shamanic consciousness
Ralph Metzner
As a psychologist, I have devoted to studies on consciousness, including altered states induced by drugs, plants and other means for over thirty-five years. My interest turned instead to the plant hallucinogens * or "psycho", who have a long history of shamanic societies rather than the newly discovered powerful drugs, which often involve unknown risks. In recent times I have seen the rebirth of interest in shamanism and sacred plants as part of a search, which now takes place across the globe, aiming to renew the spiritual relationship with the natural world. In shamanic societies - that is, those in which it accepts the reality of other worlds, intangible - has always paid considerable attention to the cultivation of a relationship perceptual and direct spiritual animals, plants and the earth itself in all its magnificent variety. Our modern materialist conception, with its obsessive emphasis on technological progress and the control and exploitation of what he calls "natural resources" dissociated itself almost entirely spiritual awareness of nature. This split between human spirituality and nature has its roots in antiquity, but one of their primary sources was the rise of mechanistic science in the sixteenth and seventeenth centuries. The resurrection of the animistic beliefs, the movement of deep ecology and eco psychology, and the renewed interest in shamanic practices, the use of hallucinogenic plants or "entheogenic" (Greek Entheos, divinely inspired) * represents a meeting of science and spirituality, who had been divorced from the seventeenth century. Many of the items can be found in the anthropological literature on shamanism and the use of hallucinogenic plants, also appear on the experiences of people taking such drugs within a religious or therapeutic. Proceed to list these items: 1. The place and context, the context and intent with which it carries out the experience are crucial. This had already been found in investigations of the psychedelic sixties. 2. The experience can be healing both the physical plant and in the psychic and spiritual. This healing includes first be broken up, destroyed or "killed" and then reconstituted with a healthier and stronger body. The break is a classic feature of shamanic healing worldwide. Moreover, the three "levels" to which I refer are concepts derived from an analysis: the real experience, these levels are not separated but are coexisting simultaneously. 3. The experience may give access to hidden knowledge, is the aspect of diagnosis, divination or vision. Hence, people call these plants "master." 4. It feels and perceives one has access to other non-material worlds, which is designated in various ways: internal worlds, spiritual worlds, "the afterlife", the reality aside, the other reality. This access can be achieved with a trip to this world or the spiritual beings of this appear in our world, or the usual boundaries between it and the other will fade and become permeable. 5. The experience may include the perception of non-material spiritual beings, usually invisible. It acknowledges its association with certain animals, plants, trees or fungi, or certain places. You may also imply that one identifies with the spirit or transform it. It is perceived that the vision and healing are produced by these spirits or with your help. 6. An essential element to cause hallucinogenic experiences to listen to music or songs, or sing yourself, providing support to cross the flow of visions and prevents one from being "stuck" or phenomena being detained by either seductive or frightening. 7. Traditional ceremonies are held forever in the dark or low light, apparently, this facilitates the emergence of the visions. Which means that many people return to these ancient spiritual and healing traditions in a modern world, dominated by multinational financial corporations, computers and electronic networks? Is well known that the industrial capitalist system which now dominates the world economically and politically is devastating the livelihoods of life in the biosphere and tearing the fabric of life on the planet. For the experience of millions of individuals in the western world with hallucinogenic sacraments, as well as other shamanic practices, we are witnessing the revival of ancient integrative worldview that sees all life in an interdependent network of relationships that must be carefully protected and preserved . The respectful use of entheogenic plant medicine in spiritual or therapeutic contexts can play a hugely significant role in this direction. * I use the adjectives "psychedelic, hallucinogenic and" entheogen "as synonyms. Some people reject the term "hallucinogen" arguing that a hallucination is a perception of illusory and that, strictly speaking, these plants do not cause hallucinations. However, the original Latin term meaning "alucinare" is "one's mind wander" and I think the metaphor of "journey" or "travel" by the interior space is very appropriate to describe the experience that induces these substances. Therefore, I think the term "hallucinogen" should be rehabilitated. Based on a presentation by author in Transpersonal Association conference International held in Manaus, Brazil, in May l996.
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