Season of the Mushrooms – why 9/20 is the new 4/20

Here in Britain, the autumn—season beloved of poets and witches—has arrived. For many people, myself included, the rapidly changing amount of natural light (and particularly the disappearance of direct sunshine) can come as something of a shock. As the dark rises, and we scurry into the new academic year, the romantic melancholia of the season can feel difficult, even oppressive. We may describe our feelings simply as being ‘under the weather’,  we may declare ourselves ‘depressed’ or medicalize our emotions as Seasonal Affective Disorder (SAD).

Me and Damh the Bard are on the same page when it comes to our love of the sunshine. But Dave is a Leo (check his luxurious mane of hair) whereas I’m (predictably) a sex-drugs-occult obsessed Scorpio. So while the autumn does sometimes drag me down, with its blank grey days, there is also excitement as the dark rises; anticipation of Halloween and the following day, my birthday! Autumn brings those mists and mellow fruitfulness, and in all that fruiting  there is an additional excitement. The appearance of a wonderful medicine that can help us address, amongst other things,  the psychological challenges of the dwindling light. Appearing at just the right time to support our seasonal wellbeing, as if planned by Nature Herself ;). I am of course talking about that most magical of plants (okay, yes I known it’s not technically a plant…) the liberty cap mushroom Psilocybe semilanceata.

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Food of the Gods

One of the most potent forms of psilocybe mushroom, the magical elf caps of Psilocybe semilanceata start to sprout at this time of the year. One can find them throughout the British Isles, notably on the damper, western side of the country. Of course without a licence it would be illegal to pick and use these mushrooms, even for the purposes of helping to mitigate one’s depression or SAD. Though arrests for psychedelic mushroom foraging are uncommon, there are cases of people being prosecuted for doing so (for instance the recent bust of Paul Lee Corbett, a 63-year-old man from Washington State facing a charge punishable by five years in prison).

What makes the current legal situation with mushrooms even more insane is that, thanks to the scientists at the cutting edge (or should that be ‘gently waving and breathing’ edge?) of the Psychedelic Renaissance, we now know that this is a very valuable medicine. It can get you high, it can be enjoyable, it can be challenging and it can definitely help you. Psilocybin, in addition to being a remarkably safe substance (arguably safer even than LSD) can catalyze many capacities within humans; this substance can help us problem solve, it can help us deal with our end of life anxiety, it can help us address psychosomatic illness, it can help us unpick our addictions to other substances or debilitating behaviors, it can reliably trigger mystical experience. It’s about as close to a panacea as you can get.

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Mushrooms in your mind – Placebo vs Psilocybin

Psychedelic mushrooms can be found growing in the depths of many cultures and have, since the mid 20th century, rapidly sprouted in the consciousness of modern Western culture. From Maria Sabina, sharing her mycophilic mystery with Valentia Wasson and her daughter, through to Terence McKenna’s inspirational, and maybe even partly true, Stoned Ape Theory These days, even with legal limitations on our use of them, mushroom culture is alive and well and now boasts it’s own special day which is coming up soon!

Adding to the now traditional pro-cannabis celebrations of 4/20, advocates of mycelial magic have, over the last few years, been promoting the festival of ‘9/20’ (the 20th of September). Using a variety of tactics the 920 Coalition want to encourage appreciation of and dialogue about the beneficial use of psychedelic mushrooms. Meanwhile, The Psychedelic Society are doing their bit with a petition to change the classification of psilocybin in British law. There are also ways you can get down and dirty with mushrooms by cultivating your own. In Europe the irrepressible Darren Springer has been running workshops helping people learn how to cultivate delicious oyster mushrooms.

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Putting a cap on September

As the autumn rains begin to fall across the Northern Hemisphere people are out and about searching the hills, as perhaps their ancestors did, for the sacred magical mushrooms. Mushrooms that bring us laughter, healing, ecstasy and communion with the spirits. (I’m not sure why ayahuasca has such prominence these days when a large dose of mushrooms will have a very similar visionary and healing effect).

It is indeed the case that harvesting psychedelic mushrooms is prohibited in many places. In that respect I would simply like to quote what I heard recently from the awesome mushroom advocate Kilindi Iyi. Speaking as an African-American he pointed out that black people in the USA didn’t get the vote by voting for it. They had to break the law, reminding me of that Thomas Jefferson quote: “If a law is unjust, a man is not only right to disobey it, he is obligated to do so.”

Happy Mushroom Season All!

