all kinds and in many cases to be able to invoke the intercession of Spirit, move the energies around, suck out black spots, pray away infirmities, receive insights into the needed healing plants, and many other means and methods.

The encouraging news—though it still hasn’t made itself felt in the mainstream discussion forums—is that a major paradigm shift is well underway in the field of healing. We’re beginning to see evidence of a whole new view of healing work rising up all over the place and influencing more and more people. I could—but won’t—stretch this essay out into near interminability with examples to back up this assertion. I have seen and personally experienced some of this work. I’ve also heard a number of reports and testimonials from highly reliable sources regarding individual and group healing work, seminars, and workshops which indicate the gradual seeping of the power of Spirit-infused intention into both the alternative and mainstream healing professions.

If you want to be skeptical be my guest. Obviously, opportunistic charlatanism can rear its ugly head wherever there’s money to be made and especially in the complex realm of human health. Caveat emptor always applies. Again, the point is that this new—at least for the dominant cultures—understanding is spreading like mycelia just under the surface. Time will tell of course. I suspect we’re extremely close to an almost quantum leap forward in this part of the paradigm shift.

4. We the people have the power. This follows from the previous point but leads further, into the world of business and electoral politics. I’m convinced that without the blind complicity of the majority, the power elites are powerless. But to put it bluntly, we’ve been duped. Maybe you and I do not personally feel like we’ve fallen for the great hoodwink, but don’t forget that in the U.S., after eight outrageous years of transparent incompetence, manipulation and bald-faced lying by the Bush Jr. administration, nearly one third of those polled still approved of his presidency. And in 2010, the influence leaders of the Repugnicant Party can still get a large minority of people to believe that the fox in the hen house is their best friend and supporter.

It comes back to the dysfunctional and dying paradigm introduced in the first paragraph above. Although most of us can be tempted to some degree by the big G of Greed, there are power elites who seem to think that acquiring and maintaining control of vast wealth is their only salvation. The damage caused by their machinations and manipulations has been and continues to be unbelievably harmful and heartbreaking.

At the level of nations, democracy is a sham, a shell game. These elites not only do not believe in democracy, they actively and at times violently oppose it whenever it appears to threaten their strongholds. Not that the United States is by any means the sole culprit, but as the most powerful empire on the planet that country offers prime evidence. You could run your finger around a map of the globe and find dozens of countries where the U.S. has directly or indirectly interfered in a nation’s internal affairs to stop nascent democratic movements and keep or put into power leaders friendly to the agenda of mega-corporations. Even when they don’t take such extreme measures, the meddlers are working overtime behind the scenes to influence and pressure governing bodies in every way they can.

I believe a shift is also well underway in this sphere and again, is a central element of the overall healing process. Though clearly I can’t prove it, I suspect the invisible hand of Spirit is helping us heal ourselves and our planet before we waste this incredibly brilliant creation. The curtains are being drawn back to expose corruption at all levels. As a prime example, for the past thirty to forty years we have seen one exposé after another of hypocrisy and abuse from representatives of the churches. Here in Canada we had years of painful discoveries of abuse in the Church-run schools. Lately of course the Catholic Church has been facing the fire for rampant sexual abuse by priests in multiple countries. Through these exposés we see that—with due respect to genuine Christian teachings and the actions of good-hearted people everywhere—the primary function of the Church has been control.

Developing this idea of sham democracy further, I would suggest that the latest version of this corrective healing process seems to be in the realm of political and economic power directly. With appalling events like the global financial meltdown of 2008, everyone is shown in stark relief the real motivations of those who control the flow of the almighty dollar through institutions by the likes of Goldman-Sachs and their ilk and the hand-in-glove collusion of government in this enterprise.

The idea that the people have the power is a central element of the vision for the emerging reality. It meshes with the truth of our interconnectedness, with the reality that the walls that appear to separate us so solidly are an illusion. A core tenet of The Native American Church says that when united as one heart, people are capable of just about anything. When extended into the larger world, this idea provides the foundation for the manifestation of the best idea. To put it succinctly, this understanding proclaims that we are fully capable of collectively manifesting our best ideas.

At this dangerous moment on planet Earth, any more limited idea is insufficient. There’s an excellent six-part series on youtube called Native American Elders Speak. These elders speak in straightforward language with a ring of authority that seems to rise up from the Earth itself. One of them, Oren Wilson, makes the almost painfully obvious point that we are now reaping the results of the intentions we have sown. There’s no more wiggle room. This leads to the next principle of the emerging reality.

5. I believe it will become increasingly clear to greater and greater numbers of people in the years ahead that there’s a fundamental equation at work. There are several ways to say it, probably all a bit clichéd and obvious: you reap what you sow, thought/intention creates reality, etc. The main reason this insight is likely to take hold in the larger society follows from the previous points in this essay. Again, there’s no more wiggle room. Events are circling in upon one another at an alarming rate. It’s not a game. We are right now reaping the consequences of the intentions of those who have had the opportunity, the means, and the talent to manifest those intentions in the world. The rest of us are on some level complicit in our disempowerment.

The logical conclusion of this fundamental equation ties back into principle #4 above regarding the power of the people. Our past and current individual and collective intentions have brought us to a breaking point. Our only hope is to have faith that our wisest, most compassionate intentions are ultimately stronger than the soulless pursuit of power and wealth. The best ideas are stronger because at the core they are in alignment with reality. They are in some sense effortlessly aligned with the primordial, unconditioned, eternal reality. We appear to be going through a purification process and the “no more wiggle room” hypothesis posits that, as a general principle, only that kind of aligned, awakened intention will survive this transit.

