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Offlinesunset_mission
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Who was the first person to smoke DMT?
    #14368249 - 04/28/11 05:22 PM (12 years, 9 months ago)

Was it :tmckenna:? I'm pretty sure it wasn't, there must have been someone before who did so. How'd they even figure out how to extract it? :justdontknow:

I am curious. :strokebeard:


Edited by sunset_mission (04/28/11 05:27 PM)


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OfflineCoaster
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Re: Who was the first person to smoke DMT? [Re: sunset_mission]
    #14368255 - 04/28/11 05:24 PM (12 years, 9 months ago)

even more of a mystery

how did the shamans know to mix snail shells (sodium bicarbonate) in with yopo seeds and snort it?


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OfflineCoaster
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Re: Who was the first person to smoke DMT? [Re: Coaster]
    #14368258 - 04/28/11 05:24 PM (12 years, 9 months ago)

those fucking ancient base heads man :wizard:


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Offlinesunset_mission
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Re: Who was the first person to smoke DMT? [Re: Coaster]
    #14368266 - 04/28/11 05:27 PM (12 years, 9 months ago)

How the fuck did they figure that roasting these random beans and :rail2: would make them go hubba-bubba and end up :trippnballs:?

How the fuck did people figure out that by drinking the urine of a reindeer who had eaten Amanita Muscari mushrooms that the alkaloids would remain active for another 5 excretions and thus tripped nuts off of piss? :strokebeard2:

By the way your freestyle in the other thread is ready :snoop:


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Offlinestranger_danger
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Re: Who was the first person to smoke DMT? [Re: sunset_mission]
    #14368274 - 04/28/11 05:28 PM (12 years, 9 months ago)

u try living in the rainforest for generations with no TV and see wtf u come up with :-P id be snorting snell shells and huffing giraffe farts and everything!


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Offlinesunset_mission
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Re: Who was the first person to smoke DMT? [Re: stranger_danger]
    #14368322 - 04/28/11 05:36 PM (12 years, 9 months ago)

That's true :lol: Mad spare time for exploration, trial and error, boredom killing, no bullshit DEA and the wisdom of the :chief: overseeing all would inevitably lead to people sticking snail shells and beans up their noses.

:themoreyouknow:


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Offlinepfxtc
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Re: Who was the first person to smoke DMT? [Re: sunset_mission]
    #14368332 - 04/28/11 05:38 PM (12 years, 9 months ago)

jesus.


--------------------

koods said:
Young male going by the name "Bassfreak" entered Worcester General complaining of a sharp pain in his buttock region after attending EDM event. Attending physician considered a possible diagnosis of acute rave anus, but upon further investigation it was determined there was nothing cute about patient's anus.

Life-long trip report


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OfflineCoaster
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Re: Who was the first person to smoke DMT? [Re: stranger_danger]
    #14368349 - 04/28/11 05:40 PM (12 years, 9 months ago)

Quote:

stranger_danger said:
u try living in the rainforest for generations with no TV and see wtf u come up with :-P id be snorting snell shells and huffing giraffe farts and everything!



good point lol. finally makes sense


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Offlinestranger_danger
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Re: Who was the first person to smoke DMT? [Re: pfxtc]
    #14368367 - 04/28/11 05:43 PM (12 years, 9 months ago)

Quote:

pfxtc said:
jesus.




lol, i almost said the same

:etjesus:


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InvisibleMisterMuscaria
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Re: Who was the first person to smoke DMT? [Re: Coaster]
    #14368382 - 04/28/11 05:47 PM (12 years, 9 months ago)

DMT is the TV of the rainforest.

What I wanna know is how people discovered that crab and lobster are edible...that thing looks unholy.


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Invisiblemuistrue
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Re: Who was the first person to smoke DMT? [Re: sunset_mission]
    #14368392 - 04/28/11 05:49 PM (12 years, 9 months ago)

Nick Sand formerly known as ∞Ayes during his fugitive years was the first person to discover that DMT freebase could be smoked. His thoughts on DMT are an absolute must read. These were written during the ∞Ayes days:

www.serendipity.li/dmt/sacred.pdf

www.serendipity.li/dmt/weebit2.pdf


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OfflineAser
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Re: Who was the first person to smoke DMT? [Re: MisterMuscaria]
    #14368412 - 04/28/11 05:55 PM (12 years, 9 months ago)

Quote:

MisterMuscaria said:
DMT is the TV of the rainforest.

What I wanna know is how people discovered that crab and lobster are edible...that thing looks unholy.




If you are hungry enough, you'll eat just about anything.

Someone could have observed a big fish eating one and thought "If the fish eats it, I probably can too."


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OfflineCoaster
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Re: Who was the first person to smoke DMT? [Re: Aser]
    #14368420 - 04/28/11 05:56 PM (12 years, 9 months ago)

All animals are edible to some extent


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Offlinesunset_mission
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Re: Who was the first person to smoke DMT? [Re: MisterMuscaria]
    #14368425 - 04/28/11 05:57 PM (12 years, 9 months ago)

Quote:

MisterMuscaria said:
DMT is the TV of the rainforest.




:rotfl:

Quote:

What I wanna know is how people discovered that crab and lobster are edible...that thing looks unholy.




Or squid. :ugh:


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OfflineSadhguru
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Re: Who was the first person to smoke DMT? [Re: Coaster]
    #14368430 - 04/28/11 05:58 PM (12 years, 9 months ago)

Nick Sand...I'm cereal


--------------------
When the many become the One


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Offlinesunset_mission
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Re: Who was the first person to smoke DMT? [Re: muistrue]
    #14368435 - 04/28/11 06:00 PM (12 years, 9 months ago)

Quote:

FractalDust said:
Nick Sand formerly known as ∞Ayes during his fugitive years was the first person to discover that DMT freebase could be smoked. His thoughts on DMT are an absolute must read. These were written during the ∞Ayes days:

www.serendipity.li/dmt/sacred.pdf

www.serendipity.li/dmt/weebit2.pdf




:bowdown:

Thank you for solving the mystery. :kenthumbup:

So it was a fugitive who discovered the cosmic technology. Intriguing, am going to read about this. :strokebeard:


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OfflineCoaster
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Re: Who was the first person to smoke DMT? [Re: sunset_mission]
    #14368441 - 04/28/11 06:01 PM (12 years, 9 months ago)

post it here my reader is broke


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Offlinepfxtc
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Re: Who was the first person to smoke DMT? [Re: sunset_mission]
    #14368448 - 04/28/11 06:01 PM (12 years, 9 months ago)

Being the first person to soke DMT isn't super exciting, find me the first dude who cut some bark off a tree and mixed it with some random seeds and boiled it at the perfect temperature.. and then drank the most disgusting shit he's ever seen. I wanna know who that dude was.


--------------------

koods said:
Young male going by the name "Bassfreak" entered Worcester General complaining of a sharp pain in his buttock region after attending EDM event. Attending physician considered a possible diagnosis of acute rave anus, but upon further investigation it was determined there was nothing cute about patient's anus.

Life-long trip report


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Offlinesunset_mission
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Re: Who was the first person to smoke DMT? [Re: pfxtc]
    #14368452 - 04/28/11 06:02 PM (12 years, 9 months ago)

Quote:

pfxtc said:
Being the first person to soke DMT isn't super exciting, find me the first dude who cut some bark off a tree and mixed it with some random seeds and boiled it at the perfect temperature.. and then drank the most disgusting shit he's ever seen. I wanna know who that dude was.




Seconded. Ayahuasca does NOT :Tastesgoodman:


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OfflineCoaster
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Re: Who was the first person to smoke DMT? [Re: pfxtc]
    #14368454 - 04/28/11 06:02 PM (12 years, 9 months ago)

they just boiled everything
including a bunch of nonactives that they still use in their traditional brew


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OfflineAser
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Re: Who was the first person to smoke DMT? [Re: Coaster] * 3
    #14368455 - 04/28/11 06:02 PM (12 years, 9 months ago)

I'll work on formatting this, but it will take a bit, so in the mean time...