Julian Vayne

PS I’m facilitating a Magical Mushroom Ceremony next month in London, same date time and venue as Darren’s Shroomshop growers workshop. See Darren for production tips or come to my workshop and ceremony for ideas on how to hold and explore psychedelic mushroom space. Follow this link for tickets. Hope you can join us!

Ahoy!

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Psychedelics and The Beast

Here’s my presentation from Beyond Psychedelics in Prague this year, I hope you enjoy it.

During this brief lecture I mentioned Aleister Crowley’s Rites of Eleusis. These were a series of public rituals that took place in 1910. As part of the ceremony Crowley served a kykeon to the audience – a magical drink named after the mysterious beverage given to initiates during the ancient Greek rites of Eleusis.

While we cannot be certain there is good circumstantial evidence to suggest that Crowley included an extract of peyote in these rituals. This is interesting in that it wasn’t until decades later that Wasson, Hofmann & Ruck advanced their view that the ancient Eleusinian kykeon contained a psychedelic substance (The Road to Eleusis, 1978). One might conjecture that Crowley was the first person to suggest that the ancient Eleusinian ceremony was a psychedelic initiation. An insight born of Crowley’s keen understanding of how ritual (and ‘strange drugs’) work.

You can read some more background on Crowley’s use of mescaline in The Cactus and The Beast by Patrick Everitt. If Crowley did use peyote in his public rituals, then his work may also constitute the first modern western psychedelic artwork (well before the Human Be-In, concerts by the Grateful Dead & Hawkwind etc). Yet another reason to love Uncle Al .

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Stay high, stay free!

Julian Vayne

PS.. Speaking of psychedelic ceremony if you are in London in October you can come along to a Magical Mushroom Ceremony! Hurrah for mushroom season!

From Acid to Eleusis: in praise of Bicycle Day

A few reflections on the ritual that I led last night in London on the occasion of the 75th anniversary of Albert Hofmann’s historic LSD enhanced bicycle ride.

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Me and Gaia and the grain of the Goddess

Big shout out to Gaia Harvey Jackson who held space with me, V2 for her generous contributions of hospitality, musical instruments and marvellous blotters badges, and all participants who came with us on the journey through wartime Europe to ancient Eleusis and onward to our psychedelic future.

Respect to the psychonauts, the medicine carriers, the alchemists and all the advocates for the beneficial use of  psychedelic sacraments.

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Altar of the magical medicine LSD 25

Ahoy!

Julian Vayne

Natural or Artificial Psychedelics – Which are Best?

As promised in a previous post I’m going to try adding a few videos in which I explore particular subjects. These are unscripted and so inevitably I think of extra stuff to say once I press ‘stop’. This one presents as few thoughts about the relationship between natural and artificial psychedelics, and an exploration of where we consider the limits of nature and culture to be.

And a few extra points…

One additional thought is that there is now a vast range of laboratory synthesized chemicals (mostly still uncommon enough that they don’t have well established street names). Subtle variations in their effects was one of the things that inspired Alexander Shulgin to explore various ways of tweaking the phenethylamines (MDMA, 2CI, 2CB etc) and the tryptamines (LSD, A-LAD,  5-MeO-DiPT etc). As we gather more data about these substances, and as clinical exploration continues, we will hopefully gain a much deeper understanding of the pharmacology of psychedelic space. The complex relationship between molecular shape and subjective effects is subtle indeed. Reading Shulgins’ work it’s fascinating to learn how tiny changes in molecular structure can significantly change the activity, dosage range, duration and subjective experience of substances that maintain a common set of chemical characteristics. There is perhaps something of an analogy with smell here, in that just because two molecules look structurally similar does not necessarily mean they smell the same. Smell appears to be a process where the Newtonian ‘shape’ of molecules is one factor along with the fuzzy complexity of quantum biology. (You can also check out some of the fine grain psychopharmacological theory about psychedelics in this fascinating presentation by Thomas Ray at Breaking Convention 2017.)

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Shamanic journey

Having access to this range of psychedelics means we can explore the potentials of this space, and that’s what humans do. Our ancestors discovered the chemical key that unlocked the DMT in Psychotria viridis and rendered it orally active. They invented ayahuasca. The work of Hofmann, Shulgin, Manske, Nichols et al. is part of this lineage, this tradition of entheogenic chemical exploration.

(Incidentally, Canadian chemist Richard Helmuth Fredrick Manske first synthesized DMT in 1931, many years before it was unequivocally identified in organic sources.)

Sure ‘natural’ organic psychedelics are great, but I come from a culture where our entheogenic revival was initiated by LSD. This laboratory product was what transformed Western culture. It opened the way for the return of the plant medicines into the society I inhabit. For that I give thanks to the Bunsen burners, the reaction vessels, the pipettes, and of course to the curious twist of fate whereby a Swiss chemist ‘accidentally’ ingests this incredibly potent substance that his alchemy has brought to birth. And the rest, as they say, is history.