6. This one should be right near the top of the New Bill of Rights. We the people have the inalienable right to cognitive liberty. The days of the patriarchy are coming to an end. We are witnessing the grudging but inexorable death of the paternalistic control-based mentality that treats the people like children or like idiots incapable of taking responsibility for ourselves. The shift in thinking required for this particular element of the revolution to take full hold is that the powers that be and a lot of the rest of us have to radically rethink our evaluation of the potential for wisdom in the human species.

If it doesn’t look that way right now as we observe the banalities and absurdities of so-called popular culture, I believe that’s mainly because of the mindset of mutual group imprisonment. If you were never taught that you are at core an awakened being with vast creative potential, you are quite likely to live down to that expectation. If you were never trusted to see life directly for yourself you probably never learned to. We have to trust the root unconditioned goodness of humans.

There’s a Buddhist view of the potential for transmuting unenlightened thinking and behavior into enlightened mind and activity. It’s another fundamental equation. The force of the energy moving in one direction, however neurotic and unaware it appears, is equal to the potential for transforming that energy into awakened activity. Addictions of all kinds, for example, can be seen in this light, as essentially misdirected energies that can be transmuted into life-enhancing creative energies. For those interested in exploring this principle in more depth, take a look at the chapter in my book Returning to Sacred World called “The Worst Horse”

The right to cognitive liberty is the foundational principle for any number of versions of freedom of expression and behavior. One of the most important at this moment involves the use of sacred plant medicines. I count myself among those who hold the conviction that Spirit-infused, visionary, healing plants are here and available for some very important reasons. Though I won’t go into it here, a little research on your part would reveal that plant medicines such as ayahuasca, psilocybe mushrooms, peyote, iboga, and a number of others harmonize extremely smoothly with our existing brain chemistry. To take a particular, and particularly relevant example, DMT, or dimethyltryptamine, is the primary psychoactive ingredient in ayahuasca and in its pure form considered by some researchers to be the strongest psychedelic on the planet. DMT is found in the pineal gland in our brains, and according to researchers such as Dr. Rick Strassman and others, may be implicated in a host of non-ordinary states, possibly including mystical experiences of divine union.

The bald fact is that with respect to cognitive liberty and the use of visionary plants, the authorities and mainstream opinion leaders in today’s societies are coming from places of fear, ignorance, and control and are standing in the way of spiritual tools and healing medicines that have remarkable potential to shift the dominant paradigm away from the primitive and arrogant assumption that we are the entitled top dogs granted unrestricted sovereignty over an unsentient planet in a soulless cosmos.

7. Art, or perhaps it should be called Sacred Art, is central to the vision for the paradigm shift. Before writing this section I thought I’d do a quick check of the Oxford Dictionary to see what they had to say about the word “art.”  They didn’t even come close. Here we’re talking about the most all-encompassing implications of that word. It includes the attitude that everything is sacred. It includes the view that art is to be found in the smallest of daily experiences. It includes gratitude, praise, and celebration. It includes channeling visions and voices of the Muses, of Spirit. It includes releasing the mindset of struggle and harmonizing with the larger patterns of life.

Art is especially intertwined with the principal of nowness. Living fully in the now, as I understand it, has to do with mindful, aware, relaxed presence in this very moment. It has to do with relaxing out of control mode and beginning to align ourselves with the energies around us. When we can allow ourselves to awaken into nowness, I think we begin to notice a kind of natural, unconditioned hierarchy of values.

My old Buddhist teacher used to talk about choicelessness. I believe the concept of the Tao has a similar meaning. Choicelessness doesn’t mean that there’s only one way to do things. It means that there are ways to do things that feel right because they are in tune with Spirit, with the natural, creative movement of energy. When we’re present enough to tune into that kind of feeling perception, we’re much more likely to fall into harmonic patterns. The universe, or the interconnected flowing grid of energy and intelligence, tends to lubricate those aligned patterns. Ego is in some sense the opposite of art understood in this way. The more intensely we insist on our own habitual, conditioned ways of seeing and acting, the more we block out awareness of the flowing patterns of the Tao. And, as I pointed out back at the beginning of this essay, that way of experiencing the world is damn close to destroying it.

Ideally, culture reaches a point where the creation of all varieties of form and infrastructure is aligned with the Tao. That’s what’s meant by the centrality of art in the vision for enlightened societies. When that happens we’ll see societies where everything we do and create uplifts, awakens, brings joy, and honors life altogether.

If you’ve ridden with me this far you just might be thinking I’ve gotten a little idealistic here. If so, my response to you is to restate my conviction that matter is plastic in the face of mind and that if we could only have confidence in “the possibility of possibility” as Bishop Desmond Tutu once put it, we are completely capable of manifesting our best, most aligned, most awakened visions on this planet, especially when we can join in one united heart to manifest our intentions.

1. This is a phrase from the Shamabhala meal chant I learned in my days with the Buddhist/Shambhala community founded by Chögyam Trungpa.

The book: Returning to Sacred World

master_visual

I’ll be updating this post periodically with news on the progress of the ideas and activities associated with my book, Returning to Sacred World: A Spiritual Toolkit for the Emerging Reality. It was published in November 2010 by O Books. It’s available at Amazon. Clicking on this link at amazon.com should take you directly to my book page.  If you’d like to help the book and the ideas it contains get a good start in life, I would ask you to buy it on Amazon and write a review. Some of you may even get yourselves established as what Amazon calls a “top reviewer.” Reviews by top reviewers are given more credence in Amazon’s complex system. To see some reviews and endorsements as well as a summary of the contents of the book please go to the page on this website called The Book.

As well Amazon and perhaps other online sites, you can also order the book directly from O Books. The other thing you could do as a supporter of this vision, in terms of helping the book to have a good life, would be to contact a bookstore in your area that sells spiritual/metaphysical/new age books and, if they don’t already have the book, ask them to order it. Some of you may be so kind as to contact me with suggestions of book stores in North America I might contact myself to offer book signings, talks, readings etc.