Quote:

VOL UME X, NUMBER 1
VERNAL EQUINO X 2001
Moving Into the Sacred World of DMT
by ∞Ayes

The world of DMT is incredibly vast. What DMT opens in
us is so profound that it is impossible to truly express. I have
been making, using, and initiating people into DMT use, for
around 40 years. I was the one who first discovered that the
free-base could be smoked. It has never ceased to amaze me,
nor have I ever felt that one could fairly arrive at any hard
and fast conclusions about what was happening during a
DMT trip.

I do think that there are general rules for approach-
ing the DMT journey such as diet, preparation, set and set-
ting, and intention. But DMT is about the beyond. “Beyond
what?” you may ask. Beyond the intellect, beyond the senses,
beyond any devices and biological instruments for dealing
with the external world. When you journey through the
realms of the interior, the rules of the intellect and the values
of the material world are not only irrelevant, but using them
as yardsticks can create confusion.

Tools of intellect are analytical, and as such are divisive. The processes of expression,
communication, analysis, and intellect are tools for the ig-
norant. With these tools, we work our way out of the dark;
but this ignorance is of the material world, not the spirit realm.
DMT is about unity and the healing of division, conflict, and
the sickness brought about by compartmentalization. It is
on a higher order of reality than the intellect, but it will weave
message-laden images with any mental state or environmen-
tal input. The trick is seeing the pattern in the fabric and not
getting hung up on the colors and threads. Thus, when I see
someone trying to understand the DMT experience from a
non-mystical, intellectual viewpoint—subsuming the whole
by the parts—I am strongly motivated to share a critical view-
point in the hope of extending our understanding of DMT
and its use by travelling toward the beyond, which is its
proper landscape.

World consciousness is changing and expanding very rap-
idly. The part that freaks everyone out is the idea that we will
have to bid a fond farewell to the absolute authority of the
intellect and the senses. These are the crutches of the mate-
rial world. In the material world we fall down without them—
we would remain as cripples. However, in the vast beyond,
they are just distractions. These tools need to be dropped
when you enter the ocean of consciousness, as they will only
drag you down when you need to float.

32
When I read the excerpt in ER from DMT: The Spirit Mol-
ecule by Dr. Rick Strassman, I was struck by what I feel are
a few fundamental misunderstandings that he made, and his
failure to notice the crucial effect that the presence of he and
his crew, as well as the overall environment, was having on
his subjects. I wish to point these out and to put this type of
research back into the vast perspective to which it belongs,
lest this materialistic viewpoint create decades of misunder-
standing.

First off, DMT is not a re-run of the X-Files. There are no aliens
squiggling through psychospace to do experiments on us.
That idea is just plain silly. It is fine to wonder how these
perceptions occur, but it’s another matter to jump to con-
clusions. Wouldn’t it make sense to first examine the envi-
ronmental design rather than look to alien origins? Over and
over, Strassman’s subjects describe being examined by nu-
merous strange beings in highly technical environments
during the visual phase of their DMT experience. They are
being examined, discussed, measured, probed, and observed.
They are in high-tech nurseries and alien laboratories. There
are 3–4 people moving around operating machinery accord-
ing to some design or agenda.

Now lets look at what the physical surroundings are. These
experiments are being done in a hospital room. There are a
number of people in attendance, helping the one who is in
charge, Dr. Strassman. He has an agenda and an experi-
mental scientific viewpoint based on intellectual assump-
tions. There are people from NIDA, a government agency
overseeing these experiments. They are labelled “Mr. V.” and
“Mr. W. ” It seems clear to me that these individuals are the
“aliens” represented in many of the experimental subjects’
trips. The elements of the experimental environment seem
to be cropping up in the trip world that the subjects are ex-
periencing. Why haven’t other environmental designs been
considered?

One of my many memorable DMT trips (at about 0.9 mg
per kg of body weight, intramuscular of the HCl) was sitting
on a Persian carpet listening to a recording of Sharan Rani
playing a love raga on a sarod. I had my two trip buddies
with me. There were candles and incense. The room was set
up as a temple space for tripping. As I arrived at my internal
trip space, I was filled with overwhelming feelings of wom-
anly love and sensuality.

I looked down and was very surprised to see myself dressed in filmy harem pants and no
shirt on. I had a beautiful copper-colored female body—
breasts and all. I had many bangles on my arms, and ankle
bells on my legs. I looked around and found that I was danc-
ing a seductive love raga to the two musicians facing me play-
ing sarod and tabla. We were performing in the courtyard of
a beautiful Indian temple similar to Bubhaneshwar Temple,
famed for its erotic sculpture and soaring towers. My danc-
ing was an exact counterpart in rhythmic motion to the melo-
dies and rhythms of the music. It was an exquisite act of love.
It was so beautiful that when I came down, I declared that if
I died right at that moment, I would regret nothing as I had
experienced beauty more exquisite than I could ever imag-
ine. Perfect love and unity.

As I came down, I saw my beauti-
ful breasts shimmer away and the bangles slide off my arms
twinkling into nothing. There was a momentary ache in my
heart as all of this love withdrew. As the room reappeared
around me, I experienced a confusion; I could not remem-
ber if I was a sacred temple dancer dreaming I was a man, or
if I was a man dreaming I was a female dancer. This was ob-
viously a very touching and profound trip that infused my
being with a new appreciation of love and harmony, some-
thing I carry as a memory and a perspective on life to this
day. Obviously, I am not a woman, but I was so profoundly
influenced by a woman playing a love raga that I created
myself in accordance to what was entering into me from my
environment.

So it is apparent that set and setting are ex-
tremely influential in acting upon the DMT state, which is
clearly a magnifying, creative, and sensitizing medium.
Now what would have happened if I had been injected with
DMT in a clinical setting with two authorities from the Na-
tional Institute on “Drug Abuse” watching me while little
machines were beeping and orderlies and nurses were mov-
ing about? How different is this from the early CIA experi-
ments with LSD? Granted that this orientation is clearly not
the evil, murderous purposes that the government was en-
tertaining at that time, and the “compromised assets” (sub-
jects) were not thrown from the windows to create an urban
myth imprinted on everyone’s mind that LSD makes you
“jump” out of windows, but there are certain elements that
are similar. [Note: We are not aware of any documented inci-
dents of government officials chucking dosed subjects from win-
dows.

There was one incident where a chemical weapons special-
ist, Frank Olsen, was unknowingly dosed during an Army
Chemical Corps gathering. Mr. Olsen later became depressed
(apparently related to his being dosed) and was to be committed
in a mental hospital. However, “the night before commitment, he
died after crashing through a window on the tenth floor” of a ho-
tel (Stafford 1992). Did he jump or was he thrown? We don’t
know. Nevertheless, we seriously doubt that this incident was or-
chestrated in order to create an urban legend that LSD causes
one to jump from windows, even if it may have contributed to this
idea. Although I doubt that jumping from windows while on LSD
is common, the fact is that it can play a part in such an activity,
as I actually witnessed an individual on acid jump from my own
second-story apartment window. — David Aardvark] These
are experiments being done by government agencies exam-
ining the use of these psychedelic substances in the pursuit
of more power, money, and success (and based on the falla-
cious concepts of “drugs” and “abuse”).

Remember, these are
the same folks that rub elbows with the masters of dis-
information that create absurd commercials like a frying egg
in a pan saying, “This is your brain on drugs.”
The assumptions are all wrong. Dr. Strassman’s interpre-
tation is about the recording of specific hallucinations, psy-
chological modalities, and intellectual structuring. In actu-
ality, the hallucinations are only visual by-products of a mys-
tical state. What is important are the feelings and the hid-
den meanings you experience from entering into the vast-
ness, and the new consciousness that can result; this is the
glimpse that can open your soul to the sacred.

At the end of the excerpt, Strassman decides to “act as if
the worlds volunteers visited and the inhabitants with whom
they interacted were real,” so that he can show more “empa-
thy.” It is difficult for me to interpret this “acting” as allow-
ing true empathy. It seems more like psychological role-
playing to me. His concern that this approach might create a
communal psychosis is valid, however.