Finally, on the matter of the relative benefits of organic or synthetic psychedelics I think we should be mindful of the option of Arch-Mushroom curandera Maria Sabina (Peace Be Upon Her).

Albert Hofmann visited María Sabina in 1962 and brought her a gift; a bottle of psilocybin pills that Hofmann had synthesized. After trying the pills Maria Sabina announced that there was little difference between their effects and that of the Psilocybe mexicana she used in ceremony. She then thanked Hofmann saying that with these pills she would now be able to serve people as a healer even when the mushrooms were out of season.

This is a great story. A respected shaman sees no great difference between a spirit from the laboratory or from the landscape. And more than this, she explains, why she is pleased to have Hofmann’s medicine; to use it when the natural substance is not available, and to use it to help others.

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Chemical romance

My culture did not have access to entheogens for many generations (they were there in the landscape but we had forgotten them). Since the time of Eleusis we’ve been cut off from ‘the medicine’. It took that chance laboratory discovery, and subsequent archetypal bicycle ride, to return my society to a connection with the psychedelic gnosis. Like Maria Sabina says, when the plant medicine isn’t available the synthetic spirit is just as good so long as we keep to our intention – to take these trips for the benefit of ourselves and for all beings.

Ahoy!

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Summer programme

Stuff we are doing…

Nikki and I are holding a series of retreats at St.Nectan’s Glen. The May retreat is fully booked but please keep an eye on our Facebook page and/or send us your email so we can keep you up to date. We are planning another retreat in July, then September and November.

I’m presenting a celebration of the 75th anniversary of the first intentional LSD trip on Bicycle Day, 19th April in London. This will be a participatory ritual journey, from Eleusis to Acid.

I’m is also facilitating a day long workshop on Sigils, Talismans and Magic Signs at Treadwell’s in London.

Nikki and I have the honour of providing the opening and closing ceremony at the Third Summer of Love gathering in Amsterdam in July. This is going to be an awesome entheogenic ceremony. The next day (yeah, really!) we’ll be providing talks for the Netherlands Psychedelic Society, and the day after that, a workshop on magic and altered states of consciousness. Stay tuned for more details.

In August we’ll be in Wales to run a shamanic workshop  We’re also speaking at Beyond Psychedelics in Prague in June and Ozora in Hungary at the end of July.

Hope to see you soon!

Julian Vayne

Sharing this Magical Life

The community of practice—the sangha, coven, temple or wider network of esoteric practitioners (such as the IOT)—is really important to me. I know myself well enough to know that, while I can do solitary work (including my ‘baseline’ practices of yoga and mindfulness mediation) it’s in community with others that I thrive.

One example of this is how, while I’ve written 12 books, most of these works have been co-authored with other writers. Bouncing ideas off each other and working collaboratively is what I love and I’ve been fortunate to have been doing this with my dear friend Greg Humphries since we met in 1998 (beginning with a sequence of rituals that culminated at the total eclipse of the sun in Cornwall in 1999). Greg and I have now produced our second book. Well, really Greg has done most of the work—the lion’s share of the text is his, as are all the wonderful artworks, drawings and photographs that accompany the words.

This new book is about one of our favourite practices, psychogeography. For us this a series of tactics in walking that allow us to come into a special type of relationship with landscape. These methods allow us to reveal the occult ‘hidden’ aspects of reality; the sacred in the everyday, the possibility of multiple narratives in spaces accessed by disrupting the dominant discourse (like what you are ‘supposed’ to find interesting when you wander round a historic house as we were doing earlier this week).

(There will be a limited number of full colour copies of Walking Backwards or, The Magical Art of Psychedelic Psychogeography available now. After Midsummer the edition will be available only as a monochrome text.)

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Texts of drifting, walking and wondering…

Psychogeography was the theme of a workshop I ran recently at Treadwell’s bookshop, from which I received some great feedback (like the review here). An interesting thing about psychogeographical explorations is that they attract a wide variety of people who sense that there are many possible relationships with the world we inhabit besides the narrow-bandwidth that is often served up as ‘being normal’ (or ‘acceptable’ or ‘permitted’ or similar). Excellent examples of both practical techniques for engendering these new states of awareness, as well as a deep theoretical exegesis of psychogeography, are to be found in the new work Rethinking Mythogeography… by Phil Smith. Phil is a seasoned traveller in non-ordinary spaces, creating plays and site-specific installations amongst other things. In his new book (which like the one by me and Greg, is replete with evocative photographic images) he explores the town of Northfield in Minnesota, counterpointing it with observations of the hidden histories of locations such as A la Ronde in Devon.