Thank you and may the human community awaken to the full realization of the creative harmony awaiting us. Stephen.

Interview with an Ayahuasca Curandero

Interview with an Ayahuasca Curandero

Ronin, or Ronin Niwe, is one of what might be described as the new breed of ayahuasca curanderos. These are mainly people who are not native to the Amazonian region of South America and who have undertaken apprenticeships, often under the tutelage of ayahuasca shamans trained in the traditional way.  This apprenticeship, when done properly, is a very demanding and rigorous commitment that requires many years of experiential learning.

I have now participated in three ayahuasca ceremonies with Ronin Niwe and have had several very interesting conversations with him. My strong sense is that he is one of those who are doing this right—nurturing the tradition with integrity, respect, and humility. This is an important point because, as you’ll hear in the audio clip Interview with an Ayahuasca Curandero, it appears that not everyone involved in this work does have the proper training, and in some cases the intention of some self-appointed ceremony leaders may be questionable.

Ronin generously agreed to sit down with me to answer questions about a range of topics, including his personal relationship to ayahuasca, optimal internal and external conditions (set and setting) for beneficial encounters with the medicine, how ayahausca does its healing work with people, the issue mentioned above about the need for proper training and right intention for ayahuasqueros, and the potential role this plant medicine may play in the years to come.

I’d be very interested in hearing listeners’ comments and questions about this interview. Ronin himself suggested we get together again after I’ve had some feedback. I’d like to go back to him in a few months with a fresh batch of questions, so please post your questions in the comment section following this.

For those interested in learning more, I will be continuing to add content here at the Returning to Sacred World website. My book, also called Returning to Sacred World (due out from O Books this November 2010), has several in-depth chapters on the plant medicines and one chapter specifically on ayahuasca.

I’d also like to direct your attention to a very interesting DVD by Richard Meech called Vine of the Soul: encounters with ayahuasca. Richard gained permission from Ronin’s teacher in Peru, Guillermo Arévalo, to film several ceremonies using an infrared camera. With the addition of a number of highly informative interviews, this film is about as realistic a look as one could get into the ayahuasca experience, short of going to South America and doing some ceremonies oneself. I’ve watched an advance copy of the DVD. I believe its official release date is slated for fall 2010. Richard’s website for the film is www.vineofthesoul.com.

I’ve also transcribed a text version of the interview on this website if you’d prefer to engage it that way.

Interview with an Ayahuasca Curandero – text version

An ayahuasca ceremony tambo near Iquitos, Peru.

This post contains the text version of Interview with an Ayahuasca Curandero. It’s almost identical to the audio version, as is the fairly brief introduction below.

Ronin, or Ronin Niwe, is one of what might be described as the new breed of ayahuasca curanderos. These are mainly people who are not native to the Amazonian region of South America and who have undertaken apprenticeships, often under the tutelage of ayahuasca shamans trained in the traditional way. This apprenticeship, when done properly, is a very demanding and rigorous commitment that requires many years of experiential learning.

I have now participated in three ayahuasca ceremonies with Ronin Niwe and have had several very interesting conversations with him. My strong sense is that he is one of those who are doing this right—nurturing the tradition with integrity, respect, and humility. This is an important point because, as you’ll hear in the audio version of Interview with an Ayahuasca Curandero, it appears that not everyone involved in this work does have the proper training, and in some cases the intention of some self-appointed ceremony leaders may be questionable.

Ronin generously agreed to sit down with me to answer questions about a range of topics, including his personal relationship to ayahuasca, optimal internal and external conditions (set and setting) for beneficial encounters with the medicine, how ayahausca does its healing work with people, the issue mentioned above about the need for proper training and right intention for ayahuasqueros, and the potential role this plant medicine may play in the years to come.

I’d be very interested in hearing listeners’ comments and questions about this interview. Ronin himself suggested we get together again after I’ve had some feedback. I’d like to go back to him in a few months with a fresh batch of questions, so please post your questions in the comment section following this.

For those interested in learning more, I will be continuing to add content here at the Returning to Sacred World website. My book, also called Returning to Sacred World (due out from O Books this November 2010), has several in-depth chapters on the plant medicines and one chapter specifically on ayahuasca.

I’d also like to direct your attention to a very interesting DVD by Richard Meech called Vine of the Soul: encounters with ayahuasca. Richard gained permission from Ronin’s teacher in Peru, Guillermo Arévalo, to film several ceremonies using an infrared camera. With the addition of a number of highly informative interviews, this film is about as realistic a look as one could get into the ayahuasca experience, short of going to South America and doing some ceremonies oneself. I’ve watched an advance copy of the DVD. I believe the film is now available for order. Richard’s website for the film is www.vineofthesoul.com.

Stephen: I’d like to start by asking you how ayahuasca has benefitted you in your life, what your journey has been with it.

Ronin: I could say that ayahuasca has given me lots of teachings and insights, but I think everyone will know that that’s pretty common for most people. On a personal level ayahuasca has given me more than just personal growth or development and evolution. It’s also given me many dear friends, it’s given me a life path, a purpose, and a whole community of people who are working with this medicine who have changed my life forever. To be more specific, I would say that ayahuasca has helped me resolve many things inside myself that were blocked or resistant. Definitely it’s given me confidence, it’s given me belief, it’s given me a spiritual connection, and all those things have benefitted me one way or the other the last eight or nine years.