The administration of DMT in these highly artificial and
agenda-driven environments may very well create a warped
impression of assumed importance and reality that does not
allow DMT to function as it should. Let Strassman take his
subjects into the forest or a temple, and turn on with them
after he has mastered it himself, and I think he will find that
the little alien doctors will disappear and be replaced by other
mystic beings—beings that can tell you about yourself. Or
you can go to a completely non-representative space of the
rare “level three” state, where there is no light, no design,
just the voice of God using your soul as a silent tuning fork.

Alas, this is unlikely to happen, as Strassman would prob-
ably lose his job or grant, might very well be prosecuted and
jailed, and worst of all, like Leary and Alpert, lose his
scientific “objectivity” (another great myth).
Moving from this critical mode into a more expansive mode,
I would like to address this topic from a mystical/religious
point of view. The “objective” viewpoint was adopted by sci-
ence as a more realistic way of describing reality than the
“subjective” views filled with rigid dogma espoused by vari-
ous organized religions. Actually, this understanding of ob-
jective (standing aloof from an experiment so as not to have
one’s judgment distorted) and subjective (being so immersed
in what one is observing that meaningful observations can-
not be made) are really misnomers. Subjective consciousness
can be thought of as the personal inward journey involving
mystical experience and self-realization. Objectivity has to
do with the outward application of the mind for the realiza-
tion of materialistic goals and intellectual pursuits in the
world of practical life applications—for communication and
social survival.

I would like to consider this topic from the subjective point
of view, to share a perspective that I feel can lead to a much
richer appreciation of where one can go with the sacramen-
tal substances, should it be decided to use them in this man-
ner.

One of the two “commandments” we had in the religious in-
stitution that we established in the ’60s called the League
for Spiritual Discovery was “Thou shall not change the
consciousness of another person without their consent.” On
the surface, this means don’t dose anyone without their
knowledge. Dosing someone without them knowing it is a
mean-spirited form of violence. Our consciousness, limited
as it may be, is ours. It is intensely personal. It is also our
entry and connection with Divine consciousness. So to dose
someone without their knowledge is to mess around with
their connection with God.

To do this for fun or revenge is
nothing short of an abomination. It is disgusting and the
height of unconsciousness. This is sin.
Now, let’s look at changing someone’s consciousness with
their knowledge and permission. When one enters into the
field of consciousness to explore or find God, unity, healing,
inspiration, beauty, or love, one is making a commitment to
meditate or work, or to take a psychedelic in a conscious or
purposeful way to find one’s self or gain some hidden inner
knowledge. This is one’s promise to one’s self. This is ex-
tremely personal. It is between one’s own heart and mind,
and God’s. No one else’s.

When you take an inner voyage, you may be asking someone
to assist you. This someone may know more about this jour-
ney than you do. This person has made the trip before. This
person knows, perhaps, how to navigate his or her path with-
out fear and stumbling. This person does not know your path.
Nevertheless, a calm, loving presence while you are passing
through the rough patches and sticky bits may be helpful to
you, if you want it. This is your trip. Your mind. Your idea.
Your freedom. You take the responsibility for your trip. This
is not really social. Even if you are in a cuddle-puddle this is
your personal connection with love. The other person is only
a mirror, a friend, a companion, a helper.

So when someone sets up an experiment—a program with
some “idea” behind it, some agenda—they are imposing a
kind of mind-trip on the psychedelic experience. The envi-
ronment may then have to accord with medical, psychologi-
cal, or even governmental rules, precepts, and regulations.
Even if the person running the program wants to demon-
strate how useful and helpful these substances are, the very
fact that there is an exterior organized program controlling
the way in which the substance is administered interferes
with the nature of the experience. Such a program in a clini-
cal environment may produce some interesting results, but
this is not the entheogenic or sacramental use of these sub-
stances. This applied program (curing, drug abuse, psychoto-
mimetic model, or whatever) is a linear kind of thing—a con-
trol and concept modality that does not even begin touch on
the true potential of what can be a very profound multi-
levelled experience.

It is but one very small window, a tiny
part of what is possible, and the part cannot subsume the
whole. Holistic, deep spiritual research cannot be authorized
by its very nature. Authority does not command God. If au-
thority is an organized and limited temporary utilitarian
structure, when its use is finished, it is disposable. God is
not disposable. Neither are people.

Consciousness research and exploration must always be un-
authorized to be authentic. Authorization is simply irrel-
evant. This does not mean we cast psychedelics hither and
yon all over the landscape irresponsibly. It means that this is
a deeply personal, tender, passionate search for self-realiza-
tion. No one can tell you this. You must learn it for yourself.
This is your love dance with yourself. For anyone to diddle
with the controls in a gross or even subtle way, it distorts
things (to put it “objectively”). To put it subjectively, it’s sim-
ply perversion.

Let’s look at it from another angle—a scientific angle. There
is a concept sometimes referred to as the Heisenberg Un-
certainty Principle. Put simply, it means that the act of ob-
serving something changes the nature of that which is being
observed (in subatomic particles). The very act of just ob-
serving it. In our social life this happens all of the time.
For example, you walk into a room full of people. They look
at you. You act very differently than you would if that room
were empty. What might the fundamental effect of having
substances administered by strangers (albeit possibly
friendly strangers) who are taking notes, monitoring heart
rate, respiration, video and audio taping, talking, whisper-
ing, or what-have you, in a technical, clinical environment?

Obviously the nature of the journey will be profoundly in-
fluenced and changed from what it could be if the “subject”
were in a natural, private, aesthetically pleasing environment.
No one is going to be entirely comfortable in a clinical set-
ting. There is an agenda here. This agenda is not up to the
standard of a spiritual, friendly, and supportive environment.
Strange smells, strange sounds, and the wrong kind of light-
ing, pervade. Past memories of doctor’s offices—pain, pok-
ing, injections, etc.—can arise. This has to change the nature
of the experience. It is simply laboratory experiments with
human beings being used as experimental lab animals.

The highest use of psychedelics and the empathogens is for
finding love, beauty, joy, ecstasy, unity, and integration. This
search for our essential inner perfection and Godliness is the
spiritual search. When these substances are used this way,
they are used for the highest good. Then they are sacraments,
and we can call them entheogens. We must never forget, no
matter how much disinformation is spread, that these sub-
stances are inert, innocent materials. It is we who interact
with them and confer the variety of qualities that we attribute
to them. It is we who have the choice to malign, terrorize, or
scandalize them. It is also we who have the choice to treat
them with the respect due to a gift from existence that can
help in our search to find ourselves. And in doing so, to find
the glory of love and illumination.

There may be some skeptics who say, “How did we get so
deeply into spiritualism and God?” Yet, we have many ac-
counts of elves, guardians, extra-terrestrials, and magicians
that we see on DMT. What’s going on here? If we can accept
imps, little monsters, and elves from this DMT spirit world,
why cannot we accept God?

Let’s approach this topic from another neglected aspect.
What is happening when we ingest DMT and reach this level
of elves? Perhaps we are accessing the ultimate significant
spirit of life when we apprehend these animated and sym-
bolic representations. We may be intuiting the universal life
code—the DNA molecule—which is found by the trillions
all over the body. Perhaps the elves and imps are small sub-
loops of information that we are accessing, which show how
we can re-unify parts of our program that have gotten out of
kilter. It has to come from somewhere, so why not look closer,
rather than further? It seems that man’s search for knowl-
edge started from the stars with the Greeks, and slowly
worked its way closer and inward, until we are finally look-
ing at the genetic engineering that is the basis of life. It is
looking like the DNA molecule is possibly the origin of our
spirituality also.

Let’s look at the feelings that occur during these visions, by
examining them via a format for smoking DMT. I used to
have a portable temple of very simple design—a beautiful
handkerchief like a mandala, plus a candle. We’d sit around
and smoke, one person assisting the smoker with matches
and anything else he/she could do, like catching the pipe
when the smoker went beyond physical coordination. We
never passed the pipe around the circle, since that would
mean you were already coming down by the time the pipe
circulated again. The candle and mandala served as center-
ing devices. As the DMT came on, the edges of the cloth
would start moving, and so would the designs on the hand-
kerchief. 2-dimensional surfaces would become 3-dimen-
sional, independently moving in and out, up and down, rela-
tive to each other. The center would become a vast depth
reaching away into infinity. The feelings that accompanied
this were a sense of intense profundity, as though one had
just arrived at the edge of the Grand Canyon. There was a
sense of hidden inner meaning just about to be revealed.

