Psychedelic connection to enlightenment?
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AlaskanFunderThuck
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Psychedelic connection to enlightenment?
Is there any connection between learning and/or reaching enlightenment with natural psychedelic drugs? I am studying the 973 eht namuh numerology and I am struggling. Any comments or advice accepted, thanks!
Re: Psychedelic connection to enlightenment?
Zen Masters are fond of answering disciples asking for wisdom by a question called a koan. Koans are believed to be nonsense intended to confuse one's mind until a critical tension precipitates a mystical insight. Koans are not nonsense; they are a special kind of question to which you already know the answer, but you don't want to know you know because such knowledge is self-knowledge; the most heinous crime of this civilization is to be caught in possession of self-knowledge. Self-knowledge, you see, is the special kind of knowledge that releases a person from the karmic wheel of life and the rule of Satan, however you conceive your devil. As soon as you answer the koan, you are expelled from Plato's cave, and the game of darkness is over. The Laughing Buddha in the heart of your personal Lotus Blossum isn't ready to cash your chips because of Enlightenment until damn good and ready. The mental crisis of the koan is resolved by formulating a plausible answer that satisfies the curiosity without actually taking the terminal gaze into the brilliant Face of God.
Artists have a vocation to express their perceptions of hyperspacial realities from every point of view that man can reach, at every different time that man can live in, to provide us with handles on universal truths. All the myths and all the religions present us with different pictures of the same hyperspacial entity, and that entity is ourselves. Artists, scientists, and mystics who glimpse spirits dimly through the Veils of Maja limn a projection of the eternal entities into the human dimensions of literature, theatre, music, dance, architecture, engineering, philosophy, mathematics, justice, politics, morality --- in a word, culture. Like pictorial art, all cultural artifacts compress hyperspacial structures into fewer dimensions so that ideas are represented in more or less tangible forms. The form is the specialized language of its poet and the meaning of the form is the essence of the myth. Words referring to abstract concepts are projections of spiritual structures from hyperspace into our mental space. We are unable to know the higher dimensions of the hyperspacial universe we live in because our culture lacks the verbal concepts for our minds to perceive what our eyes plainly see.
The direct perception
of our Higher Self in Hyperspace
is the spiritual destiny of every individual
Artists have a vocation to express their perceptions of hyperspacial realities from every point of view that man can reach, at every different time that man can live in, to provide us with handles on universal truths. All the myths and all the religions present us with different pictures of the same hyperspacial entity, and that entity is ourselves. Artists, scientists, and mystics who glimpse spirits dimly through the Veils of Maja limn a projection of the eternal entities into the human dimensions of literature, theatre, music, dance, architecture, engineering, philosophy, mathematics, justice, politics, morality --- in a word, culture. Like pictorial art, all cultural artifacts compress hyperspacial structures into fewer dimensions so that ideas are represented in more or less tangible forms. The form is the specialized language of its poet and the meaning of the form is the essence of the myth. Words referring to abstract concepts are projections of spiritual structures from hyperspace into our mental space. We are unable to know the higher dimensions of the hyperspacial universe we live in because our culture lacks the verbal concepts for our minds to perceive what our eyes plainly see.
The direct perception
of our Higher Self in Hyperspace
is the spiritual destiny of every individual
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Redbeck
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- Joined: 19 Dec 2010 15:42
- Location: The Rookery, 3rd Horse Chestnut along, St Johns, Britain. Teacher leave our nuts alone!
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Re: Psychedelic connection to enlightenment?
Dear AlaskanFunderThuck, firstly welcome as a new member of the Oracle forum and many thanks for your descriptive question.
By the way excellent earlier response to AFT, Heron - so I’ll perhaps burrow down a different rabbit hole.
Is ayahuasca perhaps the catalyst you seek in your quest for finely tuned connectivity?
I’ll begin with a case study. A gentleman named Mawaan Rizwan from London was brought up in a religious family but no longer practised and felt he was losing what little substance of an umbilical cord to spirituality he had left. Having heard an insistent whisper down the wire from South America, he organised a research trip to Rio de Janeiro, Brazil, as a result of a desire to see first-hand if what he’d been told about use of the ancient Amazonian hallucinogenic substance ayahuasca could help him connect to a higher power.
Meanwhile Mawaan is simultaneously making a documentary on the subject for the BBC, which I’ve not been exposed to as yet, however the main 973-eht-namuh-973 knowledge site contains a mass of information gathered over the years. He should’ve touched his spaceship down with us first perhaps.