Phil writes beautifully, capturing in his prose the mythic intent and surreal outputs of ‘disrupted walking’.

The magic of the ordinary may at first strike you in flashes or by the sudden falling of a shadow across a scene; but if you can hold onto those moments for a while, stay calm and not grab for the first wonder, then—like the passing freight train—the magic will begin to steam around you in unfolding loops, in strings like movies or stories or chains of DNA.

The book by Greg and me comes out just as Greg (finally!) gets a major exhibition of his work. This will be happening at the Penwith Gallery in Cornwall (23rd March to 6th April) as part of the 80th celebration for St Ives School of Painting. Visitors will have the chance to see some of the amazing objects that Greg creates. These include a handmade, exquisitely carved longbow, with hand-stitched leather bow case and hand-forged and fletched arrows. This magical object, from an imagined Albion (‘Bring me my bow of burnished gold…’; part of the weapon is indeed gilded), is part of a series of pieces that bring together Greg’s skills in bushcraft and green woodworking with his magical world-view. Get along to the show if you can.

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Greg Humphries, the artful woodland wizard

In other news, the Black Mirror Research network (exploring how ‘…artists have used esoteric, magical and occult philosophies as sources of inspiration’) and the Plymouth College of Art have a conference next month Seeking the Marvellous: Ithell Colquhoun, British Women & SurrealismOver two days in sunny Plymouth some of the leading academics in the field will be speaking about important female surrealists and occultists including both Ithell Colquhoun and blogofbaphomet favourite Leonora Carrington.

Foregrounding (to use a contemporary expression) women’s voices is something I’m pleased to say is happening more and more, especially in the psychedelic scene. I’ve just been listening to the first Psychedelic Salon podcast hosted by Kat and Alexa Lakey; The Family that Trips Together, Sticks Together. As well as a fascinating interview with Scott Olsen they also present two conversations between the sisters and their Mum and Dad, reflecting on their psychedelic experiences, both individually and as a family. This fascinating and beautifully comfortable conversation breaks new ground in the field of psychedelic podcasting; we are after all 50 years on the from the first, and 30 years since the second, Summer of Love. We now have two, even three, generations of psychonauts in some families who can compare notes and share an understanding of these most profound and potentially liberating of experiences. (And now we’re on to the Third Summer of Love.)

I’m pleased to say that Alexa and Kat have invited me to work with them on some forthcoming podcasts. Stay tuned to The Psychedelic Salon and this blog for details!

Meanwhile I’ve been writing about psychoactives for a forthcoming collection of essays on psychedelics (I was pleased to be asked to contribute by the erudite and playful Erik Davis who interviewed me recently for his podcast). Writing longer stuff means that I’ve had less time for blogging here so I’m planning to start some vlogging (as I believe the young people call it…). There is an initial video here and more to follow. Please like, share and subscribe and all that.

Away from the virtual world, Nikki and I are looking forward to running a series of retreats at St.Nectan’s Glen. I’ve written about this space many times before on this blog so to have a newly built retreat centre there that we are helping to develop, and to hold space at this sacred location, is a great honour. Details of our May retreat can be found here.

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Prayer ribbons and fairy towers at St.Nectan’s Glen

Nikki is also going to take part in a panel discussion alongside Dave King and Danny Nemu at the inaugural meeting of the Durham Psychedelics Society (for those who don’t know, Durham University is famous for its learning and researching in the fields of Biblical studies, Christian theology and the sociological and the anthropological study of religion). We’re both super excited to be speaking at the wonderful Beyond Psychedelics conference in Prague, (the call for papers is open now but closes soon!) and later this year at the Ozora festival in Hungary (7 days, 25,000 people and 24 hour psytrance, what’s not to like?).

On a more one-to-one level I’m also really pleased to find myself in a situation where I’m being asked to mentor and support people as they explore their own spiritual development. Part of the delight of this has been to be able to share my knowledge and experience but without adopting any kind of guru role. I offer my services in this respect as a Kalyanamitra (Sanskrit) or kalyanamitta (Pali), that is as a ‘spiritual friend’—someone who is walking a similar path and can provide support and encouragement to others, along with suggestions for practices and technique—but without any pretence to ‘knowing the answer’.

