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Купить онлайн закладку Ayahuasca Visions амфетамин, героин, кокаин, гашиш, мдма, спайс, марихуана, экстази

These have been discussed in the anthropological literature, and increasingly, they receive attention in the non-scientific, popular press. In an earlier report in MAPS as well as elsewhere Shanon, I have made the case for a systematic study of the contents of these visions and presented data pertaining to them. These data indicate that common content items appear in the visions of individuals from different personal and cultural backgrounds. The most salient of these are serpents, the large cats jaguars, tigers and pumas, but not lions , birds and palaces. Other frequently seen items include beings of all sorts, scenes pertaining to ancient civilizations notably Egypt and the pre-Colombian American high cultures , open landscapes e. Most of the objects seen in the visions are made of gold and gilded material, crystal, precious stones and white cloth. From the point of view of cognitive psychology, such findings are significant because they seem to attest to a level of cognitive universals of a totally new kind. Unlike the universals normally considered in the psychological literature, which have to do with schemes of thought and formal structures, the commonalities manifested in ayahuasca visions have to do with content. Moreover, the content items are specific - they are not general patterns of the drama of human life. In this respect the images differ from the Jungian archetypes which pertain to the different manifestations of themes such as the great mother, the adventurous youth, the hero, the wise old man, birth and death. Such themes are, of course, part and parcel of the human saga, regardless of place, time, socio-economic affiliation, intellectual level or cultural and educational background. The items commonly found in ayahuasca visions are categorically different. They are specific and non- reducible to the psychology of personality dynamics. As suggested by Huxley Huxley, , they may be regarded as indicative of layers of the psyche, or perhaps facets of ontology, which have nothing to do with individual psychology. Other effects of ayahuasca Salient as the visions are, they along with the non-visual 'hallucinations' that the brew induces are not the only effects that ayahuasca induces. Another important facet of the phenomenology of the ayahuasca experience are ideas, insights and reflections. Many individuals report that the brew makes them think faster and be more intelligent. Some persons with extensive experience with ayahuasca even indicated that with time, these ideational effects are more meaningful than the visions. In general, under the effect of ayahuasca, people report that they are more insightful and given to new ideas than usual. Furthermore, it seems that the intoxication makes people more involved with deeper psychological analyses and with philosophical contemplation. Very often, when consuming the brew, people ask for answers or solutions to specific questions or problems that actually bother them in their lives. They often gain insights with respect to personal questions, find answers or solutions that are subsequently applied in their lives, and also find comfort and solace. One person with extensive experience with ayahuasca told me that what the brew gives one is access to what he characterized as 'divine wisdom. The knowledge to be gained by any particular individual will depend on the interests and wishes of the person in question. These pertain to the domains being reflected upon, the general types of contents that become significant, and the overall perspectives from which things are being viewed. To my knowledge, this is a topic that has not received any attention or treatment in the scientific literature, neither anthropological nor psychological. The cognitive import of this phenomenon cannot, I think, be overstated. Here I focus on one group of subjects which I characterize as 'independent drinkers. Ayahuasca is a central facet of their lives, and all partake of it regularly. At the time of the interview, none were members of any institutionalized group or sect. This group of informants is comprised of 21 persons, 15 males and 6 females. The characterization of the informants as a group pertains to the design of the research; while some of these people know each other, most do not and they do not constitute a group in any social or interpersonal sense. By and large, the ideas of a non-personal nature reported by these informants pertain to the following main categories: Philosophical ideas Of the various philosophical ideas entertained by the informants, the most prevalent concerned metaphysics - 13 of the members of the independent group entertained thoughts regarding the ultimate nature and structure of reality. Furthermore, without exception, all these ideas exhibited one particular metaphysical view, one which I would characterize as monistic idealism. Specifically, people feel that there is an aspect or level of reality which is non-material and that this defines the essence or the foundation of all Existence. They felt that all things are interconnected, and that in their totality they constitute one harmonious whole. With this, people appreciate that there is sense and reason to all things and that reality is invested with great, heretofore unappreciated, meaningfulness. Significantly, some specific expressions reoccurred in the words of different individuals. Those which appeared most often are 'everything is spirit,' 'everything is interconnected,' 'all is one,' 'this world is an illusion,' 'everything has meaning,' 'the different levels and aspects of reality exhibit the same essential structure. Similarity with Western philosophies These ideas are reminiscent of ideas put forth by many thinkers of both the East and the West. Of the latter, ones that especially come to mind are Plato, Plotinus, Spinoza and Hegel. Interestingly, William James, while under the effect of another psychotropic substance, nitrous oxide, arrived at a similar idealistic world-view. By no means was this a simple matter for James - the philosophical ideas he conceived under the influence were reminiscent of the ideas of Hegel, a philosopher whose view James, as a philosopher, opposed James, I should note that in no case were metaphysical ideas that would be associated with another philosophical line expressed. Given the theoretically possible space of philosophical