S: I’ve read in a few places, for example Benny Shanon in his book The Antipodes of the Mind talks about how ayahuasca presents a sequential or graduated course of instruction, that whatever you’ve been able to incorporate from lessons you’ve learned, she’ll take you from there and show you more that builds on that. Does that coincide with your experience and do you have any further comments about that issue?

R: Yeah, I like that metaphor that Benny Shanon uses. I remember that from his book. I would say that’s fairly true. I can remember certain parts of my apprenticeship where it seemed that a lesson was complete and it was on to a new part of the learning within myself. I’ve also seen it in working with people over the last number of years. There seems to be a progression in learning, although it depends on how much you’re integrating. Ayahuasca won’t teach you further until you’ve integrated the teaching into your life. She’ll keep teaching you the same thing and sometimes she teaches you with more assertiveness unless you really integrate that into your life. I remember an example for myself three or four years into my apprenticeship. I seemed to get a seventy or eighty ceremony experience of learning where it seemed that I was just getting taught about creation, the source, or God—whatever you want to call it. Then it seemed to just stop. I remember it going on for a number of months and then the final ceremony came where it felt like I had gotten all I could from that and was moving on to the next bit of learning. So I do like how he uses that metaphor.

S: So if you’re not integrating it into your life, have you seen with people that the ayahuasca spirit starts booting them harder?

R: People have this impression sometimes that ayahuasca is booting them harder. But what’s actually taking place, from my own experience, is that it’s actually yourself that’s doing the booting. Ayahuasca will open this learning, and—I’m guilty of this, I think anyone who’s drank ayahuasca will be guilty of this—we get these amazing teachings, sometimes we get hundreds of teachings in one night. And how do we put this into our lives? How do we integrate this? It’s not easy. Then we come back and some of the core issues, if we haven’t placed them into our lives, the ayahuasca will definitely open up the relearning of it. I think a lot of the time it’s ourselves putting the guilt onto ourselves, or whatever it may be, the shame.

So it’s not really the ayahuasca. I don’t think that ayahuasca has that personality as someone who punishes. But I definitely know the human mind, the human ego, does punish. My experience of ayahuasca is that it’s very nurturing, it’s there to teach, and it’s very much like a mother. There is a sternness from ayahuasca that comes, but it’s not a punishment. You’ll cleanse and you can call that punishment. But it’s not so much ayahuasca punishing you. When you’re cleansing it doesn’t always feel good and you may interpret that as a punishment.

S: Can you say anything about whether there is a certain type of person who can benefit from ayahuasca and a type of person who should probably not involve himself or herself with ayahuasca?

R: I think anyone who’s willing to learn about himself can benefit from ayahuasca. The tricky part with ayahuasca is that although we all want to become better people, not all of us want to put in the kind of time and energy and sacrifice required of us. We want it the easy way. But the learning with ayahausca is not necessarily easy. So if you’re willing to learn, and you’re willing to learn in the way that she wants to teach you, understanding that it’s not going to be easy, then ayahuasca can be very beneficial for you.

As to who should be drinking ayahuasca, number one, there needs to be a maturity, and it has nothing to do with age. It’s a maturity in terms of where you’re at spiritually and emotionally. You need to come to ayahuasca with some tools. If you come without the tools it’s going to be a very difficult experience. Those tools can range from meditation to some self-development workshops. It can be Tai Chi, it can be yoga, it can be art, anything that allows you to be inside yourself and to be present with that, because of what ayahuasca will demand.

If you want to talk about contraindications with ayahuasca, I would say that people with severe mental illness, it gets a little complicated because people need to have support as they discover themselves. It can leave a person very vulnerable, very open, and unless they have that support people could get into difficult places, not so much during the ayahuasca ceremony, which can happen, but in the days following the ceremony. So I would say, bi-polar if you want to put labels on that, but anyone who is in a very difficult place in their life that doesn’t have support, I would be very cautious with for sure. And of course, medically there are indications that with people who are taking certain antidepressants, people with high blood pressure and some other conditions, further research is necessary before I can give a definitive answer.

S: If you’re taking an antidepressant, I’m assuming you can get off it at some point before the ceremony and it’s okay. Is that correct?

R: Again, this is a bit of a grey area because the research they’ve done in the past is when you combine certain SSRIs [Selective Serotonin Reuptake Inhibitors] or when you combine certain MAOIs [monamine oxidase inhibitors.] Those are pharmaceuticals. When you combine those two it produces a negative effect. I don’t think there’s been any research that shows that taking ayahuasca along with antidepressants causes the same interaction as taking two antidepressants that are pharmaceuticals. But if you look at it from a pharmaceutical standpoint, then ayahuasca does contain some of the same constituents that other pharmaceuticals would have in terms of the MAOI or  the SSRI. They have similar action, so on paper that’s what the interaction would cause, but I don’t think it’s ever been shown. It would be interesting for someone to do that kind of testing. My feeling, and this is through some experience as well, is that it doesn’t have that same effect.

S: What do you recommend to people in that regard?

R: I recommend people taking antidepressants not drink ayahuasca.

S: Oh, really.

R: Yeah, if you can come off of it in two or three weeks, depending on which antidepressant you’re on, I would get in touch with a couple of friends of mine who are doctors who have experience with the ayahuasca medicine as well as the pharmaceuticals. There’s one you can be off for a week and it should be fine. There are others that stay in the system a little bit longer, three or four weeks. But if you really want to work with ayahuasca you need to prepare physically. Any time you go to an ayahuasca ceremony and you have pharmaceuticals or drugs in your system you’re not as entirely open as you could be. So I would always recommend to people to be clear of those kinds of substances. But again, I think further research needs to be done because a lot of the time people can’t come off of the antidepressants and those are the people who need the work and the healing.