I get a huge amount out of this sharing of ideas. It’s great when this happens in a formal academic context (I’ll be teaching this year on the Spirituality & Ecology Masters Degree at Schumacher College) as well as in less formal learning settings (check out our Deep Magic pages for updates) and in peer-support environments too. Like many of us I understand things best when I’m exploring ideas with others.

As social creatures making these interpersonal connections, we have the possibility of developing both a collective intelligence (a group mind) and also of allowing the community to enable our own individual understanding. There’s a simple example of this; you may have had the experience of calling IT support and explaining the problem with your computer. As you do the explaining, even if the helpdesk person says very little, you are creating a new neural connection and often realize how to fix the problem as you are speaking. Making words to describe the problem to another person creates a new pathway for information to move through, often leading to insight and discovery. (You can try a similar process when looking for your keys by simply repeating ‘keys, keys, keys…’ which measurably increases how quickly you find your keys). Holding space with and for people, so that they can speak their truth, and come (like finding our lost keys) to moments of self-realization, is a real privilege. I think having a background in chaos magic helps, since while I have my story to tell and experiences to share that may inspire others, I’m not a ‘better’ or a ‘more powerful magician’ than anyone else. I’m also not interested in cheerleading for any particular paradigm, so while there are pagans and magicians who attend the sessions I curate, there are plenty of participants present who would not identify with those terms.

For me, as a group person and as an individual who thrives on collaboration, this diversity is wonderful. While I enjoy those more ‘inward facing’ conferences and meetings (where everyone is dressed in black, sporting various spooky bits of jewellery and making niche gematria jokes), making occulture accessible, intelligible and relevant to new audiences is, at least for me at the moment, where it’s at.

Julian Vayne

 

 

On Letting Go – or, How Not to Get Sick on Ayahuasca…

I once wrote that ‘letting go is the critical ability for navigating psychedelic drugs’ and this is true on many levels. At a Treadwell’s workshop on altered states and at the fabulous Berlin psychedelics conference Altered, people have spoken with me about the challenge of ‘letting go’ in relation to psychedelic sacraments. In both cases my interlocutors were considering taking ayahuasca for the first time. In both cases they’d come to me for reassurance about that whole ‘being sick’ thing.

Ayahuasca can provide an opportunity for spiritual exploration, for self-discovery, for healing, problem solving and much more. As experiences go it can be dazzlingly beautiful and illuminating, and it is true that it can also make you feel nauseous. 

People have heard that taking ayahuasca involves vomiting. I too had these concerns before I took this medicine.  In addition I was afraid that peyote would also make me vomit. I was worried that MDMA would make me overheat and die, I was worried that LSD would make me psychotic and that smoking cannabis would turn me into a hippie…

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Tasty blend of herbs

Joking aside, all these fears do have some basis in reality. Ayahuasca can make you want to vomit, LSD taken in unwise circumstances can scramble one’s brain and toking weed may indeed encourage the consumption of vegan food.

In the case of ayahuasca (or peyote or many other psychedelics) the fear of vomiting is emblematic of the normal human fear of losing control; what looks like fear of being sick is actually about letting go in a much bigger sense. But take heart! Not everyone throws up on the magical Amazonian medicine. I’ve taken the brew many times, sometimes at a high dose, and I’ve not yet vomited on ayahuasca.  I put this this down to having spent many years using other psychedelic drugs where I would register nausea as body load caused by both adrenaline and the stimulation of serotonin receptors in my gut. I’d simply take my attention elsewhere to combat the nausea and it would go away.

Ever the scientist, I once tried eating a chicken tikka baguette not long before an ayahuasca session to see if that might bring on la purga (and turned down my instinctive process to disregard nausea). No luck. I might of course be sick in the future on this or another psychedelic medicine, then again maybe I won’t. When I spoken to a friend, who is much more familiar with ayahuasca than me, he said this wasn’t that unusual and that accords with my experience. Certainly in most  of the ayahuasca sessions I’ve attended the majority of those present didn’t vomit. I have however cried copious tears in the company of The Queen of the Forest; tears of both sadness and joy (sometimes at the same time). Crying for me is a thing,  it’s my physiological catharsis. I cry at the movies, so maybe the ayahuasca spirit uses that channel rather than my gut.

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Not the recommended dieta

The point is that we all fear losing control: our position in society, our face, our well-being. We don’t want to be the gringo covered in his own faeces looking like a J.P. Sears reject, we certainly don’t want our transgressive al-chemical adventures to harm us, or indeed others.