Everything seemed especially precious, and the real mean-
ing of the word “sacred” resonated in my entire being. This
is a feeling of coming into oneness with everything. It is the
end of loneliness and emptiness, and the feeling of unity and
completeness. It doesn’t get any better than that. In this
space, anything can happen. Curing can happen. It can be
accompanied by “agents,” little doctors working on you, sig-
nifying monsters, or even magicians teaching you lost knowl-
edge. Worship and prayer suddenly have a whole new depth
and meaning, because the sacred opens up the infinite.

One time many years ago in the penitentiary on McNeil Island we had managed
to get a group of psychedelic prisoners living all together in one of the 8-man cells.

Every Saturday night we would sit together in a circle around a little makeshift
shrine, and take LSD, as well as smoke DMT. One of our cell mates, whom we
could not dislodge from the cell, was an exception. He was a Mafia hitman.

Sick as
he was, he eventually gave it a try. The night he smoked DMT he came out of it
with a look of astonishment and awe, and he said, “That’s the first time I’ve gone to
church in 30 years.” Even this stone-cold killer could recognize the sacred. DMT
creates a well-spring into a type of infinite space. You can feel and taste it, as it
moves through your whole being like a cool refreshing breeze on a hot sticky day.

Like a mother’s soothing touch on your fevered brow, but much deeper and more
profound. You can feel the wind of the Divine blowing through your soul. Not ev-
ery time—it is a trial and error process of finding the best moment, the best prepa-
ration, a moment when you are already in a great space. Then you can catapult
into the vastness of Godliness, and this is the highest fulfillment in life.

So much time is wasted trying to find a rational excuse for using the psychedelics.
A use that can open the door for government approval. Let’s cure some junkies of
their habit. What for? The government-backed prosecution of drug users creates
the problem. The problem is fictional. So we are going to use a sacrament to cure a
non-existent problem? It has been said that the psychedelic voyage is a trip from
wellness to even greater wellness. I agree. To use these sacraments only in a per-
verse application is to bring them down to a much lower level than their potential.

What my experience indicates is that the most profound way to use psychedelics is
to create ideal, healthy, high-energy environments with people who are in top
form—then you will be able to approach the highest. Yes, the sacraments are cura-
tive and can be used that way, but it is all about curing, on any level.

Look at it as though consciousness were a set of stairs. Each stair represents a higher
level of health, integration, and preparedness. At the bottom one can use the
psychedelics with beer, opium, and cocaine to have a wilder party. One can use
them to lose one’s self, have great sex, etc. Fine and good; nothing really wrong, if
that’s what you want to do—it beats shooting people and raping the environment!
This is, however, a low level of consciousness. Then you go up a few levels and you
think that you can do some good with these compounds. Let’s use them for study-
ing madness or curing addiction. Still a pretty low level of consciousness and no
real commitment to personal development. This use is directed outward, not in-
ward. Change comes from within—it can never be imposed from the outside.

The
next step up it occurs that maybe you could use psychedelics for finding answers
to questions in your life, perhaps even for vision questing. Now we’re beginning to
start on a more consciousness-oriented trip. But how are we doing it? Are we really
arranging it so that we are creating an environment that unequivocally sets the
stage for a leap into consciousness, or are we programming the trip with interrup-
tions (telephone calls, visitors)? The purer our intention, the greater the possible
results become. It can be quite subtle. You cannot plan it all out beyond a certain
point or it becomes a control trip. You cannot program out spontaneity, but you
can be intelligent and sensitive, and remember not to make the same mistake too
many times in a row.

Then you can use the psychedelics as an adjunct to tantra,
meditation and/or yoga, devoting your entire trip to learning to go deep in these disciplines while continuing these practices on a long-term basis.

This is the highest, most visionary, and most produc-
tive level. From whatever level you begin, the psychedelics
will enhance, intensify, deepen, or broaden your experience,
but they are working with the level of consciousness you pro-
vide them.

I have been using psychedelics for over 40 years productively
and creatively. Of course, how I take them has changed over
the years, otherwise it would be senseless repetition. Many
people, especially youngsters, take them for a while, change
from that experience a bit, and then turn away without dis-
covering the staircase effect that is the practice of consciously
choosing the highest level of existence possible at that time
of your life, and launching your trip from that place. Even
less known is that DMT, according to your readiness, will
manifest on one of three levels: 1) the design and symbol
level; 2) the messenger level; and 3) an ineffable level of total
communion with the Mystery.

The saddest thing is to waste these potentials when experi-
menting with this truly great psychedelic. To hear of doctors
dancing on government’s strings for carrots of money, power
and prestige, while cringing from whips of criticism and dis-
enfranchisement, during the very act of turning someone on
and polluting their trip with this nonsense, strikes me as the
height of unconsciousness. If this is not appropriate behav-
ior for a curandero, how is this acceptable for a doctor in a
modern society?

The proof of the pudding is that Strassman’s subjects have
formed a support group because they thought that they
might be losing their minds! What they need is an entirely
supportive environment and free access to more DMT so that
they can create their own sacred space away from govern-
ment agents and all of that paranoid and polluting program-
ming that occurs in “authorized” settings.

Unauthorized settings are free settings. Authority is slavery.
Only in a free and supportive environment of grace and love,
aesthetic and compassionate caring, can this sacrament be
used to attain the highest. The freedom to practice this fun-
damental religious use of DMT must be found again.
Once there was a time when we could gather together lov-
ingly, and peacefully take sacraments together. Hardly any-
one remembers that time now.

The ambience of government
terrorism against psychedelics produces a very different set
and setting. I was a guide at the Millbrook League for Spiri-
tual Discovery. This was a legally-incorporated religion
whose charter included the use of psychedelic sacraments.
When one night the door was criminally kicked in by G. Gor-
don Liddy (now convicted burglar of Watergate infamy),
that changed forever. Overnight the quality of magic that we
had created was invested with fear. Although nothing illegal
had been found and psychedelics had not yet been sched-
uled, the reign of terror had begun. The Inquisition had ar-
rived. It is flourishing even more now. The negative effects
of the government-supported substances of alcohol, tobacco,
and caffeine are more than a hundred times worse than all
illegal drugs together. (If you consider only the psychedelics,
empathogens, and herbs such as Cannabis, these government
supported drugs are thousands of times more harmful.) Yet
we are criminals, and soon we may go to federal prison for
only talking or writing about scheduled plants and com-
pounds!

The Bill of Rights is dead. No religious freedom. No free
speech. No right of association. No right of assembly. The
people who call us “druggies” are the true criminals. Explor-
ers of consciousness are persecuted, jailed, and vilified by
the people in charge of this inquisition—hypocrites, who are
rarely called “druggies,” despite their frequent addictions to
alcohol, nicotine, and caffeine (some of the most conscious-
ness lowering drugs known to man). These “drug warriors”
fear expanded consciousness because it exposes the lies and
perversions of their loveless and violent lives. In desperate
acts of self-serving stupidity, they blame others for the very
sins of which they would rid themselves. Although the con-
sciousness explorers are the victims of this reign of terror, it
has nothing to do with us. It is just the mindless raging of
the beast.

It is important to remain transparent and cloud-
like in the face of this. This incredibly vast wash of lies and
cruelty must be ignored. This is their battle with themselves.
Do not be washed away in the waves of disinformation and
lies. Stay centered. Know thyself. Stay with that thread of
truth and love that you have discovered within; even though
it fades in and out, it is your inner truth and the doorway to
your own authority.

I am a “criminal.” I am a fugitive. I have been for 40 years.
But I have been true to myself and my friends. It has been
hard. But I have a vision. Someday, somewhere, I will estab-
lish the University for Psychedelic Studies. There will
be a department of psychedelic botany and chemistry. There
will be a beautiful park and temple with lawns and ponds,
peacocks, swans, and wildlife walking fearlessly. There will
be pavilions for initiation.