S: On a similar topic, I’m wondering about the dieting. I know that for people like yourself who are training to be or are already working as ayahuasqueros, that you do a lot of very restrictive dieting and work with particular plants. If someone is not interested in pursuing that path of being a ceremony leader, would you recommend them anyway to do some of these kinds of diets and why?

R: Yeah, absolutely. I think it’s important to distinguish here between the diets. A lot of people get mixed up about the diet in terms of preparing for an ayahuasca ceremony, the specific diet that we need to follow before drinking ayahuasca and also in the days after that will help optimize their experience. But in the traditional way of working with the medicine there is what’s called la dieta, the diet, which is where a person who’s wishing to learn—traditionally that would only be people who are wanting to become ayahuasqueros or vegetalistos or curanderos. But things have been changing. Also, traditionally, a hundred and fifty years ago, it was only the curandero who was drinking ayahuasca. It wasn’t the participants. I think that’s important to remember, that things are changing.

The diet is the kind of restriction where someone would go into the jungle for a week up to a year or two of isolation, only working with specific plants, what they call master plants, following all the restrictions. That’s very separate and very different from just preparing for an ayahuasca ceremony. But yeah, I think, absolutely, even if you’re not becoming an ayahuasquero or curandero, walking down that path, you’re still going to learn about yourself. Through the plants you can learn how to heal, not just with ayahuasca. You can learn how to heal in many different methods, whether it’s Chinese medicine, whether its Ayurveda, or other holistic medicine paths. All these plants teach us about ourselves.

So when we’re working and doing healing with other people, we need to know ourselves well, we need to be clear ourselves, we need to be clean, we need to be very aware and conscious and all these plants will teach us. So it’s going to help us not just in ayahuasca healing but in all healing. All these master plants we work with teach us how to live, so it’s not just always about becoming a healer or ceremony leader. It’s about learning how to live. This is how and why these plants are used in the Amazon.

S: Can you say anything about the important factors and conditions that help create a beneficial experience with ayahuasca for the participants in a ceremony?

R: I think you could look at it in two ways. The way to create the best internal environment is, number one, to have a very strong intention and be very clear about what it is you’re looking to learn from ayahuasca. Some people come to ayahuasca because their friend told them he had an amazing experience and that’s great, it’s great to have that kind of referral. But if you really want to work with ayahuasca, you’ve got to be clear on what is it you’re looking for because ayahuasca is very powerful and will demand a lot of respect.

It’s also very helpful to have good support around you anytime you do deep personal work, friends or family who are supportive. They don’t necessarily need to know you’re drinking ayahuasca, but to know that you’re going through some very deep work and that they’re there to support you when you come out of that experience. Again, you want to prepare physically with a clean diet. The better shape your physical body is in, the more open your body is, which will allow for more of the medicine to permeate into your whole being.

In terms of the actual ceremony space, number one, it’s good to know who you’re drinking with, that the person is well trained and understands the sacred space, the ceremony space. There are many different types of ceremony out there. The traditional ceremony is done in a particular way. This is the way I’m trained so maybe I’m biased in the sense that I think this really creates a safe space, the way the traditional ceremony is run with someone who is well trained and with someone there to assist in case it’s needed, or at least a sitter. Location is also important, doing it in a private setting where it’s not around a lot of people, which can bring in other energies. You want to keep the space quite contained, private, and secure.

S: Thank you. I wonder if you could say more about how the medicine actually works on behalf of people. For example, my impression from my relatively limited knowledge of it is that it seems to be able to help you even if you’re not fully consciously aware of how it’s helping you. Am I on the right track there?

R: Yes, ayahuasca works in many different ways, so for some people it works in one way and in other people it works in another way. As I’ve said to people many times before, everyone has their own unique connection to ayahausca. What ayahuasca is to you is going to be different from what it is to me and what it is to me is going to be different what it is to my teacher. What ayahuasca does is show you yourself. Because each one of us is unique, we can’t all have the same connection, even though we’re working with the same spirits. The spirit allows us to see ourselves as unique individuals.

For some people you hear these stories where ayahuasca opens up this incredible teaching where God comes down and gives all the answers to the universe. Then you hear of other experiences where people have no teaching, where in their mind they don’t feel anything. There is something happening but it’s not what they expected to happen. You know, you’re working with a spirit. You’re not working with a drug, you’re not working with a chemical. The spirit of ayahuasca can permeate all parts of ourselves spiritually, mentally, emotionally, and physically. Sometimes we don’t feel it in the physical body, the emotional body, but there is something happening spiritually.

For many people the most powerful time is the days following. Sometimes people don’t have the vision or the big fireworks or the purging. But in the days to follow they have incredible shifts and changes in their lives. If you want my honest opinion, I think that’s even more powerful than having the big powerful visions and all the fireworks, because the way our western minds work, we love to have all that excitement and those dazzling colours. But the real power of ayahuasca is its ability to teach us how to live. So if people are having shifts and changes in their lives, that’s what I look for. That’s what I’m interested in hearing from people.

My experience is just that. I believe that once we connect with the spirit of ayahuasca once and continue to connect with it if we do it multiple times, the spirit is always within us. All we have to do is notice it and be aware of it. Many people have this experience where they’re in meditation five days later and they connect with the spirit of ayahuasca. Obviously the physical part of ayahuasca is no longer in your system. However, the spirit is connected to you always.

S: My impression from that last ceremony was that it showed me what it could do and then it’s that I then have to remember that I can do that in my daily walk. I can tap into that space, I can slow my mind down, I can relax and open up into that space. So you’re being shown that little tool that then you take with you. Does that make sense?

R: Yeah, ayahuasca gives you the key. Then it’s up to you to unlock the door, and you have the choice. You don’t have to open that door. Sometimes people are just not ready to make that shift.