We are right to be thoughtful, mindful, when we approach psychedelic drugs. Sure there will always (I trust) be high spirited, youthful scrapes but, especially as adults, when considering taking a jungle brew (and more so in the case of obscure or new substances) we are wise to be cautious. Accidents, rare reactions and other difficulties can and do happen. However these are very, very rare with the ‘classic’ psychedelics. We know ayahuasca is basically safe because we’ve been testing it on humans for many thousands of years, likewise peyote. Even peyote’s modern daughter MDMA , though a new kid on the block, is known to be a very safe drug. The numbers prove it. Allowing for the problems of unknown dose, composition and other issues caused by prohibition, illegal MDMA is reported to have killed 63 people in the UK in 2016 (this is from government data which also lists 24 deaths as being due to ‘cannabis’, so it may be worth taking these figures with a pinch of salt). This total, whilst still significant and tragic, is very small when considered in the light of the 492,000 people that took one or more doses of this powerful unregulated drug (meaning, zero quality control or any accurate dosage information available at point of sale) in 2015/16. (MDMA use in the UK may be as high as 125 million doses per annum, on the basis of a hefty 200mg per dose of the estimated 25,000kg of Ecstasy consumed in Britain each year.)

Fear doesn’t necessarily have to be a bad thing. It helps keep us safe. It is perhaps what we should feel approaching a transformative experience such as can happen when you drink ayahuasca (or take MDMA). Let’s listen to what Terence McKenna (peace be upon him) says about fear and psychedelics:

“One of the interesting characteristics of DMT is that it sometimes inspires fear – this marks the experience as existentially authentic. One of the interesting approaches to evaluating such a compound is to see how eager people are to do it a second time. A touch of terror gives the stamp of validity to the experience because it means, “This is real.” We are in the balance. We read the literature, we know the maximum doses, the LD-50, and so on. But nevertheless, so great is one’s faith in the mind that when one is out in it one comes to feel that the rules of pharmacology do not really apply and that control of existence on that plane is really a matter of focus of will and good luck.”

Psychedelic drugs require us to abandon ourselves to the experience, in the same way that in possession states we (that is; our usual way of thinking) must get out of the way. The Loa enter the ecstatic dancer, temporarily driving out their day-to-day self,  as their body becomes a horse ridden by the gods.

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Raving – still safer than horse riding…

Psychedelic drugs are antithetical to systems of control in a variety of senses. At a raw biological level that’s how they work. The fact that the world looks weird when we are high on ayahuasca is because the control systems in our neurology are being disrupted. Edge detection, motion and colour detection bits of the brain become cross-wired. The ability of your mind to smooth out the visual world into a seamless film (which isn’t how your biology takes in the scene at all, see Nikki’s article for more of this) is compromised by the weird chemistry of the vine and the leaf. Then the visions come; of vertically symmetrical faces, with eyes, mouths and tentacles (visual cues our biology is optimized to notice). What’s going on is that the control systems of our minds are so weakened that content floods between brain regions, creating cognitive chimera and marvellous mental mashups. Out of this creative chaos arise visually perceived sub-personalities or the archetypal programs of our unconscious mind (…or however one likes to think of these things). The spirits  enter our imaginations just as they enter the body of the ecstatic Voudou raver. We let go of control, becoming a vessel for the teaching of the medicine, and in losing ourselves, find ourselves reborn.

Let’s reconsider that basic form of control which preserves our adult decorum; what if the ayahuasca strips away our digestive competence and we make a fool of ourselves?

Any good ayahuasca season takes account of the fears, and indeed in many styles of practice this purging is seen not as a problem but as an opportunity for healing and cathartic release. Small plastic buckets and plenty of tissues are usually provided and, however it is managed, the fact that participants may need to vomit is planned for. By re-imaging this vomiting as ‘getting well’ or ‘la purga’ the experience, while not necessarily pleasant, can be a positive transformative part of the trip. Peyote can have a similar nauseating effect, and again good rituals will take this into account.

Within the design of the Native American Church peyote ceremony the central crescent altar is made from local soil. This soil is dug from a pit to make what is sometimes called a ‘Getting Well Hole’. Any vomit is disposed of into this hole. The soil from the crescent altar is used to fill it in the end of the rite. Flowers from the ceremony may be left on the replaced turfs covering the pit. Thus the process of ‘getting well’ isn’t just an annoying side effect of the drugs but is deeply incorporated into the ceremonial process.

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Altared state

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Getting well whole

More extreme loss of biological control (really needing to poo) usually only happens at high doses of psychedelics, and even then is usually within manageable bounds. Higher doses of any substance means more body load. A very high dose of anything will make you shit yourself as the body deploys one of its basic defensive (control) mechanisms. I’m reminded of a tale told to me by David Luke of some people he is researching who took far, far, far too much LSD (>20,000μg each). As soon as they drank the liquid (in which was dissolved more acid than they bargained for) they all immediately shat themselves, projectile vomited, and then spent a very, very, very long time tripping (one of them is still seeing strange things many years later).