There will be a department of
entheogenic worship. There will be a school of psychedelic
medicine and curing. There will be acres of psychedelic herb
gardens. There will be places to dance and places to medi-
tate. There will be a school of yoga, tantra, and a “Mystery”
school. A school for breathing, for art, music, for medita-
tion, for ecological and planetary studies as well as applica-
tions. A school for love and one for beauty. There will be no
government inspectors or police. They will not be necessary.

There will be guides, friends, helpers, and lovers. On the new
level of consciousness struggling to be born now, this will be
how it is, for the old way of competition, murder, and ex-
ploitation is fast becoming an impossible situation. This
planet must be lovingly cared for or we are all doomed. We
are the guardians of life and planetary harmony. This is where
we are going. That is what I have seen in my visions, and that
is what I have been working for all of my life. That is what I
will continue to do until my last breath.
Care to dance?





Edited by Aser (04/28/11 06:13 PM)


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OfflineCoaster
Baʿal
Male User Gallery


Registered: 05/22/06
Posts: 33,501
Loc: Deep in the Valley
Last seen: 12 years, 3 months
Re: Who was the first person to smoke DMT? [Re: Aser]
    #14368468 - 04/28/11 06:05 PM (12 years, 9 months ago)

Replace the acronym DMT with "God" and you have yourself a church session.


--------------------


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InvisibleThe Whale

Registered: 11/01/10
Posts: 2,384
Loc: Flag
Re: Who was the first person to smoke DMT? [Re: muistrue]
    #14368469 - 04/28/11 06:05 PM (12 years, 9 months ago)

Quote:

FractalDust said:
Saint Nick Sand




FTFY.


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OfflineZenXi6
Illuminate
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Registered: 05/22/06
Posts: 1,173
Loc: Melbourne, Australia
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Re: Who was the first person to smoke DMT? [Re: pfxtc]
    #14368476 - 04/28/11 06:07 PM (12 years, 9 months ago)

....

"I'm gonna eat the next thing that comes out of that chickens arse hole."


--------------------
We are the Divine Universe, Incarnate!


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Invisiblemuistrue
Inspired by the mystery
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Registered: 03/20/05
Posts: 12,899
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Re: Who was the first person to smoke DMT? [Re: The Whale] * 1
    #14368564 - 04/28/11 06:19 PM (12 years, 9 months ago)

Quote:

The Whale said:
Quote:

FractalDust said:
Saint Nick Sand




FTFY.




Thanks my bad.


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Offlinesunset_mission
Entheonaut
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Registered: 01/22/11
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Re: Who was the first person to smoke DMT? [Re: Aser]
    #14368820 - 04/28/11 07:03 PM (12 years, 9 months ago)

Quote:

Aser said:
I'll work on formatting this, but it will take a bit, so in the mean time...

Quote:

VOL UME X, NUMBER 1
VERNAL EQUINO X 2001
Moving Into the Sacred World of DMT
by ∞Ayes

The world of DMT is incredibly vast. What DMT opens in
us is so profound that it is impossible to truly express. I have
been making, using, and initiating people into DMT use, for
around 40 years. I was the one who first discovered that the
free-base could be smoked. It has never ceased to amaze me,
nor have I ever felt that one could fairly arrive at any hard
and fast conclusions about what was happening during a
DMT trip.

I do think that there are general rules for approach-
ing the DMT journey such as diet, preparation, set and set-
ting, and intention. But DMT is about the beyond. “Beyond
what?” you may ask. Beyond the intellect, beyond the senses,
beyond any devices and biological instruments for dealing
with the external world. When you journey through the
realms of the interior, the rules of the intellect and the values
of the material world are not only irrelevant, but using them
as yardsticks can create confusion.

Tools of intellect are analytical, and as such are divisive. The processes of expression,
communication, analysis, and intellect are tools for the ig-
norant. With these tools, we work our way out of the dark;
but this ignorance is of the material world, not the spirit realm.
DMT is about unity and the healing of division, conflict, and
the sickness brought about by compartmentalization. It is
on a higher order of reality than the intellect, but it will weave
message-laden images with any mental state or environmen-
tal input. The trick is seeing the pattern in the fabric and not
getting hung up on the colors and threads. Thus, when I see
someone trying to understand the DMT experience from a
non-mystical, intellectual viewpoint—subsuming the whole
by the parts—I am strongly motivated to share a critical view-
point in the hope of extending our understanding of DMT
and its use by travelling toward the beyond, which is its
proper landscape.

World consciousness is changing and expanding very rap-
idly. The part that freaks everyone out is the idea that we will
have to bid a fond farewell to the absolute authority of the
intellect and the senses. These are the crutches of the mate-
rial world. In the material world we fall down without them—
we would remain as cripples. However, in the vast beyond,
they are just distractions. These tools need to be dropped
when you enter the ocean of consciousness, as they will only
drag you down when you need to float.

32
When I read the excerpt in ER from DMT: The Spirit Mol-
ecule by Dr. Rick Strassman, I was struck by what I feel are
a few fundamental misunderstandings that he made, and his
failure to notice the crucial effect that the presence of he and
his crew, as well as the overall environment, was having on
his subjects. I wish to point these out and to put this type of
research back into the vast perspective to which it belongs,
lest this materialistic viewpoint create decades of misunder-
standing.

First off, DMT is not a re-run of the X-Files. There are no aliens
squiggling through psychospace to do experiments on us.
That idea is just plain silly. It is fine to wonder how these
perceptions occur, but it’s another matter to jump to con-
clusions. Wouldn’t it make sense to first examine the envi-
ronmental design rather than look to alien origins? Over and
over, Strassman’s subjects describe being examined by nu-
merous strange beings in highly technical environments
during the visual phase of their DMT experience. They are
being examined, discussed, measured, probed, and observed.
They are in high-tech nurseries and alien laboratories. There
are 3–4 people moving around operating machinery accord-
ing to some design or agenda.

Now lets look at what the physical surroundings are. These
experiments are being done in a hospital room. There are a
number of people in attendance, helping the one who is in
charge, Dr. Strassman. He has an agenda and an experi-
mental scientific viewpoint based on intellectual assump-
tions. There are people from NIDA, a government agency
overseeing these experiments. They are labelled “Mr. V.” and
“Mr. W. ” It seems clear to me that these individuals are the
“aliens” represented in many of the experimental subjects’
trips. The elements of the experimental environment seem
to be cropping up in the trip world that the subjects are ex-
periencing. Why haven’t other environmental designs been
considered?

One of my many memorable DMT trips (at about 0.9 mg
per kg of body weight, intramuscular of the HCl) was sitting
on a Persian carpet listening to a recording of Sharan Rani
playing a love raga on a sarod. I had my two trip buddies
with me. There were candles and incense. The room was set
up as a temple space for tripping. As I arrived at my internal
trip space, I was filled with overwhelming feelings of wom-
anly love and sensuality.

I looked down and was very surprised to see myself dressed in filmy harem pants and no
shirt on. I had a beautiful copper-colored female body—
breasts and all. I had many bangles on my arms, and ankle
bells on my legs. I looked around and found that I was danc-
ing a seductive love raga to the two musicians facing me play-
ing sarod and tabla. We were performing in the courtyard of
a beautiful Indian temple similar to Bubhaneshwar Temple,
famed for its erotic sculpture and soaring towers. My danc-
ing was an exact counterpart in rhythmic motion to the melo-
dies and rhythms of the music. It was an exquisite act of love.
It was so beautiful that when I came down, I declared that if
I died right at that moment, I would regret nothing as I had
experienced beauty more exquisite than I could ever imag-
ine. Perfect love and unity.

As I came down, I saw my beauti-
ful breasts shimmer away and the bangles slide off my arms
twinkling into nothing. There was a momentary ache in my
heart as all of this love withdrew. As the room reappeared
around me, I experienced a confusion; I could not remem-
ber if I was a sacred temple dancer dreaming I was a man, or
if I was a man dreaming I was a female dancer. This was ob-
viously a very touching and profound trip that infused my
being with a new appreciation of love and harmony, some-
thing I carry as a memory and a perspective on life to this
day. Obviously, I am not a woman, but I was so profoundly
influenced by a woman playing a love raga that I created
myself in accordance to what was entering into me from my
environment.