By the way, Ayahuasca's active ingredient DMT is categorised as an illegal Class A drug in the UK, however in Brazil, it has been legal for use in religious ceremonies since 1992.
I should also fully front up to the contraindications. The drug can cause nausea and vomiting, and it has been linked to deaths when used unsupervised. Ayahuasca has serious implications for those with mental health problems and according to a couple of websites, also it can even precipitate these problems in people unaware of an innate predisposition.
Nevertheless, the compound represents an interesting set of cobblestones to those determined to set off on a journey of discovery toward enlightement.
Ayahuasca (also commonly called yage in the Tucanoan language) is an entheogenic brew made out of Banisteriopsis caapi Banisteriopsis caapi vine and the Psychotria viridis leaf. The brew is used as a traditional spiritual medicine in ceremonies among the Indigenous peoples of Amazonia.
Ayahuasca is a Hispanic styled spelling of a word found in the Quechua languages spoken in the Andean states of South America Bolivia, Columbia and Peru sometimes the preferred spelling is ayawaska. This word refers both to the liana Banisteriopsis caapi, and to the brew prepared from it. In the Quechua languages, aya means ‘spirit’, ‘soul’, ‘corpse’ or ‘dead body’, and waska means ‘rope’ and ‘woody vine’, liana’. The word ayahuasca has been variously translated as liana of the soul’, ‘liana of the dead", and ‘spirit liana’.
It can be mixed with the leaves of chacruna or chagropanga, dimethyltryptamine (DMT)-containing plant species ‘The God Molecule’. It has been reported that some effects can be felt from consuming the caapi vine alone, but that DMT-containing plants (such as Psychotria viridis) remain inactive when drunk as a brew without a source of monoamine oxidase inhibitor (MAOI) such as B. caapi.
The miracle that leaps out of all this data is how did human kind, a millennium or three ago, in remote heavily forested areas without guidance, divine the combination of two plants to create the complete gnosis; without some kind of celestial intervention or a higher power. It would be hard to stumble across. One theory is that ayahuasca was provided as a communication vehicle to commune with the gods or distance-supervisory alien group by those very beings. All those carvings high in the Andes must have some substance, in that you did not see the average member of the public strolling round with the equivalent of a goldfish bowl on their heads have descended from some vehicle in the skies.
I am, as you might have detected, I am an admirer of Erich von Daniken’s work in Chariot of the Gods from 1968 and other tomes, although admittedly many scientists and academics reject his ‘paleo-contact’ and ancient astronauts hypotheses, they might term them claims, about extraterrestrial influences on early human culture.
Christian missionaries from Spain and Portugal first encountered ayahuasca usage among the indigenous peoples of South America in the 16th century. In their earliest reports the practice was described as the work of the devil. During in the 20th century the active chemical constituent of B. caapi was named twice, originally as telepathine, but it was later redesignated as harmaline when it was found to be identical to a chemical already isolated from Peganum harmala. American beat generation writer William Burroughs having read a paper on the subject written by Richard Evans Schultes, sought out Yage while travelling through South America in the early 1950s. His hope was that Yage might even cure or relieve the worst symptoms of opiate addiction, a heroin user and dealer, his first semi- biographical novel was entitled Junkie: Confessions of an Unredeemed Drug Addict and in fact he also wrote about his experience in South America in what became known as the Yage Letters. However, awareness of Ayahuasca became more widespread as a result of the McKenna brothers publishing a work describing their experiences in the Amazon entitled True Hallucinations.
There are now a number of modern religious movements in Brazil based on the use of ayahuasca, the most famous to emerge being Santo Daime and the Uniao do Vegetal Santo (or UDV), usually in an animistic context that can either be shamanistic or, as is becoming more frequently the case (as with Santo Daime and the UDV), properly integrated with a Christian faith. Both Santo Daime and União do Vegetal now have an established network of members and churches throughout the world.
The US and Europe too have started to see new religious groups develop relative to increased ayahuasca use. Other projects include westerners who have teamed up with shamans in the Amazon rainforest regions to create ayahuasca healing retreats that claim to provide cures for mental and physical illness and enable communication with the spirit.
Ayahuasaca Preparation
By the way excellent earlier response to AFT, Heron - so I’ll perhaps burrow down a different rabbit hole.
Is ayahuasca perhaps the catalyst you seek in your quest for finely tuned connectivity?
I’ll begin with a case study. A gentleman named Mawaan Rizwan from London was brought up in a religious family but no longer practised and felt he was losing what little substance of an umbilical cord to spirituality he had left. Having heard an insistent whisper down the wire from South America, he organised a research trip to Rio de Janeiro, Brazil, as a result of a desire to see first-hand if what he’d been told about use of the ancient Amazonian hallucinogenic substance ayahuasca could help him connect to a higher power.