Lots of things at high dose can make us throw up. I’ve seen people throw up on rapé snuff, 4-AcO-DMT, ketamine, cannabis, peyote, ayahuasca and MDMA but (even as someone who rarely goes to pubs) I’ve seen many more people throw up through drinking too much alcohol. In cultures like mine, where alcohol is a protected species of psychoactive and therefore commonly available, most people will have likely seen and possibly experienced vomiting from excessive drinking. Yet the fact that booze can potentially make us spew does not seem to be a major reason for people not trying alcohol.

With many psychedelics my view is that going-in slowly is a wise and polite approach to the spirit of a medicine. I agree that an initial Big Experience can be valuable, sometimes high doses are definitely what is indicated. But for many substances respecting the medicine can simply mean starting off gently. Drink less –  booze or ayahuasca – and you’ll probably feel less like vomiting.

Some styles of medicine worker like to make a big impression and strongly encourage the ‘heroic dose’ approach. Recently I’ve had a couple of people talk to me about shamans giving what they felt was too high a dose of a medicine, certainly too high for the recipients comfort. When I suggested asking the shaman for less they indicated that this would probably be met with a refusal. ‘Shaman knows best’ it would seem, an approach which ignores the feedback of the client. If you want less, particularly of a powerful substance such as 5-MeO-DMT, that’s what you should get. However wise the medicine person thinks their approach is, it is also wise to remain open to information from the client. For some medicines it’s not even an issues of having to take one big hit. 5-MeO-DMT for instance (the primary active ingredient of the psychedelic venom of the toad Bufo alvarius) can be taken in several bursts during a session, gradually increasing (or decreasing) the dosage as appropriate. There is no significant tolerance built up in a single session, and indeed subsequent inhalations of smoke can enhance the intensity of the trip while using less material. This approach is particularly helpful for people with less experience of psychedelic drugs. It also makes good sense in terms of testing for those rare but not unknown idiosyncratic reactions to a new medicine.

The wisdom is this: it is always possible to add more, but difficult to take away too much.

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…the toad, ugly and venomous,
Wears yet a precious jewel in his head.

A good psychedelic facilitator works to create a set and setting that is supportive and transformative. For those who are new to this territory, with all their fears of losing control of bowel and brain, it’s important for the wise shaman to create an environment where the substance component of the ritual is used intelligently. We want this space to feel safe because it’s important in my view that lots of people have access to the psychedelic experience. This means not just backpacking, adventurous hippie types but many others too. These folks may come from backgrounds where they have been told that drugs are bad, will send you mad and potentially kill you. Unlocking this control can be a powerful journey.  Sometimes blowing open closed minds can work wonders. But let us also cultivate a circumspect form of practice that gently leads people into the psychedelic waters rather than throwing them in at the deep end.

Care and attention are the skills needed to create the best set and setting within which to address our fear of losing control. We care for the vomiting ayahuasca traveller by providing buckets and toilet rolls. We care for panicked festival psychonauts by creating supportive spaces (like this and this) where they can be helped to ride the dragon of a challenging trip.

For my part, when people express their concerns to me about vomiting on ayahuasca I tell them the truth. Yes you can be sick, but you can be sick on beer too, or from a dodgy kebab. Maybe if you are very concerned ask for a smaller dose (and be thoughtful of practitioners who do not listen to your concerns about these matters). If you are sick think of it as ‘getting well’, acknowledge that this is a simple human activity, without shame and easily dealt with. Use the facilities provided, just like you would on a boat or airplane. You will not die (yet), you’re just throwing up.

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Fear not, this too shall pass…

So the message folks is that these concerns about taking ayahuasca makes sense. Be sensible about what you take and with whom, but don’t fear the vomit. Let go of your worries about losing control (you never had it really anyhow), embrace the experience. By and large these psychedelic substances are safe, healing, fun, wonderful and good for us. (Though if possible I recommend going somewhere where prohibition does not impose on the set and setting of your explorations, like here)

Prepare your bucket (which you may not need anyhow). Relax and let it happen, this is good medicine.

JV

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Here’s a brief update on some of the events and projects that we are involved with in early 2018.

Julian is running a one day workshop at Treadwell’s Books in London on Working Magic in the Landscape: Psychogeography on 13th January 2018 11:00 am – 5:30pm.

Nikki and Julian are running a retreat in The Netherlands on Altered States & Magic. This promises to be a magical weekend which runs from 9–11th February 2018.