So it is apparent that set and setting are ex-
tremely influential in acting upon the DMT state, which is
clearly a magnifying, creative, and sensitizing medium.
Now what would have happened if I had been injected with
DMT in a clinical setting with two authorities from the Na-
tional Institute on “Drug Abuse” watching me while little
machines were beeping and orderlies and nurses were mov-
ing about? How different is this from the early CIA experi-
ments with LSD? Granted that this orientation is clearly not
the evil, murderous purposes that the government was en-
tertaining at that time, and the “compromised assets” (sub-
jects) were not thrown from the windows to create an urban
myth imprinted on everyone’s mind that LSD makes you
“jump” out of windows, but there are certain elements that
are similar. [Note: We are not aware of any documented inci-
dents of government officials chucking dosed subjects from win-
dows.

There was one incident where a chemical weapons special-
ist, Frank Olsen, was unknowingly dosed during an Army
Chemical Corps gathering. Mr. Olsen later became depressed
(apparently related to his being dosed) and was to be committed
in a mental hospital. However, “the night before commitment, he
died after crashing through a window on the tenth floor” of a ho-
tel (Stafford 1992). Did he jump or was he thrown? We don’t
know. Nevertheless, we seriously doubt that this incident was or-
chestrated in order to create an urban legend that LSD causes
one to jump from windows, even if it may have contributed to this
idea. Although I doubt that jumping from windows while on LSD
is common, the fact is that it can play a part in such an activity,
as I actually witnessed an individual on acid jump from my own
second-story apartment window. — David Aardvark] These
are experiments being done by government agencies exam-
ining the use of these psychedelic substances in the pursuit
of more power, money, and success (and based on the falla-
cious concepts of “drugs” and “abuse”).

Remember, these are
the same folks that rub elbows with the masters of dis-
information that create absurd commercials like a frying egg
in a pan saying, “This is your brain on drugs.”
The assumptions are all wrong. Dr. Strassman’s interpre-
tation is about the recording of specific hallucinations, psy-
chological modalities, and intellectual structuring. In actu-
ality, the hallucinations are only visual by-products of a mys-
tical state. What is important are the feelings and the hid-
den meanings you experience from entering into the vast-
ness, and the new consciousness that can result; this is the
glimpse that can open your soul to the sacred.

At the end of the excerpt, Strassman decides to “act as if
the worlds volunteers visited and the inhabitants with whom
they interacted were real,” so that he can show more “empa-
thy.” It is difficult for me to interpret this “acting” as allow-
ing true empathy. It seems more like psychological role-
playing to me. His concern that this approach might create a
communal psychosis is valid, however.

The administration of DMT in these highly artificial and
agenda-driven environments may very well create a warped
impression of assumed importance and reality that does not
allow DMT to function as it should. Let Strassman take his
subjects into the forest or a temple, and turn on with them
after he has mastered it himself, and I think he will find that
the little alien doctors will disappear and be replaced by other
mystic beings—beings that can tell you about yourself. Or
you can go to a completely non-representative space of the
rare “level three” state, where there is no light, no design,
just the voice of God using your soul as a silent tuning fork.

Alas, this is unlikely to happen, as Strassman would prob-
ably lose his job or grant, might very well be prosecuted and
jailed, and worst of all, like Leary and Alpert, lose his
scientific “objectivity” (another great myth).
Moving from this critical mode into a more expansive mode,
I would like to address this topic from a mystical/religious
point of view. The “objective” viewpoint was adopted by sci-
ence as a more realistic way of describing reality than the
“subjective” views filled with rigid dogma espoused by vari-
ous organized religions. Actually, this understanding of ob-
jective (standing aloof from an experiment so as not to have
one’s judgment distorted) and subjective (being so immersed
in what one is observing that meaningful observations can-
not be made) are really misnomers. Subjective consciousness
can be thought of as the personal inward journey involving
mystical experience and self-realization. Objectivity has to
do with the outward application of the mind for the realiza-
tion of materialistic goals and intellectual pursuits in the
world of practical life applications—for communication and
social survival.

I would like to consider this topic from the subjective point
of view, to share a perspective that I feel can lead to a much
richer appreciation of where one can go with the sacramen-
tal substances, should it be decided to use them in this man-
ner.

One of the two “commandments” we had in the religious in-
stitution that we established in the ’60s called the League
for Spiritual Discovery was “Thou shall not change the
consciousness of another person without their consent.” On
the surface, this means don’t dose anyone without their
knowledge. Dosing someone without them knowing it is a
mean-spirited form of violence. Our consciousness, limited
as it may be, is ours. It is intensely personal. It is also our
entry and connection with Divine consciousness. So to dose
someone without their knowledge is to mess around with
their connection with God.

To do this for fun or revenge is
nothing short of an abomination. It is disgusting and the
height of unconsciousness. This is sin.
Now, let’s look at changing someone’s consciousness with
their knowledge and permission. When one enters into the
field of consciousness to explore or find God, unity, healing,
inspiration, beauty, or love, one is making a commitment to
meditate or work, or to take a psychedelic in a conscious or
purposeful way to find one’s self or gain some hidden inner
knowledge. This is one’s promise to one’s self. This is ex-
tremely personal. It is between one’s own heart and mind,
and God’s. No one else’s.

When you take an inner voyage, you may be asking someone
to assist you. This someone may know more about this jour-
ney than you do. This person has made the trip before. This
person knows, perhaps, how to navigate his or her path with-
out fear and stumbling. This person does not know your path.
Nevertheless, a calm, loving presence while you are passing
through the rough patches and sticky bits may be helpful to
you, if you want it. This is your trip. Your mind. Your idea.
Your freedom. You take the responsibility for your trip. This
is not really social. Even if you are in a cuddle-puddle this is
your personal connection with love. The other person is only
a mirror, a friend, a companion, a helper.

So when someone sets up an experiment—a program with
some “idea” behind it, some agenda—they are imposing a
kind of mind-trip on the psychedelic experience. The envi-
ronment may then have to accord with medical, psychologi-
cal, or even governmental rules, precepts, and regulations.
Even if the person running the program wants to demon-
strate how useful and helpful these substances are, the very
fact that there is an exterior organized program controlling
the way in which the substance is administered interferes
with the nature of the experience. Such a program in a clini-
cal environment may produce some interesting results, but
this is not the entheogenic or sacramental use of these sub-
stances. This applied program (curing, drug abuse, psychoto-
mimetic model, or whatever) is a linear kind of thing—a con-
trol and concept modality that does not even begin touch on
the true potential of what can be a very profound multi-
levelled experience.

It is but one very small window, a tiny
part of what is possible, and the part cannot subsume the
whole. Holistic, deep spiritual research cannot be authorized
by its very nature. Authority does not command God. If au-
thority is an organized and limited temporary utilitarian
structure, when its use is finished, it is disposable. God is
not disposable. Neither are people.

Consciousness research and exploration must always be un-
authorized to be authentic. Authorization is simply irrel-
evant. This does not mean we cast psychedelics hither and
yon all over the landscape irresponsibly. It means that this is
a deeply personal, tender, passionate search for self-realiza-
tion. No one can tell you this. You must learn it for yourself.
This is your love dance with yourself. For anyone to diddle
with the controls in a gross or even subtle way, it distorts
things (to put it “objectively”). To put it subjectively, it’s sim-
ply perversion.

Let’s look at it from another angle—a scientific angle. There
is a concept sometimes referred to as the Heisenberg Un-
certainty Principle. Put simply, it means that the act of ob-
serving something changes the nature of that which is being
observed (in subatomic particles). The very act of just ob-
serving it. In our social life this happens all of the time.
For example, you walk into a room full of people. They look
at you. You act very differently than you would if that room
were empty. What might the fundamental effect of having
substances administered by strangers (albeit possibly
friendly strangers) who are taking notes, monitoring heart
rate, respiration, video and audio taping, talking, whisper-
ing, or what-have you, in a technical, clinical environment?