S: You yourself have drank a lot of ayahuasca over the years and seen people who’ve drank it very infrequently and more frequently. Is there anything you can say about the difference in the way it works with you if you’re drinking more frequently or less frequently? It’s probably self-evident in some ways. Maybe you could add to it a little.

R: It goes back to what I said before in that it really depends on how much you’re integrating. Some people drink once every two or three years and they get enough from one ceremony to integrate for those two or three years. Other people may integrate faster, or they don’t get as much in every ceremony. It’s really hard to say because, again, everyone is different. Some people drink a hundred and fifty times a year, and there’s nothing wrong with that. There’s nothing wrong with drinking every ten years. It’s really, what are you learning and what are you putting into place? There’s no right or wrong answer. It’s a spiritual practice.

Do I believe that ayahuasca’s a path? Yeah, sometimes people come with this idea they’re going to drink ayahuasca once or twice and they’re going to get all the answers they need for their life. It’s like meditation. You don’t meditate for five minutes and then you’re good for the rest of your life. Ayahuasca is a meditation, so there’s always practice to be done. It depends on what rate you learn at and how well you integrate and what kind of support you have in your life.

So it’s an open-ended question that every person will have to answer for him or herself. For myself, I knew that when I started drinking ayahuasca I wanted to work with it very frequently at the beginning. I took it to a certain level where I was drinking a lot and then I came to a point where I knew I had to integrate for six or eight months. So I stopped drinking for that period of time and that was a big challenge for me because I also love the ceremonial aspect of ayahausca. But that six or eight month break was also some of the biggest learning that I have ever received. I integrated the hundreds and thousands of ceremonies that I was able to do before that.

S: These ícaros, these songs that the ceremony leaders sing, I love these things. They seem to have quite an effect and I wonder if you could just talk a little bit about, first of all, how you see the ícaros functioning in the ceremonies. Another question I have is that I’ve read that traditional ayahuasca curanderos often learn their songs directly from the plant spirit. Has that been the case with you and is that an important issue?

R: Good question. The ícaros are an enormous part of the ceremony. A lot of people will say that the ayahuasca is what the whole ceremony revolves around. But in fact for me it’s the chanting, the prayer, the songs that are such a beautiful part of the ceremony. They’re prayers. Each song is a prayer. Each song is a way for the ayahuasquero to commune with these plants, to commune with nature. So it’s a very intimate relationship as well.

S: How many songs do you know, quite a few?

R: I have no idea. I work with two traditions. In the Shipibo tradition, which is my teacher’s tradition, every song we do is spontaneous. So I would say that I know an infinite number of songs because whatever’s happening in terms of the patients or in terms of the ceremony, I’m using the vocabulary of what I’ve learned with different melodies in the context of what I’m seeing in the ceremony. So no two songs can ever be the same.

S: So it’s how you feel it in that moment.

R: It’s how I see it, yeah, whatever visions are coming up, whatever I’m clearing away. Sometimes we use very similar melodies or the same melodies but the words may be different. And a lot of times the melody just comes to you in the moment. In terms of the Quechua songs, the Quechua-Lamista style of working is a little different. They have set songs. These are very repetitive. They’re specific chants like you would have in Native American songs. They’re sung in a certain way. There are about twenty or thirty of those I’m familiar with.

S: So in this way of working spontaneously in the moment with the ícaros, are you sometimes responding to a message that you’re getting from spirit or some sense that you need to direct your song to a particular person in the ceremony who you feel needs it at that moment?

R: Abolutely, yeah. And what’s so amazing about the ayahuasca experience is that every ceremony is entirely different because you can never have the same energy in any two cermonies. The moon is going to be in a different place, the stars are aligned differently, the people in the ceremony are different, my energy is different. So all this is going to bring up different energies. When you put the ayahuasca into the participants, when the ayahuasca starts to manifest for people, you open the space for the ayahuasca to come with the chanting. When the medicine goes in it brings up people’s stuff, people’s energy. At a certain moment you have a vision of certain people in the ceremony where you can see into their inner world and you work with that energy. You can also call the person up and do very close personal, individual work called the Soplada to focus your intention on that one person. But you can also do it long distance, that is, when the person is across the room. You don’t have to have them in front of you.

S: How do you know, in your own experience, that the spirit of ayahuasca is there? How do you know that that’s real. Also perhaps an addendum to that question is that I’ve heard it described as a female spirit.

R: I’ve seen the spirit of ayahuasca.

S: In a visual representation? What did it look like?

R: In many different forms. Typically a snake, an anaconda, but also I’ve seen it as a woman.

S: And how could you say for yourself that that was the spirit of ayahuasca as opposed to a representation of the spirit of any number of animals or other entities?

R: Well, she told me [laughter.] That might sound a little funny on tape. I might get locked up in a straightjacket for saying that. But here is an important distinction. A lot of people use the word psychedelic or hallucination in referring to ayahuasca. But for me it’s neither one of those. It’s a vision and it’s the same as having a vision in a sweat lodge or in Sun Dance or any type of ceremony. The vision is gifted  to you from spirit and in the ayahuasca ceremony the spirit can come in a number of different forms. I’ve personally had that interaction where the ayahuasca has told me, “I am the spirit of ayahuasca.” But it can also be very different. Sometimes I see other spirits. Sometimes I see spirits of animals, or sometimes I see dark spirits or negative spirits, if people want to label it like that.

I think everyone will see ayahuasca in their own unique way, although there are also definitely similarities in people’s visions of seeing it as a woman. Then there are also traditions that believe ayahuasca is masculine. In Colombia there are a number of traditions that believe ayahuasca is masculine. Although my own experience has been more feminine, I believe that any spirit has a masculine and a feminine aspect, as we do. Plants are personalities, plants are beings. So although you and I are of course masculine, there is also a feminine part to us. Because of the yin and the yang we can never be entirely one or the other.