ideas, this pattern is significant. Similarities to classical Western philosophical ideas are not confined to metaphysics. They may also be related to epistemology, the philosophy of mind, and the theory of knowledge. Let me give just one example; this one too is taken from the interviews of independent drinkers. The person in question presented a whole metaphysical picture which he said came to him from ayahuasca. It was a radical idealistic view. When probing him with respect to the origin and possible veracity of this view, the man told me: But this is not so. You only talk to me, and through this come up ideas and knowledge that are there, stored in my own mind. It is all there and, in effect, you teach me nothing. I shall add that some ayahuasca drinkers who did have acquaintance with Western philosophy did, in fact, report to me that their visions were akin to Platonic idealism. In no case did anyone mention another philosopher to me. I, too, thought of Plato several times in the course of my journey with ayahuasca. This was not a simple, straightforward matter. My professional work in cognitive psychology follows a strong anti-Platonistic line Shanon, One of the most important effects ayahuasca has had on me is a serious entertainment of a Platonistic world-view. How the two tie together is a topic that I leave for another discussion. How are the ideas and insights produced? On other occasions, the person feels that information is communicated to him or her, usually in a kind of telepathic non-verbal manner. Interestingly, this mode of communication and knowledge are featured centrally in the esoteric writings of Blake and Swedenborg. However, very often the ideas are directly related to perceptual, hallucinatory effects that the person experienced under the ayahuasca intoxication. Here I consider two patterns; both types were reported to me by many individuals, both I have experienced personally as well. The web of interconnectivity The first has to do with the appreciation that all of reality is interconnected and that there is a force that makes it all exist and gives nourishment and sustenance to it all. Very often, this force is interpreted by people to be the Divine or the anima mundi and is characterized as being the fountain of everything - life, wisdom, health as well as intellectual and artistic creation. Personally, I have come to the ideas of this kind in conjunction with seeing what I called 'the web' - translucent strings, like the threads of a spider web, that tie everything which is seen under the intoxication with open eyes. Afterwards, I have heard such an image mentioned many times by different individuals. The description of the visual effect was invariably the same and many persons used the identical phrase, 'a web,' to describe it. For instance, one of the independent informants told me that the most important teaching she has received from ayahuasca was the appreciation that the Divine does indeed exist. Asking her how she had arrived at this conclusion she answered by presenting a description of the translucent web that interlinks everything and sustains all of existence. The case of the web may be characterized as literal, for in it the vision presents what to the person under the influence seems to actually be a certain facet of reality not perceived in the ordinary state of consciousness. By contrast, the second pattern is metaphorical. Functionally, the visions in question are similar to the images or visualization that often open parables in the Bible: An image will appear and the person under the intoxication will decipher it as a message. Recounting her first ayahuasca sessions, one Brazilian middle class woman told me that she saw herself covered all around with a transparent plastic. Whenever she moved, the cover moved with her. She realized that in fact she is living her life separated from other people. Even though it seems that she is in contact with other people, in essence she is insulated and has no direct contact with anyone. Another example is a vision of a building that was shabby and dilapidated. Apparently, the person having the vision understood, originally the building was well-designed and well constructed. Seeing and knowing In closing, let me return to the visual aspects of the ayahuasca experience and comment on the more general relationship between seeing and knowing. In the traditional Amerindian context, an intimate affinity between the two is encountered. As reported by Langdon Langdon, , the Siona Indians consider 'seeing' to be the major characteristic of high level ayahuasqueros. Further, in the practice of ayahuasca healing, the ayahuasca is said to enable the healer to see the inner parts of his patient and thus establish a diagnosis. Similarly, on the basis of experience with mescaline, Castaneda repeatedly says that what entheogenic plants do is make 'one see' Castaneda, Does the traditional healer 'really' see what other people cannot see or is it only that his intuition and insight are enhanced? In interviews conducted with several traditional curanderos, I have tried to clarify this issue. Yet empirically there was no way for me to objectively verify these claims. Perhaps the difference between these two possibilities is less than seems to be at first glance. Perhaps deep down, there comes a point where a clear cut distinction between perception and comprehension is impossible to make or even meaningless. It is not at all an accident that in many languages, as in English, the phrase 'I see' is commonly used in the sense of 'I understand. In a book in progress, I discuss this topic further, both from a cognitive- psychological and from a philosophical perspective. The Ecological Approach to Visual Perception. The Doors of Perception and Heaven and Hell. The Highest State of Consciousness. The Varieties of Religious Experience. Shamanic power in Siona religion and medicine. University of New Mexico Press. O livro das Miracoes. Human Sciences Press, Inc. Une conception de psychologie cognitive. Le Paradoxes de la Connaisance. A cognitive-psychological study of ayahuasca. MAPS Bulletin, 7 3. Altered States of Consciousness: A Book of Readings. The Road to Eleusis. Adventures in the Chemistry of Consciousness. I thank Rick Doblin for his encouragement and support. Amit Hagar and Nurit Shacham helped with the compilation of the data and its analysis and Nurit Shacham and Yoel Strimling helped with the preparation of this manuscript.

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