If you’re interested in finding out more about our 2018 programme of retreats (we’re really excited to have an amazing new venue at St Nectan’s Glen in Cornwall and some great guest facilitators joining us). Please drop us a line here and we can keep you informed by email of the latest events, publications and more.

The amazing Psychedelic Press UK has just released issue 22 of their journal, check it out and subscribe.

More details on events can be found here at the blog and on Facebook too.

Blessings

NW & JV 

 

Preliminary proposal for a psychedelic prisoner solidarity network

This proposal is an open invitation and not a strict program or dogma for prescription.

LSD, DMT, Psilocybin, Peyote, Ayahausca and other psychedelics, enthoeogens, shamanic medicines and hallucinogenic chemicals are generally illegal and targeted by nation states and supranational organisations like the United Nations, G20 etc. Production, distribution and possession are heavily penalized in the majority of countries around the planet, even though there have been some advances towards their accepted uses in spirituality, psychiatry, psychotherapy and neuro-research in various territories.

The cases of judicial injustice which have taken place internationally and continue to take place are staggering in multitude, at the level of a so-called “war on drugs” which has been declared to be taking place for decades. This war is a means of domestic and foreign repression, racial and class-based segregation and it fuels an increasingly privatized prison system which props up an economic order based on division and
exploitation. It is also a war against consciousness itself, who gets to experience it, how it gets transformed and who gets to control and define it. The psychedelic community is a revolutionary and subversive explosion of colour, love, possibility and positivity which has suffered since its inception from state repression, disruption, investigation and infiltration.

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Subverting the State since 1967

There is a need within the psychedelic community for an increased awareness of legal, security and penal issues, from those who are in need of support and to those who will be. Without illegal chemists, distributors, local suppliers and trippers themselves, the psychedelic current wouldn’t exist. Currently the whole entire scenes which dovetail
with the psychedelic movement are based on ‘drug’ experiences which are criminalized and forbidden. Someone has to produce and supply the psychedelic and entheogenic medicines which are so prevalent and so there is a responsibility from the community to support those people who get caught.

A proposed psychedelic prisoner solidarity group would have to decide about a centralized or decentralized structure; their relationships to other entities such as government bodies, trade unions, penal reform organisations such as the Howard League for Penal Reform, Amnesty International, and prison abolition groups such as the Anarchist Black Cross.

The group would need at least four or five core activists in order to be effective at a wider level, needing all the usual resources that a group like this requires: laptops, phones, printer, photocopier etc. It would be thought that a small group which has a such a broad remit and potentially vast interaction with many incarcerated psychonauts and wider society could suffer from being overwhelmed with cases and avenues of expansion beyond its means. The group should be a means to collect and unify many drug war prisoners without being based on individuals solely. This is to focus on the overall picture of repression and to prevent the ebb-and-flow of interest due to a particular case coming to an end or to give the illusion that the group could be a solution to all the problems that an imprisoned person may suffer from. The group should not be a charity based organisation but a means of struggle for the acceptance of psychedelic substances and their positive uses. This also means the family and friends who are supporting their imprisoned loved one do not have to spend all their time doing the public outreach which could be achieved by the impact of a psychedelic prisoner solidarity group, if they wish to focus on more important issues, like practical help to the one inside.

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Inside the System

The group would bring itself to the attention of the authorities quickly due to the campaign topic and the actual contact with prisoners inside. It would need to be up to date with law and policing issues and themes such as security and policy. The group would need to maintain virtual and physical presence, and provide accurate legal information and resources; it would network within and without the psychedelic community, researchers, medical community, marijuana industry, alternative and mainstream media, etc. It would maintain contacts with drug reform groups, lawyers and solicitors with expertise for those requiring their help; it would collect and maintain emergency funds for psychedelic prisoners and defendants; it would seek high-level public support from people, groups and entities of influence as a way to promote it’s causes; it would promote psychedelic culture and values, explaining the reasons to support advocated prisoners to the broader public. It would promote, through its outreach, the struggle for a world without need for a vast prison-industrial complex,
social repression and criminalization, for a better future and healing for all.

We can’t let those psychedelic chemists, entheogenic suppliers and drug war prisoners behind bars remain there, and we cannot fail those people who the state wishes to jail for many years, in some cases, for multiple lifetimes, like William Leonard Pickard. A movement for social change can be judged on how well it treats those who go to prison in defense of its principles, as a movement which forgets its prisoners, forgets itself.

FR

If you’re interested in this proposal please get in touch.

https://www.gofundme.com/psychedelic-prisoner-support

JV