Obviously the nature of the journey will be profoundly in-
fluenced and changed from what it could be if the “subject”
were in a natural, private, aesthetically pleasing environment.
No one is going to be entirely comfortable in a clinical set-
ting. There is an agenda here. This agenda is not up to the
standard of a spiritual, friendly, and supportive environment.
Strange smells, strange sounds, and the wrong kind of light-
ing, pervade. Past memories of doctor’s offices—pain, pok-
ing, injections, etc.—can arise. This has to change the nature
of the experience. It is simply laboratory experiments with
human beings being used as experimental lab animals.

The highest use of psychedelics and the empathogens is for
finding love, beauty, joy, ecstasy, unity, and integration. This
search for our essential inner perfection and Godliness is the
spiritual search. When these substances are used this way,
they are used for the highest good. Then they are sacraments,
and we can call them entheogens. We must never forget, no
matter how much disinformation is spread, that these sub-
stances are inert, innocent materials. It is we who interact
with them and confer the variety of qualities that we attribute
to them. It is we who have the choice to malign, terrorize, or
scandalize them. It is also we who have the choice to treat
them with the respect due to a gift from existence that can
help in our search to find ourselves. And in doing so, to find
the glory of love and illumination.

There may be some skeptics who say, “How did we get so
deeply into spiritualism and God?” Yet, we have many ac-
counts of elves, guardians, extra-terrestrials, and magicians
that we see on DMT. What’s going on here? If we can accept
imps, little monsters, and elves from this DMT spirit world,
why cannot we accept God?

Let’s approach this topic from another neglected aspect.
What is happening when we ingest DMT and reach this level
of elves? Perhaps we are accessing the ultimate significant
spirit of life when we apprehend these animated and sym-
bolic representations. We may be intuiting the universal life
code—the DNA molecule—which is found by the trillions
all over the body. Perhaps the elves and imps are small sub-
loops of information that we are accessing, which show how
we can re-unify parts of our program that have gotten out of
kilter. It has to come from somewhere, so why not look closer,
rather than further? It seems that man’s search for knowl-
edge started from the stars with the Greeks, and slowly
worked its way closer and inward, until we are finally look-
ing at the genetic engineering that is the basis of life. It is
looking like the DNA molecule is possibly the origin of our
spirituality also.

Let’s look at the feelings that occur during these visions, by
examining them via a format for smoking DMT. I used to
have a portable temple of very simple design—a beautiful
handkerchief like a mandala, plus a candle. We’d sit around
and smoke, one person assisting the smoker with matches
and anything else he/she could do, like catching the pipe
when the smoker went beyond physical coordination. We
never passed the pipe around the circle, since that would
mean you were already coming down by the time the pipe
circulated again. The candle and mandala served as center-
ing devices. As the DMT came on, the edges of the cloth
would start moving, and so would the designs on the hand-
kerchief. 2-dimensional surfaces would become 3-dimen-
sional, independently moving in and out, up and down, rela-
tive to each other. The center would become a vast depth
reaching away into infinity. The feelings that accompanied
this were a sense of intense profundity, as though one had
just arrived at the edge of the Grand Canyon. There was a
sense of hidden inner meaning just about to be revealed.

Everything seemed especially precious, and the real mean-
ing of the word “sacred” resonated in my entire being. This
is a feeling of coming into oneness with everything. It is the
end of loneliness and emptiness, and the feeling of unity and
completeness. It doesn’t get any better than that. In this
space, anything can happen. Curing can happen. It can be
accompanied by “agents,” little doctors working on you, sig-
nifying monsters, or even magicians teaching you lost knowl-
edge. Worship and prayer suddenly have a whole new depth
and meaning, because the sacred opens up the infinite.

One time many years ago in the penitentiary on McNeil Island we had managed
to get a group of psychedelic prisoners living all together in one of the 8-man cells.

Every Saturday night we would sit together in a circle around a little makeshift
shrine, and take LSD, as well as smoke DMT. One of our cell mates, whom we
could not dislodge from the cell, was an exception. He was a Mafia hitman.

Sick as
he was, he eventually gave it a try. The night he smoked DMT he came out of it
with a look of astonishment and awe, and he said, “That’s the first time I’ve gone to
church in 30 years.” Even this stone-cold killer could recognize the sacred. DMT
creates a well-spring into a type of infinite space. You can feel and taste it, as it
moves through your whole being like a cool refreshing breeze on a hot sticky day.

Like a mother’s soothing touch on your fevered brow, but much deeper and more
profound. You can feel the wind of the Divine blowing through your soul. Not ev-
ery time—it is a trial and error process of finding the best moment, the best prepa-
ration, a moment when you are already in a great space. Then you can catapult
into the vastness of Godliness, and this is the highest fulfillment in life.

So much time is wasted trying to find a rational excuse for using the psychedelics.
A use that can open the door for government approval. Let’s cure some junkies of
their habit. What for? The government-backed prosecution of drug users creates
the problem. The problem is fictional. So we are going to use a sacrament to cure a
non-existent problem? It has been said that the psychedelic voyage is a trip from
wellness to even greater wellness. I agree. To use these sacraments only in a per-
verse application is to bring them down to a much lower level than their potential.

What my experience indicates is that the most profound way to use psychedelics is
to create ideal, healthy, high-energy environments with people who are in top
form—then you will be able to approach the highest. Yes, the sacraments are cura-
tive and can be used that way, but it is all about curing, on any level.

Look at it as though consciousness were a set of stairs. Each stair represents a higher
level of health, integration, and preparedness. At the bottom one can use the
psychedelics with beer, opium, and cocaine to have a wilder party. One can use
them to lose one’s self, have great sex, etc. Fine and good; nothing really wrong, if
that’s what you want to do—it beats shooting people and raping the environment!
This is, however, a low level of consciousness. Then you go up a few levels and you
think that you can do some good with these compounds. Let’s use them for study-
ing madness or curing addiction. Still a pretty low level of consciousness and no
real commitment to personal development. This use is directed outward, not in-
ward. Change comes from within—it can never be imposed from the outside.

The
next step up it occurs that maybe you could use psychedelics for finding answers
to questions in your life, perhaps even for vision questing. Now we’re beginning to
start on a more consciousness-oriented trip. But how are we doing it? Are we really
arranging it so that we are creating an environment that unequivocally sets the
stage for a leap into consciousness, or are we programming the trip with interrup-
tions (telephone calls, visitors)? The purer our intention, the greater the possible
results become. It can be quite subtle. You cannot plan it all out beyond a certain
point or it becomes a control trip. You cannot program out spontaneity, but you
can be intelligent and sensitive, and remember not to make the same mistake too
many times in a row.

Then you can use the psychedelics as an adjunct to tantra,
meditation and/or yoga, devoting your entire trip to learning to go deep in these disciplines while continuing these practices on a long-term basis.

This is the highest, most visionary, and most produc-
tive level. From whatever level you begin, the psychedelics
will enhance, intensify, deepen, or broaden your experience,
but they are working with the level of consciousness you pro-
vide them.

I have been using psychedelics for over 40 years productively
and creatively. Of course, how I take them has changed over
the years, otherwise it would be senseless repetition. Many
people, especially youngsters, take them for a while, change
from that experience a bit, and then turn away without dis-
covering the staircase effect that is the practice of consciously
choosing the highest level of existence possible at that time
of your life, and launching your trip from that place. Even
less known is that DMT, according to your readiness, will
manifest on one of three levels: 1) the design and symbol
level; 2) the messenger level; and 3) an ineffable level of total
communion with the Mystery.

The saddest thing is to waste these potentials when experi-
menting with this truly great psychedelic. To hear of doctors
dancing on government’s strings for carrots of money, power
and prestige, while cringing from whips of criticism and dis-
enfranchisement, during the very act of turning someone on
and polluting their trip with this nonsense, strikes me as the
height of unconsciousness. If this is not appropriate behav-
ior for a curandero, how is this acceptable for a doctor in a
modern society?

The proof of the pudding is that Strassman’s subjects have
formed a support group because they thought that they
might be losing their minds! What they need is an entirely
supportive environment and free access to more DMT so that
they can create their own sacred space away from govern-
ment agents and all of that paranoid and polluting program-
ming that occurs in “authorized” settings.