S: You mentioned in a previous conversation that people should be very cautious about mixing medicines, especially in the early stages of their work with plants. I think you said something about how doing this could dilute the learning. Can you add to or clarify that point?

R: Maybe this is a generalization but I think a lot of people in western society get their feet wet in all these learnings and traditions. It’s great that we have access to all these amazing teachings out there. Of course if you were in the Amazon a hundred and fifty years ago the only access you had to knowledge and the spiritual path was the access that people had to the natural world around them. There’s nothing wrong with learning different paths or different medicines. But there needs to be a lot of awareness around doing that, following and respecting each tradition.

For myself, ayahuasca for the first number of years gave me more than I could handle. I couldn’t even imagine walking another path at that time. Eventually I did start to learn a different path, the Sun Dance path. But I did so with a lot of awareness and also a lot of guidance from teachers on both paths. It’s something we just need to be very cautious of. Some people want to work with ayahuasca. There are other people working with ayahuasca and LSD and peyote and mushrooms. Each one of those is a lifelong learning. We have to be careful not to go too fast on these paths.

I know in western society we tend to want things pretty fast. The traditional people have spent hundreds of years studying these plants, these medicines, these ways. For us to come in and think we can grasp it in three or four years, it’s just not possible. But I do think it can be beneficial to walk certain paths together. I also had a yoga practice at one time that has helped me in my ayahuasca path and my ayahuasca path has helped me with my Sun Dance path. So it’s not that it’s wrong, it just needs to be done in the correct way with awareness.

S: When I asked you earlier about a good environment for beneficial work, you said that the ceremony leader needs to be properly trained. I wonder if you could add a bit more to that in terms of the fact that apparently there are a lot of people leading ceremonies who aren’t that well trained.

R: Yeah, this follows what I was just talking about, how in western society we want things so quickly. As I mentioned, most of these paths require much time, dedication, and sacrifice. I recently read somewhere that there’s a Become a Shaman workshop in a weekend. It’s hilarious. A shaman is someone who has a lot of wisdom, someone who’s an elder, who’s a priest, who’s a medicine man, who’s a politician of the tribe. He’s someone who people go to for answers. To become that person in a weekend, or even in five years, it’s not possible. Wisdom is something that comes with practice and knowledge. It takes many years.

People throw that word shaman at people like myself. I’m 33 years old. I’m not a shaman. I’m a baby. I’ve been practicing for eight or nine years. Maybe by the time I’m eighty I may have that wisdom if I keep living in a good way and learning in a good way. People think that someone who’s becoming an ayahuasquero is someone who has drank ayahuasca a lot. In fact, becoming an ayahuasquero or curandero has very little to do with how many times you’ve drank ayahuasca. It has more to do with the training, and the dieta, and the discipline, the restriction in terms of the master plants. So from my perspective there are not a lot of well trained people out there in this work. I would caution people to really know who they’re drinking with and how much training a person has, how much time they’ve put in, how much dedication. It’s a huge path.

I’d like to speak more about this. I think people really need to hear that. In a way it’s not me saying that people aren’t trained or good enough. There are some great people out there who are well trained. But I’m also hearing from people going to these very large ceremonies with seventy or eighty people. My teacher has been doing this for thirty-five or forty years and very rarely would he do a ceremony with over thirty or thirty-five people. That’s someone with more experience than most people on this planet and that’s a caution he has about ayahuasca ceremonies. And then I  hear about people coming through different cities who are working with eighty people. I don’t think you can create the proper healing environment that is safe with that kind of ceremony.

S: One group that I think we’re both slightly familiar with, I went to one of their pre-ceremony gatherings and they spoke about trying to up those numbers into the 150 to 200 range.

R: Well, people will do what they wish with this work. I would caution those people to just look inside. What’s their intention? Why do they need to have so many people at their ceremonies? There’s enough energy, from my perspective as a ceremony leader, with fifteen or twenty people. That energy can be overwhelming when you’re working and with the depths that ayahuasca can take you to. So I’m wondering about the intention. They may be coming with a different intention in working with ayahuasca. It’s not for me to judge. I would hope that they’re being clear on why they would want as many people as they’re looking for.

S: Somewhat following on that, I have a few questions about ayahuasca’s expanding footprint on the planet. It seems to be spreading quite rapidly, both through the ayahuasca churches and through this traditional shamanic approach. How do you see this happening? Are you happy with where it’s at now? Have you had any kind of personal vision about where we might be going or where we might be with ayahuasca in ten or twenty years?

R: Yeah, good question. I think somewhere Dennis McKenna has written about this vision he’s had of ayahuasca spreading as a vine over the world. I’ve had very similar visions myself. I don’t think it’s by chance that ayahuasca is coming out into the world this way. I think all of us would admit at this time that humanity is in need of some help. Ayahuasca can play this role. It has it’s own agenda. I believe that the spirit of ayahuasca  is guiding us right now and that it has nothing but good intentions for helping us human beings.

But yes, I do have some concerns. I’ve seen white man, I’ve seen western society take many traditional things. I haven’t seen it personally but obviously it’s been a part of history. We’ve taken things out of context and sometimes what I’m hearing is that people are losing the tradition of ayahuasca. I wouldn’t say it’s common. I think most of the people who are using ayahuasca around the world are doing so with a very strong intention and a very strong prayer behind that. But once in a while I hear about people using ayahuasca in a different context. So it is a concern of mine that we may lose the essence of this work which is a very sacred space that ayahuasca creates with well trained practitioners who are able to hold that space.