Meanwhile Mawaan is simultaneously making a documentary on the subject for the BBC, which I’ve not been exposed to as yet, however the main 973-eht-namuh-973 knowledge site contains a mass of information gathered over the years. He should’ve touched his spaceship down with us first perhaps.
By the way, Ayahuasca's active ingredient DMT is categorised as an illegal Class A drug in the UK, however in Brazil, it has been legal for use in religious ceremonies since 1992.
I should also fully front up to the contraindications. The drug can cause nausea and vomiting, and it has been linked to deaths when used unsupervised. Ayahuasca has serious implications for those with mental health problems and according to a couple of websites, also it can even precipitate these problems in people unaware of an innate predisposition.
Nevertheless, the compound represents an interesting set of cobblestones to those determined to set off on a journey of discovery toward enlightement.
Ayahuasca (also commonly called yage in the Tucanoan language) is an entheogenic brew made out of Banisteriopsis caapi Banisteriopsis caapi vine and the Psychotria viridis leaf. The brew is used as a traditional spiritual medicine in ceremonies among the Indigenous peoples of Amazonia.
Ayahuasca is a Hispanic styled spelling of a word found in the Quechua languages spoken in the Andean states of South America Bolivia, Columbia and Peru sometimes the preferred spelling is ayawaska. This word refers both to the liana Banisteriopsis caapi, and to the brew prepared from it. In the Quechua languages, aya means ‘spirit’, ‘soul’, ‘corpse’ or ‘dead body’, and waska means ‘rope’ and ‘woody vine’, liana’. The word ayahuasca has been variously translated as liana of the soul’, ‘liana of the dead", and ‘spirit liana’.
It can be mixed with the leaves of chacruna or chagropanga, dimethyltryptamine (DMT)-containing plant species ‘The God Molecule’. It has been reported that some effects can be felt from consuming the caapi vine alone, but that DMT-containing plants (such as Psychotria viridis) remain inactive when drunk as a brew without a source of monoamine oxidase inhibitor (MAOI) such as B. caapi.
The miracle that leaps out of all this data is how did human kind, a millennium or three ago, in remote heavily forested areas without guidance, divine the combination of two plants to create the complete gnosis; without some kind of celestial intervention or a higher power. It would be hard to stumble across. One theory is that ayahuasca was provided as a communication vehicle to commune with the gods or distance-supervisory alien group by those very beings. All those carvings high in the Andes must have some substance, in that you did not see the average member of the public strolling round with the equivalent of a goldfish bowl on their heads have descended from some vehicle in the skies.
I am, as you might have detected, I am an admirer of Erich von Daniken’s work in Chariot of the Gods from 1968 and other tomes, although admittedly many scientists and academics reject his ‘paleo-contact’ and ancient astronauts hypotheses, they might term them claims, about extraterrestrial influences on early human culture.
Christian missionaries from Spain and Portugal first encountered ayahuasca usage among the indigenous peoples of South America in the 16th century. In their earliest reports the practice was described as the work of the devil. During in the 20th century the active chemical constituent of B. caapi was named twice, originally as telepathine, but it was later redesignated as harmaline when it was found to be identical to a chemical already isolated from Peganum harmala. American beat generation writer William Burroughs having read a paper on the subject written by Richard Evans Schultes, sought out Yage while travelling through South America in the early 1950s. His hope was that Yage might even cure or relieve the worst symptoms of opiate addiction, a heroin user and dealer, his first semi- biographical novel was entitled Junkie: Confessions of an Unredeemed Drug Addict and in fact he also wrote about his experience in South America in what became known as the Yage Letters. However, awareness of Ayahuasca became more widespread as a result of the McKenna brothers publishing a work describing their experiences in the Amazon entitled True Hallucinations.
There are now a number of modern religious movements in Brazil based on the use of ayahuasca, the most famous to emerge being Santo Daime and the Uniao do Vegetal Santo (or UDV), usually in an animistic context that can either be shamanistic or, as is becoming more frequently the case (as with Santo Daime and the UDV), properly integrated with a Christian faith. Both Santo Daime and União do Vegetal now have an established network of members and churches throughout the world.
The US and Europe too have started to see new religious groups develop relative to increased ayahuasca use. Other projects include westerners who have teamed up with shamans in the Amazon rainforest regions to create ayahuasca healing retreats that claim to provide cures for mental and physical illness and enable communication with the spirit.
Ayahuasaca Preparation
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