Unauthorized settings are free settings. Authority is slavery.
Only in a free and supportive environment of grace and love,
aesthetic and compassionate caring, can this sacrament be
used to attain the highest. The freedom to practice this fun-
damental religious use of DMT must be found again.
Once there was a time when we could gather together lov-
ingly, and peacefully take sacraments together. Hardly any-
one remembers that time now.

The ambience of government
terrorism against psychedelics produces a very different set
and setting. I was a guide at the Millbrook League for Spiri-
tual Discovery. This was a legally-incorporated religion
whose charter included the use of psychedelic sacraments.
When one night the door was criminally kicked in by G. Gor-
don Liddy (now convicted burglar of Watergate infamy),
that changed forever. Overnight the quality of magic that we
had created was invested with fear. Although nothing illegal
had been found and psychedelics had not yet been sched-
uled, the reign of terror had begun. The Inquisition had ar-
rived. It is flourishing even more now. The negative effects
of the government-supported substances of alcohol, tobacco,
and caffeine are more than a hundred times worse than all
illegal drugs together. (If you consider only the psychedelics,
empathogens, and herbs such as Cannabis, these government
supported drugs are thousands of times more harmful.) Yet
we are criminals, and soon we may go to federal prison for
only talking or writing about scheduled plants and com-
pounds!

The Bill of Rights is dead. No religious freedom. No free
speech. No right of association. No right of assembly. The
people who call us “druggies” are the true criminals. Explor-
ers of consciousness are persecuted, jailed, and vilified by
the people in charge of this inquisition—hypocrites, who are
rarely called “druggies,” despite their frequent addictions to
alcohol, nicotine, and caffeine (some of the most conscious-
ness lowering drugs known to man). These “drug warriors”
fear expanded consciousness because it exposes the lies and
perversions of their loveless and violent lives. In desperate
acts of self-serving stupidity, they blame others for the very
sins of which they would rid themselves. Although the con-
sciousness explorers are the victims of this reign of terror, it
has nothing to do with us. It is just the mindless raging of
the beast.

It is important to remain transparent and cloud-
like in the face of this. This incredibly vast wash of lies and
cruelty must be ignored. This is their battle with themselves.
Do not be washed away in the waves of disinformation and
lies. Stay centered. Know thyself. Stay with that thread of
truth and love that you have discovered within; even though
it fades in and out, it is your inner truth and the doorway to
your own authority.

I am a “criminal.” I am a fugitive. I have been for 40 years.
But I have been true to myself and my friends. It has been
hard. But I have a vision. Someday, somewhere, I will estab-
lish the University for Psychedelic Studies. There will
be a department of psychedelic botany and chemistry. There
will be a beautiful park and temple with lawns and ponds,
peacocks, swans, and wildlife walking fearlessly. There will
be pavilions for initiation.

There will be a department of
entheogenic worship. There will be a school of psychedelic
medicine and curing. There will be acres of psychedelic herb
gardens. There will be places to dance and places to medi-
tate. There will be a school of yoga, tantra, and a “Mystery”
school. A school for breathing, for art, music, for medita-
tion, for ecological and planetary studies as well as applica-
tions. A school for love and one for beauty. There will be no
government inspectors or police. They will not be necessary.

There will be guides, friends, helpers, and lovers. On the new
level of consciousness struggling to be born now, this will be
how it is, for the old way of competition, murder, and ex-
ploitation is fast becoming an impossible situation. This
planet must be lovingly cared for or we are all doomed. We
are the guardians of life and planetary harmony. This is where
we are going. That is what I have seen in my visions, and that
is what I have been working for all of my life. That is what I
will continue to do until my last breath.
Care to dance?








...

:gameover:

I read it all. He detailed exactly what entheogens mean to me and how I approach the experience. He said things I wanted to say but better.

I do not have any role models or 'heroes', but I think I just found one.

All praise be to Nick Sand :bowdown:

I pray he one day does open the University for Psychedelic Studies. I would so be a student/teacher there :datass:


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Invisiblemuistrue
Inspired by the mystery
 User Gallery

Registered: 03/20/05
Posts: 12,899
Loc: Behind the Redwoods
Re: Who was the first person to smoke DMT? [Re: sunset_mission]
    #14368837 - 04/28/11 07:07 PM (12 years, 9 months ago)

Quote:

sunset_mission said:
I read it all. He detailed exactly what entheogens mean to me and how I approach the experience. He said things I wanted to say but better.

I do not have any role models or 'heroes', but I think I just found one.

All praise be to Nick Sand :bowdown:

I pray he one day does open the University for Psychedelic Studies. I would so be a student/teacher there :datass:




He has a wee bit more to say about it too, are you ready for round two?


--------------------


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Offlinesunset_mission
Entheonaut
Male User Gallery


Registered: 01/22/11
Posts: 5,767
Loc: NYC (Intra Deitate...)
Last seen: 5 years, 5 months
Re: Who was the first person to smoke DMT? [Re: muistrue]
    #14368919 - 04/28/11 07:24 PM (12 years, 9 months ago)

Quote:

FractalDust said:
Quote:

sunset_mission said:
I read it all. He detailed exactly what entheogens mean to me and how I approach the experience. He said things I wanted to say but better.

I do not have any role models or 'heroes', but I think I just found one.

All praise be to Nick Sand :bowdown:

I pray he one day does open the University for Psychedelic Studies. I would so be a student/teacher there :datass:




He has a wee bit more to say about it too, are you ready for round two?




:bigyesnod:


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OfflineEnvix
Avoidant Disorder
 User Gallery


Registered: 11/04/08
Posts: 18,206
Last seen: 9 months, 25 days
Re: Who was the first person to smoke DMT? [Re: sunset_mission]
    #14369005 - 04/28/11 07:35 PM (12 years, 9 months ago)

:tmckenna: claimed it was introduced to him by a guy who was more "terence mckenna" than terence mckenna


--------------------
smack a hoe out this dimension
continue my ascension
-bhad bhabie

rip. todcasil, acid sloth, st1llnox, zappaisgod, big worm (sketch), tim b


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Invisiblemuistrue
Inspired by the mystery
 User Gallery

Registered: 03/20/05
Posts: 12,899
Loc: Behind the Redwoods
Re: Who was the first person to smoke DMT? [Re: sunset_mission]
    #14369065 - 04/28/11 07:44 PM (12 years, 9 months ago)

Quote:

sunset_mission said:
Quote:

FractalDust said:
Quote:

sunset_mission said:
I read it all. He detailed exactly what entheogens mean to me and how I approach the experience. He said things I wanted to say but better.

I do not have any role models or 'heroes', but I think I just found one.

All praise be to Nick Sand :bowdown:

I pray he one day does open the University for Psychedelic Studies. I would so be a student/teacher there :datass:




He has a wee bit more to say about it too, are you ready for round two?




:bigyesnod:




www.serendipity.li/dmt/weebit2.pdf


--------------------


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Invisiblegerryjarcia
biophiliac
 User Gallery


Registered: 05/29/10
Posts: 1,889
Loc: the woods
Re: Who was the first person to smoke DMT? [Re: MisterMuscaria]
    #14369390 - 04/28/11 08:30 PM (12 years, 9 months ago)

Quote:

MisterMuscaria said:
DMT is the TV of the rainforest.





dude, shit is awesome :lolsy:


--------------------


"We are all intoxicated. We were born into an insane asylum, a world crazy-making. We believe what we see and hear. The real myth is the myth of sanity, of rationality: it's a disease that is eating away at the earth. All the poisons flow from our denial. We deny madness, we forget our crimes, we dismember the corpse, we imprison our children. We need poison to poison the poison, to remember the sacred nature of intoxication, the green body of the young god." ~ Dale Pendell


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Invisiblebryguy27007
Cosmonaut
Male User Gallery

Folding@home Statistics
Registered: 01/26/08
Posts: 10,525
Loc: Flag
Re: Who was the first person to smoke DMT? [Re: gerryjarcia]
    #14370175 - 04/28/11 10:52 PM (12 years, 9 months ago)

Wow, I was searching about DMT and came straight to the second page here and read the article. It was really great, then I went to the first page and saw that it was written by Sand. I was in awe. How cool is that?


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