Working with ayahuasca is similar to going for heart surgery. It’s something very deep and very personal and we want to make sure that if we’re going for surgery we’re going to get a well trained heart surgeon. This is important to remember. We want to make sure that people who are using this medicine and practicing it and holding these ceremonies are well trained, and also that people who are coming to them are coming with the right intention, which is healing, which is to look within and find their own healing power. I really believe in the power of ayahuasca, in the spirit of ayahuasca, that it will guide us and not lead us astray. I believe that we’re going to be kept in a good way. Ayahuasca will always demand out of us, so it would be very difficult for people to continue working very deeply with this medicine and not stay on track with the tradition of this work.

S: We covered this general theme earlier but I wanted to ask you more about the visionary element of  ayahuasca. In the experiences I’ve had the visions have sometimes been stunningly beautiful, but I’ve also wondered what they have to do with the learning. There’s been a continuing thread through this conversation from your side about ayahuasca being here to help. How do the visions play into that?

R: Certainly an aspect of the ayahuasca experience is the visions. But also what comes with the vision is the interpretation of that vision. That only comes with practice.

S: So when you see some kind of absolutely beautiful patterning, gorgeous art work, if you can’t interpret it it’s not of any particular use other than just having that experience in the moment?

R: There can be teaching behind that vision, but it can also just be that what  you’re seeing is energy. Each one of those patterns you’re seeing are energetic imprints of plants. I wish I had an example of the shipibo weavings here right now to show you. I’ve always seen these visions as the energetic world, the spiritual world, when you walk into that other reality. The practice for myself is to be able to actually work with those visions, to manipulate those visions. It’s like when you’re dreaming, being able to actively participate.

S: Can you say more about how you actually do that?

R: Through the power of the chanting, the ícaros, through the power of the mind.

S: What kinds of things might you be asking for, or what might you be wanting out of that?

R: It depends on what the experience is. If I perceive it as being something negative when I’m working with someone, if it’s an energy that’s maybe not patterned, or that sometimes comes in and it’s not sequential, doesn’t have a rhythm to it when I’m seeing that person’s energy, then I need to remove that energy and reinforce good visions and good color. It may also depend on what color the vision is. All these different parts of the vision, I can’t say that one is necessarily negative or positive. Sometimes it just is, I’m witnessing the person’s pure energy. In that case it’s not for me to change or manipulate. It’s for me to get to know that person’s energy.

S: That brings up another question for me from the participants point of view. People seem to have a lot of experiences where they’re about to go into something that looks like it could be pretty scary. How do you know whether, if you don’t go in there, you’re missing some important teaching? Is there any way for people to know how to determine where to go with that kind of material? Are there places you could go that really could be harmful, that you shouldn’t go?

R: There’s no definitive way to know how to deal with those moments. I can give you little hints and suggestions and recommendations. One is the color of the vision. It’s not definitive in the sense that say, if it’s white it’s good, if it’s black it’s bad. Sometimes there’s some trickery going on by the spirit as well. But sometimes there’s an intuitive feeling that each person gets. Sometimes in my visions I’ve declined to go into a place to learn something because it intuitively didn’t feel right to go there. I remember one specific example where I had an opportunity to go into this doorway, this opening, and I chose not to. Then later on in the experience I came back to the same door and saw it from a different perspective, and I knew I had made the right choice. If fear comes up for you because it’s the unknown, that fear may just be the block of going into a part of yourself that you need to go into.

S: It’s hard to be intuitive if there’s fear in the picture.

R: The feeling of fear can be an intuition, but the rationalization of the fear can be a block for you. If you’re walking in the forest at night and you hear a noise somewhere and fear comes up, intuitively that might be a very good thing because it might make you run, and if there’s a bear there it’s going to eat you. But if it’s just a twig cracking and you create a whole story, that’s very different.

S: Okay, so, hypothetically, let’s say you’re a reasonably mentally healthy person and you’re not dealing with really dark energies and huge trauma in your life, and you’re in a good situation with a good leader, are there places you could go that could be truly harmful with ayahuasca?

R: Uh…no. If, as you say, that’s all set up with a well trained practitioner who knows energy and how to work with it and how to protect the people. Energy is energy. I can’t say you’ll never get into difficult challenges in the spiritual world because the spiritual world is the spiritual world. But if you go with the right intention and keep yourself in a place of love, not much can come and touch you. You start opening up your fears and making yourself vulnerable and not protected, then you’re going to be in the energetic world.

Energy is around you all the time. For example, big cities often have sections where there’s a lot of suffering, a lot of trauma, areas which many people would say are very dark. Whether or not you’re with ayahuasca, you could walk through a place like that and energetically be impacted by the experience. In an ayahuasca ceremony you’re exposing yourself to energy. In life, every time you walk out the door you’re exposing yourself to energy. If you’re in a good place and you’re well protected and clear and healthy, there’s very little that can touch the place of love, the place of heart based living. Every time I lead a ceremony I’m exposing myself energetically. Have I been harmed? I’ve carried energy and it hasn’t felt very good, but I’m always well supported spiritually in this work. I haven’t felt that anything has impacted me long term.

S: That’s great. Maybe we should bring it to a close here. Has anything occurred to you that my questions haven’t covered that people listening to this might benefit from knowing about how to work with this plant?

R: No, I think you’ve covered everything. I really like the questions you’ve asked. I think we’ve touched on some important issues. I would just remind people to go into this work with a lot of respect, reverence, and with clear intention, and not to go into it because other people are telling you to do it or creating false expectations for you, but to go in with the intention that you want to learn about yourself. No matter what happens in your experience with ayahuasca, or in any spiritual path, if you’re willing to learn about yourself you’re always going to come out a better person.

S: Great, thanks a lot.

R: You’re welcome Steve. Thank you.